The Great French Revolution : Chapter 1 : The Two Great Currents of the Revolution
(1842 - 1921) ~ Russian Father of Anarcho-Communism : As anarchism's most important philosophers he was in great demand as a writer and contributed to the journals edited by Benjamin Tucker (Liberty), Albert Parsons (Alarm) and Johann Most (Freiheit). Tucker praised Kropotkin's publication as "the most scholarly anarchist journal in existence." (From : Spartacus Educational Bio.)
• "The fatherland does not exist.... What fatherland can the international banker and the rag-picker have in common?" (From : "The Conquest of Bread," by Peter Kropotkin, 1906.)
• "ANARCHISM, the name given to a principle or theory of life and conduct under which society is conceived without government - harmony in such a society being obtained, not by submission to law, or by obedience to any authority, but by free agreements concluded between the various groups, territorial and professional, freely constituted for the sake of production and consumption, as also for the satisfaction of the infinite variety of needs and aspirations of a civilized being." (From : "Anarchism," by Peter Kropotkin, from the Encyclop....)
• "The communes of the next revolution will proclaim and establish their independence by direct socialist revolutionary action, abolishing private property. When the revolutionary situation ripens, which may happen any day, and governments are swept away by the people, when the middle-class camp, which only exists by state protection, is thus thrown into disorder, the insurgent people will not wait until some new government decrees, in its marvelous wisdom, a few economic reforms." (From : "The Commune of Paris," by Peter Kropotkin, Freedo....)
Two great currents prepared and made the Great French Revolution. One of them, the current of ideas, concerning the political reorganization of States, came from the middle classes; the other, the current of action, came from the people, both peasants. and workers in towns, who wanted to obtain immediate and definite improvements in their economic condition. And when these two currents met and joined in the endeavor to realize an aim. wllich for some time was common to both, when they had helped each other for a certain time, the result was the Revolution.
The eighteenth-century philosophers had long been sapping the foundations of the law-and-order societies of that period, wherein political power, as well as an immense share of the wealth belonged to the aristocracy and the clergy, whilst the mass of the people were nothing but beasts of burden to the ruling classes. By proclaiming the sovereignty of reason; by preaching trust in human nature--corrupted, they declared, by the institutions that had reduced man to servitude, but, nevertheless, certain to regain all its qualities when it had reconqured liberty--they had opened up new vistas to mankind. By proclaiming equality among men, without distinction of birth; by demanding from every citizen, whether king or peasant, obedience to the law, supposed to express the will of the nation when it has been made by the representativesof the people; finally, by demanding freedom of contract between free men, and the abolition of feudal taxes and services--by putting forward all these claims, linked together with the system and method characteristic of French thought, the philosophers had undoubtedly prepared, at least in men's minds, the downfall of the old régime.
This alone, however, would not have sufficed to cause the outbreak of the Revolution. There was still the stage of passing from theory to action, from the conception of an ideal to putting it into practice. And the most important point in the study of the history of that period is to bring into relief the circumstances that made it possible for the French nation at a given moment to enter on the realization of the ideal--to attempt this passage from theory to action.
On the other hand, long before 1789, France had already entered upon an insurrectionary period. The accession of Louis XVI. to the throne in 1774 was the signal for a whole series of hunger riots. These lasted up to 1783; and then came a period of comparative quiet. But after 1786, and still more after 1788, the peasant insurrections broke out again with renewed vigor. Famine had been the chief source of the earlier disturbances, and the lack of bread always remained one of the principal causes of the risings. But it was chiefly disinclination on the part of the peasants to pay the feudal taxes which now spurred them to revolt. The outbreaks went on increasing in number up to 1789, and in that year they became general in the east, north-east and south-east of France. In this way the disaggregation of the body social came about. A jacquerie is not, however, a revolution, even when it takes such terrible forms as did the rising of the Russian peasants in 1773 under the banner of Pougatchoff. A revolution is infinitely more than a series of insurrections in town and country. It is more than a simple struggle between parties, however sanguinary; more than mere street-fighting, and much more than a mere change of government, such as was made in France in 1830 and 1848. A revolution is a swift overthrow, in a few years, of institutions which have takencenturies to root in the soil, and seem so fixed and immovable that even the most ardent reformers hardly dare to attack them in their writings. It is the fall, the crumbling away in a brief period, of all that up to that time composed the essence of social, religious, political and economic life in a nation. It means the subversion of acquired ideas and of accepted notions concerning each of the complex institutions and relations of the human herd.
In short, it is the birth of completely new ideas concerning the manifold links in citizenship--conceptions which soon become realities, and then begin to spread among the neighboring nations, convulsing the world and giving to the succeeding age its watchword, its problems, its science, its lines of economic, political and moral development.
To arrive at a result of this importance, and for a movement to assume the proportions of a revolution, as happened in England between 1648 and 1688, and in France between 1789 and 1793, it is not enough that a movement of ideas, no matter how profound it may be, should manifest itself among the educated classes; it is not enough that disturbances, however many or great, should take place in the very heart of the people. The revolutionary action coming from the people must coincide with a movement of revolutionary thought coming from the educated classes. There must be a union of the two.
That is why the French Revolution, like the English Revolution of the preceding century, happened at the moment when the middle classes, having drunk deep at the sources of current philosophy, became conscious of their rights, and conceived a new scheme of political organization. Strong in their knowledge and eager for the task, they felt themselves quite capable of seizing the government by snatching it from a palace aristocracy which, by its incapacity, frivolity and debauchery, was bringing the kingdom to utter ruin. But the middle and educated classes could not have done anything alone, if, consequent on a complete chain of circumstances, the mass of the peasants had not also been stirred, and, by a series of constant insurrections lasting for four years, given tothe dissatisfied among the middle classes the possibility of combating both King and Court, of upsetting old institutions and changing the political constitution of the kingdom.
The history of this double movement remains still to be written. The history of the great French Revolution has been told and re-told many times, from the point of view of as many different parties; but up to the present the historians have confined themselves to the political history, the history of the triumph of the middle classes over the Court party and the defenders of the institutions of the old monarchy.
Thus we know very well the principles which dominated the Revolution and were translated into its legislative work. We have been enraptured by the great thoughts it flung to the world, thoughts which civilized countries tried to put into practice during the nineteenth century. The Parliamentary history of the Revolution, its wars, its policy and its diplomacy, has been studied and set forth in all its details. But the popular history of the Revolution remains still to be told. The part played by the people of the country places and towns in the Revolution has never been studied and narrated in its entirety. Of the two currents which made the Revolution, the current of thought is known; but the other, the current of popular action, has not even been sketched.
It is for us, the descendants of those called by their contemporaries the "anarchists," to study the popular current, and to try to reconstruct at least its main features.
From : Anarchy Archives
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