The present epoch, when, by millions, workers engaged on the battlefield of social struggle, demanded direct and precise responses from the anarchists concerning this struggle and the communist construction which must follow it; it demanded of the same, the collective responsibility of the anarchists regarding these responses and anarchist propaganda in general. If they did not assume this responsibility the anarchists like anyone else in this case, do not have the right to propagandise in an inconsequent manner among the working masses, who struggled in agreeing to heavy sacrifices and lost numberless victims.
At this level, it is not a question of a game or the object of an experiment. That is how, if we do not have a General Union of Anarchists, we cannot furnish common responses on all those vital questions.
At the start of his article, comrade Malatesta appears to salute the idea of the creation of a vast anarchist organisation, however, in categorically repudiating collective responsibility, he renders impossible the realisation of such an organisation. For that will not only not be possible if there exists no theoretical and organisational agreement, constituting a common platform where numerous militants can meet. In the measure to which they accept this platform, that must be obligatory for all. Those who do not recognise these basic principles, cannot become, and besides would themselves not want to, become a member of the organisation.
In this fashion, this organisation will be the union of those who will have a common conception of a theoretical, tactical and political line to be realised.
Consequently, the practical activity of a member of the organisation will be naturally in full harmony with the general activity, and inversely the activity of all the organisation will not know how to be in contradiction with the conscience and activity of each of its members, if they accept the programme on which the organisation is founded.
It is this that characterises collective responsibility: the entire Union is responsible for the activity of each member, knowing that they will accomplish their political and revolutionary work in the political spirit of the Union. At the same time, each member is fully responsible for the entire Union, seeing that his activity will not be contrary to that elaborated by all its members. This does not signify in the least any authoritarianism, as comrade Malatesta wrongly affirms, it is the expression of a conscientious and responsible understanding of militant work.
It is obvious that in calling on anarchists to organise on the basis of a definite programme, we are not taking away as such the right of anarchists of other tendencies to organise as they think fit. However, we are persuaded that, from the moment that anarchists create an important organisation, the hollowness and vanity of the traditional organisations will be revealed.
The principle of responsibility is understood by comrade Malatesta in the sense of a moral responsibility of individuals and of groups. This is why he only grants to conferences and their resolutions the role of a sort of conversation between friends, which in sum pronounce only platonic wishes.
This traditional manner of representing the role of conferences does not stand up to the test of life. In effect, what would be the value of a conference if it only had “opinions” and did not charge itself with realising them in life? None. In a vast movement, a uniquely moral and non-organisational responsibility loses all its value.
Let us come to the question concerning majority and minority. We think that all discussion on this subject is superfluous. In practice, it has been resolved a long time ago. Always and everywhere among us, practical problems have been resolved by a majority of votes. It is completely understandable, because there is no other way of resolving these problems inside an organisation that wants to act.
In all the objections raised against the Platform, there is lacking up to the moment the understanding of the most important thesis that it contains; the understanding of our approach to the organisational problem and to the method of its resolution. In effect, an understanding of these is extremely important and possesses a decisive significance with the idea of a precise appreciation of the Platform and all the organisational activity of the Dielo Trouda group.
The only way to move away from chaos and revive the anarchist movement is a theoretical and organisational clarification of our milieu, leading to a differentiation and to the selection of an active core of militants, on the basis of a homogeneous theoretical and practical programme. It is in this that resides one of the principle objectives of our text.
What does our clarification represent and what must it lead to? The absence of a homogeneous general programme has always been a very noticeable failing in the anarchist movement, and has contributed to making it very often very vulnerable, its propaganda not ever having been coherent and consistent in relation to the ideas professed and the practical principles defended. Very much to the contrary, it often happens that what is propagated by one group is elsewhere denigrated by another group. And that not solely in tactical applications, but also in fundamental theses.
Certain people defend such a state of play in saying that in such a way is explained the variety of anarchist ideas. Well, let us admit it, but what interest can this variety represent to the workers?
They struggle and suffer today and now and immediately need a precise conception of the revolution, which can lead them to their emancipation right away; they don’t need an abstract conception, but a living conception, real, elaborated and responding to their demands. Whilst the anarchists often proposed, in practice, numerous contradictory ideas, systems and programmes, where the most important was neighbour to the insignificant, or just as much again, contradicted each other. In such conditions, it is easily understandable that anarchism cannot and will not ever in the future, impregnate the masses and be one with them, so as to inspire its emancipatory movement.
For the masses sense the futility of contradictory notions and avoid them instinctively; in spite of this, in a revolutionary period, they act and live in a libertarian fashion.
To conclude, comrade Malatesta thinks that the success of the Bolsheviks in their country stops Russian anarchists who have edited the Platform from getting a good night’s sleep. The error of Malatesta is that he does not take account of the extremely important circumstances of which the Organisational Platform is the product, not solely of the Russian revolution but equally of the anarchist movement in this revolution. Now, it is impossible not to take account of this circumstance so that one can resolve the problem of anarchist organisation, of its form and its theoretical basis. It is indispensable to look at the place occupied by anarchism in the great social upheaval in 1917. What was the attitude of the insurgent masses with regard to anarchism and the anarchists? What did they appreciate in them? Why, despite this, did anarchism receive a setback in this revolution? What lessons are to be drawn? All these questions, and many others still, must inevitably put themselves to those who tackle the questions raised by the Platform. Comrade Malatesta has not done this. He has taken up the current problem of organisation in dogmatic abstraction. It is pretty incomprehensible for us, who have got used to seeing in him, not an ideologue but a practician of real and active anarchism. He is content to examine in what measure this or that thesis of the Platform is or is not in agreement with traditional points of view of anarchism, then he refutes them, in finding them opposed to those old conceptions. He cannot bring himself to thinking that this might be the opposite, that it is precisely these that could be erroneous, and that this has necessitated the appearance of the Platform. It is thus that can be explained all the series of errors and contradictions raised above.
Let us note in him a grave neglect; he does not deal at all with the theoretical basis, nor with the constructive section of the Platform, but uniquely with the project of organisation. Our text has not solely refuted the idea of the Synthesis, as well as that of anarcho-syndicalism as inapplicable and bankrupt, it has also advanced the project of a grouping of active militants of anarchism on the basis of a more or less homogeneous programme. Comrade Malatesta should have dwelt with precision on this method; however, he has passed over it in silence, as well as the constructive section, although his conclusions apparently apply to the entirety of the Platform. This gives his article a contradictory and unstable character.
Libertarian communism cannot linger in the impasse of the past, it must go beyond it, in combating and surmounting its faults. The original aspect of the Platform and of the Dielo Trouda group consists precisely in that they are strangers to out of date dogmas, to ready made ideas, and that, quite the contrary, they endeavour to carry on their activity starting from real and present facts. This approach constitutes the first attempt to fuse anarchism with real life and to create an anarchist activity on this basis. It is only thus that libertarian communism can tear itself free of a superannuated dogma and boost the living movement of the masses.
From: Dielo Trouda No.30 May 1928 pages 4-11.. Translated by: Nick Heath.