The question of the form of repression, or of its degree, of course, is not one of “principle.” It is a question of expediency. In a revolutionary period, the party which has been thrown from power, which does not reconcile itself with the stability of the ruling class, and which proves this by its desperate struggle against the latter, cannot be terrorized by the threat of imprisonment, as it does not believe in its duration. It is just this simple but decisive fact that explains the widespread recourse to shooting in a civil war.
Or, perhaps, Kautsky wishes to say that execution is not expedient, that “classes cannot be cowed.” This is untrue. Terror is helpless – and then only “in the long run” – if it is employed by reaction against a historically rising class. But terror can be very efficient against a reactionary class which does not want to leave the scene of operations. Intimidation is a powerful weapon of policy, both internationally and internally. War, like revolution, is founded upon intimidation. A victorious war, generally speaking, destroys only an insignificant part of the conquered army, intimidating the remainder and breaking their will. The revolution works in the same way: it kills individuals, and intimidates thousands. In this sense, the Red Terror is not distinguishable from the armed insurrection, the direct continuation of which it represents. The State terror of a revolutionary class can be condemned “morally” only by a man who, as a principle, rejects (in words) every form of violence whatsoever – consequently, every war and every rising. For this one has to be merely and simply a hypocritical Quaker.
“But, in that case, in what do your tactics differ from the tactics of Tsarism?” we are asked, by the high priests of Liberalism and Kautskianism.