Kautsky, of course, is ready to “condemn” – an extra drop of ink – the blockade, and the Entente support of Denikin, and the White Terror. But in his high impartiality he cannot refuse the latter certain extenuating circumstances. The White Terror, you see, does not infringe their own principles, while the Bolsheviks, making use of the Red Terror, betray the principle of “the sacredness of human life which they themselves proclaimed.” (Page 210)
What is the meaning of the principle of the sacredness of human life in practice, and in what does it differ from the commandment, “Thou shalt not kill,” Kautsky does not explain. When a murderer raises his knife over a child, may one kill the murderer to save the child? Will not thereby the principle of the “sacredness of human life” be infringed? May one kill the murderer to save oneself? Is an insurrection of oppressed slaves against their masters permissible? Is it permissible to purchase one’s freedom at the cost of the life of one’s jailers? If human life in general is sacred and inviolable, we must deny ourselves not only the use of terror, not only war, but also revolution itself. Kautsky simply does not realize the counter-revolutionary meaning of the “principle” which he attempts to force upon us. Elsewhere we shall see that Kautsky accuses us of concluding the Brest-Litovsk peace: in his opinion we ought to have continued war. But what then becomes of the sacredness of human life? Does life cease to be sacred when it is a question of people talking another language, or does Kautsky consider that mass murders organized on principles of strategy and tactics are not murders at all? Truly it is difficult to put forward in our age a principle more hypocritical and more stupid. As long as human labor power, and, consequently, life itself, remain articles of sale and purchase, of exploitation and robbery, the principle of the “sacredness of human life” remains a shameful lie, uttered with the object of keeping the oppressed slaves in their chains.