📕 subnode [[@ryan/20210612154000 evolutionary_socialism_chapter_3_eduard_bernstein]] in 📚 node [[20210612154000-evolutionary_socialism_chapter_3_eduard_bernstein]]

Notes

Bernsteinbelieves that even if the socialists were able to win a majority in the Reichstag or accomplish revolution that they would not be able to take over production.

I think I can take it as being generally admitted that there would be no question of an immediate taking over by the state of the total manufacture and distribution of products. The state could not even take over the whole amount of medium and large enterprises. The local authorities, too, as connecting links, could not do so very much. They could socialise at most those businesses which produce, or which perform services, locally for that locality, and they would get therewith quite a nice little task. But can one imagine that undertakings which until then had worked for the great outside market could be suddenly municipalised?

Let us take an industrial town of only medium size, say Augsburg, Barmen, Dortmund, Hanau, Mannheim. Is anyone so foolish as to imagine that the communes there could, in a political crisis or at some other occasion, take over all the different manufacturing and commercial businesses of these places into their own management and carry them on with success? They would either have to leave them in the hands of the former proprietors, or, if they wanted to expropriate these absolutely, they would be obliged to give them over to associations of workmen on some leasing conditions.

Bernsteinessentially believes that socialism should be a transition into a form of production where production is simply managed by democratic worker's co-ops.

Bernsteinbelieves that socialismis liberalism#39;s heir:

The aim of all socialist measures, even of those which appear outwardly as coercive measures, is the development and the securing of a free personality. Their more exact examination always shows that the coercion included will raise the sum total of liberty in society, and will give more freedom over a more extended area than it takes away. The legal day of a maximum number of hours’ work, for example, is actually a fixing of a minimum of freedom, a prohibition to sell freedom longer than for a certain number of hours daily, and, in principle, therefore, stands on the same ground as the prohibition agreed to by all liberals against selling oneself into personal slavery. It is thus no accident that the first country where a maximum hours’ day was carried out was Switzerland, the most democratically progressive country in Europe, and democracy is only the political form of liberalism. Being in its origin a counter-movement to the oppression of nations under institutions imposed from without or having a justification only in tradition, liberalism first sought its realisation as the principle of the sovereignty of the age and of the people, both of which principles formed the everlasting discussion of the philosophers of the rights of the state in the seventeenth and eighteenth centuries, until Rousseau set them up in his Contrat Social as the fundamental conditions of the legitimacy of every constitution, and the French Revolution proclaimed them – in the Democratic Constitution of 1793 permeated with Rousseau’s spirit – as inalienable rights of men.

[...]

There is actually no really liberal thought which does not also belong to the elements of the ideas of socialism. Even the principle of economic personal responsibility which belongs apparently so entirely to the Manchester School cannot, in my judgment, be denied in theory by socialism nor be made inoperative under any conceivable circumstances. Without responsibility there is no freedom; we may think as we like theoretically, about man’s freedom of action, we must practically start from it as the foundation of the moral law, for only under this condition is social morality possible. And similarly, in our states which reckon with millions, a healthy social life is, in the age of traffic, impossible if the economic personal responsibility of all those capable of work is not assumed. The recognition of individual responsibility is the return of the individual to society for services rendered or offered him by society.

Bernsteinis concerned about the violence that revolution would bring, and therefore believes that the goal should be evolutionary socialism wherein the state would be changed and developed into a socialist one.

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