The organizer must become schizoid, politically, in order to slip into becoming a true believer. Before men can act an issue must be polarized. Men will act when they are convinced their cause is 100 percent on the side of the angels and that the opposition are 100 percent on the side of the devil. He knows there can be no action until issues are polarized to this degree.
A Marxist begins with his prime truth that all evils are caused by the exploitation of the proletariat by the capitalists. From this he logically proceeds to the revolution to end capitalism, then into the third stage of reorganization into a new social order of the dictatorship of the proletariat, and finally the last stage -- the political paradise of communism.
Curiosity and irreverence go together. Curiosity cannot exist without the other. Curiosity asks, "Is this true?" "Just because this has always been the way, is the best or right way of life, the best or right religion, political or economic value, morality?" To the questioner, nothing is sacred. He detests dogma, defies any finite definition of morality, rebels against any repression of a free, open search of ideas no matter where they may lead. He is challenging, insulting, agitating, discrediting. He stirs unrest.
Theres another reason for working inside the system. Dostoevsky said that taking a new step is what people fear most. Any revolutionary change must be preceded by a passive, affirmative, non-challenging attitude toward change among the mass of our people. They must feel so frustrated, so defeated, so lost, so futureless in the prevailing system that they are willing to let go of the past and change the future. This acceptance is the reformation essential to any revolution.
As an organizer I start from where the world is, as it is, not as I would like it to be. That we accept the world as it is does not in any sense weaken our desire to change it into what we believe it should be - it is necessary to begin where the world is if we are going to change it to what we think it should be.
Organized business has assumed that greater profits would be pretty much of a cure-all, and it has to a major extent ignored the fact that the welfare of business rests upon the welfare of the consumers of a nation; that business or free enterprise will function in a democracy only so long as the democracy functions.
The Prince was written by Machiavelli for the Haves on how to hold power. Rules for Radicals is written for the Have-Nots on how to take it away. In this book we are concerned with how to create mass organizations to seize power and give it to the people; to realize the democratic dream of equality, justice, peace, cooperation, equal and full opportunities for education, full and useful employment, health, and the creation of those circumstances in which man can have the chance to live by values that give meaning to life.
Many of the lower middle class are members of labor unions, churches, bowling clubs, fraternal, service, and nationality organizations. They are organizations and people that must be worked with as one would work with any other part of our populations - with respect, understanding, and sympathy.
The practical revolutionary will understand Goethe's 'conscience is the virtue of observers and not of agents of action'; in action, one does not always enjoy the luxury of a decision that is consistent both with one's individual conscience and the good of mankind.
It should be borne in mind that the target is always trying to shift responsibility to get out of being the target. There is a constant squirming and moving and strategy . . . on the part of the designated target. The forces for change must keep this in mind and pin that target down securely. If an organization permits responsibility to be diffused and distributed in a number of areas, attack becomes impossible.
The seventh rule of the ethics of means and ends is that generally success or failure is a mighty determinant of ethics. The judgment of history leans heavily on the outcome of success or failure; it spells the difference between the traitor and the patriotic hero. There can be no such thing as a successful traitor, for if one succeeds he becomes a founding father.
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