Previous to that, M. Sorel and M. Berth had both promised collaboration in a so-called neo-monarchist monthly, La Cité Française, which, however, did not see the light. This probably seemed to them natural in view of their opposition to democracy. But under the political conditions of France such an act could not but shock the workingmen who may criticise democracy but who are bitterly opposed to everything connected with the ancien régime. This act of M. Sorel and M. Berth weakened the group of Le Mouvement Socialiste which, however, is still published by M. Lagardelle, though with less force and éclat than before. The act of M. Sorel, however, could have no perceptible significance for the revolutionary syndicalist movement. The latter is led by other leaders and is determined in its march by other influences.
The revolutionary syndicalist ideas embodied in the movement represented by the General Confederation of Labor were evolved, as has been shown, in the syndicalist organizations of France. The Anarchists entering the syndicats largely contributed to the revolutionary turn which the syndicats took. Their influence, hailed by some, deplored by others, is recognized by all. The Anarchists themselves often speak as if they “created” the entire movement, though this is an exaggeration. The rôle of the Allemanists has been considerable, as was shown in the preceding chapters. And the more definite formulation of revolutionary syndicalist ideas in the period of “Millerandism” was the work of revolutionary socialist workingmen of all brands—Allemanists, Anarchists, Blanquists and others.
This clears up the question of the relation of revolutionary syndicalism to other social theories. The theorists of the Mouvement Socialiste have proclaimed revolutionary syndicalism as a new social theory. They have been very persistent in trying to delimit their theoretical dominion from parliamentary socialism on the one hand, and from Anarchism on the other. From the latter particularly they wished to be separated, feeling as they did how dangerously close they came to it. Many workingmen have accepted this view, proud to proclaim that they have evolved a theory of their own—the theory of the working-class.
Others, however, have taken the correct point of view. They see that the main ideas of revolutionary syndicalism cannot be said to be new. They may all be found in the old “International Association of Workingmen,” and especially in the writings of the Bakounist or federalist wing of that Association. If not the terms, the ideas on direct action, on the general strike, on the social rôle of the syndicat, and on the future “economic federalism” may all be found there more or less clearly stated.[179]
Revolutionary syndicalism appears then, from this point of view not as a new theory, but as a return to the old theories of the “International” in which the combined influence of Proudhon, Marx and Bakounin manifested itself. The formulation of revolutionary syndicalism, however, is not to any great degree a conscious return to old ideas, though this conscious factor had its part; Pelloutier, for instance, was expressly guided by the conceptions of Proudhon and Bakounin. References to the “International” are also frequent in the discussions of the Congresses of the General Confederation. The more important factors, however, were the conditions of the French syndical movement itself. The workingmen of different socialist groups meeting on the common ground of the syndicat had to attenuate their differences and to emphasize their common points. Thus, by a process of elimination and of mutual influence a common stock of ideas was elaborated which, absorbing the quintessence of all socialist theories, became what is known as revolutionary syndicalism. Its similarity to the ideas of the “International” is partly due to the fact that in the “International” similar conditions existed.
Mainly worked out in the practice of the syndicalist movement, the ideas of revolutionary syndicalism are also mainly determined in their further evolution by this practice. The ideas, therefore, must be judged in connection with the conditions in which they developed. These conditions will be further described in the following chapters.