Appendix IV

Pietro Kropotkin—Ricordi E Critiche Di Un Vecchio Amico (Peter Kropotkin—Recollections and Criticisms of an Old Friend)

by E. Malatesta (Studi Sociali, April 15, 1931)

Peter Kropotkin is without doubt one of those who have contributed perhaps most—perhaps more even than Bakunin and Elisée Reclus—to the elaboration and propagation of anarchist ideas. And he has therefore well deserved the recognition and the admiration that all anarchists feel for him.

But in homage to the truth and in the greater interest of the cause, one must recognize that his activity has not all been wholly beneficial. It was not his fault; on the contrary, it was the very eminence of his qualities which gave rise to the ills I am proposing to discuss.

Naturally, Kropotkin being a mortal among mortals could not always avoid error and embrace the whole truth. One should have therefore profited by his invaluable contribution and continued the search which would lead to further advances. But his literary talents, the importance and volume of his output, his indefatigable activity, the prestige that came to him from his reputation as a great scientist, the fact that he had given up a highly privileged position to defend, at the cost of suffering and danger, the popular cause, and furthermore the fascination of his personality which held the attention of those who had the good fortune to meet him, all made him acquire a notoriety and an influence such that he appeared, and to a great extent he really was, the recognized master for most anarchists.

As a result of which, criticism was discouraged and the development of the anarchist idea was arrested. For many years, in spite of the iconoclastic and progressive spirit of anarchists, most of them so far as theory and propaganda were concerned, did no more than study and quote Kropotkin. To express oneself other than the way he did was considered by many comrades almost as heresy.

It would therefore be opportune to subject Kropotkin’s teachings to close and critical analysis in order to separate that which is ever real and alive from that which more recent thought and experience will have shown to be mistaken. A matter which would concern not only Kropotkin, for the errors that one can blame him for having committed were already being professed by anarchists before Kropotkin acquired his eminent place in the movement: he confirmed them and made them last by adding the weight of his talent and his prestige; but all us old militants, or almost all of us, have our share of responsibility.

In writing now about Kropotkin I do not intend to examine his teachings. I only wish to record a few impressions and recollections, which may I believe, serve to make better known his moral and intellectual stature as well as understanding more clearly his qualities and his faults.

But first of all I will say a few words which come from the heart because I cannot think of Kropotkin without being moved by the recollection of his immense goodness. I remember what he did in Geneva in the winter of 1879 to help a group of Italian refugees in dire straits, among them myself; I remember the small attentions, I would call maternal, which he bestowed on me when one night in London having been the victim of an accident I went and knocked on his door; I recall the innumerable kind actions towards all sorts of people; I remember the cordial atmosphere with which he was surrounded. Because he was a really good person, of that goodness which is almost unconscious and needs to relieve all suffering and be surrounded by smiles and happiness. One would have in fact said that he was good without knowing it; in any case he didn’t like one saying so, and he was offended when I wrote in an article on the occasion of his 70^th birthday that his goodness was the first of his qualities. He would rather boast of his energy and courage—perhaps because these latter qualities had been developed in, and for, the struggle, whereas goodness was the spontaneous expression of his intimate nature.

I had the honor and good fortune of being for many years linked to Kropotkin by the warmest friendship.

We loved each other because we were inspired by the same passion, by the same hopes … and also by the same illusions.

Both of us were optimistic by temperament (I believe nevertheless that Kropotkin’s optimism surpassed mine by a long chalk and possibly sprung from a different source) and we saw things with rose tinted spectacles—alas! everything was too rosy—we then hoped, and it is more than fifty years ago, in a revolution to be made in the immediate future which was to have ushered in our ideal society. During these long years there were certainly periods of doubt and discouragement. I remember Kropotkin once telling me: “My dear Errico, I fear we are alone, you and I, in believing a revolution to be near at hand.” But they were passing moods; very soon confidence returned; we explained away the existing difficulties and the skepticism of the comrades and went on working and hoping.

Nevertheless it must not be imagined that on all questions we shared the same views. On the contrary, on many fundamentals we were far from being in agreement, and almost every time we met we would have noisy and heated discussions; but as Kropotkin always felt sure that right was on his side, and could not calmly suffer to be contradicted, and on the other hand, had great respect for his erudition and deep concern for his uncertain health, these discussions always ended by changing the subject to avoid undue excitement.

But this did not in any way harm the intimacy of our relationship, because we loved each other and because we collaborated for sentimental rather than intellectual reasons. Whatever may have been our differences of interpretation of the facts, or the arguments by which we justified our actions, in practice we wanted the same things and were motivated by the same intense feeling for freedom, justice and the well-being of all mankind. We could therefore get on together.

And in fact there was never serious disagreement between us until that day in 1914 when we were faced with a question of practical conduct of capital importance to both of us: that of the attitude to be adopted by anarchists to the [First World] War. On that occasion Kropotkin’s old preferences for all that which is Russian and French were reawakened and exacerbated in him, and he declared himself an enthusiastic supporter of the Entente. He seemed to forget that he was an Internationalist, a socialist, and an anarchist; he forgot what he himself had written only a short time before about the war that the Capitalists were preparing, and began expressing admiration for the worst Allied statesmen and Generals, and at the same time treated as cowards the anarchists who refused to join the Union Sacré, regretting that his age and his poor health prevented him from taking up a rifle and marching against the Germans. It was impossible therefore to see eye to eye: for me he was a truly pathological case. All the same it was one of the saddest, most painful moments of my life (and, I dare to suggest, for him too) when, after a more than acrimonious discussion, we parted like adversaries, almost as enemies.

Great was my sorrow at the loss of the friend and for the harm done to the cause as a result of the confusion that would be created among the comrades by his defection. But in spite of everything the love and esteem which I felt for the man were unimpaired, just as the hope that once the moment of euphoria had passed and the foreseeable consequences of the war were viewed in their proper perspective, he would admit his mistake and return to the movement, the Kropotkin of old.

Kropotkin was at the same time a scientist and a social reformer. He was inspired by two passions: the desire for knowledge and the desire to act for the good of humanity, two noble passions which can be mutually useful and which one would like to see in all men, without being, for all this, one and the same thing. But Kropotkin was an eminently systematic personality and he wanted to explain everything with one principle, and reduce everything to unity and often, did so, in my opinion, at the expense of logic.

Thus he used science to support his social aspirations, because in his opinion, they were simply rigorous scientific deductions.

I have no special competence to judge Kropotkin as a scientist. I know that he had in his early youth rendered notable services to geography and geology, and I appreciate the great importance of his book on Mutual Aid, and I am convinced that with his vast culture and noble intelligence, could have made a greater contribution to the advancement of the sciences had his thoughts and activity not been absorbed in the social struggle. Nevertheless it seems to me that he lacked that something which goes to make a true man of science; the capacity to forget one’s aspirations and preconceptions and observe facts with cold objectivity. He seemed to me to be what I would gladly call, a poet of science. By an original intuition, he might have succeeded in foreseeing new truths, but these truths would have needed to be verified by others with less, or no imagination, but who were better equipped with what is called the scientific spirit. Kropotkin was too passionate to be an accurate observer.

His normal procedure was to start with a hypothesis and then look for the facts that would confirm it—which may be a good method for discovering new things; but what happened, and quite unintentionally, was that he did not see the ones which invalidated his hypothesis.

He could not bring himself to admit a fact, and often not even to consider it, if he had not first managed to explain it, that is to fit it into his system.

As an example I will recount an episode in which I played a part.

When I was in the Argentinian Pampas (in the years 1885 to 1889), I happened to read something about the experiments in hypnosis by the School of Nancy, which was new to me. I was very interested in the subject but had no opportunity at the time to find out more. When I was back again in Europe, I saw Kropotkin in London, and asked him if he could give me some information on hypnosis. Kropotkin flatly denied that there was any truth in it; that it was either all a fake or a question of hallucinations. Some time later I saw him again, and the conversation turned once more onto the subject. To my great surprise I found that his opinion had completely changed; hypnotic phenomena had become a subject of interest deserving to be studied. What had happened then? Had he learned new facts or had he had convincing proofs of those he had previously denied? Not at all. He had, quite simply, read in a book, by I don’t know which German physiologist, a theory on the relationship between the two hemispheres of the brain which could serve to explain, well or badly, the phenomena of hypnosis.

In view of this mental predisposition which allowed him to accommodate things to suit himself in questions of pure science, in which there are no reasons why passion should obfuscate the intellect, one could foresee what would happen over those questions which intimately concerned his deepest wishes and his most cherished hopes.

Kropotkin adhered to the materialist philosophy that prevailed among scientists in the second half of the 19^th century, the philosophy of Moleschott, Buchner, Vogt, and others; and consequently his concept of the Universe was rigorously mechanistic.

According to his system, Will (a creative power whose source and nature we cannot comprehend, just as, likewise, we do not understand the nature and source of “matter” or of any of the other “first principles”)—I was saying, Will which contributes much or little in determining the conduct of individuals—and of society, does not exist and is a mere illusion. All that has been, that is and will be, from the path of the stars to the birth and decline of a civilization, from the perfume of a rose to the smile on a mother’s lips, from an earthquake to the thoughts of a Newton, from a tyrant’s cruelty to a saint’s goodness, everything had to, must, and will occur as a result of an inevitable sequence of causes and effects of mechanical origin, which leaves no possibility of variety. The illusion of Will is itself a mechanical fact.

Naturally if Will has no power, if everything is necessary and cannot be otherwise, then ideas of freedom, justice and responsibility have no meaning, and have no bearing on reality.

Thus logically all we can do is to contemplate what is happening in the world, with indifference, pleasure or pain, depending on one’s personal feelings, without hope and without the possibility of changing anything.

So Kropotkin, who was very critical of the fatalism of the Marxists, was, himself the victim of mechanistic fatalism which is far more inhibiting.

But philosophy could not kill the powerful Will that was in Kropotkin. He was too strongly convinced of the truth of his system to abandon it or stand by passively while others cast doubt on it; he was too passionate, and too desirous of liberty and justice to be halted by the difficulty of a logical contradiction, and give up the struggle. He got round the dilemma by introducing anarchism into his system and making it into a scientific truth.

He would seek confirmation for his view by maintaining that all recent discoveries in all the sciences, from astronomy right through to biology and sociology coincided in demonstrating always more clearly that anarchy is the form of social organization which is imposed by natural laws.

One could have pointed out that whatever are the conclusions that can be drawn from contemporary science, it was a fact that if new discoveries were to destroy present scientific beliefs, he would have remained an anarchist in spite of science, just as he was an anarchist in spite of logic. But Kropotkin would not have been able to admit the possibility of a conflict between science and his social aspirations and would have always thought up a means, no matter whether it was logical or not, to reconcile his mechanistic philosophy with his anarchism.

Thus, after having said that “anarchy is a concept of the Universe based on the mechanical interpretation of phenomena which embrace the whole of nature including the life of societies” (I confess I have never succeeded in understanding what this might mean) Kropotkin would forget his mechanistic concept as a matter of no importance, and throw himself into the struggle with the fire, enthusiasm, and confidence of one who believes in the efficacy of his Will and who hopes by his activity to obtain or contribute to the achievement of the things he wants.

In point of fact Kropotkin’s anarchism and communism were much more the consequence of his sensibility than of reason. In him the heart spoke first and then reason followed to justify and reinforce the impulses of the heart.

What constituted the true essence of his character was his love of mankind, the sympathy he had for the poor and the oppressed. He truly suffered for others, and found injustice intolerable even if it operated in his favor.

At the time when I frequented him in London, he earned his living by collaborating to scientific magazines and other publications, and lived in relatively comfortable circumstances; but he felt a kind of remorse at being better off than most manual workers and always seemed to want to excuse himself for the small comforts he could afford. He often said, when speaking of himself and of those in similar circumstances: “If we have been able to educate ourselves and develop our faculties; if we have access to intellectual satisfactions and live in not too bad material circumstances, it is because we have benefited, through an accident of birth, by the exploitation to which the workers are subjected; and therefore the struggle for the emancipation of the workers is a duty, a debt which we must repay.”

It was for his love of justice, and as if by way of expiating the privileges that he had enjoyed, that he had given up his position, neglected the studies he so enjoyed, to devote himself to the education of the workers of St. Petersburg and the struggle against the despotism of the Czars. Urged on by these same feelings he had subsequently joined the International and accepted anarchist ideas. Finally, among the different interpretations of anarchism he chose and made his own the communist-anarchist program which, being based on solidarity and on love, goes beyond justice itself.

But as was obviously foreseeable, his philosophy was not without influence on the way he conceived the future and on the form the struggle for its achievement should take.

Since, according to his philosophy that which occurs must necessarily occur, so also the communist-anarchism he desired, must inevitably triumph as if by a law of Nature.

And this freed him from any doubt and removed all difficulties from his path. The bourgeois world was destined to crumble; it was already breaking up and revolutionary action only served to hasten the process.

His immense influence as a propagandist as well as stemming from his great talents, rested on the fact that he showed things to be so simple, so easy, so inevitable, that those who heard him speak or read his articles were immediately fired with enthusiasm.

Moral problems vanished because he attributed to the “people,” the working masses, great abilities and all the virtues. With reason he praised the moral influence of work, but did not sufficiently clearly see the depressing and corrupting effects of misery and subjection. And he thought that it would be sufficient to abolish the capitalists’ privileges and the rulers’ power for all men immediately to start loving each other as brothers and to care for the interests of others as they would for their own.

In the same way he did not see the material difficulties, or he easily dismissed them. He had accepted the idea, widely held among the anarchists at the time, that the accumulated stocks of food and manufactured goods, were so abundant that for a long time to come it would not be necessary to worry about production; and he always declared that the immediate problem was one of consumption, that for the triumph of the revolution it was necessary to satisfy the needs of everyone immediately as well as abundantly, and that production would follow the rhythm of consumption. From this idea came that of “taking from the storehouses” (“presa nel mucchio”), which he popularized and which is certainly the simplest way of conceiving communism and the most likely to please the masses, but which is also the most primitive, as well as truly utopian, way. And when he was made to observe that this accumulation of products could not possibly exist, because the bosses normally only allow for the production of what they can sell at a profit, and that possibly at the beginning of a revolution it would be necessary to organize a system of rationing, and press for an intensification of production rather than call upon [the people] to help themselves from a storehouse which in the event would be nonexistent, Kropotkin set about studying the problem at first hand and arrived at the conclusion that in fact such abundance did not exist and that some countries were continually threatened by shortages. But he recovered [his optimism] by thinking of the great potentialities of agriculture aided by science. He took as examples the results obtained by a few cultivators and gifted agronomists over limited areas and drew the most encouraging conclusions, without thinking of the difficulties that would be put in the way by the ignorance and aversion of peasants to what is change, and in any case to the time that would be needed to achieve general acceptance of the new forms of cultivation and of distribution.

As always, Kropotkin saw things as he would have wished them to be and as we all hope they will be one day; he considered as existing or immediately realizable that which must be won through long and bitter struggle.

At bottom Kropotkin conceived nature as a kind of Providence, thanks to which there had to be harmony in all things, including human societies.

And this has led many anarchists to repeat that “Anarchy is Natural Order,” a phrase with an exquisite Kropotkinian flavor.

If it is true that the law of Nature is Harmony, I suggest one would be entitled to ask why Nature has waited for anarchists to be born, and goes on waiting for them to triumph, in order to destroy the terrible and destructive conflicts from which mankind has always suffered.

Would one not be closer to the truth in saying that anarchy is the struggle, in human society, against the disharmonies of Nature?

I have stressed the two errors which, in my opinion, Kropotkin committed—his theory of fatalism and his excessive optimism, because I believe I have observed the harmful results they have produced on our movement.

There were comrades who took the fatalist theory—which they euphemistically referred to as determinism—seriously and as a result lost all revolutionary spirit. The revolution, they said, is not made; it will come when the time is ripe for it, and it is useless, unscientific and even ridiculous to try to provoke it. And armed with such sound reasons, they withdrew from the movement and went about their own business. But it would be wrong to believe that this was a convenient excuse to withdraw from the struggle. I have known many comrades of great courage and worth, who have exposed themselves to great dangers and who have sacrificed their freedom and even their lives in the name of anarchy while being convinced of the uselessness of their actions. They have acted out of disgust for present society, in a spirit of revenge, out of desperation, or the love of the grand gesture, but without thinking thereby of serving the cause of revolution, and consequently without selecting the target and the opportune moment, or without bothering to coordinate their action with that of others.

On the other hand, those who without troubling themselves with philosophy have wanted to work towards, and for, the revolution, have imagined the problems as much simpler than they are in reality, did not foresee the difficulties, and prepare for them … and because of this we have found ourselves impotent even when there was perhaps a chance of effective action.

May the errors of the past serve to teach us to do better in the future.

I have said what I had to say.

I do not think my strictures on him can diminish Kropotkin, the person, who remains, in spite of everything one of the shining lights of our movement.

If they are just, they will serve to show that no man is free from error, not even when he is gifted with the great intelligence and the generous heart of a Kropotkin.

In any case anarchists will always find in his writings a treasury of fertile ideas and in his life an example and an incentive in the struggle for all that is good.