Papers|抄论文

What do they consist of? Of suppressing every attempt to disrupt this freedom with the use of social force. For instance, the legal content of the “freedom of speech” is the following: no one may prevent others from speaking their mind, and those who attempt to do so will be punished. But the very idea of preventing others from expressing their thoughts presupposes that traces of previous coercive regulations of speech still survive—that, at the very least, the memories of earlier censorship have not entirely dissipated.

When these traces and memories disappear completely, society will be as little concerned with freedom of speech as it is today about the freedom to breathe or to dream.

It follows that the narrowness of relations within a circle does not pre- suppose the same narrowness within comradely relations. Quite the con- trary. Only by getting rid of the elements specific to relations within narrow circles may comradely relations attain the chance to develop freely. This does not mean that they can be entirely devoid of elements of sympathy and that the bond between comrades should be emotionally cold and entirely businesslike. No. However, sympathy here is not marked by such a narrowly personal and individualistic character as it is, for example, in friendship, kinship, or sexual love. Sympathy grounded in collaboration, in the common struggle and the common goal, can be no less deep than sympathy born out of the usual pleasant impressions received from another person. At the same time, this type is more developed in the sense that it is far less sensitive to the accidents of life and far less fragile during the inevitable calamities of life. It is not co-suffering that prevails in it, but co-rejoicing.

A comrade values another comrade as a force that is in harmony with him in the common struggle, as a partial living embodiment of the com- mon goal. Every success in this common struggle serves as a rich source of that shared joy, which is amplified and deepened by mutual expressions of happiness. However, failure or defeat do not provoke an exchange of grief and sorrow to the same extent: the active nature of comradely relations does not allow that. When a comrade leaves the ranks, when a comrade dies, the first thought is how to replace him in the name of the common task—how to fill the gap in the system of energies directed toward the com- mon goal. There is no room for despair or funerary sentiments here: all attention is direction toward action and not “feeling.” This is the root of the “callousness” to comrades’ sufferings, which so impresses the philan- thropic philistines, in active political fighters.

同志不能伤心

Man’s struggle with nature—the main and universal engine of progress—is entirely devoid of such detrimental side effects.

- 人和自然的斗争是没有副作用的生产力。