Revolution #75, January 7, 2007


The Basis, the Goals, and the Methods of the Communist Revolution

The New Synthesis: Not Utopianism, But Dealing With Real-World Contradictions

Revolution is running a series of essays and talks from Bob Avakian, Chairman of the RCP, USA, on issues and contradictions involved in the socialist transition to communism. This series will address in depth a range of questions, including epistemology and method; the theory of the state; dictatorship and democracy in socialist society; the forms of the new state power; the role of and policy toward classes and strata intermediate between the proletariat and the bourgeoisie in the new society; the importance of dissent; the communist view toward art; the overall approach of “solid core with a lot of elasticity”; and a host of other questions involved in bringing into being a society that would move toward communism and be a vibrant society which people would actually want to live in.

This week’s essay is taken from the work “The Basis, the Goals, and the Methods of the Communist Revolution,” which is drawn from a talk given by Bob Avakian to a group of Party members and supporters in 2005. The complete work can be read and downloaded online at

I want to move on now—everything that’s been spoken to so far forms, in one aspect, a kind of a background for this—to speak more directly and fully to the question: What is the new synthesis?

The first point that needs to be made is that this is something that is dealing with real world contradictions—it’s not some idealist imaginings of what it would be nice to have a society be like. When we talk about a world we want to live in, it is not a utopian notion of inventing a society out of whole cloth and then trying to reimpose that on the world once again. But it is dealing with real-world contradictions, summing up the end of a stage (the first stage of socialist revolutions) 1 and what can be learned out of that stage, attempting to draw the lessons from that and dealing with real-world contradictions in aspects, important aspects, that are new. It is a synthesis that involves taking what was positive from previous experience, working through and discarding what was negative, recasting some of what was positive and bringing it forward in a new framework. So, again, it’s dealing with real-world contradictions—but in a new way.

In this connection, there is a point of basic orientation that is worth quoting from a paper written by a leading comrade of our Party:

“If we try to embrace, encompass and explore non-communist people, ideas and perspectives ever more widely and flexibly (which we should do) but do so on the basis of something other than a truly solid core and strategic grounding in OUR project and objectives, we will at one and the same time fail to harvest as much as we could from these wider explorations and initiatives AND, most unconscionably, we will LOSE THE WHOLE THING!”

Now, this has particular application with regard to the orientation and approach of our Party; but, in the broader framework of the larger world we need to be transforming, this also has more general application. And what’s being said here is an important aspect of the principle of solid core with a lot of elasticity, 2 which is itself a kind of encapsulation, or concentrated expression, of what is involved in the new synthesis I am referring to. Not only now but throughout the struggle, to first seize power and establish socialism and then to continue advancing to communism—in other words, both before and after the seizure of power—the general principle of solid core with a lot of elasticity and the specific point that’s being driven home in what I cited above from that paper by a leading comrade will have important, indeed fundamental, application: the contradiction between on the one hand, yes, embracing, encompassing and exploring non-communist people, ideas and perspectives ever more widely and flexibly and getting the most we can out of that—not in a narrow, utilitarian sense, but in the broadest sense—but at the same time not losing the whole thing, not letting go of the solid core, without which none of this will mean anything in relation to what must be our most fundamental objectives.


1. What is referred to here, with the concept of “end of a stage,” is the experience that began (after the short-lived Paris Commune) with the Soviet revolution in Russia, in 1917, and then the Chinese Revolution, which achieved nationwide political power in 1949, and ended with the restoration of capitalism in China, after Mao’s death in 1976—which, in turn, followed the restoration of capitalism in the formerly socialist Soviet Union in the mid-1950s. See “The End of a Stage—The Beginning of a New Stage” by Bob Avakian ( Revolution magazine, Fall 1990). [back]

2. Bob Avakian speaks to this concept of “solid core with a lot of elasticity” in the talk Dictatorship and Democracy, and the Socialist Transition to Communism, and it is referred to in the book by Bob Avakian, Observations on Art and Culture, Science and Philosophy (Chicago: Insight Press, 2005); in particular footnote 2, on pp. 68-69 of Observations, explains this concept as follows: “Avakian discusses this concept in the talk Dictatorship and Democracy, and the Socialist Transition to Communism as follows: ‘[Y]ou have to have a solid core that firmly grasps and is committed to the strategic objectives and aims and process of the struggle for communism. If you let go of that you are just giving everything back to the capitalists in one form or another, with all the horrors that means. At the same time, if you don’t allow for a lot of diversity and people running in all kinds of directions with things, then not only are people going to be building up tremendous resentment against you, but you are also not going to have the rich kind of process out of which the greatest truth and ability to transform reality will emerge.’ (‘A World We Would Want to Live In,’ Revolutionary Worker #1257 [October 31, 2004].)” [back]

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