Wiktor
Sukiennicki (1901-1983)
Sovietologist and
economist. B. July 25, 1901, the Kovno region. He took part in the
1920 war serving in the Polish army. One of the most distinguished
Polish Sovietologists. Member of the Science and Research Institute
of Eastern Europe in Vilnius. He studied the nature of Soviet statehood,
constitution, and law; it was his suggestion to use the word "radziecki"
[from rada 'soviet' - translator's note] instead of "sowiecki".
When Vilnius was occupied by USSR, he was arrested in 1941 and sent
to a Siberian camp near Krasnoyarsk. After the war he collaborated
with Radio Free Europe and the Hoover Institute in Stanford, USA.
He came to California to lecture at Stanford. Late in his life he
devoted most of his efforts to his unfinished work about the World
War I years on the territory of the former Grand Duchy of Lithuania
and the fate of East-European nations. Major works: "Marksowsko-leninowska
teoria prawa" ("Marxist-Leninist Theory of Law"),
Wilenski Przegl¹d Prawniczy,
VI (51), 1935; "Kolektywizacja rolnictwa w ZSRR w okresie pierwszej
piêciolatki" ("Collectivization of Agriculture in
the USSR During the First Five-Year Plan"), Wileñski
Przeglad Prawniczy, VIII (10), 1937; Ewolucja ustroju ZSRR 1917-1936 ("Evolution of the Constitution
of the USSR 1917-1936"), Vilnius 1937; Pol
wieku rewolucji rosyjskiej ("A Half-Century of the Russian
Revolution"), Paris 1967; East-Central
Europe during the First World War, Boulder, Colorado, 1988,
vol. 1-2. D. April 10, 1983, near San Francisco.
Although both Marx and Lenin had received legal training, in their later
writings, usually devoted to economic and political issues, they
hardly ever took up legal matters in general, and jurisprudential
problems in particular. No wonder, then, that with the abandonment
of "War Communism", and with the development of New Economic Policy
and the economic revival of 1922, legal problems regained relevance
in the Soviet Union, serious difficulties arose with finding a theoretical
foundation for building new legal structures, fitted to the Soviet
system. The majority of authors then writing in the USSR were inclined
to base their reflections on the most up-to-date legal theories
of Petra¿ycki (Rejsner, Engel, Ilyinsky) or Duguit (Goybarkh,
Wolfson, and others).
These theories, starting from an essentially anti-idealistic viewpoint,
apparently were fully compatible with the general Marxist outlook,
and resting on them, Soviet jurists attempted to justify and explain
from the legal perspective all of the revolutionary moves of the
Soviet government. However, the First All-Russian Congress of Marxists,
convened in 1931 by the Communist Academy in Moscow and attended
by political and legal experts, took a fundamentally different position.
After listening to the lecture For a Marxist-Leninist Political and Legal Theory and after a lengthy
debate, the Congress decided that the psychological theory of Petra¿ycki
ultimately led to a position of subjective idealism. The sociological
theory of Duguit, on the other hand, was based on the idea of social
solidarity incompatible with the Marxian principle of class struggle.
Hence both theories were condemned by the Congress and held to be
bourgeois theories alien and hostile to Marxism [...]. The Congress
decided that, despite a number of fallacies and errors in the details,
two theories were in accord with the general Marxist-Leninist assumptions:
that of the recently deceased Petr Stuchka (a Latvian by origin,
a St. Petersburg barrister, and later a Commissar of justice in
the Soviet government, and prime minister of the Latvian government
in 1918-1919), and that of Yevgeniy Pashukanis (son of Bronislav),
vice-president of the Communist Academy and president of the Institute
of Soviet Building Construction and Law in Moscow.
Only the theories of these two authors, then, may be regarded as Marxist-Leninist
legal theory, because the Congress decided that they remained essentially
in harmony with the general Marxist-Leninist philosophical worldview,
the so-called historical or dialectical materialism. This philosophical
doctrine held that the foundations of all existence (being) are
constituted by ever-developing - through its inherent dialectical
contradictions - matter, and that only at a certain level of development
do consciousness, reason, and thought appear, as specific features
of human matter taking the shape of the brain. The content of thought,
as a product of the material brain, is largely determined by the
living conditions of the thinking individual, that is, primarily
by economic circumstances. It is on the economic foundations, then,
constituted by production relations and the distribution of goods
produced, that various forms of social life emerge and develop,
forms which can be reduced to an arrangement of social relations
between particular individuals. Historical materialism argues that
the emergence of the notion of private property, that is, the recognition
of particular factors of production (land, tools and machines) as
the private possessions of particular individuals, had a decisive
influence on the overall pattern of social relations between individual
members of society and on the substance of their thinking, on their
ideology. Once particular individuals were recognized as solely
and exclusively entitled to disposing of certain economic goods,
and especially of the means of production, the so-called class society
came into being, torn by inner contradictions of class interests.
[...] Purely economic factors, then, that is, the social conditions
of production, led, when the principle of private property was accepted,
to the emergence of an antagonistic society, composed of social
classes remaining in relentless conflict with each other.
Staunchly rejecting all conceptions of social solidarism (Duguit), Marxists
claim that in a society with private property, and hence with social
classes, no solidarity of interests is possible and that the profound
essence of such a society is a relentless, incessant class struggle
on the material/economic as well as the ideological/intellectual
plane. For varying material conditions produce varying ways of thinking;
they create fundamentally different ideologies (mode and substance
of thinking) of a large landowner on the one hand, and a landless
farmhand on the other, a great banker or an industrialist on the
one hand, and an unemployed person, a poorly paid member of the
intelligentsia, or a worker on the other. Class struggle, stemming
from the fundamental clash of interests between owners and non-owners,
were it unrestrained, would tend to degenerate into armed civil
war, and in that war, along with particular classes, all of society
would suffer. To prevent the eruption of this out-and-out civil
war, which could lead to the complete annihilation of society, the
institution of state and law comes forth. Setting them up is, according
to the Marxist-Leninist doctrine, in the immediate and exclusive
interest of the class which is the strongest economically and rules
politically in a given society, and which would like to perpetuate
the currently prevailing arrangement of economic relations - advantageous
for this class - and hence the arrangement of social relations in
general. The state organization, with its apparatus of public power
and coercion, becomes a formidable weapon in the hands of the ruling
class, serving the perpetuation, securing, and safeguarding of the
"law", which, according to Stuchka, is a "system (or order) of social
relations" suiting the interests of the ruling class. For once the
state is established, class struggle can be fought only within so-called
"legal frames", that is within the limits of the currently existing
system of social relations. Should class struggle confront these
relations, it would breach legal frames and the public power of
the state would have to intervene in order to force it back within
these frames, that is to make it fundamentally recognize that the
current arrangement of social relations is inviolable. The current
pattern (system) of social relations, ultimately based, as we have
said, on economic factors, also determines the thinking of particular
individuals, it finds an ideological reflection in the human brain
and makes people disposed to think that things should remain the
way they are now, that law, i.e. the current order (system) of social
relations is "valid", and that this order should be maintained in
the future. Thus in the brains of the masses an ideological reflection
of current social relations appears, taking the shape of a system
of valid legal norms. Legal norms, then, are only an ideological
form of the law, while social relations constitute its essential
content. This line of argument leads Stuchka to the fundamental
assertion that "law in general", as an objective idea/concept of
"law", does not exist; what exists are only various "class laws"
contradictory in their content, reflections of various arrangements
of social relations in human brains. [...]
Claiming that every law is class law, that each social class creates its
specific law, differing from the law of other classes, Stuchka defined
law as a "system (or order) of social relations advantageous to
the interests of the ruling class and protected by its organized
power". [...] This position was taken by Stuchka as early as 1919,
when he was preparing, in the Collegium Narkomiusta (The People's
Commissariat of Justice), The
Guiding Principles of Criminal Law of RSFSR. It was based, as
the author frankly admits, "rather on the revolutionary sense than
on a theoretical elaboration of the issue", [...] (and yet) it was
fully accepted by the aforesaid 1931 Congress.