recalled how Tsar Nicholas condemned constitutional monarchy as a lie while expressing an "understanding" of the republic, his thoughts concerning this matter might have been more statesmanlike. Herzen appeals to Paine and to the American example generally, but did not America gain her liberties and her republic by revolution?
The appeal is to Paine? But in Paine, whose healthy understanding Herzen prizes so greatly, the Russian think might have discovered an important signpost. Paine expressly points out that for political freedom, religious and philosophical freedom are indispensable; he tells us that in case of need it is our duty to work politically in order to pave the way for religious freedom, and conversely. Paine, though an Englishman, participated personally in the French revolution.
Herzen could not avoid returning again and again to the problem of revolution. His friends in Europe among the political refugees believed in the possibility of a speedy renewal of the revolution. Russian believers in the revolution those alike who remained in Russia and those who had fled to Europe, Ogarev and above all Bakunin, forced the problem on his attention. When compelled to give a direct answer, Herzen declared himself opposed to revolution, and specifically opposed to personal participation in revolution.
From the age of thirteen (he wrote thus to Mazzini in 1851) he had been devoted to a single idea, to waging war against every oppressive power in the name of the absolute independence of the individuality. He would therefore carry on his own little partisan struggle. He would be a genuine Cossack, acting "on his own initiative." He was indeed attached to the great revolutionary army, but he would not enroll himself in its regular cadres until the character of these had been completely transformed. These words clearly demonstrate that, in Herzen's view the definitive revolution would not be necessary for a long time to come. For the time being he puts his trust in men rather than in institutions, and he therefore considers the spreading of enlightenment by philosophic, literary, and journalistic labours more important, and in truth more revolutionary.
Despite his intimate associations with notable political leaders in France, Italy, and Germany, Herzen took no personal part in political agitation. He was opposed on principle to secret societies, and never became a member of any of the Russian
