[170] G. Sorel, _Réflexions sur la Violence_, p. 8.
The catastrophic character of the general strike enhances its moral value. The workingmen are stimulated by it to prepare themselves for the final combat by a moral effort over themselves. But only in such unique moments of life when "we make an effort to create a new man within ourselves" "do we take possession of ourselves" and become free in the Bergsonian sense of the term. The general strike, therefore, raises socialism to the rôle of the greatest moral factor of our time.
Thus, M. Sorel having started out with Marx winds up with Bergson. The attempt to connect his views with the philosophy of Bergson has been made by M. Sorel in all his later works. But all along M. Sorel claims to be "true to the spirit of Marx" and tries to prove this by various quotations from the works of Marx. It is doubtful, however, whether there is an affinity between the "spirit" of Marx and that of Professor Bergson. It appears rather that M. Sorel has tacitly assumed this affinity because he interprets the "spirit" of Marx in a peculiar and arbitrary way.
Without any pretense of doing full justice to the subject, three essential points may be indicated which perhaps sufficiently prove that "neo-Marxism" has drifted so far away from Marx as to lose touch with his "spirit." These three points bear upon the very kernel of Marxism: its conception of determinism, its intellectualism, and its emphasis on the technical factors of social evolution.
The Marxian conception of social determinism is well known. The social process was thought of by Marx as rigidly "necessary," as an organic, almost as a mechanical process. The impression of social necessity one gets in reading Marx is so strong as to convey the feeling of being carried on by an irresistible process to a definite social end.
In M. Sorel's works, on the contrary, social determinism is a word merely, the concept back of it is not assimilated. M. Sorel speaks of the general strike and of Socialism as of possibilities or probabilities, not of necessities. In reading him, one feels that M. Sorel himself never felt the irresistible character of the logical category of necessity.
The difference in the second point follows from the difference in the first. Marx never doubted the possibility of revealing the secret of the social process. Trained in the "panlogistic school," Marx always tacitly assumed that socialism could be scientific, that the procedure of science could prove the necessity of social evolution going in one direction and not in any other. It was the glory of having given this proof which he claimed for himself and which has been claimed for him by his disciples.