✍🏻 Works of Frederick Engels 1847
🔴 Draft of a Communist Confession of Faith
Part 2:
Question 9: How did the proletariat arise?
Answer: The proletariat came into being as a result of the introduction of the machines which have been invented since the middle of the last century and the most important of which are: the steam-engine, the spinning machine and the power loom. These machines, which were very expensive and could therefore only be purchased by rich people, supplanted the workers of the time, because by the use of machinery it was possible to produce commodities more quickly and cheaply than could the workers with their imperfect spinning wheels and hand-looms. The machines thus delivered industry entirely into the hands of the big capitalists and rendered the workers’ scanty property which consisted mainly of their tools, looms, etc., quite worthless, so that the capitalist was left with everything, the worker with nothing. In this way the factory system was introduced. Once the capitalists saw how advantageous this was for them, they sought to extend it to more and more branches of labour. They divided work more and more between the workers so that workers who formerly had made a whole article now produced only a part of it. Labour simplified in this way produced goods more quickly and therefore more cheaply and only now was it found in almost every branch of labour that here also machines could be used. As soon as any branch of labour went over to factory production it ended up, just as in the case of spinning and weaving. in the hands of the big capitalists, and the workers were deprived of the last remnants of their independence. We have gradually arrived at the position where almost all branches of labour are run on a factory basis. This has increasingly brought about the ruin of the previously existing middle class, especially of the small master craftsmen, completely transformed the previous position of the workers, and two new classes which are gradually swallowing up all other classes have come into being, namely:
I. The, class of the big capitalists, who in all advanced countries are in almost exclusive possession of the means of subsistence and those means (machines, factories, workshops, etc.) by which these means of subsistence are produced. This is the bourgeois class, or the bourgeoisie.
II. The class of the completely propertyless, who are compelled to sell their labour[70] to the first class, the bourgeois, simply to obtain from them in return their means of subsistence. Since the parties to this trading in labour are not equal, but the bourgeois have the advantage, the propertyless must submit to the bad conditions laid down by the bourgeois. This class, dependent on the bourgeois, is called the class of the proletarians or the proletariat.
Question 10: In what way does the proletarian differ from the slave?
Answer: The slave is sold once and for all, the proletarian has to sell himself by the day and by the hour. The slave is the property of one master and for that very reason has a guaranteed subsistence, however wretched it may be. The proletarian is, so to speak, the slave of the entire bourgeois class, not of one master, and therefore has no guaranteed subsistence, since nobody buys his labour if he does not need it. The slave is accounted a thing and not a member of civil society. The proletarian is recognised as a person, as a member of civil society. The slave may, therefore, have a better subsistence than the proletarian but the latter stands at a higher stage of development. The slave frees himself by becoming a proletarian, abolishing from the totality of property relationships only the relationship of slavery. The proletarian can free himself only by abolishing property in general.
https://www.marxists.org/archive/marx/works/1847/06/09.htm
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🔴 Draft of a Communist Confession of Faith
Part 2:
Question 9: How did the proletariat arise?
Answer: The proletariat came into being as a result of the introduction of the machines which have been invented since the middle of the last century and the most important of which are: the steam-engine, the spinning machine and the power loom. These machines, which were very expensive and could therefore only be purchased by rich people, supplanted the workers of the time, because by the use of machinery it was possible to produce commodities more quickly and cheaply than could the workers with their imperfect spinning wheels and hand-looms. The machines thus delivered industry entirely into the hands of the big capitalists and rendered the workers’ scanty property which consisted mainly of their tools, looms, etc., quite worthless, so that the capitalist was left with everything, the worker with nothing. In this way the factory system was introduced. Once the capitalists saw how advantageous this was for them, they sought to extend it to more and more branches of labour. They divided work more and more between the workers so that workers who formerly had made a whole article now produced only a part of it. Labour simplified in this way produced goods more quickly and therefore more cheaply and only now was it found in almost every branch of labour that here also machines could be used. As soon as any branch of labour went over to factory production it ended up, just as in the case of spinning and weaving. in the hands of the big capitalists, and the workers were deprived of the last remnants of their independence. We have gradually arrived at the position where almost all branches of labour are run on a factory basis. This has increasingly brought about the ruin of the previously existing middle class, especially of the small master craftsmen, completely transformed the previous position of the workers, and two new classes which are gradually swallowing up all other classes have come into being, namely:
I. The, class of the big capitalists, who in all advanced countries are in almost exclusive possession of the means of subsistence and those means (machines, factories, workshops, etc.) by which these means of subsistence are produced. This is the bourgeois class, or the bourgeoisie.
II. The class of the completely propertyless, who are compelled to sell their labour[70] to the first class, the bourgeois, simply to obtain from them in return their means of subsistence. Since the parties to this trading in labour are not equal, but the bourgeois have the advantage, the propertyless must submit to the bad conditions laid down by the bourgeois. This class, dependent on the bourgeois, is called the class of the proletarians or the proletariat.
Question 10: In what way does the proletarian differ from the slave?
Answer: The slave is sold once and for all, the proletarian has to sell himself by the day and by the hour. The slave is the property of one master and for that very reason has a guaranteed subsistence, however wretched it may be. The proletarian is, so to speak, the slave of the entire bourgeois class, not of one master, and therefore has no guaranteed subsistence, since nobody buys his labour if he does not need it. The slave is accounted a thing and not a member of civil society. The proletarian is recognised as a person, as a member of civil society. The slave may, therefore, have a better subsistence than the proletarian but the latter stands at a higher stage of development. The slave frees himself by becoming a proletarian, abolishing from the totality of property relationships only the relationship of slavery. The proletarian can free himself only by abolishing property in general.
https://www.marxists.org/archive/marx/works/1847/06/09.htm
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Draft of a Communist Confession of Faith by Frederick Engels
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✍🏻 Works of Frederick Engels 1847
🔴 Draft of a Communist Confession of Faith
Part 3:
Question 11: In what way does the proletarian differ from the serf?
Answer: The serf has the use of a piece of land, that is, of an instrument of production, in return for handing over a greater or lesser portion of the yield. The proletarian works with instruments of production which belong to someone else who, in return for his labour, hands over to him a portion, determined by competition, of the products. In the case of the serf, the share of the labourer is determined by his own labour, that is, by himself. In the case of the proletarian it is determined by competition, therefore in the first place by the bourgeois. The serf has guaranteed subsistence, the proletarian has not. The serf frees himself by driving out his feudal lord and becoming a property owner himself, thus entering into competition and joining for the time being the possessing class, the privileged class. The proletarian frees himself by doing away with property, competition, and all class differences.
Question 12: In what way does the proletarian differ from the handicraftsman?
Answer: As opposed to the proletarian, the so-called handicraftsman, who still existed nearly everywhere during the last century and still exists here and there, is at most a temporary proletarian. His aim is to acquire capital himself and so to exploit other workers. He can often achieve this aim where the craft guilds still exist or where freedom to follow a trade has not yet led to the organisation of handwork on a factory basis and to intense competition. But as soon as the factory system is introduced into handwork and competition is in full swing, this prospect is eliminated and the handicraftsman becomes more and more a proletarian. The handicraftsman therefore frees himself either by becoming a bourgeois or in general passing over into the middle class, or, by becoming a proletarian as a result of competition (as now happens in most cases) and joining the movement of the proletariat — i. e., the more or less conscious communist movement.
Question 13: Then you do not believe that community of property has been possible at any time?
Answer: No. Communism has only arisen since machinery and other inventions made it possible to hold out the prospect of an all-sided development, a happy existence, for all members of society. Communism is the theory of a liberation which was not possible for the slaves, the serfs, or the handicraftsmen, but only for the proletarians and hence it belongs of necessity to the 19th century and was not possible in any earlier period.
Question 14: Let m go back to the sixth question. As you wish to prepare for community of property by the enlightening and uniting of the proletariat, then you reject revolution?
Answer: We are convinced not only of the uselessness but even of the harmfulness of all conspiracies. We are also aware that revolutions are not made deliberately and arbitrarily but that everywhere and at all times they are the necessary consequence of circumstances which are not in any way whatever dependent either on the will or on the leadership of individual parties or of whole classes. But we also see that the development of the proletariat in almost all countries of the world is forcibly repressed by the possessing classes and that thus a revolution is being forcibly worked for by the opponents of communism. If, in the end, the oppressed proletariat is thus driven into a revolution, then we will defend the cause of the proletariat just as well by our deeds as now by our words.
Question 15: Do you intend to replace the existing social order by community of Property at one stroke?
Answer: We have no such intention. The development of the masses cannot he ordered by decree. It is determined by the development of the conditions in which these masses live, and therefore proceeds gradually.
https://www.marxists.org/archive/marx/works/1847/06/09.htm
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🔴 Draft of a Communist Confession of Faith
Part 3:
Question 11: In what way does the proletarian differ from the serf?
Answer: The serf has the use of a piece of land, that is, of an instrument of production, in return for handing over a greater or lesser portion of the yield. The proletarian works with instruments of production which belong to someone else who, in return for his labour, hands over to him a portion, determined by competition, of the products. In the case of the serf, the share of the labourer is determined by his own labour, that is, by himself. In the case of the proletarian it is determined by competition, therefore in the first place by the bourgeois. The serf has guaranteed subsistence, the proletarian has not. The serf frees himself by driving out his feudal lord and becoming a property owner himself, thus entering into competition and joining for the time being the possessing class, the privileged class. The proletarian frees himself by doing away with property, competition, and all class differences.
Question 12: In what way does the proletarian differ from the handicraftsman?
Answer: As opposed to the proletarian, the so-called handicraftsman, who still existed nearly everywhere during the last century and still exists here and there, is at most a temporary proletarian. His aim is to acquire capital himself and so to exploit other workers. He can often achieve this aim where the craft guilds still exist or where freedom to follow a trade has not yet led to the organisation of handwork on a factory basis and to intense competition. But as soon as the factory system is introduced into handwork and competition is in full swing, this prospect is eliminated and the handicraftsman becomes more and more a proletarian. The handicraftsman therefore frees himself either by becoming a bourgeois or in general passing over into the middle class, or, by becoming a proletarian as a result of competition (as now happens in most cases) and joining the movement of the proletariat — i. e., the more or less conscious communist movement.
Question 13: Then you do not believe that community of property has been possible at any time?
Answer: No. Communism has only arisen since machinery and other inventions made it possible to hold out the prospect of an all-sided development, a happy existence, for all members of society. Communism is the theory of a liberation which was not possible for the slaves, the serfs, or the handicraftsmen, but only for the proletarians and hence it belongs of necessity to the 19th century and was not possible in any earlier period.
Question 14: Let m go back to the sixth question. As you wish to prepare for community of property by the enlightening and uniting of the proletariat, then you reject revolution?
Answer: We are convinced not only of the uselessness but even of the harmfulness of all conspiracies. We are also aware that revolutions are not made deliberately and arbitrarily but that everywhere and at all times they are the necessary consequence of circumstances which are not in any way whatever dependent either on the will or on the leadership of individual parties or of whole classes. But we also see that the development of the proletariat in almost all countries of the world is forcibly repressed by the possessing classes and that thus a revolution is being forcibly worked for by the opponents of communism. If, in the end, the oppressed proletariat is thus driven into a revolution, then we will defend the cause of the proletariat just as well by our deeds as now by our words.
Question 15: Do you intend to replace the existing social order by community of Property at one stroke?
Answer: We have no such intention. The development of the masses cannot he ordered by decree. It is determined by the development of the conditions in which these masses live, and therefore proceeds gradually.
https://www.marxists.org/archive/marx/works/1847/06/09.htm
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Draft of a Communist Confession of Faith by Frederick Engels
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✍🏻 Works of Frederick Engels 1847
🔴 Draft of a Communist Confession of Faith
Part 4:
Question 16: How do you think the transition from the present situation to community of Property is to be effected?
Answer: The first, fundamental condition for the introduction of community of property is the political liberation of the proletariat through a democratic constitution.
Question 17: What will be your first measure once you have established democracy?
Answer: Guaranteeing the subsistence of the proletariat.
Question 18: How will you do this?
Answer. I. By limiting private property in such a way that it gradually prepares the way for its transformation into social property, e. g., by progressive taxation, limitation of the right of inheritance in favour of the state, etc., etc.
II. By employing workers in national workshops and factories and on national estates.
III. By educating all children at the expense of the state.
Question 19: How will you arrange this kind of education during the period of transition?
Answer: All children will be educated in state establishments from the time when they can do without the first maternal care.
Question 20: Will not the introduction of community of property be accompanied by the proclamation of the community of women?
Answer: By no means. We will only interfere in the personal relationship between men and women or with the family in general to the extent that the maintenance of the existing institution would disturb the new social order. Besides, we are well aware that the family relationship has been modified in the course of history by the property relationships and by periods of development, and that consequently the ending of private property will also have a most important influence on it.
Question 21: Will nationalities continue to exist under communism?
Answer: The nationalities of the peoples who join together according to the principle of community will be just as much compelled by this union to merge with one another and thereby supersede themselves as the various differences between estates and classes disappear through the superseding of their basis — private property.
Question 22. Do Communists reject existing religions?
Answer: All religions which have existed hitherto were expressions of historical stages of development of individual peoples or groups of peoples. But communism is that stage of historical development which makes all existing religions superfluous and supersedes them.
In the name and on the mandate of the Congress.
Secretary: Heide [Alias of Wilhelm Wolff in the League of the Just]
President: Karl Schill [Alias of Karl Schapper in the League of the Just]
London, June 9, 1847
Source: Birth of the Communist Manifesto, International Publishers, 1971;
Written: by Engels, June 9 1847;
First published: in Gründungsdokumente des Bundes der Kommunisten, Hamburg, 1969.
https://www.marxists.org/archive/marx/works/1847/06/09.htm
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🔴 Draft of a Communist Confession of Faith
Part 4:
Question 16: How do you think the transition from the present situation to community of Property is to be effected?
Answer: The first, fundamental condition for the introduction of community of property is the political liberation of the proletariat through a democratic constitution.
Question 17: What will be your first measure once you have established democracy?
Answer: Guaranteeing the subsistence of the proletariat.
Question 18: How will you do this?
Answer. I. By limiting private property in such a way that it gradually prepares the way for its transformation into social property, e. g., by progressive taxation, limitation of the right of inheritance in favour of the state, etc., etc.
II. By employing workers in national workshops and factories and on national estates.
III. By educating all children at the expense of the state.
Question 19: How will you arrange this kind of education during the period of transition?
Answer: All children will be educated in state establishments from the time when they can do without the first maternal care.
Question 20: Will not the introduction of community of property be accompanied by the proclamation of the community of women?
Answer: By no means. We will only interfere in the personal relationship between men and women or with the family in general to the extent that the maintenance of the existing institution would disturb the new social order. Besides, we are well aware that the family relationship has been modified in the course of history by the property relationships and by periods of development, and that consequently the ending of private property will also have a most important influence on it.
Question 21: Will nationalities continue to exist under communism?
Answer: The nationalities of the peoples who join together according to the principle of community will be just as much compelled by this union to merge with one another and thereby supersede themselves as the various differences between estates and classes disappear through the superseding of their basis — private property.
Question 22. Do Communists reject existing religions?
Answer: All religions which have existed hitherto were expressions of historical stages of development of individual peoples or groups of peoples. But communism is that stage of historical development which makes all existing religions superfluous and supersedes them.
In the name and on the mandate of the Congress.
Secretary: Heide [Alias of Wilhelm Wolff in the League of the Just]
President: Karl Schill [Alias of Karl Schapper in the League of the Just]
London, June 9, 1847
Source: Birth of the Communist Manifesto, International Publishers, 1971;
Written: by Engels, June 9 1847;
First published: in Gründungsdokumente des Bundes der Kommunisten, Hamburg, 1969.
https://www.marxists.org/archive/marx/works/1847/06/09.htm
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Draft of a Communist Confession of Faith by Frederick Engels
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Today marks the 104th anniversary of the founding of the Indonesian Communist Party (PKI) in 1920 – at one point the largest communist party outside of China and the USSR.
The PKI was brutally wiped out during the US-led Cold War anti-communist frenzy. Top-secret CIA reports described the killings as among the worst mass murders of the 20th century.
Following political unrest and a failed coup in 1965, communism was banned in Indonesia as a political movement and ideology. The ban on the PKI remains in place to this day.
The aftermath of the coup led to brutal purges and mass killings from 1965 to 1966, resulting in a death toll ranging from 500,000 to nearly two million.
Despite evidence from declassified documents that Western intelligence agencies were aware of and supported the massacres, the CIA has denied their involvement. History textbooks in Indonesia often omit or downplay the killings.
https://www.marxists.org/history/indonesia/1955-BirthGrowthPKI.htm
The PKI was brutally wiped out during the US-led Cold War anti-communist frenzy. Top-secret CIA reports described the killings as among the worst mass murders of the 20th century.
Following political unrest and a failed coup in 1965, communism was banned in Indonesia as a political movement and ideology. The ban on the PKI remains in place to this day.
The aftermath of the coup led to brutal purges and mass killings from 1965 to 1966, resulting in a death toll ranging from 500,000 to nearly two million.
Despite evidence from declassified documents that Western intelligence agencies were aware of and supported the massacres, the CIA has denied their involvement. History textbooks in Indonesia often omit or downplay the killings.
https://www.marxists.org/history/indonesia/1955-BirthGrowthPKI.htm
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On this day, 23 May 1988, four lesbians, including Booan Temple, burst into a BBC news studio during a live broadcast and called out: "Stop Section 28!" The protest was against the new anti-gay law, Section 28, that was about to go into effect at midnight and had received little if any critical news coverage.
Pushed by Margaret Thatcher's Conservative government, Section 28 sought to prohibit the "promotion" or "acceptability" of homosexuality in local authorities and schools.
While the four women were arrested, they were never charged, likely due to the BBC not wanting to give the protest any further attention.
The homophobic mass media unsurprisingly ignored their message and spun the protest in such a way so as to justify discrimination against LGBT+ people. Even still, the protest inspired many LGBT+ people, especially younger folk, to keep up the fight.
The law would be in place until 2000 in Scotland and 2003 in England and Wales.
Pushed by Margaret Thatcher's Conservative government, Section 28 sought to prohibit the "promotion" or "acceptability" of homosexuality in local authorities and schools.
While the four women were arrested, they were never charged, likely due to the BBC not wanting to give the protest any further attention.
The homophobic mass media unsurprisingly ignored their message and spun the protest in such a way so as to justify discrimination against LGBT+ people. Even still, the protest inspired many LGBT+ people, especially younger folk, to keep up the fight.
The law would be in place until 2000 in Scotland and 2003 in England and Wales.
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Fear and Misery of the Third Reich.pdf
2.7 MB
Fear and Misery of the Third Reich (German: Furcht und Elend des Dritten Reiches), also known as The Private Life of the Master Race, is one of Bertolt Brecht's most famous plays and the first of his openly anti-Nazi works. It premiered on May 21, 1938 in Paris. This production was directed by Slatan Dudow and starred Helene Weigel.The production employed Brecht's epic theatre techniques to defamiliarize the behaviour of the characters and to make explicit the play's underlying message.
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A note on Western "democratic socialists":
"Sham socialists replace the class struggle by dreams of class harmony, and even pictured the socialist transformation in a dreamy fashion - not as the overthrow of the rule of the exploiting class, but as the peaceful submission of the minority to the majority." - Vladimir Lenin
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"Sham socialists replace the class struggle by dreams of class harmony, and even pictured the socialist transformation in a dreamy fashion - not as the overthrow of the rule of the exploiting class, but as the peaceful submission of the minority to the majority." - Vladimir Lenin
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On this day, 24 May 1910, German shipyard worker August Landmesser was born. He is best known as probably being the worker defiantly refusing to perform a Nazi salute at a ship launch. Falling in love with a Jewish woman, he fell foul of Nazi race laws. Refusing to end the relationship, he was jailed and connoscripted to a penal battalion where he was killed. His partner was sent to a women's concentration camp and killed.
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Social-Democracy, however, wants, on the contrary, to develop the class struggle of the proletariat to the point where the latter will take the leading part in the popular Russian revolution, i.e., will lead this revolution to a the democratic-dictatorship of the proletariat and the peasantry.
Lenin, Two Tactics of Social Democracy (1905)
Read more:
https://telegra.ph/Two-Tactics-of-Social-Democracy-in-the-Democratic-Revolution-05-24
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Lenin, Two Tactics of Social Democracy (1905)
Read more:
https://telegra.ph/Two-Tactics-of-Social-Democracy-in-the-Democratic-Revolution-05-24
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At the risk of seeming ridiculous, let me say that the true revolutionary is guided by a great feeling of love. It is impossible to think of a genuine revolutionary lacking this quality... We must strive every day so that this love of living humanity will be transformed into actual deeds, into acts that serve as examples, as a moving force.
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While revolutionaries as individuals can be murdered, you cannot kill ideas.
Thomas Sankara
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On this African Liberation Day, which marks the founding of the Organization of African Unity 61 years ago, watch Burkinabè revolutionary Thomas Sankara drawing a comparison between imperialism and a “poor student that never learns from its mistakes.”
Thomas Sankara was a communist revolutionary leader who became president of Burkina Faso in 1983. His revolutionary ideology drew inspiration from Marxism-Leninism, pan-Africanism, women's liberation, and anti-imperialism. Sankara was assassinated in 1987 during a coup that was allegedly supported by France.
Thomas Sankara was a communist revolutionary leader who became president of Burkina Faso in 1983. His revolutionary ideology drew inspiration from Marxism-Leninism, pan-Africanism, women's liberation, and anti-imperialism. Sankara was assassinated in 1987 during a coup that was allegedly supported by France.
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On this day, 25 May 1895, libertarian socialist author Oscar Wilde was imprisoned for two years' hard labour for "indecency" for having sex with men. Though many potential witnesses refused to testify against him, he was convicted, and upon sentencing judge stated: “It is the worst case I have ever tried. I shall pass the severest sentence that the law allows. In my judgment it is totally inadequate for such a case as this. The sentence of the Court is that you be imprisoned and kept to hard labour for two years.” Wilde's detention would cause him serious health problems which eventually contributed to his untimely death. In his essay, The Soul of Man under Socialism, in which he expounds his political ideas, he declares: "Disobedience, in the eyes of any one who has read history, is man's original virtue. It is through disobedience that progress has been made, through disobedience and through rebellion."
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John Reed ten-days-that-shook-the-world.pdf
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Ten Days That Shook the World
John Reed
First published by Boni & Liveright, New York, 1919
With the greatest interest and with never slackening attention I read John Reed’s book, Ten Days that Shook the World.
Unreservedly do I recommend it to the workers of the world.
Here is a book which I should like to see published in millions of copies and translated into all languages.
It gives a truthful and most vivid exposition of the events so significant to the comprehension of what really is the Proletarian Revolution and the Dictatorship of the Proletariat.
These problems are widely discussed, but before one can accept or reject these ideas, he must understand the full significance of his decision.
John Reed’s book will undoubtedly help to clear this question, which is the fundamental problem of the international labor movement.
Nikolai Lenin
(Vladimir Ilyitch Ulianov)
End of 1919
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John Reed
First published by Boni & Liveright, New York, 1919
With the greatest interest and with never slackening attention I read John Reed’s book, Ten Days that Shook the World.
Unreservedly do I recommend it to the workers of the world.
Here is a book which I should like to see published in millions of copies and translated into all languages.
It gives a truthful and most vivid exposition of the events so significant to the comprehension of what really is the Proletarian Revolution and the Dictatorship of the Proletariat.
These problems are widely discussed, but before one can accept or reject these ideas, he must understand the full significance of his decision.
John Reed’s book will undoubtedly help to clear this question, which is the fundamental problem of the international labor movement.
Nikolai Lenin
(Vladimir Ilyitch Ulianov)
End of 1919
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October: Ten Days That Shook the World (Russian: Октябрь (Десять дней, которые потрясли мир); translit. Oktyabr': Desyat' dney kotorye potryasli mir) is a 1928 Soviet silent historical film by Sergei Eisenstein and Grigori Aleksandrov. It is a celebratory dramatization of the 1917 October Revolution commissioned for the tenth anniversary of the event. Originally released as October in the Soviet Union, the film was re-edited and released internationally as Ten Days That Shook The World, after John Reed's popular book on the Revolution.
The film opens with the elation after the February Revolution and the establishment of the Provisional Government, depicting the throwing down of the Tsar's monument.
https://www.youtube.com/watch?v=tQ9GCi4Gjso
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The film opens with the elation after the February Revolution and the establishment of the Provisional Government, depicting the throwing down of the Tsar's monument.
https://www.youtube.com/watch?v=tQ9GCi4Gjso
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