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Red Monroy
21st October 2010, 17:07
As one of the few organisations on the left, the CPGB has the good habit of publishing reports of their "internal" meetings. Here is the report on their aggregate meeting they had last weekend and where one of the topics was the updated "draft programme", a topic which entails some controversy:


A programme to unite all Marxists

Peter Manson reports on the second day of the October 16-17 CPGB aggregate

http://cpgb.org.uk/images/1004138.jpg

The CPGB took a further step in the process of adopting a revised version of our Draft programme on the second day of last weekend’s aggregate of members and supporters.

The meeting accepted without a vote the Provisional Central Committee’s recommended procedure for agreeing the new draft. The PCC’s proposed version has, of course, already been published,[1] (http://cpgb.org.uk/article.php?article_id=1004138#1) and, in the absence of any alternative drafts being put forward, amendments to the PCC’s version must be submitted by December 17, to be discussed at a programme conference to be held over the weekend of January 15-16 2011.

All this was outlined by CPGB national organiser Mark Fischer, who chaired the aggregate. He reminded comrades that, even after its adoption, the new draft would remain just that - a draft. The document is intended as the CPGB proposal to be put before a future founding congress of a Communist Party. We are absolutely clear that the current CPGB does not constitute such a party, which must be created by the coming together of the most advanced militants, most of whom are currently members of the various left groups.

Comrade Fischer explained that the aggregate discussion was intended to further air differences so as to pave the way for the smooth running of the conference and there would obviously be no vote at the current meeting on the actual content of the Draft programme.

Our epoch

Mike Macnair opened the first session, dealing with the first two sections of the PCC draft, ‘Our epoch’ and ‘Capitalism in Britain’. He stated that a programme should embody a commitment to common action, but not to common theoretical interpretations. The Draft programme is “an outline, not a theoretical work”. While the sections were certainly “improvable”, he was against extending them to include a specific subsection on neoliberalism, as Nick Rogers had contended in a Weekly Worker article.[2] (http://cpgb.org.uk/article.php?article_id=1004138#2) He thought this would mean adopting a tighter theoretical position than was appropriate and would imply that it should inform the likely action we should take over the coming period. But the next decade may not look like 1980-2008 at all.

Comrade Rogers himself spoke next and agreed that the programme was intended as a basis for action for a mass Communist Party, but he denied that his proposed subsection on neoliberalism was an attempt to imbue it with a particular take on political economy. However, neoliberalism has been a global trend, he said, and the consequent attacks on the working class will become fiercer. He also contended that the programme should be a “living document”, which needed to reflect “where we are now”, so we should not worry too much if it became necessary to amend sections that became out of date.

This was strongly contested by Jack Conrad, who insisted that the programme must not be “about now” - rather it should be intended as a guide to action for the foreseeable future. The programme must also be as brief as possible and should not attempt to “explain itself”, he added. It is true that the average worker will not understand everything it contains, but it was the role of newspaper articles, pamphlets and books to fully elaborate on its contents. If anything, we should be aiming to pare the programme down further.

Comrade Chris Strafford added that a programme should most certainly not deal with specific and passing phenomena, while Tina Becker stressed it should be “shorter rather than longer” and Ben Lewis stated it was a document for revolution, which should stand the test of time.

Comrade Rogers came back to point out that our current draft is “already 10 times longer” than the Erfurt programme, so we should not “get too hung up about length”. But he thought it was “nonsense” to say that a programme should stand the test of time for, say, 20 years. He also reiterated his call for a subsection on neoliberalism, which embodied the capitalist offensive against our class - a “trend within capitalism’s decline itself”.

In my contribution I wondered how real the difference between Nick Rogers and other comrades was on this point. After all, while he insisted that the programme could include transient details, the only example of an addition he was currently proposing related to a long-term trend.

I also took issue with James Turley, who had claimed that the statement, “The present epoch is characterised by the revolutionary transition from capitalism to communism” (section 1), is “not theoretically defensible” and resonant of the programme of the ‘official communists’. There can be other outcomes than communism, comrade Turley had said, pointing to capital’s ability to destroy the environment and risk the future of humanity.

However, I, along with other comrades, believed that this point was more than covered in the section and in the programme as a whole and Stan Kelsey put the point succinctly: “An acorn produces an oak tree - unless you tread on it.”

Replying to the debate, comrade Macnair emphasised the PCC view that the programme needed to deal with long-term questions and to avoid unnecessary divisions over points of theory amongst comrades. Taking into account comrade Rogers’ views, he agreed that perhaps the decline of capitalism needs further elaboration in the first section.

Minimum programme

Opening the discussion on section 3, ‘Immediate demands’, Ben Lewis stressed that the CPGB was unapologetic that its programme was divided into minimum and maximum sections. The minimum programme was not a reformist invention, but, despite the prejudices of the Trotskyist left, was rooted in the method of Karl Marx himself. The minimum programme - our immediate demands - was not about reforming capitalism, but about taking us from the present to the socialist revolution.

Comrade Lewis noted that in our view the draft has been greatly improved by promoting the question of democracy to the top of our list of demands. This had nothing to do with ‘completing the tasks of the bourgeois democratic revolution’ or any other such nonsense, but was about training the proletariat to become the ruling class. He contrasted our minimum-maximum programme with the ‘transitional method’ of dogmatic Trotskyists, which often does no more than defend what exists and elevates spontaneity above consciousness.

None of this was controversial for anyone who spoke and the subsequent discussion tended to focus on specific individual demands, with comrades raising criticisms and suggestions relating to particular phrases and bullet points.

The first concerned the dropping of the demand for the abolition of all religious schools, with Jim Gilbert calling for this to be retained in order to achieve the “secularisation of universal education” - the PCC draft merely calls for the withdrawal of “state funding, charitable status or tax breaks” (3.12). However, comrade Macnair said the banning of religious schools would be impractical, while Sarah Davies pointed to the particular difficulties and contradictions in Scotland. Phil Kent contended that the ending of the special status of religious schools would effectively mean universal state education sooner rather than later.

Mohsen Sabbagh took issue with the fact that that the draft called for compulsory education only up to the age of 16, whereas there are already moves to extend this to 18. But comrade Conrad explained that, from the age of 16, young people must be free to decide for themselves whether to stay at school or leave.

Another question that raised a good deal of discussion was the new subsection on the environment, with comrade Turley describing the call for towns and cities “full of trees, roof gardens, planted walls, allotments, wild parks and little farms” as “naive utopianism”. This view was strongly opposed by several comrades, including Jack Conrad and Phil Kent, with Liaket Ali insisting that cities must be much better designed, incorporating open spaces.

Comrade Rogers briefly mentioned issues relating to nation and nationality and the minimum wage, but he also queried the assertion that the minimum programme, as well as taking us to the point of revolution, should be viewed as the immediate programme to be implemented by a workers’ government. A workers’ state might want to go further than putting into practice the demands we make on capital, he said.

Transition

Comrade Conrad introduced the debate on sections 4 and 5, ‘Character of the revolution’ and ‘Transition to communism’.

He began by emphasising that communists would only enter government on the basis of fulfilling our minimum programme - we would not compromise on this point. However, unlike the anarchists, we insist that the state could not immediately be abolished - it was necessary both to defend the gains of the revolution and to discipline those who refused to comply with the democratic decisions of the majority.

Comrade Conrad discussed his difference with Mike Macnair over the use of the word ‘socialism’. While comrade Macnair preferred ‘period of working class rule’, comrade Conrad insisted that there was no need to discard certain terms because they had been misused or regarded as discredited. We needed to win them back for the working class.

He also took issue with those who thought that the period immediately following the revolution should not be termed ‘socialism’, but the ‘dictatorship of the proletariat’. For him ‘socialism’ included not only the dictatorship of the proletariat, which is synonymous with the democratic republic, but the whole of the lower phase of communism.

The lack of time truncated the discussion on these sections. This was a pity, since differences - which could only be afforded a brief airing at the aggregate - had been revealed in Weekly Worker articles primarily between comrades Conrad, Macnair and Rogers.

However, there is no doubt that the debate will continue and all comrades - including those from both sides of the recent Labour leadership dispute - are determined to produce an exemplary document around which all Marxists can unite.

[email protected]

Notes


www.cpgb.org.uk/article.php?article_id=1002562 (http://www.cpgb.org.uk/article.php?article_id=1002562)
‘The road to working class revolution’, April 8.

Zanthorus
21st October 2010, 19:22
comrade Conrad insisted that there was no need to discard certain terms because they had been misused or regarded as discredited. We needed to win them back for the working class.

What does Conrad mean by winning them back? The term 'socialism' to describe the society between capitalism and communism was compromised from the beggining because it implied some kind of 'third' mode of production in between the two, which served as a neat justification for the beuracratic commodity mode of production which formed 'socialism' for the second international.


He also took issue with those who thought that the period immediately following the revolution should not be termed ‘socialism’, but the ‘dictatorship of the proletariat’. For him ‘socialism’ included not only the dictatorship of the proletariat, which is synonymous with the democratic republic, but the whole of the lower phase of communism.

Reminds me of:


for Bordiga, both stages of socialist or communist society (sometimes distinguished as 'socialism' and 'communism') were characterised by the absence of money, the market, and so on, the difference between them being that in the first stage labour-time vouchers would be used to allocate goods to people, while in full socialism this could be abandoned in favour of full free access. This view distinguished Bordiga from other Leninists, and especially the Trotskyists, who tended (and still tend) to telescope the first two stages and so have money and the other exchange categories surviving into 'socialism'.

Martin Blank
22nd October 2010, 00:39
For the most part, I agree with Zanthorus' criticisms, but let me add my own here.


The document is intended as the CPGB proposal to be put before a future founding congress of a Communist Party. We are absolutely clear that the current CPGB does not constitute such a party, which must be created by the coming together of the most advanced militants, most of whom are currently members of the various left groups.Both of these sentences have serious problems:

1. A party program, even one intended to be an ongoing "working draft", should reflect the party's perspective from the beginning. It is pretentious to say that one party's particular program should be the model for a mythical united party in the future. There is no problem with proposing elements of one's party program to such a unified body, but it should be done in the context of working with the delegates from the other organizations, not presented as a fait accompli.

2. I have to question the meaning of the "most advanced militants" being "members of the various left groups". Are we talking about the "most advanced" elements of the working class? Or are we talking about the "most advanced" elements of the left? If it's the former, I have to question that, mostly based on my own experiences with left groups (in the U.S., in Britain and around the world). If it's the latter, then the logic is circular and the comment didn't need to be made.


While the sections were certainly “improvable”, he was against extending them to include a specific subsection on neoliberalism, as Nick Rogers had contended in a Weekly Worker article.[2] (http://www.anonym.to/?http://cpgb.org.uk/article.php?article_id=1004138#2) He thought this would mean adopting a tighter theoretical position than was appropriate and would imply that it should inform the likely action we should take over the coming period.and


This was strongly contested by Jack Conrad, who insisted that the programme must not be “about now” - rather it should be intended as a guide to action for the foreseeable future.This, again, is a mistake. A party program that cannot address the current political situation is nothing more than an echo of the past, and the party is doing little more than resting on corpses. Even worse is attempting to try to predict the future in such a program. By this logic, one could argue that imperialism is a "specific and passing phenomena" (Chris Stafford). Should sections on imperialism be removed as well? Or, if such phenomena are shaping and defining how we as communists operate and fight for revolution (and not just "uniting the left"), should we not incorporate our understanding of those phenomena into our programs?


Comrade Rogers came back to point out that our current draft is “already 10 times longer” than the Erfurt programme, so we should not “get too hung up about length”. But he thought it was “nonsense” to say that a programme should stand the test of time for, say, 20 years.On the first sentence, there are ways to structure a program to avoid being overbearing and still get a point across. For example, the longish program of the Workers Party is broken into several constituent elements: the basic 10-point Program (agreement with which is a basis for membership); the Constitution, including preamble (acceptance of which is a basis for membership); a longer four-part section on the development of capitalism and tasks of the party (a document by the Central Committee that "fills the gap" between the 10-point program and our Platform); our Platform of Action, which is not a laundry list of "demands" for the ruling classes to fulfill, but a statement of actions we would take if thrust into political power today; and an introduction to the party by the Central Committee. Treating these as individual elements, with only two of the documents (the preamble of the Constitution is a declaration of principles, so one can say three) part of the conditions of membership, but nevertheless having all of them packaged together, allows the party to be able to avoid the problem of an unncessarily lengthy program, while allowing for elaboration and interpretation when needed.

On the second sentence, there is a big problem with the idea of trying to etch a program into stone. A communist program should be reviewed at every Convention (or designated aggregate), and updated as material conditions develop and require it. It is a fundamental mistake to try to telescope a program ahead into succeeding generations. Only an ahistorical monolithic party can really pull that off.


The minimum programme was not a reformist invention, but, despite the prejudices of the Trotskyist left, was rooted in the method of Karl Marx himself. The minimum programme - our immediate demands - was not about reforming capitalism, but about taking us from the present to the socialist revolution.Fair enough, but even this doesn't get to the heart of the matter. Minimum programs, platforms of action, etc., are not about making "demands" on the exploiting and oppressing classes. They are expressions of the party's perspective on what it would take to meet the objective needs of the working class at this time. More to the point, they express what the party itself would do if in a position to do so. The Erfurt Programme, which has been mentioned in this article, was not a laundry list of what the German Social-Democrats wanted the Kaiser and his politicians in the Reichstag to do for the working class, but a statement of and commitment by the SPD to enact those policies, either when in power or through a combination of parliamentary and extraparliamentary action. It seems like the comrades in the CPGB instinctively know this, but cannot intellectually express it.


Comrade Lewis noted that in our view the draft has been greatly improved by promoting the question of democracy to the top of our list of demands. This had nothing to do with ‘completing the tasks of the bourgeois democratic revolution’ or any other such nonsense, but was about training the proletariat to become the ruling class.This is an example of what I mean about knowing instinctively, but unable to express it intellectually. Yes, fulfilling the minimum program is about helping to raise the proletariat to the level of a ruling class, but it is also about completing outstanding democratic tasks -- not completing a "bourgeois democratic revolution", but implementing as much as we can of the extreme, revolutionary democracy needed for the proletariat to raise itself up. The party seeks to change the material conditions in every way it can in order for the working class to become a ruling class; that's the whole point of immediate (minimum) demands. We do this by both helping to arm workers, individually and collectively, with the tools they need to act as a ruling class, and also by using our organization to create the spaces necessary for internalizing and integrating the lessons of the class struggle into their consciousness.

This is a key difference between communists and petty-bourgeois socialists. The latter see "minimum", "transitional" or "concrete" demands as something to beg the bourgeoisie and petty bourgeoisie in the halls of power to enact or implement, whereas communists see such demands as the basis for workers to empower themselves -- as something working people themselves fight to enact and implement, regardless of the level of intransigence or belligerence expressed by the class enemy.


Comrade Rogers briefly mentioned issues relating to nation and nationality and the minimum wage, but he also queried the assertion that the minimum programme, as well as taking us to the point of revolution, should be viewed as the immediate programme to be implemented by a workers’ government. A workers’ state might want to go further than putting into practice the demands we make on capital, he said.And here is that contradiction, again. If one considers a workers' party having control of a political government in a capitalist society as a "workers' government" (nonetheless, what an abomination of a term!), then Rogers is right about the role of a minimum program. But he then follows up with the classical petty-bourgeois socialist idea of a minimum program being "the demands we make on capital". That is, to use the colloquialism, ass-backwards. The purpose of the minimum program is to mobilize the working class to enact and implement the policies, and fulfill the tasks, that the bourgeoisie and petty bourgeoisie cannot or will not. We only "make demands on capital" insofar as they are given a choice: either they do it or we will. That is, either the bourgeoisie and petty bourgeoisie suddenly find that they can part with this or that piece of legislation, or can stop a certain action, etc., or the organized working class will establish the conditions to overturn or stop such things through its own methods and means.

Communists do not beg the ruling classes to stop a war we all know full well they need to wage or else face ruin in the worldwide economy. Instead, we seek to mobilize workers to stop the war through our own, class-struggle methods: strikes, hot cargoing of war materials, blockading the movement of personnel and equipment, etc. If that provokes the exploiting and oppressing classes to peremptorily stop their own war, so much the better, since it weakens their position and shifts the balance of forces to the side of the working class just that much more.


Comrade Conrad discussed his difference with Mike Macnair over the use of the word ‘socialism’. While comrade Macnair preferred ‘period of working class rule’, comrade Conrad insisted that there was no need to discard certain terms because they had been misused or regarded as discredited. We needed to win them back for the working class.Zanthorus already covered one aspect of this (partially); I will cover another (which ties into Z's point).

"Socialism" is not, and has never really been, a term belonging to the working class. This is why Marx and Engels rejected it when they wrote the Communist Manifesto in the first place. It was only for a brief period in the late-19th and early-20th centuries that "socialism" more or less was seen as synonymous with the working-class movement. But that ended with the First World War and the collapse of the Second International; it was buried forever by the October Revolution and the revolutionary wave that washed around Europe and North America immediately following the War. After that, "socialism" once again was seen as the "respectable" cousin of communism.

Then it got worse. The development of the theory of "socialism in a single country" beget the development of a "socialist mode of production" by the proselytizers of the former. "Socialism" was now enshrined as "from each according to their ability, to each according to their work" -- a bastardization of the phrase Marx used to describe communism. Who was the arbiter of this new "equality" based on occupation? It was the overarching state, with the managers, bureaucrats, professionals and police in charge. In other words, it was not the working class in power, but the petty bourgeoisie. And you don't have to be a Sovietologist to guess whose work was considered the most important and most valuable by this "socialist" state.


He also took issue with those who thought that the period immediately following the revolution should not be termed ‘socialism’, but the ‘dictatorship of the proletariat’. For him ‘socialism’ included not only the dictatorship of the proletariat, which is synonymous with the democratic republic, but the whole of the lower phase of communism.This is a profound theoretical mistake. Again, Z tackles this one pretty well, as does Bordiga. I don't agree with much of what Bordiga wrote (or so I think -- might be time to revisit some of his writings), but on this one he's right. It is theoretically dangerous to conflate the transition from capitalism to communism with the latter's lower phase.

To say or even imply that there continues to be a state in the Marxian, communist sense -- a natural consequence of conflating the transition (dictatorship of the proletariat; workers' republic) with the lower phase -- during the lower phase of communism is also saying there continue to be classes themselves into the lower phase. But the whole point of the transition is to abolish classes and class antagonisms. This applies not just to the bourgeoisie, but to the petty bourgeoisie as well. What continues to exist into the lower phase of communism is equal, or bourgeois, right. Concretely, that means the continued existence of strata, not classes. The basic necessities and needs are fulfilled on a formally equal basis, which itself is still unequal because of differences in ability and actual need (families versus individuals; disabled versus ably working; etc.). One does not need a state, or money, or a market for this phase of society.

This is where the difference between the transition and lower phase emerges. Production in society is developed beyond the point of scarcity, but not high enough to implement free access. There is no longer a need for elements that existed in class society or the transition from it, but there remains a need for the formal administration of distribution and the further development of production. However, this is only temporary; indeed, the lower phase may exist for a shorter period of time than the transition itself, which requires its implementation on a world scale to abolish classes enough to begin moving into the lower phase of communism. The primary tasks during the lower phase are the overcoming of the arbitrary divisions of labor -- mental versus physical; urban versus rural; etc. -- and the finalizing of the fundamental transformation of production and exchange to meet the needs of all. In short, it's ending the need for formal, bourgeois, right in society. Thus, the lower phase is more closely connected to the higher, fully communist phase of society, and not the transition.

Just some thoughts from the other side of the pond. :)

Die Neue Zeit
22nd October 2010, 05:00
If it's "a programme to unite all Marxists," why haven't they published Paul Cockshott's critique yet?

Die Neue Zeit
23rd October 2010, 06:21
Fair enough, but even this doesn't get to the heart of the matter. Minimum programs, platforms of action, etc., are not about making "demands" on the exploiting and oppressing classes. They are expressions of the party's perspective on what it would take to meet the objective needs of the working class at this time. More to the point, they express what the party itself would do if in a position to do so. The Erfurt Programme, which has been mentioned in this article, was not a laundry list of what the German Social-Democrats wanted the Kaiser and his politicians in the Reichstag to do for the working class, . It seems like the comrades in the CPGB instinctively know this, but cannot intellectually express it.

This is an example of what I mean about knowing instinctively, but unable to express it intellectually. Yes, fulfilling the minimum program is about helping to raise the proletariat to the level of a ruling class, but it is also about completing outstanding democratic tasks -- not completing a "bourgeois democratic revolution", but implementing as much as we can of the extreme, revolutionary democracy needed for the proletariat to raise itself up. The party seeks to change the material conditions in every way it can in order for the working class to become a ruling class; that's the whole point of immediate (minimum) demands. We do this by both helping to arm workers, individually and collectively, with the tools they need to act as a ruling class, and also by using our organization to create the spaces necessary for internalizing and integrating the lessons of the class struggle into their consciousness.

This is a key difference between communists and petty-bourgeois socialists. The latter see "minimum", "transitional" or "concrete" demands as something to beg the bourgeoisie and petty bourgeoisie in the halls of power to enact or implement, whereas communists see such demands as the basis for workers to empower themselves -- as something working people themselves fight to enact and implement, regardless of the level of intransigence or belligerence expressed by the class enemy.

And here is that contradiction, again. If one considers a workers' party having control of a political government in a capitalist society as a "workers' government" (nonetheless, what an abomination of a term!), then Rogers is right about the role of a minimum program. But he then follows up with the classical petty-bourgeois socialist idea of a minimum program being "the demands we make on capital". That is, to use the colloquialism, ass-backwards. The purpose of the minimum program is to mobilize the working class to enact and implement the policies, and fulfill the tasks, that the bourgeoisie and petty bourgeoisie cannot or will not. We only "make demands on capital" insofar as they are given a choice: either they do it or we will. That is, either the bourgeoisie and petty bourgeoisie suddenly find that they can part with this or that piece of legislation, or can stop a certain action, etc., or the organized working class will establish the conditions to overturn or stop such things through its own methods and means.

I agree with the thrust of what you're saying here, but on this part:

"The latter see "minimum", "transitional" or "concrete" demands as something to beg the bourgeoisie and petty bourgeoisie in the halls of power to enact or implement"

I had a debate with Comrade Cockshott on problems with the word "demand," but "begging" implies a different word altogether: petition.

When you say:

"A statement of and commitment by the SPD to enact those policies, either when in power or through a combination of parliamentary and extraparliamentary action"

It should be rendered more passively, as in "a commitment by the SPD to have those policies enacted, either when in power or..."

As you yourself said, the key to truly understanding the word "demand" is in the threat implicit in the word: you give or I'll take.

Or is the word "appeasement," given its tragic history in foreign affairs, a better compromise between the misunderstood "demand" and the overloaded "measure"?

["They express what the party itself would do if in a position to do so" sounds too genuinely transitional unless there's clarification to emphasize both opposition and governance.]

Paul Cockshott
29th October 2010, 04:48
If it's "a programme to unite all Marxists," why haven't they published Paul Cockshott's critique yet?
I dont know, they asked for it in rtf form to format, but then did nothing. I also sent it to Marxism Leninism Today, and although they expressed interest they have not published it either.
http://reality.gn.apc.org/polemic/confrad.pdf

http://reality.gn.apc.org/polemic/notesonmcnair.pdf

The Chinese Institute of Marxism seem more open, they are translating into Chinese the EU transition programme and say that they support it. The EU programme is available in English from the main Reality page.