Proudhon the social organisation has unfortunately, up to our own days, never existed, and for want of it humanity was driven to "invent" a political constitution. According to Bakounine the social revolution has never yet been made, because humanity, for want of a good "social" programme had to content itself with political revolutions. Now that this programme has been found, there is no need to bother about the "political" revolution; we have quite enough to do with the "social revolution."
Every class struggle being necessarily a political struggle, it is evident that every political revolution, worthy of the name, is a social revolution; it is evident also that for the proletariat the political struggle is as much a necessity as it has always been for every class truggling to emancipate itself. Bakounine anathematises all political action by the proletariat; he extols the "social" struggle exclusively. Now what is this social struggle?
Here our Proudhonian once again shows himself adulterated by Marxism. He relies as far as possible upon the Rules of the International Workingmen's Association.
In the preamble of these Rules it is laid down that the subjection of the worker to capital lies at the bottom of all; servitude, political, moral and material, and that therefore the economic emancipation of the workers is the great end to which all political movements must be subordinated as a means. Bakounine argues from this that "every political movement which has not for its immediate and direct object the final and complete economic emancipation of the workers, and which has not inscribed upon its banner quite definitely and clearly, the principle of economic equality, that is, the integral restitution of capital to labour, or else the social liquidation—every such political movement is a bourgeois one, and as such must be excluded from the International." But this same Bakounine has heard it said that the historical movement of humanity is a process in conformity with certain laws, and that a revolu-
