RedCeltic
23rd August 2001, 17:38
This is a short clip from Daniel De Leon's "Reform or Revolution" speach given in Boston Mass. in 1896. It pritty well sums up me belief that while any social reform is a step in the right direction, it is the system that is rotten to the core, and needs total change (revolution)
REFORM
Take, for instance, a poodle. You can reform him in a lot of ways. You can shave his whole body and leave a tassel at the tip of his tail; you may bore a hole through each ear, and tie a blue bow on one and a red bow on the other; you may put a brass collar around his neck with your initials on, and a trim little blanket on his back; yet, throughout, a poodle he was and a poodle he remains. Each of these changes probably wrought a corresponding change in the poodle's life. When shorn of all his hair except a tassel at the tail's tip he was owned by a wag who probably cared only for the fun he could get out of his pet; when he appears gaily decked in bows, probably his young mistress' attachment is of tenderer sort; when later we see him in the fancier's outfit, the treatment he receives and the uses he is put to may be yet again and probably are, different. Each of these transformations or stages may mark a veritable epoch in the poodle's existence. And yet, essentially, a poodle he was, a poodle he is and a poodle he will remain.
That is reform.
REVOLUTION
But when we look back myriads of years, or project ourselves into far -- future physical cataclysms, and trace the development of animal life from the invertebrate to the vertebrate, from the lizard to the bird, from the quadruped and mammal till we come to the prototype of the poodle, and finally reach the poodle himself, and so forward -- then do we find radical changes at each step, changes from within that alter the very essence of his being, and that put, or will put, upon him each time a stamp that alters the very system of his existence.
That is revolution.
So with society. Whenever a change leaves the internal mechanism untouched, we have reform; whenever the internal mechanism is changed, we have revolution.
Of course, no internal change is possible without external manifestations. The internal changes denoted by the revolution or evolution of the lizard into the eagle go accompanied with external marks. So with society. And therein lies one of the pitfalls into which dilettantism or "reforms" invariably tumble. They have noticed that externals change with internals; and they rest satisfied with mere external changes, without looking behind the curtain. But of this more presently.
We Socialists are not reformers; we are revolutionists. We Socialists do not propose to change forms. We care nothing for forms. We want a change of the inside of the mechanism of society, let the form take care of itself. We see in England a crowned monarch; we see in Germany a sceptered emperor; we see in this country an uncrowned president, and we fail to see the essential difference between Germany, England or America. That being the case, we are skeptics as to forms. We are like grown children, in the sense that we like to look at the inside of things and find out what is there.
One more preliminary explanation. Socialism is lauded by some as an angelic movement, by others it is decried as a devilish scheme. Hence you find the Gomperses blowing hot and cold on the subject; and Harry Lloyd, with whose capers, to your sorrow, you are more familiar than I, pronouncing himself a Socialist in one place, and in another running Socialism down. Socialism is neither an aspiration of angels nor a plot of devils. Socialism moves with its feet firmly planted in the ground and its head not lost in the clouds; it takes science by the hand, asks her to lead and goes whithersoever she points. It does not take science by the hand, saying: "I shall follow you to the end of the road if it please me." No! It takes her by the hand and says: "Whithersoever thou leadest, thither am I bound to go." The Socialists, consequently, move as intelligent men; we do not mutiny because, instead of having wings, we have arms, and cannot fly as we would wish.
REFORM
Take, for instance, a poodle. You can reform him in a lot of ways. You can shave his whole body and leave a tassel at the tip of his tail; you may bore a hole through each ear, and tie a blue bow on one and a red bow on the other; you may put a brass collar around his neck with your initials on, and a trim little blanket on his back; yet, throughout, a poodle he was and a poodle he remains. Each of these changes probably wrought a corresponding change in the poodle's life. When shorn of all his hair except a tassel at the tail's tip he was owned by a wag who probably cared only for the fun he could get out of his pet; when he appears gaily decked in bows, probably his young mistress' attachment is of tenderer sort; when later we see him in the fancier's outfit, the treatment he receives and the uses he is put to may be yet again and probably are, different. Each of these transformations or stages may mark a veritable epoch in the poodle's existence. And yet, essentially, a poodle he was, a poodle he is and a poodle he will remain.
That is reform.
REVOLUTION
But when we look back myriads of years, or project ourselves into far -- future physical cataclysms, and trace the development of animal life from the invertebrate to the vertebrate, from the lizard to the bird, from the quadruped and mammal till we come to the prototype of the poodle, and finally reach the poodle himself, and so forward -- then do we find radical changes at each step, changes from within that alter the very essence of his being, and that put, or will put, upon him each time a stamp that alters the very system of his existence.
That is revolution.
So with society. Whenever a change leaves the internal mechanism untouched, we have reform; whenever the internal mechanism is changed, we have revolution.
Of course, no internal change is possible without external manifestations. The internal changes denoted by the revolution or evolution of the lizard into the eagle go accompanied with external marks. So with society. And therein lies one of the pitfalls into which dilettantism or "reforms" invariably tumble. They have noticed that externals change with internals; and they rest satisfied with mere external changes, without looking behind the curtain. But of this more presently.
We Socialists are not reformers; we are revolutionists. We Socialists do not propose to change forms. We care nothing for forms. We want a change of the inside of the mechanism of society, let the form take care of itself. We see in England a crowned monarch; we see in Germany a sceptered emperor; we see in this country an uncrowned president, and we fail to see the essential difference between Germany, England or America. That being the case, we are skeptics as to forms. We are like grown children, in the sense that we like to look at the inside of things and find out what is there.
One more preliminary explanation. Socialism is lauded by some as an angelic movement, by others it is decried as a devilish scheme. Hence you find the Gomperses blowing hot and cold on the subject; and Harry Lloyd, with whose capers, to your sorrow, you are more familiar than I, pronouncing himself a Socialist in one place, and in another running Socialism down. Socialism is neither an aspiration of angels nor a plot of devils. Socialism moves with its feet firmly planted in the ground and its head not lost in the clouds; it takes science by the hand, asks her to lead and goes whithersoever she points. It does not take science by the hand, saying: "I shall follow you to the end of the road if it please me." No! It takes her by the hand and says: "Whithersoever thou leadest, thither am I bound to go." The Socialists, consequently, move as intelligent men; we do not mutiny because, instead of having wings, we have arms, and cannot fly as we would wish.