Antibourgeois Propaganda and Anti-"Burzhui" Consciousness in 1917

Abstract

The central question in study of any revolution is that of power. A mere description of and authority, however conscientiously done, would not be sufficient to answer that question. D. S. Merezhkovskii has called revolution a governmental meltdown and underscored instability, mobility and provisionality of all structures of authority during such periods. Accordingly, direct influence of political cultures and subcultures on formation and activities of institutions of authority is extraordinarily great during eras. During a revolution, peculiarities of political cultures that have taken shape over decades and even centuries become manifest. It is impossible to penetrate riddle of the secret of power without exploring forms of consciousness and culture of eras. Inherent in eras are specific forms and methods of exercising that differ greatly from those practiced during normal times. The operation of laws, for example, is rather limited: old juridical order weakens, while new centers of revolutionary law-making appear.1 Several legal systems begin to operate within a country and in fact neutralize each other; as they resolve conflicts, opposing sides rule not by juridical acts but by own (or counterrevolutionary) morality. In such circumstances, role of force as an instrument for exercising authority grows significantly. But this leads to state's loss over monopoly on legitimate use of force. Both old and new centers of authority must constantly persuade their military and police supporters that right to use force is justified. In a period of revolution, therefore, that authority acquires significance which employs certain structures for inspiring respect: they must literally daily re-conclude social contract with masses that support them. And, accordingly, role