Iosef Stalin fancied himself a great theorist of proletarian struggle. There was just one problem: he was extremely mediocre when it came to theoretical matters. Once, while he was attempting to theorize about economics at a meeting in the mid-1920s, the Marx-Engels Institute head David Riazanov interrupted: “Stop it, Koba! You’re making a fool of yourself. We all know theory isn’t exactly your strong suit.” Many years after this insult, in 1937, Stalin would have him executed. Riazanov was not the only widely-respected scholar who would fall victim to his wounded sense of pride, however.
Besides his lack of economic knowledge, Stalin was also notoriously deficient when it came to philosophy. To correct this deficiency, he engaged the services of a precocious young philosopher from within the party ranks, the Latvian Bolshevik Jānis Stens or Jan Sten. Despite being twenty-one years Stalin’s junior, Sten had already secured an editorial position on the premier theoretical journal of the Soviet Union, Under the Banner of Marxism, and risen to become deputy head of the Marx-Engels Institute under Riazanov. He had served with distinction in the Red Army during the Civil War.
Sten designed a biweekly course for his much older pupil consisting of both the classical German idealist tradition as well as later commentators. The main thinkers they went over were Immanuel Kant, Johann Gottlieb Fichte, Friedrich Wilhelm Joseph Schelling, Georg Wilhelm Friedrich Hegel, and Ludwig Feuerbach along with Marxist theoreticians like Karl Kautsky and Georgii Plekhanov and the British Hegelian Francis Herbert Bradley. Unfortunately, Stalin had little aptitude for such instruction and would regularly ask, “What does this have to do with the class struggle or Marxism?”
Roy Medvedev — an old communist dissident, still alive at 98, though today he is a supporter of the Putin regime — recalled in his landmark text Let History Judge the testimony of the Old Bolshevik Evgenii Frolov:
Hardly anyone knew Stalin better than Sten. Stalin, as we know, received no systematic education. Without success Stalin struggled to understand philosophical questions. And then, in 1925, he called in Jan Sten, one of the leading Marxist philosophers of that time, to direct his study of Hegelian dialectics. Sten drew up a program of study for Stalin and conscientiously, twice a week, dinned Hegelian wisdom into his illustrious pupil. (In those years dialectics was studied by a system that [Mikhail] Pokrovsky had worked out at the Institute of Red Professors, a parallel study of Marx’s Capital and Hegel’s Phenomenology of Spirit.) Often Sten told me in confidence about these lessons, about the difficulties he, as the teacher, was having because of his student’s inability to master Hegelian dialectics. Jan often dropped in to see me after a lesson with Stalin, in a depressed and gloomy state, and despite his naturally cheerful disposition, he found it difficult to regain his equilibrium. Sten was not only a leading philosopher but also a political activist, an outstanding member of the Leninist cohort of old Bolsheviks.
The meetings with Stalin, the conversations with him on philosophical matters, during which Jan would always bring up contemporary political problems, opened his eyes more and more to Stalin’s true nature, his striving for one-man rule, his crafty schemes and methods for putting them into effect… As early as 1928, in a small circle of his personal friends, Sten said: “Koba will do things that will put the trials of Dreyfus and of Beilis in the shade.” This was his answer to his comrades’ request for a prognosis of Stalin’s leadership over ten years’ time. Thus, Sten was not wrong either in his characterization of Stalin’s rule or in the time schedule for the realization of his bloody schemes.
Sten’s lessons with Stalin ended in 1928. Several years later he was expelled from the party for a year and exiled to Akmolinsk. In 1937 he was seized on the direct order of Stalin, who declared him one of the chiefs of the Menshevizing idealists. At the time the printer had just finished a volume of the Great Soviet Encyclopedia that contained a major article by Sten, “Dialectical Materialism.” The ordinary solution — and such problems were ordinary in those years — was to destroy the entire printing. But in this case the editors of the encyclopedia found a cheaper solution. Only one page of the whole printing was changed, the one with the signature of Jan Sten. “Dialectical Materialism” appeared over the name of M.B. Mitin, the future academician and editor in chief of Problems of Philosophy (Вопросы философии), thus adding to his list the one publication that is really interesting. On June 19, 1937, Sten was put to death in Lefortovo prison.
To be clear, Sten’s brand of Hegelianism was not the only one available to international Marxism in the period immediately following the October Revolution. In fact, his particular school of Hegelian Marxism stood in direct opposition to a version that I personally find much more convincing, that of Georg Lukács, Karl Korsch, Béla Fogarasi, and Jozsef Revai. For Sten belonged to the philosophical current led by the former Menshevik Abram Deborin, which also included representatives such as Nikolai Karev and Israel Vainshtein. But Stalinism would ultimately reject both possible Hegelianisms. Continue reading