Lukács’ abyss

Jeremy Co­han
Platy­pus Re­view
Au­gust 1, 2011

At the Marx­ist Lit­er­ary Group’s In­sti­tute on Cul­ture and So­ci­ety 2011, held on June 20–24, 2011 at the In­sti­tute for the Hu­man­it­ies, Uni­versity of Illinois at Chica­go, Platy­pus mem­bers Spen­cer Le­onard, Pamela No­gales, and Jeremy Co­han or­gan­ized a pan­el on “Marx­ism and the Bour­geois Re­volu­tion.” The ori­gin­al de­scrip­tion of the event reads: “The ‘bour­geois re­volu­tions’ from the 16th through the 19th cen­tur­ies — ex­tend­ing in­to the 20th — con­formed hu­man­ity to mod­ern city life, end­ing tra­di­tion­al, pas­tor­al, re­li­gious cus­tom in fa­vor of so­cial re­la­tions of the ex­change of labor. Abbé Sieyès wrote in 1789 that, in con­tra­dis­tinc­tion to the cler­ic­al First Es­tate who ‘prayed’ and the ar­is­to­crat­ic Second Es­tate who ‘fought,’ the com­mon­er Third Es­tate ‘worked:’ ‘What has the Third Es­tate been? Noth­ing.’ ‘What is it? Everything.’ Kant warned that uni­ver­sal bour­geois so­ci­ety would be the mere mid­point in hu­man­ity’s achieve­ment of free­dom. After the last bour­geois re­volu­tions in Europe of 1848 failed, Marx wrote of the ‘con­sti­tu­tion of cap­it­al,’ the am­bi­val­ent, in­deed self-con­tra­dict­ory char­ac­ter of ‘free wage labor.’ In the late 20th cen­tury, the ma­jor­ity of hu­man­ity aban­doned ag­ri­cul­ture in fa­vor of urb­an life — however in ‘slum cit­ies.’ How does the bour­geois re­volu­tion ap­pear from a Marxi­an point of view? How did what Marx called the ‘pro­let­ari­an­iz­a­tion’ of so­ci­ety circa 1848 sig­nal not only the crisis and su­per­ses­sion, but the need to ful­fill and ‘com­plete’ the bour­geois re­volu­tion, whose task now fell to the polit­ics of ‘pro­let­ari­an’ so­cial­ism, ex­pressed by the work­ers’ call for ‘so­cial demo­cracy’? How did this ex­press the at­tempt, as Len­in put it, to over­come bour­geois so­ci­ety ‘on the basis of cap­it­al­ism’ it­self? How did sub­sequent Marx­ism lose sight of Marx on this, and how might Marx’s per­spect­ive on the crisis of the bour­geois re­volu­tion in the 19th cen­tury still res­on­ate today?” An au­dio re­cord­ing of the event is avail­able at the above link. What fol­lows is an ed­ited ver­sion of Jeremy’s Co­han’s open­ing re­marks.



In his “Idea for a Uni­ver­sal His­tory from a Cos­mo­pol­it­an Point of View,” Im­manuel Kant sets forth to tell the story of hu­man­ity as if it were one of pro­gress. This is not easy, says Kant,

Since men in their en­deavors be­have, on the whole, not just in­stinct­ively, like the brutes, nor yet like ra­tion­al cit­izens of the world ac­cord­ing to some agreed-on plan, no his­tory of man con­ceived ac­cord­ing to a plan seems to be pos­sible…One can­not sup­press a cer­tain in­dig­na­tion when one sees men’s ac­tions on the great world-stage and finds, be­side the wis­dom that ap­pears here and there among in­di­vidu­als, everything in the large woven to­geth­er from folly, child­ish van­ity, even from child­ish malice and de­struct­ive­ness.1

For Kant, ra­tion­al­ity in hu­man his­tory de­pends on the fu­ture. By com­plet­ing the seeds of free­dom and de­vel­op­ment im­pli­cit in the present, we might il­lu­min­ate and make mean­ing­ful the sound, fury, and idiocy thus far char­ac­ter­ist­ic of world-his­tory. The stakes are high:

Un­til this last step… is taken, which is the halfway mark in the de­vel­op­ment of man­kind, hu­man nature must suf­fer the cruelest hard­ships un­der the guise of ex­tern­al well-be­ing; and Rousseau was not far wrong in pre­fer­ring the state of sav­ages, so long, that is, as the last stage to which the hu­man race must climb is not at­tained.2

Georg Lukács sought to re­vive a Marx that, like Kant, strove to bring the crisis-char­ac­ter of the present to self-con­scious­ness, but un­der changed con­di­tions. This Marx un­der­stood the prob­lem of his — and our — epoch as the un­fin­ished bour­geois re­volu­tion, whose gains would be mean­ing­ful only from the stand­point of re­demp­tion — what Lukács called the stand­point of the pro­let­ari­at. The “or­tho­dox” Marx Lukács found in the polit­ics of the rad­ic­als of the Second In­ter­na­tion­al, Rosa Lux­em­burg and Vladi­mir Len­in, stood at the edge of an his­tor­ic­al abyss.

As Ni­et­z­sche’s Za­rathus­tra puts it: “Man is a rope tied between beast and over­man — a rope over an abyss. A dan­ger­ous across, a dan­ger­ous on-the-way, a dan­ger­ous look­ing back, a dan­ger­ous shud­der­ing and stop­ping.”3 On the oth­er side of the rope, the com­ple­tion of the hu­man free­dom whose pos­sib­il­ity the “bour­geois epoch” had be­gun. Be­neath, the whor­ing sub­ser­vi­ence of bour­geois thought and so­cial­ism both, to a status quo with ever dwind­ling pos­sib­il­it­ies for hu­man free­dom.

This is a very dif­fer­ent Lukács than the one who has gained some aca­dem­ic re­spect­ab­il­ity of late. A sec­tor of the aca­dem­ic left thinks we ought to take up many of the ana­lyt­ic­al tools Lukács has giv­en us to be­come more “re­flex­ive” crit­ics of cap­it­al­ism, pay­ing at­ten­tion to our “stand­point” of cri­tique to get past ob­ject­ive and sub­ject­ive di­cho­tom­ies that plague de­bate in the so­cial sci­ences, and to talk about ideo­logy as “so­cially ne­ces­sary il­lu­sion” rather than mere will o’ the wisp. Sure, we have to ditch the polit­ics — the crypto-mes­si­an­ic or proto-Sta­lin­ist (whichever you prefer) “pro­let­ari­at as the identic­al sub­ject-ob­ject of his­tory.” But Lukács can help us be­come keen­er, more crit­ic­al aca­dem­ics.

I want to res­ist this as­sim­il­a­tion of Lukács in­to the bar­bar­ism of aca­dem­ic reas­on.

As Lukács put it in his “What is Or­tho­dox Marx­ism?”: “Ma­ter­i­al­ist dia­lectic is a re­volu­tion­ary dia­lectic.”4 Lukács is not the mere “ana­lyst” of re­ific­a­tion, on the mod­el of his cul­tur­al stud­ies epi­gones. He sought to demon­strate that Marx­ism was, from be­gin­ning to end, only pos­sible as a prac­tic­al self-cla­ri­fic­a­tion of the on­go­ing crisis of so­ci­ety triggered by the un­fin­ished bour­geois re­volu­tion. Re­cent at­tempts to res­cue the “aca­dem­ic” Lukács are an ex­er­cise in con­tra­dic­tion. It is pre­cisely when he stoppedbe­ing an aca­dem­ic that he could move for­ward with his philo­soph­ic­al prob­lems, be­cause they were be­ing ad­dressed polit­ic­ally by the re­volu­tion­ary Marx­ism of his day.

But the at­tempt to re­cov­er the polit­ic­al Lukács may be just as fu­tile. For Lukács’s mo­ment is not ours; the crisis and pos­sib­il­ity of the early 20th cen­tury is far from what we face. So any “re­cov­ery” of Lukács must op­er­ate on two levels: one, by ask­ing ser­i­ously wheth­er we have over­come the crisis that Lukács at­temp­ted to for­mu­late the­or­et­ic­ally, and two, by re­cog­niz­ing that, if we have not, we can­not simply take up where he left off.


The prob­lem of epi­stem­o­logy, mor­als, aes­thet­ics in the “Re­ific­a­tion” es­say is reas­on at odds with it­self; reas­on that ends in myth­o­logy, suf­fer­ing, and un­free­dom.

We re­turn to Kant, this time of­fer­ing the battle cry of the En­light­en­ment: “Ours is the genu­ine age of cri­ti­cism, to which everything must sub­mit.”5 Not just ideas, but so­cial in­sti­tu­tions and forms of life too, must jus­ti­fy them­selves by ap­peal­ing to reas­on, rather than through claims of tra­di­tion or dogma. The philo­soph­ic­al En­light­en­ment and the polit­ic­al re­volu­tions that fought un­der its ban­ner — the Amer­ic­an, the French, the Haitian, and those of 1848 — looked for­ward to the real­iz­a­tion of reas­on, free­dom, and hu­man self-de­vel­op­ment in the world, in our so­cial in­sti­tu­tions and in ourselves. This would be eman­cip­a­tion — hu­man­ity’s “ma­tur­ity” as Kant puts it.

But bour­geois so­ci­ety has been un­able to ful­fill its prom­ise. We all-too reas­on­able mod­erns seem con­signed to con­tem­plate a ready-made world. Lukács shows this reas­on — a more power­ful and myth­ic­al dom­in­at­ing force than nature ever was — at odds with it­self, and in play in all forms in so­ci­ety: from the fact­ory ma­chine to the bur­eau­crat­ic state, from jur­is­pru­dence to journ­al­ism. He peoples his es­say with char­ac­ters from the great so­cial sci­ent­ists of his day, Max Weber and Georg Sim­mel — the bur­eau­crats, the ab­stract cal­cu­lat­ive in­di­vidu­als — to de­scribe a so­ci­ety whose “reas­on” is a soul­less re­strict­ive ra­tion­al­iz­a­tion shap­ing hu­man­ity in its nar­row im­age. He might, like Weber, have also turned to Ni­et­z­sche’s “last man” — the shrunken, all-too reas­on­able, mod­ern toady. Happy; un­able to give birth to a star.

Nor does aca­demia help us out of this crisis of mod­ern reas­on. Dis­cip­lin­ary frag­ment­a­tion is the rule, wherein the more we seem to know, the more reas­on­able each sci­ence be­comes, the less it has to say about the nature of our so­ci­ety as a whole. Weber puts it like so in his “Sci­ence as a Vo­ca­tion,” “Nat­ur­al sci­ence gives us an an­swer to the ques­tion of what we wish to do to mas­ter life tech­nic­ally. It leaves quite aside…wheth­er we should and do wish to mas­ter life tech­nic­ally and wheth­er it ul­ti­mately makes sense to do so.”6 We once thought we could go to reas­on with our deep ques­tions; we now know bet­ter, says Weber.

And, im­port­antly, Marx­ism has been on the whole no bet­ter — it has been only a more ad­vanced form of this dom­in­a­tion-re­con­sti­t­ut­ing reas­on. The tar­get of most of His­tory and Class Con­scious­ness is, after all, Marx­ism it­self, a “vul­gar” Marx­ism that loses the ca­pa­city to af­fect the course of events. This Marx­ism had signed on to na­tion­al war ef­forts in WWI; this Marx­ism was re­spons­ible for the tight­en­ing and spread of state con­trol over every­day life. We will re­turn to this point: Marx­ism, for Lukács, faced a crisis in which it would either have to trans­form it­self or would be­come one more apo­lo­gia for the status quo.

This be­tray­al of eman­cip­a­tion by reas­on — this form­al­iz­a­tion, frag­ment­a­tion, and tyr­an­nous in­dif­fer­ence to the par­tic­u­lar — is what Lukács calls re­ific­a­tion. None of this, let me em­phas­ize, can be solved by in­ter­dis­cip­lin­ary pro­grams. This is a prob­lem, Lukács as­serts, that arises in our text­books, be­cause it is real, it has a basis in our form of life. Cap­it­al­ist to­tal­ity really does pro­ceed frag­ment­ar­ily, un­con­sciously, re­leg­at­ing hu­mans in­to mere things. Re­ific­a­tion is a Ge­gen­stand­lich­keits­form, a “form of ob­jectiv­ity.” It can­not be over­come ex­cept through con­scious­ness, but it can­not be over­come through con­scious­ness alone.


We might read the en­tirety of the second part of the “Re­ific­a­tion” es­say, “The An­ti­nom­ies of Bour­geois Thought,” as demon­strat­ing, again and again, that re­ific­a­tion can­not be over­come in thought alone. But Lukács is not set­ting up philo­sophy for a fall. In­stead, Lukács gives an ac­count of “Ideal­ist” philo­sophy strug­gling to ex­press the prob­lems and po­ten­tials of free­dom in its mo­ment — that philo­sophy’s am­bi­tion, and the lim­its it reached, are char­ac­ter­ist­ic of the “high” mo­ment of bour­geois polit­ics. Bour­geois philo­sophy, says Lukács, is the self-con­scious­ness of a con­tra­dict­ory age, whose fur­ther trans­form­a­tions and de­vel­op­ments ne­ces­sit­ated its (self-)over­com­ing. This at­tempt to real­ize a free­dom not “im­posed upon” but im­man­ent in so­cial real­ity is passed on to Marx­ism. Marx­ism, in turn, is un­der­go­ing its own deep split, its own crisis, tak­ing up in trans­muted form the earli­er crisis of thought and ac­tion.

Marx­ism, for Lukács, is the dir­ect in­her­it­or of a bour­geois prac­tic­al philo­sophy of free­dom. This defin­it­ively sep­ar­ates Marx­ism from many oth­er vari­et­ies of anti-mod­ern dis­con­tent (of which post­mod­ern­ism is the most re­cent vari­ety). Philo­sophy seeks to ex­press, and through ex­pres­sion to be­come mid­wife to, the birth of the free­dom im­pli­cit in our so­cial re­la­tions. And while this task is more opaque in Lukács’s mo­ment, Lukács re­fuses to sadly shrug his shoulders at the com­ing bar­bar­ism; he calls us to risk achiev­ing the En­light­en­ment’s prom­ise. Kant, Fichte, Schelling, Schiller, and Hegel would not cede the at­tempt to com­bine reas­on, free­dom, and hu­man de­vel­op­ment, even as they con­scien­tiously re­cog­nized that these could not be re­con­ciled in a bour­geois world. They ex­press that bour­geois so­ci­ety has not yet giv­en up on it­self.

Bour­geois philo­sophy stuck with its am­bi­tion: “…the idea that the ob­ject…can be known by us for the reas­on that, and to the de­gree in which, it has been cre­ated by ourselves.”7 But through epi­stem­o­logy, mor­als, aes­thet­ics (the sub­jects of Kant’s three cri­tiques) and even Hegel’s in­voc­a­tion of his­tory, this philo­sophy kept find­ing it­self left with, on the one side, an in­com­plete form­al reas­on, on the oth­er side an in­ert and ir­ra­tion­al ob­ject; on the one side a free, self-de­term­in­ing sub­ject, on the oth­er the brute facts and “laws” of the world. Reas­on simply re­pro­duces a sub­ject de­nuded of its ca­pa­city to shape the world and it­self, re­con­ciled at the ex­pense of un­free­dom.

Clas­sic­al philo­sophy’s hon­est fo­cus on its lim­its was one of the things Lukács ad­mired most about it. But even more im­port­antly, that philo­soph­ic­al lin­eage at­temp­ted to probe and over­come its dif­fi­culties through de­vel­op­ing a cer­tain form of know­ledge: the “identic­al sub­ject-ob­ject,” “its own age com­pre­hen­ded in thought,” or prac­tic­al self-con­scious­ness. Clas­sic­al ideal­ist philo­sophy shows that free­dom is pos­sible only through a trans­form­at­ive self-con­scious­ness, where “know­ing” and “prac­tic­al trans­form­a­tion” are mu­tu­ally con­stitutive — where know­ledge is im­man­ent, rather than ab­stract.

Reas­on is not an ab­stract form to be im­posed on a hos­tile real­ity — it is real­iz­ing something im­pli­cit in an ob­ject, an ob­ject which is ac­tu­ally us. A neur­ot­ic symp­tom ap­pears to be a hor­rible hos­tile en­tity to be conquered, but it is rather a de­vel­op­ment of self to be un­der­stood and prac­tic­ally over­come. By know­ing my­self, I change my­self. I am, but am not, the same self I was. Self-know­ledge al­lows me, as Ni­et­z­sche puts it, to “be­come my­self.”

Marx­ism is the at­tempt to real­ize the form of prac­tic­al self-know­ledge which of­fers the only hope of achiev­ing free­dom, reas­on, and de­vel­op­ment. But Marx­ism has in­her­ited not only the tasks, but also the prob­lems and crises, of the prac­tic­al philo­sophy of free­dom. Neo-Kan­tian, sci­ent­ist­ic Marx­ism, con­nec­ted with vari­et­ies of re­form­ism, be­comes the far­cic­al re­pe­ti­tion of Kant’s achieve­ment: it fails to rad­ic­al­ize the Kant–Hegel–Marx lin­eage. Much like what Freud would call re­gres­sion — the use of out­dated psych­ic tools to cope with new prob­lems and changed con­di­tions — Marx­ism threatened to be­come “stuck,” thus fail­ing to jus­ti­fy the leap the bour­geois re­volu­tions had ini­ti­ated. Marx­ism needed to learn to grow up. Or, more spe­cific­ally, it needed to learn to stop think­ing that it had already grown up.


Lukács in­sists that re­volu­tion­ary Marx­ism is able to con­cretely pose the prob­lem of eman­cip­a­tion, be­cause its polit­ics seeks to prac­tic­ally achieve the self-con­scious­ness of cap­it­al­ist so­ci­ety in its crisis. And cap­it­al­ist so­ci­ety’s crisis, in its most acute form, is the his­tor­ic­al de­vel­op­ment and con­scious­ness of the pro­let­ari­at. As Lukács puts it, “the pro­let­ari­at is noth­ing but the con­tra­dic­tions of his­tory be­come con­scious” (71). But why?

Firstly, be­cause the rise of the pro­let­ari­at meant, his­tor­ic­ally, the de­cline of bour­geois rad­ic­al­ism. The pro­let­ari­at’s in­cip­i­ent de­mand that they be­come the sub­jects prom­ised by bour­geois so­ci­ety — free, cre­at­ive, and equal — led the bour­geois­ie to be­come “vul­gar,” to give up on the rad­ic­al im­plic­a­tions of the En­light­en­ment and to call for “law and or­der.” Cap­it­al’s tragedy is that it is al­ways also the pro­let­ari­at. The bour­geois­ie’s tragedy is that it must, by ne­ces­sity, be al­ways one step be­hind cap­it­al.

Second, be­cause the pro­let­ari­at is a com­mod­ity, and thus the ul­ti­mate ob­ject, she sells her­self on the mar­ket, is en­slaved by the ma­chine, and is thrown about by eco­nom­ic crises over which she has not a whit of con­trol. But bour­geois so­ci­ety also prom­ises that each hu­man be­ing might be­come a self-de­term­in­ing sub­ject. For Lukács, “the work­er can only be­come con­scious of his ex­ist­ence in so­ci­ety when he be­comes aware of him­self as a com­mod­ity.” Or “[the pro­let­ari­at’s] con­scious­ness is the self-con­scious­ness of the com­mod­ity” (168). The com­mod­ity, this ir­ra­tion­al reas­on, canit­self make de­mands for its eman­cip­a­tion be­cause the typ­ic­al com­mod­ity is the pro­let­ari­at. The in­verse is also true: the pro­let­ari­at is the quint­es­sen­tial “ab­stract” bour­geois sub­ject, whose struggles to ap­pro­pri­ate so­ci­ety for its pur­poses de­mand that the ob­ject — the product of the his­tory of so­cial la­bour — be in­fused with sub­ject­ive pur­pose.

We are used to think­ing of the nat­ur­al con­stitu­ency of the Left as those who are “mar­gin­al” to so­ci­ety. Lukács de­vel­ops the dar­ing claim of re­volu­tion­ary Marx­ism that cap­it­al­ism must over­come it­self, not through the in­ter­ven­tion of those out­side, but by the ac­tion of those at its very cen­ter. “[The pro­let­ari­at’s] fate is typ­ic­al of the so­ci­ety as a whole,” says Lukács (92). The only ad­vant­age the work­er might have is that her re­ific­a­tion is of­ten ex­per­i­enced as a form of power­less­ness and there­fore might be me­di­ated polit­ic­ally in­to a trans­form­at­ive prac­tice. Marx­ism is not the res­ist­ance to cap­it­al­ism or re­ific­a­tion or bour­geois sub­jectiv­ity — it is their self-con­scious real­iz­a­tion and self-over­com­ing.

As pro­let­ari­ans seek to really be­come “bour­geois sub­jects,” their de­mands for sub­jectiv­ity be­gin to strain against the lim­its of what is pos­sible in bour­geois so­ci­ety. But the pro­let­ari­at’s so­cial po­s­i­tion does not at all guar­an­tee that it will rad­ic­ally push for­ward the de­mands of eman­cip­a­tion, only that it might. Polit­ics is the at­tempt to real­ize this po­ten­tial.

Lukács saw in the crisis of Marx­ism pre­cip­it­ated by World War I, but already pres­aged in the “re­vi­sion­ist de­bate,” a re-en­act­ment at a new level of the crisis of bour­geois philo­sophy. Here self-con­scious­ness could ad­vance the new tasks posed, or think­ing would be­come little more than an apo­lo­gia for dom­in­a­tion. In the rad­ic­als of Second In­ter­na­tion­al Marx­ism, es­pe­cially Lux­em­burg and Len­in, Lukács saw the at­tempt to meet the tasks of the present, to for­mu­late the polit­ics that could real­ize bour­geois so­ci­ety’s — and Marx­ism’s — po­ten­tial self-over­com­ing.

The es­sence of Len­in and Lux­em­burg’s Marx­ist polit­ics was that so­cial­ism, in or­der to achieve eman­cip­a­tion, would have to be a con­scious hu­man act, im­man­ent in present real­it­ies; it could not be de­duced from so­cial be­ing nor a fer­vent wish from bey­ond. If one could “stumble in­to so­cial­ism,” as if so­cial­ism were fated from time im­me­mori­al by in­ex­or­able laws, then it would be one more form of un­free­dom, of fake sub­jectiv­ity. Hu­man con­scious­ness would be an in­teg­ral part of “ob­ject­ive” de­vel­op­ment, or noth­ing at all.

This was ex­em­pli­fied in their fo­cus on the “non-auto­mat­ic” char­ac­ter of the trans­ition to so­cial­ism. They cri­ti­cized both in­ev­it­ab­il­ism and the re­duc­tion of the pro­let­ari­at as just an­oth­er sec­tion­al in­terest, seek­ing its “cut of the pie.” This was not Marx­ism, the polit­ics of free­dom, at all. Pas­sages like the fol­low­ing from Rosa Lux­em­burg’s Re­form or Re­volu­tion, were key for Lukács:

So that if we do not con­sider mo­ment­ar­ily the im­me­di­ate ameli­or­a­tion of the work­ers’ con­di­tion – an ob­ject­ive com­mon to our party pro­gram as well as to re­vi­sion­ism – the dif­fer­ence between the two out­looks is…[a]ccord­ing to the present con­cep­tion of the party [Lux­em­burg’s po­s­i­tion], trade-uni­on and par­lia­ment­ary activ­ity are im­port­ant for the so­cial­ist move­ment be­cause such activ­ity pre­pares the pro­let­ari­at, that is to say, cre­ates the sub­ject­ive factor of the so­cial­ist trans­form­a­tion, for the task of real­ising so­cial­ism…we say that as a res­ult of its trade uni­on and par­lia­ment­ary struggles, the pro­let­ari­at be­comes con­vinced, of the im­possib­il­ity of ac­com­plish­ing a fun­da­ment­al so­cial change through such activ­ity and ar­rives at the un­der­stand­ing that the con­quest of power is un­avoid­able.8

Lux­em­burg sought, then, to struggle with the pro­let­ari­at in its halt­ing at­tempts to achieve bour­geois sub­jectiv­ity in or­der to con­stantly push against the lim­its of how much sub­jectiv­ity cap­it­al­ism could grant the work­ers — all so that the pro­let­ari­at might someday de­mand the end of their be­ing an ob­ject tout court. Fur­ther­more polit­ic­al edu­ca­tion and ac­tion around these lim­its would be de­signed to call work­ers to learn­ing about how they came to be what they are — i.e. to un­der­stand his­tor­ic­ally their be­ing as an ex­pres­sion of the crisis of cap­it­al — and thus be faced with the grav­ity of the task ahead for achiev­ing free­dom.

The re­volu­tion­ary Marx­ism of Lux­em­burg and Len­in, then, was for Lukács the at­tempt to real­ize the prom­ises and pos­sib­il­it­ies of bour­geois so­ci­ety by con­sist­ently press­ing for­ward the de­mand for sub­jectiv­ity con­tained in the com­mod­ity it­self: the pro­let­ari­at. This polit­ics, in ex­tremely tele­scoped form, in­sists on:

  • the lead­ing role of the pro­let­ari­at as the most typ­ic­al ele­ment and crisis-point of cap­it­al­ism
  • an em­phas­is on the sub­ject­ive de­vel­op­ment of the pro­let­ari­at in any struggles it un­der­goes
  • a fight against the re­duc­tion of Marx­ism in­to sec­tion­al in­terest, seek­ing its “cut of the pie”
  • the im­port­ance of em­phas­iz­ing not vic­tor­ies, but lim­its in any giv­en in­terest-pur­sued ac­tion by the pro­let­ari­at
  • the con­com­it­ant value of self-cri­ti­cism and self-trans­form­a­tion
  • the cent­ral­ity of self-trans­form­at­ive polit­ic­al prac­tice
  • an or­gan­iz­a­tion — or party — ded­ic­ated (as Lukács quotes Marx in the Com­mun­ist Mani­festo) to cla­ri­fy­ing the in­ter­na­tion­al and his­tor­ic­al sig­ni­fic­ance of any giv­en ac­tion.

This self-con­scious cap­it­al­ist polit­ics elu­cid­ated, for Lukács, what the prac­tic­al philo­sophy of free­dom would have to look like in or­der to over­come the present and to real­ize the en­dangered, fra­gile past, soon to be­come only the miser­able pre­curs­or to an even more miser­able se­quel.

This struggle with the pro­let­ari­at to achieve its own pos­sib­il­ity was for Lukács the oth­er side of the struggle of bour­geois so­ci­ety to achieve its po­ten­tial, an his­tor­ic­al open ques­tion that would be de­cided only by self-con­scious self-ac­tion. The crisis of mod­ern so­ci­ety is the crisis of the bour­geois re­volu­tion — which at a new, more deadly level, is the crisis of Marx­ism.

If this polit­ics is un­suc­cess­ful, there will cer­tainly be plenty of move­ments and res­ist­ance. But un­less cap­it­al, the dy­namo of mod­ern­ity, is over­come from with­in, rather than by a deus ex mach­ina from without, you won’t get the self-over­com­ing of cap­it­al­ist so­ci­ety at its highest point and the real­iz­a­tion of the po­ten­tial free­dom im­pli­cit in mod­ern­ity. In­stead res­ist­ance be­comes the cry ac­com­pa­ny­ing a resigned ac­cept­ance to the un­free­dom of the whole.


Lukács’s His­tory and Class Con­scious­ness might be summed up in Freud’s de­scrip­tion of the goal of psy­cho­ana­lys­is: Wo Es war, soll Ich wer­den; where it was, I shall be. Self-con­scious­ness changes us, but we are still some­how “us”; we have real­ized something about ourselves. Nor is self-con­scious­ness merely in the brain. To be really self-con­scious we need to change our whole way of be­ing. Lukács’s Marx­ism is try­ing to re­cog­nize that Marx­ism poses the ques­tion to bour­geois so­ci­ety and to mod­ern­ity as a whole wheth­er or not it can achieve this kind of trans­form­at­ive self-con­scious­ness. The pro­spects do not look bright.

But why re­turn to Lukács? Es­pe­cially if I in­sist that he was at­tempt­ing to make sense of his prac­tic­al mo­ment, to raise the mo­ment of world-his­tor­ic­al danger and pos­sib­il­ity of roughly 1917-1923 to self-con­scious­ness, what rel­ev­ance does he have in a mo­ment whose prac­tic­al pos­sib­il­it­ies are so dif­fer­ent, and so di­min­ished? Psy­cho­ana­lys­is again, per­haps, provides a use­ful meta­phor. We do not re­vis­it our child­hoods to re­live them — only to re­cog­nize how we have yet to in­teg­rate them by over­com­ing them. Lukács helps us see that we haven’t grown up.

This means that per­haps Lukács’s “identic­al sub­ject-ob­ject” seems so “mes­si­an­ic” to us not be­cause we have sur­passed Lukács and his silly meta­phys­ic­al spec­u­la­tions, but be­cause we find ourselves no longer able to ima­gine this kind of free­dom. We no longer be­lieve that we can over­come cap­it­al­ism for the bet­ter, real­iz­ing the reas­on, free­dom, and hu­man de­vel­op­ment it prom­ises. Cap­it­al­ism is a brute, in­ert, for­eign en­tity, dom­in­at­ing us and our ca­pa­cit­ies. All we can do is look to the mar­gin­al, the suf­fer­ing, and the pained, and of­fer sym­pathy and solid­ar­ity with their struggles: struggles that are part of the nat­ur­al laws of his­tory. There will be power, there will be res­ist­ance. Our polit­ics take something like the form of Niez­sche’s etern­al re­turn. As “crit­ic­al” as we are, we can only ima­gine free­dom swoop­ing in from bey­ond and bring­ing its lib­er­a­tion in­to our miser­able lives. And we are right — for we are surely in the age of second child­hood, sans teeth, sans eyes, sans taste, sans everything.

Was Lukács a fool for wager­ing on the pos­sib­il­ity of free­dom by be­com­ing, polit­ic­ally, a Marx­ist? Lukács would in­sist on Lux­em­burg’s call — so­cial­ism or bar­bar­ism. Either the im­man­ent over­com­ing of cap­it­al­ism and its ir­ra­tion­al ra­tion­al­ity, or resig­na­tion to ever-new, ever-hor­ri­fy­ing, forms of “reas­on­able” bar­bar­ism.

To end, I of­fer two quotes. The first from Lukács:

When the mo­ment of trans­ition to the ‘realm of free­dom’ ar­rives this will be­come ap­par­ent just be­cause the blind forces really will hurtle blindly to­wards the abyss, and only the con­scious will of the pro­let­ari­at will be able to save man­kind from the im­pend­ing cata­strophe. In oth­er words, when the fi­nal eco­nom­ic crisis of cap­it­al­ism de­vel­ops, the fate of the re­volu­tion (and with it the fate of man­kind) will de­pend on the ideo­lo­gic­al ma­tur­ity of the pro­let­ari­at, i.e. on its class con­scious­ness (69).

The second from Rilke in the first of his Du­ino Ele­gies:

Yes — the spring­times needed you. Of­ten a star
was wait­ing for you to no­tice it. A wave rolled to­ward you
out of the dis­tant past, or as you walked
un­der an open win­dow, a vi­ol­in
yiel­ded it­self to your hear­ing. All this was mis­sion.
But could you ac­com­plish it?9

Without Lukács’s Pas­cali­an wager on free­dom, it is not clear to me that Lukács is worth much of any­thing at all. The de­mon that drove him from philo­sophy to the polit­ics of re­volu­tion­ary Marx­ism is what should call out to us today, not the ana­lyt­ic­al tools we can dig up from the grave of his prac­tic­al philo­sophy of free­dom. Or maybe he is just a dead dog. |P


1 Im­manuel Kant, “Idea for a Uni­ver­sal His­tory from a Cos­mo­pol­it­an Point of View,” in Kant on His­tory, trans. Lewis White Beck (In­di­ana­pol­is: Bobbs-Mer­rill, 1963[1784]), 12.
2 Ibid., 21.
3 Friedrich Ni­et­z­sche, Thus Spoke Za­rathus­tra, trans. Wal­ter Kaufmann (New York: Pen­guin Books, 1978 [1891]), 126.
4 Georg Lukács, “What is Or­tho­dox Marx­ism,” in His­tory and Class Con­scious­ness: Stud­ies in Marx­ist Dia­lectics, trans. Rod­ney Liv­ing­stone (Cam­bridge, MA: The MIT Press, 1971 [1923]), 2.
5 Im­manuel Kant, Cri­tique of Pure Reas­on, trans. Paul Guy­er and Al­len W. Wood (Cam­bridge: Cam­bridge Uni­versity Press, 1998 [1787]), 100-101.
6 Max Weber. “Sci­ence as a Vo­ca­tion” in From Max Weber: Es­says in So­ci­ology, eds. Hans Gerth and C. Wright Mills (New York: Ox­ford Uni­versity Press, 1958 [1918]), 144.
7 Georg Lukács, “Re­ific­a­tion and the Con­scious­ness of the Pro­let­ari­at,” in His­tory and Class Con­scious­ness: Stud­ies in Marx­ist Dia­lectics, trans. Rod­ney Liv­ing­stone (Cam­bridge, MA: The MIT Press, 1971 [1923]), 112. Here­after re­ferred to par­en­thet­ic­ally with the ap­pro­pri­ate page num­ber(s).
8 Rosa Lux­em­burg, So­cial Re­form or Re­volu­tion, in Rosa Lux­em­burg Speaks, ed. Mary-Alice Wa­ters (New York: Pathfind­er Press, 1979[1900]), 84-5.
9 Rain­er Maria Rilke. Du­ino Ele­gies in The Se­lec­ted Po­etry of Rain­er Maria Rilke, ed. and trans. Steph­en Mitchell (NY: Ran­dom House, 1982[1922]), 151.

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Democracy and the Left

Alan AkrivosDick Howard 
Alan MilchmanJoseph Schwartz

On February 5, 2014, the Platypus Affiliated Society hosted a conversation titled ‘Democracy and the Left’ at the School of Visual Arts in New York. The participants were Alan Akrivos (Socialist Alternative), Dick Howard (Stony Brook University), Alan Milchman (Internationalist Perspective), and Joseph Schwartz (Democratic Socialists of America). The description of the event reads as follows:

From the financial crisis and the bank bail-outs to the question of “sovereign debt”; from the Arab Spring to Occupy Wall Street; from the struggle for a unified European-wide policy to the elections in Greece and Egypt that seem to have threatened so much and promised so little — the need to go beyond mere “protest” has asserted itself: political revolution is in the air, again. The elections in the U.S. and Germany seem, by comparison, to be non-events, despite having potentially far-reaching consequences. Today, the people — the demos — seem resigned to their political powerlessness, even as they rage against the corruption of politics. Demands for democracy “from below” end up being expressed “from above”: The 99%, in its obscure and unorganized character, didn’t express itself as such in the various recent elections but was instead split in various tendencies, many of them very reactionary. Democracy retains an enigmatic character, since it always slips any fixed form and content, since people under the dynamic of capital keep demanding at times “more” democracy and “real” democracy. But democracy can be like Janus: it often expresses both emancipatory social demands as well as their defeat, their hijacking by an elected “Bonaparte.” What history informs demands for greater democracy today, and how does the Left adequately promote — or not — the cause of popular empowerment? What are the potential futures for “democratic” revolution as understood by the Left?

What follows is an edited transcript of the event. A full recording can be found online. Once again, I’m not in Platypus. Indeed, I’m apparently not even welcome at their events, despite it having been over a year since I quit. Still, I think this is a worthwhile exchange and am reposting it here in the hope that someone might actually read it.

Opening remarks

Dick Howard:
 There is a fundamental difference between the French Revolution and the American Revolution, which leads to a vision of democracy that is radically different in the two contexts.

The American Revolution was an anti-colonial revolution against the state that wanted to get the British off of the backs of Americans and leave society to go on in its own way. There’s an anti-statist tradition in the United States. The American Revolution went through three distinct phases: declaring independence, winning the war, and then the problem that Ukrainians are going have to face, namely, how do you give society a political framework such that it can hold together? That’s the period of the failure of that kind of direct democracy found in the Articles of Confederation. Finally, a nation-state was created.

America became a nation-state and a democratic state insofar as you had the “Revolution of 1803.” That was not only when the Jeffersonians (the opposition) won the presidency, but also when the decision in Marbury v. Madison recognized that the society was one, held together by its constitution despite the diversity of the society that was framed by the constitution. That gave America a republican democracy: the constitution which frames the republic holds priority and gives the unity within which a diversity can flourish.

During the French Revolution, insofar as the society was based on status rather than equality of opportunity, the power of the state was used in order to transform society. That process of using the state power to transform society went through phases, and you can list the canonical dates: the high point of the Jacobin period in 1793, the reaction against it, the empire, the return of the monarchy, then 1830, 1848, 1870, and finally — even Platypus puts it into its name — 1917, which, apparently, is the realization of that dream that begins with the French Revolution. That dream is that the gap between society and the state be overcome, but it is overcome by the action of the state. Instead of a republican democracy in the American sense, you had a democratic republic — the idea is that democracy and the state come together, and this is the elimination of the state.

I came to realize the importance of this distinction in 1990 or 1991 when I was giving a lecture in Greifswald, in the former German Democratic Republic, about the American Revolution and how the Americans created a “democratic republic.” The audience was not particularly happy because they had just gotten out of a democratic republic! What is that democratic republic? What is that republican democracy? There was awareness of this distinction well before a left-wing critique of totalitarianism developed.

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Pam Nogales, “Book review: Universal Emancipation, by Nick Nesbitt”

IMAGE: A Romantic portrayal of Haitian
revolutionary leader Toussaint Louverture

Originally posted on Eleutheromania.  Though I’ve not read the book, Pam’s review gives me the distinct impression that Nesbitt is working within a Deleuzean frame, with a strong emphasis on “singularity” cribbed from Deleuze’s reading of Spinoza.  Thus, the notion of “radical enlightenment” adopted from Jonathan Israel’s well-known book championing Spinoza is shot through with a distinct Deleuzeanism.  Such are its theoretical underpinnings, anyway, for what it’s worth.

Universal Emancipation: The Haitian Revolution and the Radical Enlightenment. By Nick Nesbitt. Charlottesville: University of Virginia Press. 2008. Pp. viii, 261.

“The radical transformation of France after 1789 did not determine the appearance of the Haitian Revolution; instead, the Declaration of the Rights of Man was a key element in creating what David Scott has called the ‘conditions of possibility,’ the ontological ground that allowed for a local rebellion’s increasing articulation in terms of universal human rights.” (Nesbitt, 62)

Similar to historian Jeremy Popkin, although with a radically different conclusion, Nick Nesbitt also grapples with the question of whether or not the Revolution in Saint-Domingue was “ideologically predetermined” by the radical ideas of the French Revolution (Nesbitt, 128). While Popkin’s exposition argues that the Revolution was caused by a set of intricate contingencies and the blunders of human reason, Nesbitt’s argument prioritizes the legacy of the Enlightenment tradition as the grounds of possibility for the Revolution in Saint-Domingue. But this is only one side of the argument and it comes after an important clarification: Nesbitt challenges the understanding of the Enlightenment as a homogenous development, located in Europe and “accessible” only to privileged subjects. He argues that this perspective not only obfuscates the conditions under which the Revolution took place but blocks recognition of a critical contribution to the discourse of human rights.[1] By way of its “singularity,” writes Nesbitt, the slaves in Saint-Domingue went beyond the limitations of bourgeois revolutions but in order to learn from this historical rupture, we must recover the link between the Revolution and the tradition of Radical Enlightenment thought. Continue reading

The truth of liberalism

The legacy of political and economic liberalism in modern society has been on trial since at least 1848, if not before.1 But whether or not one chooses to locate the crisis of modernity at a prior date, this was the point at which liberal ideology first came into open contradiction with itself. After the bloody “pacification” of the proletarian uprising in Paris — the violent suppression of the June insurgents by military forces loyal to the National Assembly — the classical liberal ideal of a harmonious, self-governing societas unmolested by state intervention had to be dispensed with once and for all. For here the bourgeoisie could no longer console itself with the reassuring thought that its hand had been forced from without. Unlike the Jacobin Terror of 1793, the nation’s recourse to authoritarianism in June 1848 could not simply be attributed to the pressures exerted on it from abroad, by the looming threat of hostile nations surrounding France on all sides. All of Europe was in the throes of political upheaval; this time there was no Holy Alliance to defend the crumbling edifice of traditional authority. Nor could it be claimed that the revolution had somehow been usurped by reactionary agents working from within, by the imperial ambitions and political machinations of Napoleon. That would come only two years later, with his nephew’s coup d’état.2 Here, at the dawn of the summer months in 1848, the mutual antagonisms underlying civil society finally burst into the open and thus were raised to the level of consciousness. June 22nd, observed one commentator, marked “the tremendous insurrection in which the first great battle was fought between the two classes that split modern society. It was a fight for the preservation or annihilation of the bourgeois order.”3 Liberalism had at last run up against its own internal limitations, finding itself unequal to the revolutionary tasks it had first set out to achieve.

Since that time, the historical significance of liberalism has been reckoned in a number of different ways. Various parties have sought to either take up its fallen mantle or forsake it altogether. Among those choosing the former course, many have done so in the name of fulfilling those great promises originally opened up by liberalism — liberté, egalité, fraternité — through the overcoming of bourgeois society as such. Liberal bourgeois democracy, though revolutionary in its day, has outlived its emancipatory potential, and now is felt to only stand in the way of these principles’ higher realization. Others have looked to freeze social relations in their present state, declaring liberal ideology to still be adequate to our moment. In so doing, of course, they are forced to deny or suppress the conflicts that continue to seethe beneath the peaceful veneer of society. More recently, however, some have called into question the emancipatory character of liberalism itself. Its universalism, these critics maintain, is a sham: it is only the elevation of a quite particular (white, male, European) standpoint to the dominant or “hegemonic” position of universality, which then claims a normative status over and above rival, marginalized, and “subaltern” particularities. This is, broadly speaking, the postmodern critique. Still others, looking to fend off this critique, have maintained that liberalism, along with the modern Enlightenment philosophy from which it arose, remains an “incomplete project,” whose results must yet be further generalized.4

Part I: A problematic legacy — The historical genesis of modern liberalism

Losurdo’s Liberalism:
A Counter-History

Into this fraught discursive field enters Domenico Losurdo’s 2006 treatise Liberalism: A Counter-History, translated from the Italian last year by Gregory Elliott for Verso Books. Losurdo, who teaches at the University of Urbino, identifies himself as a philosopher in the Hegelian-Marxist vein of thinkers like Ernst Bloch, Max Horkheimer, and Antonio Gramsci. As its title suggests, his latest book aims to read the history of liberalism against the grain, so as to subvert the triumphalist account provided by its most passionate celebrants and ideologues down through the ages. Adopting the maxims laid down by de Tocqueville at the outset of his 1856 history of The Ancien Régime and the French Revolution, Losurdo sets about in good dialectical fashion the work of carrying out an immanent critique of liberal thought through an examination of the writings of its core protagonists, as well as the historical realities in which they lived. Quoting the French political theorist at length, Losurdo similarly vows to render the concepts so often invoked with respect to liberalism deliberately unfamiliar:

We think we know [liberalism] quite well because we are familiar with its glittering surface and, in minute detail, with the lives of its most famous personages, and because we have read clever and eloquent critiques of the works of its great writers. But as for the way in which public business was conducted, how institutions actually worked, how the various classes truly related to one another, the condition and feelings of those segments of the population that still could be neither seen nor heard, and the true basis of opinions and customs, we have only ideas that are at best confused and often misleading.5

It would appear that Losurdo, in following de Tocqueville, is here looking to deploy the classic literary device of defamiliarization, later described by formalist literary critics like Viktor Shklovskii.6 Indeed, one of Losurdo’s primary objectives in this work is to challenge the received wisdom of what liberalism even is in the first place. More than once in the course of delivering his interpretation, he repeats the foundational question: “What is liberalism?”7 Against some of the more commonplace answers typically offered up in response, Losurdo points out several ambiguities that problematize any attempt to supply a clear-cut, univocal definition to the term. Was John C. Calhoun, for example, a liberal? He at once sang hymns to the freedom of the individual from state interference, all while ratifying the constitutional unfreedom of black slaves under the law. What about Locke, that Ur-theorist (and indeed the “father”) of liberalism? Here again, Losurdo finds the evidence unclear. On the one hand, Locke denounced in his renowned Second Treatise on Government the political servitude of the citizen to the institutions of Church and State, the alternating tyrannies of the pulpit and the throne. In the space of only a few pages in that same tract, however, Locke can be seen defending the master’s “arbitrary power of life and death” over his legal human property, the slave. John Stuart Mill? An abolitionist, to be sure, but at the same time an apologist for British colonialism.8] Continue reading

Notes to “The Truth of Liberalism”

[1] “[T]he crisis of bourgeois society in capital after the Industrial Revolution and the failure of the ‘social republic’ in 1848, was the crisis of bourgeois society as liberal…a feature of the growing authoritarianism of bourgeois society, or, the failure of liberalism. As such, socialism needed to take up the problems of bourgeois society in capital that liberalism had failed to anticipate or adequately meet, or, to take up the cause of liberalism that bourgeois politics had dropped in the post-1848 world.” Cutrone, Chris. “Lenin’s Liberalism.” Platypus Review. (№ 36. July, 2011). Pg. 2.
[2] Marx, Karl. The Eighteenth Brumaire of Louis Bonaparte. Translated by Clemens Dutt, Rodney Livingstone, and Christopher Upward. Collected Works, Volume 11: August 1851-March 1853. (Lawrence & Wishart Publishing. London, England: 1979). Pg. 103.
[3] Marx, Karl. The Class Struggles in France: 1848-1850. Translated by Hugh Rodwell. Collected Works, Volume 10: September 1849-June 1851. (International Publishers. New York, NY: 1978). Pg. 67.
[4] “In sum, the project of modernity has not yet been fulfilled.” Habermas, Jürgen. “Modernity — An Incomplete Project.” Translated by Seyla Benhabib. The Anti-Aesthetic: Essays on Postmodern Culture, edited by Hal Foster. (Bay Press. Seattle, WA: 1983). Pg. 13.
[5] Tocqueville, Alexis de. The Ancien Régime and the French Revolution. Translated by Arthur Goldhammer. (Cambridge University Press. New York, NY: 2011). Pg. 2. Quoted in full by Losurdo, Domenico. Liberalism: A Counter-History. Translated by Gregory Elliott. (Verso Books. Brooklyn, NY: 2011). Pg. vii. Indeed, Losurdo’s choice to pattern his own study after that of de Tocqueville is no accident, as the great French liberal is one of the figures most harshly indicted in his study.
[6] The famous Tolstoian technique of ostranenie [остранение]. Shklovskii, Viktor. “Iskusstvo kak priem.” From Gamburgskii schet: Stat’i, vospominaniia, esse (1914-1933). (Sovetskii pisatel’. Moscow, Soviet Union: 1990). Pgs. 64-66.
[7] Losurdo, Liberalism: A Counter-History. Pgs. 1-7, 27, 106, 241-246.
[8] On Calhoun: ibid., pgs. 1-7, 57, 163, 222; on Locke: ibid., pgs. 3, 42, 163; on Mill: ibid., pgs. 7, 202, 225.
[9] Ibid., pg. 301.
[10] Ibid., pg. 25. On liberalism’s “exclusion clauses,” see also pgs. 124, 163, 173, 181, 248, 341-343. On the “pathos of liberty,” see also pgs. 23, 40, 45, 49, 56.
[11] “The catastrophic crisis that struck Europe and the whole planet with the outbreak of the First World War was already maturing within the liberal world.” Ibid., pg. 323. And further: “[I]t is banally ideological to characterize the catastrophe of the twentieth century as a kind of new barbarian invasion that unexpectedly attacked and overwhelmed a healthy, happy society. The horror of the twentieth century casts a shadow over the liberal world even if we ignore the fate reserved for peoples of colonial origin.” Ibid., pg. 340.
[12] On enclosure: Ibid., pgs. 77-78, 121, 303, 308, 319.
[13] “[A]bsent from ancient Greece was the racial chattel slavery which, in the American case, was conjoined not with direct democracy but representative democracy.” Ibid., pg. 106.
[14] Ibid., pgs. 30-33.
[15] Grotius and Holland: Ibid., pg. 21; Locke and England: Ibid., pg. 24; the Founding Fathers and the United States: Ibid., pgs. 25-26.
[16] Ibid., pg. 77.
[17] While their account of capitalism is often uneven, this formulation does not altogether miss the mark: “At the heart of Capital, Marx points to the encounter of two ‘principal’ elements: on one side, the deterritorialized worker who has become free and naked, having to sell his labor capacity; and on the other, decoded money that has become capital and is capable of buying it…For the free worker: the deterritorialization of the soil through privatization; the decoding of the instruments of production through appropriation.” Deleuze, Gilles and Guattari, Felix. Capitalism and Schizophrenia, Volume 1: Anti-Œdipus. Translated by Robert Hurley, Mark Seem, and Helen R. Lane. (University of Minnesota Press. Minneapolis, MN: 1983). Pg. 225.
[18] Besides Marx’s characterization of this process as such, this is how it was referred to by one of Losurdo’s principal sources on the subject. Harris, R.W. England in the Eighteenth Century, 1689-1793: A Balanced Constitution and New Horizons. (Blandford Press. London, England: 1963). Pgs. 14-18.
[19] Marx, for example: “The immediate producer, the worker, could dispose of his own person only after he had ceased to be bound to the soil, and ceased to be the slave or serf of another person. To become a free seller of labor-power, who carries his commodity wherever he can find a market for it, he must further have escaped from the regime of the guilds, their rules for apprentices and journeymen, and their restrictive labour regulations. Hence the historical movement which changes the producers into wage-laborers appears, on the one hand, as their emancipation from serfdom and from the fetters of the guilds, and it is this aspect of the movement which alone exists for our bourgeois historians. But, on the other hand, these newly freed men became sellers of themselves only after they had been robbed of all their own means of production, and all the guarantees of existence afforded by the old feudal arrangements. And this history, the history of their expropriation, is written in the annals of mankind in letters of blood and fire.” Marx, Karl. Capital: A Critique of Political Economy, Volume 1. Translated by Ben Fowkes. (Penguin Books. New York, NY: 1982). Pg. 875.
[20] Losurdo, Liberalism: A Counter-History. Pgs. 90-92.
[21] For a more comprehensive gloss on British and French materialist thought, see Marx, Karl and Engels, Friedrich. The Holy Family, Or Critique of Critical Criticism: Against Bruno Bauer and Company. Translated by Richard Dixon and Clemens Dutt. Collected Works, Volume 4: 1844-1845. Pgs. 127-134.
[22] “[In England, t]he heaviest, worst-paid work was entrusted to a stratum that tended to be reproduced from one generation to the next, and hence to a kind of hereditary servile caste.” Liberalism: A Counter-History. Pg. 113. And further: “[O]ften excluded from the enjoyment of civil rights and negative liberty in England itself, the popular classes, by de Tocqueville’s [own] admission, continued to be separated from the upper class or caste by a gulf that calls to mind the one obtaining in a racial state.” Ibid., pg. 124.
[23] “While in London the zone of civilization was distinguished from the zone of barbarism, the sacred space from the profane, primarily by opposing the metropolis to the colonies, the American colonists were led to identify the boundary line principally in ethnic identity and skin color.” Ibid., pg. 50.
[24] “[Liberalism] excluded the non-European peoples from the sacred space of civilization, relegating much of the West to its margins.” Ibid., pg. 246.
[25] Losurdo, Domenico. Heidegger and the Ideology of War: Community, Death, and the West. Translated by Marella Morris and Jon Morris. (Humanity Books. Amherst, NY: 2001). Pgs. 14, 18, 24-27, 30, 37, 45, 47-48, 55, 57-59, 74, 76, 89-90, 119, 123-125, 141, 208, 214, 223-224.
[26] Kant, Immanuel. Anthropology from a Pragmatic Point of View. Translated by Robert B. Louden. Anthropology, History, and Education. (Cambridge University Press. New York, NY: 2007). Pg. 427.
[27] Ibid., pg. 299.
[28] “Unfounded on a historiographical level, the habitual hagiography [of liberalism] is also an insult to the memory of the victims..” Ibid., pg. 344.
[29] Ibid., pg. 311.
[30] Losurdo extends quite liberally upon the argument advanced by Léon Poliakov, asserting that Britain and American colonists understood themselves as the “chosen people” of the Old Testament. Ibid., pgs. 17, 19, 43-44, 63, 150, 229-230, 294, 306, 309-311. Elsewhere he traces this exclusivist mentality to another Jewish source: Martin Buber’s and Franz Rosenzweig’s idea of a “blood-community” [Blutgemeinschaft]. Losurdo, Heidegger and the Ideology of War. Pgs. 123-125, 214.
[31] Losurdo, Domenico. “Flight from History? The Communist Movement between Self-Criticism and Self-Contempt.” Translated by Charles Reitz. Nature, Society, and Thought. (Vol. 13, № 4. December 2000). Pgs. 478-479.
[32] Losurdo, Domenico. “What is Fundamentalism?” Translated by Hanne Gidora. Nature, Society, and Thought. (Vol. 17, № 1. March 2004). Pgs. 34, 40-41.
[33] Leonard, Spencer. “The Decline of the Left in the Twentieth Century: 2001.” The Platypus Review. (№ 17. November 18th, 2009). Pg. 2.
[34] Losurdo, Liberalism: A Counter-History. Pgs. 54, 106, 220.
[35] Ibid., pgs. 19-20, 171, 229, 309, 311.
[36] Weber, Max. The Protestant Ethic and the Spirit of Capitalism. Translated by Talcott Parsons. (Routledge. New York, NY: 1991). Pg. 98.
[37] “The degree of continuity between the nineteenth and twentieth centuries has not escaped a whole series of scholars who cannot be suspected of preconceived hostility to the liberal world. While she generously overlooked the North American republic (which had had the merit of offering her refuge), Hannah Arendt explained the genesis of twentieth-century totalitarianism commencing with the colonies of the British Empire. It was here that ‘a new form of government,’ ‘a more dangerous form of governing than despotism and arbitrariness’ saw the light of day, and where the temptation of ‘administrative massacres’ as an instrument for maintaining domination began to emerge. But especially interesting in this context is the fact that not a few US scholars, in order to explain the history of their country, have turned to the category of ‘master-race democracy’ or ‘Herrenvolk democracy,’ in an eloquent linguistic admixture of English and German, and a German that in several respects refers to the history of the Third Reich.” Losurdo, Liberalism. Pgs. 336-337.
[38] “[F]or his plan to build a German continental empire, Hitler had in mind the United States model, which he praised for its ‘extraordinary inner strength.’” Losurdo, Domenico. “Towards a Critique of the Category of Totalitarianism.” Translated by Jon Morris and Marella Morris. Historical Materialism. (Volume 12, № 2. 2004). Pg. 47.
[39] “Rather than being one single book, The Origins of Totalitarianism consists in reality of two overlapping books which…fail to achieve any substantial unity…[Many have] noticed the disproportion between Arendt’s actual and thorough knowledge of the Third Reich, and her inaccurate understanding of the Soviet Union. In particular, they emphasized the difficulties in Arendt’s attempt to adapt the analysis of the Soviet Union (associated with the outbreak of the Cold War) to the analysis of the Third Reich (rooted in the years of the great coalition against fascism and Nazism).” Ibid., pg. 33.
[40] “Nazism and Bolshevism owe more to Pan-Germanism and Pan-Slavism (respectively) than to any other ideology or political movement.” Arendt, The Origins of Totalitarianism. Pg. 222. See also pg. 415.
[41] Losurdo repeats the theme of “master-race democracy” throughout: Losurdo, Liberalism: A Counter-History. Pg. 102-107, 108, 122-125, 136-138, 150-151, 180, 219, 222, 225, 227, 229, 233, 240, 308, 317, 321.
[42] On Losurdo’s theme of the United States as a “Herrenvolk democracy,” see also Losurdo, “Towards a Critique of the Category of Totalitarianism.” Pg. 50. See also Losurdo, Domenico. “Preemptive War, Americanism, and Anti-Americanism.” Translated by Jon Morris and Marella Morris. Metaphilosophy. Pgs. 369, 374-375, 380-381.
[43] “It is very difficult to find a critique of this ‘master-race democracy’ in liberal thinking, which is rather often the theoretical expression of this regime. Herrenvolk democracy is instead the privileged target of Lenin’s struggle. The revolutionary Russian leader stubbornly placed in evidence the macroscopic clauses of exclusion in liberal liberty at the expense of ‘red and black skins,’ as well as immigrants from ‘backward countries.’” Losurdo, Domenico. “Lenin and Herrenvolk Democracy.” Translated by Graeme Thomson. Lenin Reloaded: Toward a Politics of Truth. (Duke University Press. Durham, NC: 2007). Pg. 242.
[44] “[T]he young Marx declares the United States to be the ‘country of complete political emancipation’ and ‘the most perfect example of the modern state,’ one that ensures the dominion of the bourgeoisie without excluding a priori any social class from the benefits of political rights…Engels’s position is even more drastically pro-American.…As for the history of the Communist movement as such, the influence of Taylorism and Fordism upon Lenin and Gramsci is well known. In 1923, Nikolai Bukharin goes even further: ‘We need Marxism plus Americanism.’” Ibid., pgs. 366-367.
[45] “The international press is full of articles or attitudes committed to celebrating, or at least justifying, Israel: after all — they say — it is the only country in the Middle East in which the freedom of expression and association exist, in which there is a democratic regime operating. In this way a macroscopic detail is suppressed: government by law and democratic guarantees are valid only for the master race, while the Palestinians can have their lands expropriated, be arrested and imprisoned without process, tortured, killed, and, in any case under a regime of military occupation, have their human dignity humiliated and downtrodden daily.” Losurdo, “Lenin and HerrenvolkDemocracy.” Pg. 245. See also Losurdo, Liberalism: A Counter-History. Pg. 180.
[46] Losurdo, “Preemptive War, Americanism, and Anti-Americanism.” Pg. 368.
[47] Losurdo, Liberalism. Pg. 338.
[48] Fitzpatrick, Matthew. “The Pre-History of the Holocaust? The Sonderweg and Historikerstreit Debates and the Abject Colonial Past.” Central European History. (№ 41. 2008). Pgs. 500-501.
[49] Losurdo, Liberalism: A Counter History. Pgs. 339-340.
[50] “Losurdo, “Towards a Critique of the Category of Totalitarianism.” Pg. 26. Continue reading