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Nietzsche through the lens of Nazism and Marxism

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Mazzino Montinari
Reading Nietzsche
West Berlin, 1982
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Mazzino Montinari (4 April 1928 – 24 November 1986) was an Italian scholar of Germanistics. A native of Lucca, he became regarded as one of the most distinguished researchers on Friedrich Nietzsche, and harshly criticized the edition of The Will to Power, which he regarded as a forgery, in his book The Will to Power Does Not Exist.

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After the end of fascism in Italy, Montinari became an active member of the Italian Communist Party, with which he was occupied with the translation of German writings. During 1953, when he visited East Germany for research, he witnessed the Uprising of 1953. Later, after the suppression of the 1956 Hungarian Revolution, he drifted away from orthodox Marxism and his career in party organizations. He did however keep his membership in the Italian Communist Party and upheld the ideals of socialism.

At the end of the 1950s, with Giorgio Colli, who was his teacher in the 1940s, Montinari began to prepare an Italian translation of Nietzsche’s works. After reviewing the contemporary collection of Nietzsche’s works and the manuscripts in Weimar, Colli and Montinari decided to begin a new, critical edition. This edition became the scholarly standard, and was published in Italian by Adelphi in Milan, in French by Éditions Gallimard in Paris, in German by Walter de Gruyter and in Dutch by Sun (translated by Michel van Nieuwstadt). Of particular help for this project was Montinari’s ability to decipher Nietzsche’s nearly unreadable handwriting, which before had only been transcribed by Peter Gast (born Heinrich Köselitz).

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In 1972, Montinari and others founded the international journal Nietzsche-Studien, to which Montinari would remain a significant contributor until his death. Through his translations and commentary on Nietzsche, Montinari demonstrated a method of interpretation based on philological research that would forgo hasty speculations. He saw value in placing Nietzsche in the context of his time, and to this end, Colli and he began a critical collection of Nietzsche’s correspondence. Montinari died in Florence in 1986.

I’m posting this here in anticipation of the 1,000+ page book by Domenico Losurdo, Nietzsche: The Aristocratic Rebel, translated by Peter Thomas. From the reviews that’ve been written of the book by Thomas and Jan Rehmann, it appears to be an epic screed. Last year I wrote up a bit on Malcolm Bull’s The Anti-Nietzsche. Sunit Singh also wrote up a good article on “Nietzsche’s Untimeliness,” from a Marxist perspective.

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Nietzsche between
Alfred Bäumler and
Georg Lukács

Nietzsche and National Socialist ideology: Alfred Bäumler’s interpretation

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1. A national socialist “ideology” in the current sense of the word could, perhaps, be reconstructed. But it would be impossible, on the contrary, to speak of a genuine national socialist assimilation of Nietzsche’s ideas. As recent research has determined, Nietzsche was as good as alien to the founders of national socialism. Alfred Rosenberg, who laid claim to him as a forerunner to “the movement” in Mythos des 20. Jahrhunderts, placed Nietzsche in the dubious company of Paul de Lagarde (whom Nietzsche despised) and Houston Stewart Chamberlain (who, from his Wagnerian and racist standpoint, rejected Nietzsche). Hitler himself had no relation to Nietzsche; it is questionable whether he had read him at all. The entire ideology of race was profoundly alien to Nietzsche. It would be carrying coals to Newcastle if I were to cite the countless passages in which Nietzsche spoke out against the racial theories of the true forerunners of national socialism in general and anti-Semitism in particular. He even had occasion to correspond with someone who later was a national socialist representative, Theodor Fritsch; his two letters to the latter are a complete mockery of the muddled racial theories of the eighties in the previous century, with their — as Nietzsche said — dubious concepts of “Aryanism” and “Germanism.” Shortly after his correspondence with Nietzsche, Theodor Fritsch reviewed Beyond Good and Evil in 1887 and found in it (with good reason!) a “glorification of the Jews” and a “harsh condemnation of anti-Semitism.” He disposed of Nietzsche as a “philosopher-fisherman of the shallows” who had abandoned “any and all understanding for national essence” and who cultivated “old wives’ philosophical twaddle in Beyond Good and Evil.” According to Fritsch, Nietzsche’s pronouncements concerning the Jews were the “flat twaddle, too forced, pretending to be intellectual, of a Judaized type, self-taught in some apartment”; luckily, he believed, “Nietzsche’s books will be read by scarcely more than two dozen men.”1 This was Nietzsche’s actual relationship to anti-Semitism and Germanism as long as he lived. And yet still today, among the wider public, Nietzsche is considered an “intellectual pathfinder of national socialism.”

2. We owe Hans Langreder credit for having carefully examined “the confrontation with Nietzsche in the Third Reich” using the methods of historical-empirical research in his dissertation at Kiel from 1970. In this way he was able to determine that there was no consensus in the Third Reich in the evaluation of Nietzsche. He spoke of a “positive” (in the sense of national socialist ideology) and a “negative” image of Nietzsche in the Third Reich. Among national socialist ideologues, there were several who endeavored to win him for Hitlerism; others who on the contrary opposed the unsettling, cosmopolitan, decadent, individualistic Nietzsche; and as a result, still others who sought to mediate between the two positions. The so-called positive image of Nietzsche officially won the upper hand and unfortunately still holds it today. Langreder rightfully named the “conservative revolutionary” Alfred Bäumler as the key figure in Nietzsche’s appropriation into the Third Reich. “At the inception and at the mid-point of the development of a positive Nietzsche image in the national socialist period stands […] Alfred Bäumler”: thus Langreder in his dissertation. After the “seizure of power,” Bäumler was called to the newly founded academic chair for political pedagogy at the University of Berlin; soon afterward he became head of the science department in the governmental office of the “führer’s deputy for oversight of the general spiritual and philosophical schooling and education of the NSDAP,” hence in the so-called Rosenberg bureau [Amt Rosenberg].2 Continue reading →

Catastrophe, historical memory, and the Left: 60 years of Israel-Palestine

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Historians Group
Platypus Review 5
May-July 2008

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Some readers will doubtless find my decision to republish this 2008 article by the Platypus “Historians Group” (which no longer seems to exist in any meaningful way) questionable in light of Chris Cutrone’s unfortunate remarks, made in private, regarding the so-called “rational kernel of racism.” Like many of his formulations, this was clearly intended as a provocation against the received wisdom of the Left — however extravagant and misguided it may have been in this instance.

In any case, he has since explained himself in a manner that I consider satisfactory. Therefore, I see no problem posting this older piece, written on the sixtieth anniversary of the founding of the state of Israel. Given the recent ground invasion into Gaza, the latest round of violence in this decades-old territorial dispute, it is perhaps worth remembering how this whole wretched situation came to pass.

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The contours of the present day Middle East have been shaped by a mid-twentieth century triptych of genocide and ethnic cleansing.

The first panel in this triptych is the “Holocaust” [the “Shoah” in Hebrew, or “Khurbn” in Yiddish], the systematic murder of approximately two-thirds of European Jewry by the Nazis in 1941-1945. The second panel is the ethnic cleansing of Palestine by the Zionists in 1947-1949, the “Nakba.” The third panel, which does not have a commonly accepted name, is the forced exodus of hundreds of thousands of Mizrahi Jews from Arab countries. Most of these ended up in Israel, where they strengthened the Zionist state in crucial ways despite frequently encountering racial discrimination there at the hands of Ashkenazi Jews.

Each of these catastrophes was both a product of the failure of the Left and paved the way for further defeats.

Before the Holocaust, Zionism — despite persistent and rising anti-Semitism throughout most of Europe — was distinctly a minority movement among European Jews, who for the most part trusted to liberalism and varieties of socialism and communism to beat back the rising tide of barbarism. On a per capita basis, more than any other Europeans, European Jews played central roles in the European Left. The triumph of Zionism is centrally and tragically predicated on the failure of the European Left to stop Hitler. Palestinians have become the secondary victims of this failure.

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Secondly, the failure within Mandate Palestine to develop an anti-Zionist politics on a progressive basis meant that Palestinians’ just and necessary struggle against Zionism and British imperialism took on a communalist character — which, in the face of military defeat by the Yishuv in 1947-1949, led to the Nakba.

Thirdly, the retaliatory expulsions and persecution of Mizrahi Jews strengthened Zionism both materially and ideologically: materially, by greatly fortifying Israel’s demographic base; ideologically, by appearing to confirm that Jews could not live in peace as minorities in the Arab world. If the Palestinians are the secondary victims of the disaster that overtook European Jews, Mizrahi Jews were in a sense the tertiary victims. Continue reading →

Jean Jaurès, one hundred years after his assassination

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Jean Jaurès

Leon Trotsky
Kievskaya Mysl
July 17, 1915

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A year has passed since the death of the greatest man of the Third Republic. Events the like of which history has not previously known have welled up almost as if to wash away Jaurès’ blood with new blood and to divert attention away from him and to swallow up even his memory. But even the very greatest events have only partially succeeded in this. In France’s political life a great void has been left behind. New leaders of the proletariat answering the revolutionary character of the new era have not yet arisen. The old leaders only make us remember the more clearly that there is now no Jaurès.

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The war has thrown on one side not only individual figures but a whole era with them: the era during which the present leading generation in all spheres of life had been educated and brought up. Today this departed era on the one hand attracts our thoughts by the obstinacy of its cultural heritage, the uninterrupted growth of its technology, science and workers’ organizations; and on the other seems petty and characterless in the conservatism of its political life and in the reformist methods of its class struggle.

After the Franco-Prussian War and the Paris Commune (1870-1871) a period of armed peace and political reaction set in. Europe, if one excluded Russia, knew neither war nor revolution. Capital developed on a mighty scale outgrowing the framework of nation-states and overflowing into the remaining countries and subjugating colonies. The working class built its trade unions and its socialist parties. However the whole of the proletarian struggle of this period was impregnated with the spirit of reformism, of adaptation to the existing order and to the nation’s industry and the nation’s state power. After the experience of the Paris Commune the European proletariat did not once pose the question of the conquest of political power in a practical, that is, a revolutionary way. This peaceful, “organic” character of the era reared a whole generation of proletarian leaders thoroughly steeped in distrust for the direct revolutionary mass struggle.

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When the war broke out and the nation-state embarked on its campaign with all its forces armed to the teeth, this generation could without difficulty place the majority of the “socialist” leaders down on their knees. The epoch of the Second International has thus ended with the violent wrecking of the official socialist parties. True they are still standing as monuments to a past age and supported both indirectly and forcibly by the governments. But the spirit of proletarian socialism has fled them and they are doomed to collapse. The working masses who have in the past accepted the ideas of socialism are only now, amid the terrible experience of the war, receiving their revolutionary baptism of fire. We are entering upon a period of unprecedented revolutionary earthquakes. New organizations will be brought to the fore by the masses and new leaders will stand at their head. Continue reading →

Tony Cliff’s legacy today

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James Heartfield
Platypus Review
July 24th, 2014
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Tony Cliff’s recognition in his own moment of a certain kind of impasse within Trotskyism and his attempt to overcome it require full consideration and appreciation both in terms of the merits of its potential and a consciousness of its limits.

A panel on the legacy of Tony Cliff opened the panel discussion at the Sixth Annual Platypus International Convention held in Chicago on April 4th, 2014. What follows are the opening remarks by English journalist and author James Heartfield.
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International Socialism and the tradition of Lenin and Trotsky
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I became a Trotskyist in 1933. The theory of state capitalism is a development of Trotsky’s position…But at the end of the Second World War, the perspectives that Trotsky had put forward were not realized. Trotsky wrote that one thing was certain: the Stalinist bureaucracy would not survive the war. It would either be overthrown by revolution or by counterrevolution…The assumption was that the collapse of the Stalinist bureaucracy would be a fantastic opening for the Trotskyist movement, for the Fourth International. The Stalinist bureaucracy not only didn’t collapse but it expanded…Therefore, at that time, Stalinism had a fantastic strength. And we had to come to terms with it.

— Tony Cliff, interview with
Ahmed Shawki (1997)

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Let me start by saying how grateful I am to be invited here today. I’ve been a keen watcher and reader of Platypus. It is really useful that we look critically at the thinking and reasoning of the Left because if the Left doesn’t become self-reflective, it won’t have any importance whatsoever. In my comments on the International Socialist Group, which was founded by Tony Cliff and a few others, I want to say roughly this: the best way to understand the intellectual development of Tony Cliff and of the International Socialist Group is to see it in context.

Tony Cliff was very interested in an argument about socialist organization derived from something Lenin said in the early 20th century. In the pamphlet What is to Be Done? Lenin “bent the stick,” as Tony Cliff used to say, and very forcefully made the point that the spontaneous consciousness of the working class would not go beyond trade-union consciousness and that political, theoretical reflection upon that would necessarily be, as Lenin wrote in the pamphlet, “introduced from the outside.” That argument of Lenin’s was anathema to Tony Cliff and a point he criticized; he criticized it in a 1959 book he wrote about Rosa Luxemburg and in a 1960 pamphlet on Trotsky called Party and Class.

Now this is the core of the argument. What Lenin is doing is very old-fashioned in philosophical terms in that his argument is derived from an Enlightenment view. He’s saying that in essence there is a distinction to be made between higher thought and opinion, between rational or reflective thought and immediate or natural thinking. That distinction would be commonplace amongst Enlightenment thinkers like Hegel or Locke; it would be easily understood by them.

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Did it have the sectarian implication that Cliff saw in it? I suggest not.

Lenin, like Hegel, understood that when he talked about higher thought or reflective thought or theoretical reflection, and distinguished it from the merely spontaneous reflections of people in their activity, he understood that essentially they were the same — they were the same stuff, the same substance. That reflection, that theoretical thinking, was not separate and apart wholly — it was not an absolute distinction — but it was of the same material. It was a distillation of experience, but that distillation was not something that could happen unbidden. That was the very point: it could only come about through organization; it would have to be reflected through organization. Continue reading →

El Lissitzky, About Two Squares (1922)

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This short book, intended for children of all ages, is perhaps the best-known work of El Lissitzky (1890-1941). Lissitzky was a Russian artist, architect, designer, typographer, and photographer who was active in the avant-garde movement that flourished in Soviet Russia and in Germany, until the dominance of Socialist Realism by 1930 put a stop to its revolutionary activity. He directly influenced the typographical and display advertising innovations of the Bauhaus and De Stijl. This book entirely integrates modern typographical effects, as Lissitzky intended, with his illustrations in the Suprematist style.

The original book About Two Squares was printed by letterpress, even the slanted text and illustrations. It was first produced (“constructed”) in 1920 at the Soviet art institute UNOVIS in Vitebsk, and around April 1922 printed by Sycthian Press, Berlin, by Haberland Printers, Leipzig, in paperback, with 50 hardbound copies autographed and numbered, as the copyright page states.

A Dutch edition, published as Suprematisch worden van twee kwadraten in 6 konstrukties, edited by Theo van Doesburg, was published in The Hague by De Stijl, 1922. In October/November of that year, it appeared as a regular edition of De Stijl, vol 5 no 10/11. Also, 50 hardbound copies of the Dutch edition were numbered and signed by the author.

  1. About 2 Squares
    El Lissitzky
  2. To all, to all children
  3. El Lissitzky
    A suprematist story — about two squares.
    In 6 constructions: Berlin, Skythen, 1922.
  4. Don’t read this book Take —
    paper…fold
    rods…color
    blocks of wood…build
  5. here ARE
    ……………two
    …………………squares
  6. flying toward the Earth
    ……………………………from far away
  7. and see
    …………the black restlessly
  8. craSH — scattering everywhere
  9. and upon the black
    …………………………the Red establishes itself clearly
  10. So it ends —
    ………………further on
  11. UNOVIS
    constructed 1920, vitebsk

CRI_227458 pro02 pro03pro04 pro05 pro07 pro09 pro11 pro13 pro15 pro17 pro18 Continue reading →

Annenkov’s Potraits (1922) and Lunacharskii’s Silhouettes (1923)

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Representations of the
Russian Revolution

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portrait-of-zinoviev-1926 (1) Анненков Каменев


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Revolutionary silhouettes

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The present book is made up of a series of articles written on various occasions about some of our comrades in the RCP.

I should begin with a warning that these are not biographies, not testimonials, not portraits, but merely profiles: it is their virtue and at the same time their limitation that they are entirely based on personal recollections.

In 1919 the publisher Grzhebin, whom I already knew and who had been recommended to me by Maxim Gorky, asked me to start writing my memoirs of the great revolution. I was soon able to deliver him the first — or more precisely the preliminary — volume, in which I attempted to acquaint the readers both with myself, as a point of reference in judging the rather more subjective aspects of my ‘chronicle’, and with the main dramatis personae of the revolution in so far as I knew them and in so far as a knowledge of their characters and the events of their pre-revolutionary lives seemed to me to merit further exposition.

That book, however, was overtaken by a strange fate. At a moment when circumstances precluded me from working on it and when I had become convinced that to write memoirs at a time when not a single event of the revolution had cooled down — we were still living in its very crucible — was simply impossible (Sukhanov’s multi-volume work on the revolution, among others, had already convinced me of this); at a time, as it seemed to me, when any premature description of those events without an adequate study of the documents would be too subjective and little more than essay-writing — it was then that Grzhebin, unknown to me, published the first volume of my proposed memoirs. He is apparently continuing to publish them abroad, entirely without my permission.

I think it essential to state these facts here, in order to avoid any misunderstanding about the nature of that book. Continue reading →

Something better than the nation?

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Blair Taylor
Platypus Review
July 14th, 2014
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Book Review:

Rob Ogman, Against the Nation:
Anti-National Politics in Germany.
(Porsgrunn, Norway: NCP, 2013).
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In the wake of the fall of the Wall and reunification the German left confronted a resurgent nationalism. One section of the Left’s response was an “anti-national” tendency whose answer to questions posed by historical developments challenged received political categories by rejecting not only nationalism but, ultimately, traditional left attitudes towards both the nation-state and “the people.” In Against the Nation, Rob Ogman charts the emergence of this “anti-national” tendency by examining two activist campaigns of the 1990s, “Never Again Germany” and “Something Better than the Nation,” to show how “the encounter with nationalism resulted in a fundamental reorientation of a broad set of political assumptions, and produced a deep restructuring in the content and contours of left politics and practice” (11). However, more than an interesting window into radical movements in Germany, the book’s real strength is that it uses these cases to reflect upon left discourse on nationalism and nation-states everywhere, but with particular emphasis on the post-9/11 United States.

The book’s opening chapter, “The Left and the Nation,” begins by tracing the evolution of left positions on nation-states and nationalism in the U.S. since the 1990s, examining discursive continuities and breaks between the alter-globalization movement, the anti-war and anti-imperialist movements of the Bush years, up to Occupy Wall Street in the recent past. This overview describes how a “binary worldview” in the alter-globalization movement often pitted presumably benign nation-states and cultures against the ravages of global capital, which later during the War on Terror morphed easily into a similarly uncritical understanding of “oppressed nations” dominated by imperialist states, the latter primarily represented by the United States and Israel. The result was a simplistic and flawed conceptualization of both global capitalism and state power which demonized foreign capital and imperialist states while ignoring or downplaying domestic forms of exploitation and oppression. Valorizing the people, nation, or “culture” as sources of resistance, the discourse of anti-imperialism turned a blind eye to local state and capitalist elites, as well as popular forms of domination in traditional societies. It also made for strange political bedfellows, translating into tolerance and support for reactionary movements and parties, especially Islamist ones like Hamas and Hezbollah, in some cases even defending oppressive theocratic regimes like Iran. Ogman describes how this political frame obscured a more complicated political reality shaped by the deeper structural logic of state and capitalist power relations, one that undermines simple inside/outside distinctions. It also reinforced the nation-state and “the people” as the logical alternatives and unproblematic bases of resistance to the ills of capitalism and empire. By tracing “the failure of the Left to develop an emancipatory perspective opposed to nationalism, the nation, and the nation-state” (33) within the U.S. Left, Ogman provides a political context for understanding the German case that follows.

The following chapter, “German Nationalism after Reunification,” lays out the specific historical context the anti-national left emerged from. Primarily, this meant German reunification, a process that saw an immediate spike in nationalist sentiment as postwar Germany’s discourse of postnational citizenship was eroded by a revived ethno-nationalist one, accompanied by a wave of right-wing extremism that often received tacit popular and governmental support. The Left was not immune to this nationalist turn. Even the main East German opposition group subtly shifted their previously democratic slogan, “we are the people,” into the nationalist articulation, “we are one people” (40). German identity was increasingly being defined in opposition to outsiders. At precisely the moment the German state was reconstituting itself, “foreigners” became the number one stated concern in opinion polls. As Ogman notes, “as soon as the division separating East and West Germany came down, new boundaries were drawn” (44). Reunification exposed the brutal underbelly of nation-state formation, with chilling historical continuities. It was followed by an explosive rise in violent racist attacks, culminating in what the anti-nationalists did not shrink from terming “pogroms” in Rostock and Hoyerswerda in 1991 and 1992. In what became watershed events for the anti-national left, neo-Nazis in these East German towns violently evicted local guest workers and asylum seekers, setting fire to their residence house and running them out of town. The neo-Nazis had been unhindered by police and local officials, and were cheered on by crowds of locals.

Contesting nationalism:
“Never again Deutschland!” and
“something better than the nation”

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These developments prompted the formation of an oppositional coalition called The Radical Left, which organized the “Never again Germany!” mobilization to protest reunification and draw attention to its negative effects, such as the “Aliens Act” that restricted immigration and asylum. Aware that political reunification was basically inescapable, they mounted a principled symbolic opposition that sought to problematize and disrupt tendencies toward consensus and integration through “the power of negation.” This included militant protests and interventions into both public and left debates, developing and pushing an anti-national position. After reunification, the “Never again Germany” coalition was superseded by the campaign “Something better than the nation.” This network of musicians, artists, and intellectuals organized concerts, public fora, and blockades aimed at hindering the spread of both right-wing and centrist forms of nationalism. Their major campaign was a traveling caravan through the country, especially the East where neo-Nazism had taken root most virulently. The campaign aimed at fighting extreme right and nationalist sentiment by articulating an anti-racist and anti-national alternative culture embedded in music and youth subculture.

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Ogman devotes a chapter to each of these early anti-national campaigns, drawing extensively on movement documents and media coverage to capture the aims and motivations of the mobilizations. In his narrative, their importance was less their direct impact on political events, which was marginal, but rather their articulation of a novel left approach to nationalism. Drawing on Frankfurt School critical theory, this milieu understood nationalism as structural rather than simply ideological. It was not an aberration derived from outmoded or irrational notions of communal identification, but was instead a radical expression of basic features of the dominant society: a competitive and hierarchical social order with clear winners and losers. Therefore solely attacking the extreme nationalism and explicit racism of neo-Nazis was insufficient: One had to address racism’s much deeper social roots. Indeed, the anti-national turn was in part a realization that traditional anti-fascist and anti-racist politics were too limited, and that nationalism must be fought on a broader scale. In particular, nationalism was another expression of the competitive logic of capitalism, wherein the winners and losers of class struggle within states are in turn reproduced between them in the international arena. The result of this recognition was a specifically anti-national critique that addressed an expanded range of concerns including Germany’s geopolitical normalization and return to the global stage; the complex relationship between capitalism, nationalism, and nation states; as well as racist and essentialist notions of identity and citizenship.

While also deploying more familiar concepts like “negative patriotism” that describe how “national unity” ideologically conceals underlying class cleavages and obscured the self-interest of workers, anti-national politics also understood nationalism as simultaneously an elite and a popular phenomenon. Unlike traditional left theories which primarily understand nationalism as an ideological ruse by elites to preserve their power by obscuring class interest, anti-national discourse viewed it as a populist impulse wherein the working class also appealed to “the nation” to gain material and symbolic benefits by excluding those at the bottom of national and international hierarchies. Thus nationalism was not simply a top-down project, but also an endeavor from below, part and parcel of an interlocking social totality. The result was a form of leftism deeply skeptical of its traditional target audience: “the people.”

By looking at the early historical emergence of a broad anti-national left in Germany, Against the Nation is a useful corrective to caricatures that reduce this milieu to its most visible and controversial tendency, the “anti-Germans” who only later emerge as a distinct and differentiated political tendency. Clustered around journals like Bahamas and Konkret, the anti-Germans are communists who espouse steadfast support of Israel and, in some cases, support for the U.S. invasion of Iraq. This is often the only form of anti-national critique known outside Germany, often causing bewildered leftists abroad to over-generalize and dismiss it as a case of extreme national guilt. Yet this pop-psychologization misses the concrete historical conditions that fostered the initial emergence of the anti-national left in Germany. Rather than a guilt-induced obsession with National Socialism, anti-Semitism, and Israel, Ogman shows how German anti-nationalism developed out of specific anti-racist and anti-fascist struggles against racial violence and its tacit popular support. Although later in the specifically anti-German milieu, fear of the potentially fascist nature of populism translated into distrust of social movements generally, the early anti-national movement was a strongly activist as well as theoretical endeavor addressing concrete political problems confronting the German left. As a rather small tendency, this manifested primarily in provocative texts and symbolic demonstrations. Yet rather than an abdication of politics, this intervention was, at least initially, an attempt to force a certain conversation within the Left and build an alternative political base. Continue reading →

Lenin’s tomb

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Мавзолей.Строительство-2 Мавзолей.Строительство-3 Мавзолей.Строительство-4

The cult of Lenin

Boris Groys
The Total Artwork
of Stalinism (1986)

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The Lenin cult was very significant both in the political legitimization of Stalin and in the evolution of socialist realism, since even before Stalin came to power Lenin had been proclaimed the model of the “new man,” “the most human of all human beings.” Maiakovskii’s slogan “Lenin is more alive than the living” adorning the streets of Soviet cities does not contradict the cult of Lenin’s mummy in the mausoleum (perhaps one of the most mysterious in the history of world religion). Although I shall not attempt an exhaustive description of the cult here, it does deserve a few words. It has undeniably exerted a hidden formative influence on all subsequent Stalinist and post-Stalinist Soviet culture, if for no other reason than the central position it occupies in the invisible Soviet sacred hierarchy. Twice a year, “the entire Soviet land” submits its “report” in parades and demonstrations that pass by the mausoleum, and the leaders who accept this report stand on the roof of the structure, symbolically basing their power on the mummy of Lenin concealed within.

The construction of the mausoleum on Red Square and the founding of the Lenin cult were vigorously opposed by traditional Marxists and the representatives of left art [LEF]. The former spoke of “Asiatic barbarism” and “savage customs unworthy of Marxists. ” LEF also reacted to the first temporary variant of the mausoleum, which was later slightly simplified, describing it as “a verbatim translation from the ancient Persian” that resembled the grave of King Cyrus near Mugraba. Such criticism today, of course, is no longer possible — not only because the mausoleum was long ago pronounced “sacred to all Soviet citizens, ” but also because everyone got used to it long ago.

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The LEF critics, who perceived in Lenin’s mausoleum only an analogy with ancient Asian tombs, were as usual blind to the originality of the new Stalinist culture taking shape before their very eyes. The mummies of the pharaohs and other ancient rulers were walled up in pyramids and concealed from mortals — opening such graves was considered sacrilege. Lenin, in contrast, is on public display as a work of art, and his mausoleum, as is evident from the long lines that have formed before it every day for decades, is without a doubt the most frequented museum in the Soviet Union. If the “militant atheists” of the time exhumed the relics of saints and exhibited them in museum-like displays as antireligious propaganda, Lenin was from the outset simultaneously buried and displayed. The Lenin mausoleum is a synthesis between a pyramid and a museum that exhibits Lenin’s body, the mortal husk he shed to become the personification of the building of socialism, “inspiring the Soviet people to heroic deeds.” Continue reading →

There is no criticism, only history

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Manfredo Tafuri
Design Book Review
No. 9: Spring 1986

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Manfredo Tafuri is a prolific author on a wide variety of subjects ranging from 16th-century Venice (L’armonia e I conflitti, coauthored with Antonio Foscari) to more alien topics such as The American City (coauthored with Giorgio Ciucci and Francesco Dal Co). Each of his works serves as a platform for questioning the methods of architectural history, which, as he so emphatically states below, is not to be distinguished from criticism. In Theories and History of Architecture, he identified a major problem of “operative criticism,” endemic to architects who write about architecture. His suggestion to counteract this tendency to impose contemporary standards on the past was to shift the discourse away from the protagonists and individual monuments and consider architecture as an institution. His most widely read book in America, Architecture and Utopia, advanced this position, proposing an ideological analysis of architecture. His disconcerting message for those who had hopes of a “progressive” architecture was that there can be no class architecture which can revolutionize society, but only a class analysis of architecture. In his most recent theoretical work, La sfera e il labirinto, he has outlined a method of history called the progetto storico. This historical project, which is deeply indebted to Michel Foucault’s “archeologies of knowledge” and Carlo Ginzburg’s “micro-histories,” seeks to study the “totality” of a work, disassembling it in terms of iconology, political economy, philosophy, science, and folklore. His goal is to penetrate the language of architecture through non-linguistic means. At the core he still finds the problem of “the historic role of ideology.” The job of the Tafurian critic-historian is to “reconstruct lucidly the course followed by intellectual labor through modern history and in so doing to recognize the contingent tasks that call for a new organization of labor.” In November, 1985, we interviewed Professor Tafuri on the subject of criticism.

— Richard Ingersoll

%22On Theory%22 conference with Manfredo Tafuri, as part of the %22Practice, Theory and Politics in Architecture%22 lecture series organized by Diana Agrest, Spring 1974. Courtesy of Princeton School of Architecture Archives Round table at ETSAB with Manfredo Tafuri, José Muntañola, Pep Bonet and Josep Quetglas, February 1983. Manfredo Tafuri lecturing at ETSAB, February 1983

There is no such thing as criticism; there is only history. What usually is passed off as criticism, the things you find in architecture magazines, is produced by architects, who frankly are bad historians. As for your concern for what should be the subject of criticism, let me propose that history is not about objects, but instead is about men, about human civilization. What should interest the historian are the cycles of architectural activity and the problem of how a work of architecture fits in its own time. To do otherwise is to impose one’s own way of seeing on architectural history.

What is essential to understanding architecture is the mentality, the mental structure of any given period. The historian’s task is to recreate the cultural context of a work. Take for example a sanctuary dedicated to the cult of the Madonna, built sometimes in the Renaissance. What amazes us is how consistently these buildings have a central plan and an octagonal shape. The form cannot be explained without a knowledge of the religious attitudes of the period and a familiarity with the inheritance from antiquity — a reproposal of the temple form devoted to female divinities. Or take the case of Pope Alexander VII, whose interest in Gothic architecture at the cathedral of Siena [mid-17th century] compared to his patronage of Bernini in Rome can only be explained through a knowledge of the Sienese environment and traditions. The historian must evaluate all the elements that surround a work, all of its margins of involvement; only then can he start to discover the margins of freedom, or creativity, that were possible for either the architect or the sponsor.

The problem is the same for comprehending current work. You ask how the historian might gain the distance from a new work to apply historical methods. Distance is fundamental to history: the historian examining current work must create artificial  distance. This cannot be done without a profound knowledge of the times — through the differences we can better understand the present. I’ll give you a simple example: you can tell me with precision the day and year of your birth, and probably the hour. A man of the 16th century would only be able to tell you that he was born about 53 years ago. There is a fundamental difference in the conception of time in our own era: we have the products of mass media that give us instantaneous access to all the information surrounding our lives. Four centuries ago it took a month to learn of the outcome of a battle. An artist in the 15th century had a completely different reference to space-time; every time he moved to a new city (which was very rarely) he would make out his will. In earlier centuries, time was not calculated but was considered to be a gift from God. Knowledge was also considered to be God-given and thus teachers in the Middle Ages could not be paid; only later was their payment justified as a compensation for time. These factors belong to the mental web of another era. The way for us to gain distance from our own times, and thus perspective, is to confront its differences from the past.

One of the greatest problems of our day is dealing with the uncontrollable acceleration of time, a process that began with 19th-century industrializations; it keeps continually disposing of things in expectation of the future, of the next thing. All avant-garde movements were in fact based on the continual destruction of preceding works in order to go on to something new. Implicit in this is the murder of the future. The program of the “modern” artist was always to anticipate the next thing. It’s just like when you see a “coming attraction” ad for a film, essentially you have already consumed the film and the event of going to see the film is predictably disappointing and makes you anxious for something new. Continue reading →

Aleksandr Deineka, The Red Army (1929)

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Problems of the Red Army

Leon Trotskii
The Communist
November 1919
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Red divisions are over a front of vast length. Draw a line from Moscow in any direction, prolong it, and you will reach some part of the Red Army which is fighting for Soviet Russia so heroically. The organization of this army is a very good example of the efficiency of the revolution.

No wonder the war was called an examination to the people. Of course, war itself is a great barbarity, and all Socialists are bent upon its extermination. But it must be overcome; that is, circumstances must be changed so that war will become not only needless but impossible. The people cannot leap over war instantly, surrounded by the jackals of imperialism, until the mad teeth are jerked out of the mouths of these jackals. And if the people are forced to wage war, then in its capability of defense, battle and attack all the resources of the people are shown: its economic power, its strength of organization, the spiritual average of its masses, the amount of material for leadership, etc., etc.

And so, taking the question from this angle, we may say with assurance that in a land such as ours, worn out, despoiled and ruined to the last degree, no other regime could organize an army. We may now say with certainty that an army will not be successfully organized in Germany, neither by Ebert or Scheidemann. Only Communists, who have taken the power into their own hands and shown in a practical way that this power knows no interests, worries or problems other than those of the working class, will find it possible to organize an army which will become the dependable hedge of the Socialist Republic.

We commenced with the divisions of the Red Guards. Into these we accepted workers, not seldom those who took a gun into their hands for the first time. While the task was to overcome the fighting bourgeoisie, junkers, white guards, groups of students, etc., the Red Guards showed an incomparable excellence in their revolutionary spirit and determination. In a very short period Red Guard divisions spread the Soviet power to all parts of the country. But with the offensive of the Germans in February of last year the condition changed immediately. The enthusiasm of the untrained, badly armed people proved weak before the well-organized Hohenzollern divisions under junker leadership. The first battle showed this, and brought about a fall of spirits in our divisions and armies. This fall of spirits resulted in decomposition within the ranks.

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Think of that period. The old army turned into an armed beggary all of Russia, filled all stations, cars, made direct attacks upon the workers on the railroads, ruined railroad property, forcefully robbed the food supplies, etc. The enemy attacked us from the west, taking the Ukraine. The Cossacks rebelled on the Don: in the East, the Czecho-Slovaks, and in the north Archangel was taken from us. The ring was growing tighter and tighter. Then the Mensheviki wrote about the “dying corpse” of the Soviet power. Not only the direct enemies of the working class, but some of the friends of the workers thought that there is no way out, salvation is impossible.

It was this moment of deadly danger for the revolution which gave birth to the crisis of salvation. The watchword: “The Socialist Fatherland is in danger” awakened the best that is in the laboring masses. This was the test of one revolution. Now we may say with quiet assurance that the workers’ revolution has passed the test. Continue reading →