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This volume is the result of some studies that I felt impelled to make when, about three years ago, certain sections of the labor movement in the United States were discussing vehemently political action versus direct action. A number of causes combined to produce a serious and critical controversy. The Industrial Workers of the World were carrying on a lively agitation that later culminated in a series of spectacular strikes. With ideas and methods that were not only in opposition to those of the trade unions, but also to those of the socialist party, the new organization sought to displace the older organizations by what it called the "one Big Union." There were many in the older organizations who firmly believed in industrial unionism, and the dissensions which arose were not so much over that question as over the antagonistic character of the new movement and its advocacy here of the violent methods employed by the revolutionary section of the French unions. The most forceful and active spokesman of these methods was Mr. William D. Haywood, and, largely as a result of his agitation, la grève générale and le sabotage became the subjects of the hour in labor and socialist circles. In 1911 Mr. Haywood and Mr. Frank Bohn published a booklet, entitled Industrial Socialism, in which they urged that the worker should "use any weapon which will win his fight."[A] They declared that, as "the present laws of property are made by and for the capitalists, the workers should not hesitate to break them."[B]

The advocacy of such doctrines alarmed the older socialists, who were familiar with the many disasters that had overtaken the labor movement in its earlier days, and nearly all of them assailed the direct actionists. Mr. Eugene V. Debs, Mr. Victor L. Berger, Mr. John Spargo, Mr. Morris Hillquit, and many others, less well known, combated "the new methods" in vigorous language. Mr. Hillquit dealt with the question in a manner that immediately awakened the attention of every active socialist. Condemning without reserve every resort to lawbreaking and violence, and insisting that both were "ethically unjustifiable and tactically suicidal," Mr. Hillquit pointed out that whenever any group or section of the labor movement "has embarked upon a policy of 'breaking the law' or using 'any weapons which will win the fight,' whether such policy was styled 'terrorism,' 'propaganda of the deed,' 'direct action,' 'sabotage,' or 'anarchism,' it has invariably served to demoralize and destroy the movement, by attracting to it professional criminals, infesting it with spies, leading the workers to needless and senseless slaughter, and ultimately engendering a spirit of disgust and reaction. It was this advocacy of 'lawbreaking' which Marx and Engels fought so severely in the International and which finally led to the disruption of the first great international parliament of labor, and the socialist party of every country in the civilized world has since uniformly and emphatically rejected that policy."[C]

There could be no better introduction to the present volume than these words of Mr. Hillquit, and it will, I think, be clear to the reader that the history of the labor movement during the last half-century fully sustains Mr. Hillquit's position. The problem of methods has always been a vital matter to the labor movement, and, for a hundred years at least, the quarrels now dividing syndicalists and socialists have disturbed that movement. In the Chartist days the "physical forcists" opposed the "moral forcists," and later dissensions over the same question occurred between the Bakouninists and the Marxists. Since then anarchists and social democrats, direct actionists and political actionists, syndicalists and socialists have continued the battle. I have attempted here to present the arguments made by both sides of this controversy, and, while no doubt my bias is perfectly clear, I hope I have presented fairly the position of each of the contending elements. Fortunately, the direct actionists have exercised a determining influence only in a few places, and everywhere, in the end, the victory of those who were contending for the employment of peaceable means has been complete. Already in this country, as a result of the recent controversy, it is written in the constitution of the socialist party that "any member of the party who opposes political action or advocates crime, sabotage, or other methods of violence as a weapon of the working class to aid in its emancipation shall be expelled from membership in the party."[D] Adopted by the national convention of the party in 1911, this clause was ratified at a general referendum of all the membership of the party. It is clear, therefore, that the immense majority of socialists are determined to employ peaceable and legal methods of action.

It is, of course, perfectly obvious that the methods to be employed in the struggles between classes, as between nations, cannot be predetermined. And, while the socialists everywhere have condemned the use of violent measures and are now exercising every power at their command to keep the struggle between labor and capital on legal ground, events alone will determine whether the great social problems of our day can be settled peaceably. The entire matter is largely in the hands of the ruling classes. And, while the socialists in all countries are determined not to allow themselves to be provoked into acts of despair by temporary and fleeting methods of repression, conditions may of course arise where no organization, however powerful, could prevent the masses from breaking into an open and bloody conflict. On one memorable occasion (March 31, 1886), August Bebel uttered some impressive words on this subject in the German Reichstag. "Herr von Puttkamer," said Bebel, "calls to mind the speech which I delivered in 1881 in the debate on the Socialist Law a few days after the murder of the Czar. I did not then glorify regicide. I declared that a system like that prevailing in Russia necessarily gave birth to Nihilism and must necessarily lead to deeds of violence. Yes, I do not hesitate to say that if you should inaugurate such a system in Germany it would of necessity lead to deeds of violence with us as well. (A deputy called out: 'The German Monarchy?') The German Monarchy would then certainly be affected, and I do not hesitate to say that I should be one of the first to lend a hand in the work, for all measures are allowable against such a system."[E] I take it that Bebel was, in this instance, simply pointing out to the German bureaucracy the inevitable consequences of the Russian system. At that very moment he was restraining hundreds of thousands of his followers from acts of despair, yet he could not resist warning the German rulers that the time might come in that country when no considerations whatever could persuade men to forego the use of the most violent retaliative measures. This view is, of course, well established in our national history, and our Declaration of Independence, as well as many of our State constitutions, asserts that it is both the right and the duty of the people to overthrow by any means in their power an oppressive and tyrannical government. This was, of course, always the teaching of what Marx liked to call "the bourgeois democrats." It was, in fact, their only conception of revolution.

The socialist idea of revolution is quite a different one. Insurrection plays no necessary part in it, and no one sees more clearly than the socialist that nothing could prove more disastrous to the democratic cause than to have the present class conflict break into a civil war. If such a war becomes necessary, it will be in spite of the organized socialists, who, in every country of the world, not only seek to avoid, but actually condemn, riotous, tempestuous, and violent measures. Such measures do not fit into their philosophy, which sees, as the cause of our present intolerable social wrongs, not the malevolence of individuals or of classes, but the workings of certain economic laws. One can cut off the head of an individual, but it is not possible to cut off the head of an economic law. From the beginning of the modern socialist movement, this has been perfectly clear to the socialist, whose philosophy has taught him that appeals to violence tend, as Engels has pointed out, to obscure the understanding of the real development of things.

The dissensions over the use of force, that have been so continuous and passionate in the labor movement, arise from two diametrically opposed points of view. One is at bottom anarchistic, and looks upon all social evils as the result of individual wrong-doing. The other is at bottom socialistic, and looks upon all social evils as in the main the result of economic and social laws. To those who believe there are good trusts and bad trusts, good capitalists and bad capitalists, and that this is an adequate analysis of our economic ills, there is, of course, after all, nothing left but hatred of individuals and, in the extreme case, the desire to remove those individuals. To those, on the other hand, who see in certain underlying economic forces the source of nearly all of our distressing social evils, individual hatred and malice can make in reality no appeal. This volume, on its historical side, as well as in its survey of the psychology of the various elements in the labor movement, is a contribution to the study of the reactions that affect various minds and temperaments in the face of modern social wrongs. If one's point of view is that of the anarchist, he is led inevitably to make his war upon individuals. The more sensitive and sincere he is, the more bitter and implacable becomes that war. If one's point of view is based on what is now called the economic interpretation of history, one is emancipated, in so far as that is possible for emotional beings, from all hatred of individuals, and one sees before him only the necessity of readjusting the economic basis of our common life in order to achieve a more nearly perfect social order.

In contrasting the temperaments, the points of view, the philosophy, and the methods of these two antagonistic minds, I have been forced to take two extremes, the Bakouninist anarchist and the Marxian socialist. In the case of the former, it has been necessary to present the views of a particular school of anarchism, more or less regardless of certain other schools. Proudhon, Stirner, Warren, and Tucker do not advocate violent measures, and Tolstoi, Ibsen, Spencer, Thoreau, and Emerson—although having the anarchist point of view—can hardly be conceived of as advocating violent measures. It will be obvious to the reader that I have not dealt with the philosophical anarchism, or whatever one may call it, of these last. I have confined myself to the anarchism of those who have endeavored to carry out their principles in the democratic movement of their time and to the deeds of those who threw themselves into the active life about them and endeavored to impress both their ideas and methods upon the awakening world of labor. It is the anarchism of these men that the world knows. By deeds and not by words have they written their definition of anarchism, and I am taking and using the term in this volume in the sense in which it is used most commonly by people in general. If this offends the anarchists of the non-resistant or passive-resistant type, it cannot be helped. It is the meaning that the most active of the anarchists have themselves given it.

I have sought to take my statements from first-hand sources only, although in a few cases I have had to depend on secondary sources. I am deeply indebted to Mr. Herman Schlueter, editor of the New Yorker Volkszeitung, for lending me certain rare books and pamphlets, and also for reading carefully and critically the entire manuscript. With his help I have managed to get every document that has seemed to me essential. At the end of the volume will be found a complete list of the authorities which I have consulted. I have to regret that I could not read, before sending this manuscript to the publisher, the four volumes just published of the correspondence between Marx and Engels (Der Briefwechsel zwischen Friedrich Engels und Karl Marx 1844 bis 1833, herausgegeben von A. Bebel und Ed. Bernstein, J. H. W. Dietz, Stuttgart, 1913). I must also express here my gratitude to Mr. Morris Hillquit and to Miss Helen Phelps Stokes for making many valuable suggestions, as well as my indebtedness to Miss Helen Bernice Sweeney and Mr. Sidney S. Bobbé for their most capable secretarial assistance. Special appreciation is due my wife for her helpfulness and painstaking care at many difficult stages of the work.

Highland Farm,

Noroton Heights,

Connecticut.

November 1, 1913.