Page:The Spirit of Russia by T G Masaryk, volume 1.pdf/475

Rh From his antitheological outlook, the "alternative" of the year 1842 seems to Bakunin essential. Since theism, since religion in general, is the foundation of the existing social order, nothing short of the complete destruction of religion can effect the overthrow of the political order that has hitherto prevailed. Alike in the religious, in the political, and in the social field, atheism must be opposed to theism.

For Bakunin there exists no middle term between theism and atheism, and for him therefore pandestruction is above all the annihilation of theism, of religious faith. Bakunin sees (influenced, perhaps, by the theories of Strauss and Renan) that religions are historic growths, have been formed by society as a whole. Bakunin expresses his meaning by saying that "public opinion," which he ranks above state and church, has brought religion into being, and that "public opinion," men themselves and not their institutions merely, must therefore be fundamentally altered. Nevertheless, so runs his naïve argument, it will perhaps be easier to overthrow state and church, and we must consequently make a beginning with these.

Absolute pandestruction being thus reduced to partial destruction, we find that in certain other respects Bakunin is not disinclined to make a few concessions.

It is true that he continually returns to his demand for absolute amorphism, but in proportion as he works for the practical realisation of this aim he makes concessions and is content with partial modifications. Despite his "écrasons," he is actually inclined, as far as Russia is concerned, to tolerate "superstition." When his views began to gain attention in Russia and it became necessary for him to draft a program of political activity, Bakunin made concessions in matters of tactics, agreeing in especial that the religious question need not occupy the first place. Judged by his own program of 1842, Bakunin became a compromiser, a liberal reactionary.

Nor did he find it possible to reject the evolutionary idea. As previously stated, he accepted Darwinism, and had therefore to admit that the desired goal must be attained by numerous transitional stages. His historical knowledge was, however, inadequate, and the idea of gradual progress, rejected by him in 1842, was not clearly conceived or definitely elaborated.

In point of theory Bakunin makes further concessions Rh