About the show

A Democratic Socialist’s Almanac is a podcast exploring all things relevant to Socialism today, from the latest scholarship regarding the socialist tradition to socialist reflections on our current moment and where to go from here. Below is a partial prospectus with a subject by subject bibliography.

Written by Lelyn R. Masters with a Memphis Music Soundtrack by Harry Koniditsiotis

Marx’s Epicurianism

Fusaro, Diego. Marx, Epicurus, and the Origins of Historical Materialism. Permanent Press, 2017.

The French and Haitian Revolutions

Davidson, Ian. The French Revolution: From Enlightenment to Tyranny. Profile Books, 2016.
Furet, François, and Karl Marx. Marx and the French Revolution. University of Chicago Press, 1988.
Israel, Jonathan. Revolutionary ideas: an intellectual history of the French Revolution from the Rights of Man to Robespierre. Princeton University Press, 2015.
James, Cyril Lionel Robert. The Black Jacobins: Toussaint L'Ouverture and the San Domingo Revolution. Penguin UK, 2001.
Scott, Julius S. The common wind: Afro-American currents in the age of the Haitian Revolution. Verso Books, 2018.

Not Marx’s Capital

Anderson, Kevin B. Marx at the margins: on nationalism, ethnicity, and non-western societies. University of Chicago Press, 2016.
Israel, Jonathan I. The Enlightenment that Failed: Ideas, Revolution, and Democratic Defeat, 1748-1830. Oxford University Press, 2019.
Marik, Soma. Revolutionary Democracy: Emancipation in Classical Marxism. Haymarket Books, 2018.
Rosenberg, Arthur. Democracy and socialism: a contribution to the political history of the past 150 years. Beacon Press, 1939.

Eternal Life, Abolition and Class

Brooks, Kinitra D. Searching for Sycorax: Black Women's Hauntings of Contemporary Horror. Rutgers University Press, 2018.
Carruthers, Charlene. Unapologetic: A Black, queer, and feminist mandate for radical movements. Beacon Press, 2018.
Du Bois, W. E. B. Black Reconstruction In America: An Essay Toward A History Of The Part Which Black Folk Played In The Attempt To Reconstruct Democracy In America, 1860-1880. New York: Russell & Russell [1966, c1935. Print.
Foner, Eric. The second founding: How the civil war and reconstruction remade the constitution. WW Norton & Company, 2019.
Nadler, Steven. "Spinoza's' Ethics': An Introduction." (2006).

World War I, Original Sin and Karl Kautsky

Clark, Christopher M. Iron kingdom: the rise and downfall of Prussia, 1600-1947. Harvard University Press, 2006.
Clark, Christopher. The sleepwalkers: How Europe went to war in 1914. Penguin UK, 2012.
Donald, Moira. Marxism and Revolution: Karl Kautsky and the Russian Marxists, 1900-1924. Yale University Press, 1993.
McMeekin, Sean. The Russian Origins of the First World War. Harvard University Press, 2011.
Spinoza, Baruch. Spinoza: Complete Works. Hackett Publishing, 2002.

Nero, Oreste, Stalin, Trotsky

Deutsher, J. "The prophet armed." (1979).
Deutscher, Isaac. The prophet unarmed: Trotsky, 1921-1929. Verso, 2003.
Sgambato-Ledoux, Isabelle. Oreste et Néron. Spinoza, Freud et le mal. Classiques Garnier, 2017.
Trotsky, Leon. History of the Russian revolution. Haymarket Books, 2008.
Broué, Pierre. Communistes contre Staline. Fayard, 2003.

The Spanish Civil War Reconsidered

Beevor, Anthony. "The Battle for Spain: The Spanish Civil War 1936–1939 (London, 2006), 106–7 and 269–70 and Albertí." La Iglesia en llamas: 277-86.
Graham, Helen. The Spanish Republic at War 1936-1939. Cambridge University Press, 2002.
McKay, Claude. Amiable with Big Teeth. Penguin, 2017.
Morrow, Felix. Revolution & Counter Revolution in Spain. Pathfinder Press, 1974.
Orwell, George. Homage to Catalonia/Down and Out in Paris and London. Houghton Mifflin Harcourt, 2016.

A Guide to High Maoism

Isaacs, Harold Robert. The tragedy of the Chinese revolution. Haymarket Books, 2010.
Lovell, Julia. Maoism: A Global History. Random House, 2019.

A History of the Russian Revolution as if Ukraine Mattered

Raleigh, Donald J. Provincial landscapes: local dimensions of Soviet power, 1917-1953. University of Pittsburgh Press, 2001.
Serge, Victor. Midnight in the Century. New York Review of Books, 2014.
Snyder, Timothy. Bloodlands: Europe between Hitler and Stalin. Random House, 2011.
Snyder, Timothy, and Tony Judt. Thinking the twentieth century. Random House, 2013.

From the Black Panther Party to Ta Nehisi-Coates, a Vanguard in our time

Bloom, Joshua, Waldo E. Martin Jr, and Waldo E. Martin. Black against empire: The history and politics of the Black Panther Party. Univ of California Press, 2016.
Coates, Ta-Nehisi. Between the world and me. Text publishing, 2015.APA
Johnson, Cedric. Revolutionaries to race leaders: Black power and the making of African American politics. U of Minnesota Press, 2007.
McWhorter, Ladelle. Racism and sexual oppression in Anglo-America: A genealogy. Indiana University Press, 2009.
Perry, Ravi K. Black mayors, white majorities: The balancing act of racial politics. U of Nebraska Press, 2013.
Rothstein, Richard. The color of law: A forgotten history of how our government segregated America. Liveright Publishing, 2017.

The 2016 Election, A Fascist in the White House

Crenshaw, Kimberle, eds. Critical Race Theory: The Key Writings That Formed The Movement. New York : New Press : 1995.
Gessen, Masha. The future is history: How totalitarianism reclaimed Russia. Granta Books, 2017.
Jamieson, Kathleen Hall. "Cyberwar." How Russian hackers and trolls helped elect a president (2018).
Lewis, Michael. The fifth risk: undoing democracy. Penguin UK, 2018.
Pomerantsev, Peter. Nothing is true and everything is possible: The surreal heart of the new Russia. Public Affairs, 2014.
Snyder, Timothy. The Road to Unfreedom: Russia, Europe, America. Tim Duggan Books, 2018.
Wadhia, Shoba Sivaprasad. "National Security, Immigration and the Muslim Bans." Wash. & Lee L. Rev. 75 (2018): 1475.

The Syrian Revolution

Abouzeid, Rania. No Turning Back: Life, Loss, and Hope in Wartime Syria. WW Norton & Company, 2018.
Anderson, Eric A. The role of the military in Syria: the Shishakli years (1949-1954). Diss. 1971.
al-Dik, Majd and Nathalie Bontemps (tr). A l'est de Damas, au bout du monde. Témoignage d'un révolutionnaire syrien: Témoignage d'un révolutionnaire syrien. Don Quichotte, 2016.
Batatu, Hanna. Syria's peasantry, the descendants of its lesser rural notables, and their politics. Princeton University Press, 1999.
Dagher, Sam. Assad Or We Burn the Country: How One Family's Lust for Power Destroyed Syria. Hachette UK, 2019.
Hourani, Albert. A history of the Arab peoples: Updated edition. Faber & Faber, 2013.
Kassab, Elizabeth Suzanne. Enlightenment on the Eve of Revolution: The Egyptian and Syrian Debates. Columbia University Press, 2019.
Majed, Ziad. Syrie, la révolution orpheline. Éditions Actes Sud, 2018.
Memmi, Albert. Decolonization and the Decolonized. U of Minnesota Press, 2006.
Memmi, Albert. The colonizer and the colonized. Routledge, 2013.
Minoui, Delphine. Les Passeurs de livres de Daraya: Une biblioteque secrete en Syrie. Editions du Seuil, 2017.
Pearlman, Wendy R. We crossed a bridge and it trembled: Voices from Syria. Custom House, 2017.
Rogan, Eugene. The Arabs: a history. Basic Books, 2012.
Sentence to Hope: A Sa'dallah Wannous Reader. Yale University Press, 2019.
Singh, Naunihal. Seizing power: The strategic logic of military coups. JHU Press, 2014.
Sirees, Nihad. The Silence and the Roar. Pushkin Press, 2013.
Yassin-Kassab, Robin, and Leila Al-Shami. Burning country: Syrians in revolution and war. Pluto Press, 2018.
Yazbek, Samar. The Crossing: My journey to the shattered heart of Syria. Rider Books, 2015.

And Much More!

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  • 6. Nero, Oreste, Stalin, Trotsky

    June 16th, 2020  |  1 hr 11 mins
    activism, anarchism, berniesanders, communism, democratic, lenin, leninism, progressivism, revolution, russia, russian revolution, socialism, socialist, stalin, strategy, the russian revolution, trotsky, victor serge

    Spinoza is often thought of as the thinker who stated most strongly that might makes right. “By the right of Nature, then, I understand the laws or rules of Nature in accordance with which all things come to be; that is, the very power of Nature. So the natural right of Nature as a whole, and consequently the natural right of every individual, is coextensive with its power. Consequently, whatever each man does from the laws of his own nature, he does by the sovereign right of Nature, and he has as much right over Nature as his power extends” [Spinoza, Political Treatise, Collected Works p. 683). What the “might makes right” interpretation of Spinoza misses is that he doesn’t believe that we can know what exactly is possible in Nature, and that by our nature we seem to be constantly expanding that right. Spinoza doesn’t think that whatever human beings have done is right and shouldn’t be questioned. His point is rather that the action that the physical world presents us with, the arc of history, is something we only see a small part of, somewhere in the middle of it. Whatever a body can do consistent with its necessity is right, but we have no idea what all bodies can do or what is ultimately necessary for them. Whatever “the right” and “the good” are is still being striven for. Power and righteousness for Spinoza consist in humanity’s striving for a greater understanding of nature, that is for freedom. This freedom is the highest passion: it is the passion reason guides us to as we move towards a life we really want to live. The better we understand Nature, what is possible for us in it and how we want to act and exist, the closer our thinking is to the general historical act as it races on to completion in the thinking of god/nature. We’re really just repeating in a different language what we already covered in the previous discussion of Freedom, the problem of evil and WW1. What has been left out of that discussion up to now is what difference in our finite attitude or orientation is needed to progress towards that freedom. If whatever we try to do is finding its way to good, then how come it matters if we do one thing and not the other? Is just any kind of acting/living good because it's natural? Is there a good life, and a way to strive for it that is better than some other kind of living? We’re going to work towards an answer by returning to Spinoza’s discussion with Blyenburgh, and then we’re going to let this philosophical meditation on ‘the good’ inform a discussion of the Russian Revolution.

    For Spinoza, redemption is a matter of desire. The bad action is contrary to nature only in the sense that it displeases us. If a person can manage by circumstance or education to perceive their best interest then even grave sins should cause no regret since they worked for the greater good, or helped the repentant to better understand the good. Regret he thinks is bad for us in that it is a meditation on our limitations, something that cannot lead to us being better able to do what we think is good. Some people may be crippled by circumstance, i.e. they may be so impacted by circumstances that the good becomes unattainable, for most of us Spinoza thinks it's possible to make honest mistakes and then learn from them. The act itself is less important than the desires it enflames and is the result of. When we find ourselves captured by a passion or belief that does not serve our deeper intentions, then Spinoza says we are finding a deeper passion, the passion to not be constrained, the passion to be free. Crucially, this requires connected more strongly to the needs of the community that supports us. Here’s a quote from the Ethics:

    “If we can always have in readiness consideration of our true advantage and also of the good that follow from mutual friendship and social relations, and also remember that supreme contentment of spirit follows from the right way of life, and that men, like everything else, act from the necessity of their nature, then the wrong, or the hatred that is wont to arise from it, will occupy just a small part of our imagination and will easily be overcome… We ought, in the same way, to reflect on courage to banish fear; we should enumerate and often picture the everyday dangers of life, and how they can best be avoided and overcome by resourcefulness and strength of mind.” Spinoza, Ethics V, 10, Scholium p369
    -Spinoza, Ethics, p363
    So, when Spinoza says that might makes right, he is saying that our greatest freedom lies in building a community that lifts each of us up into being the best people we can be. Anyone who is thinking about Hobbes at this point can compare and contrast, because Hobbes on the contrary thought people were essentially animals and that a powerful state was needed to coral them.

    Spinoza’s claim, and I think he’s right, is that a conscience, an awareness that there is a right and wrong though the specifics may be murky, is part of human nature, part of what it means to be a person among people. Blyenburg may not have been able to understand Spinoza, or he may have chosen not to read his letters carefully. Whatever the cause, Blyenburgh accuses Spinoza of claiming that all people are animals, and not in a nice way. In this quote coming up, Spinoza claims that worship of God makes us better people, and what he means by that is that working to understand our world and place in it makes us a better person. For Spinoza God is the natural world. Notice how Spinoza is calling Blyenburgh in, trying to bring the other man back into a relationship of cooperation even as he sets some rigid barriers. He is using the language of God because that is the language that Blyenburgh understands: “I owe you many and sincere thanks for having confided in me in time your method of philosophising, but I do not thank you for attributing to me the sort of opinions you want to read into my letter. What grounds did my letter give you for attributing to me these opinions: that men are like beasts, that men die and perish after the manner of beasts, that our works are displeasing to God, and so forth?... For my part, surely I have clearly stated that the good worship of God, and by their constancy in worship they become more perfect, and that they love God. Is this to liken them to beasts?” (Spinoza L21, p.823)... If you had read my letter with more care, it would have been obvious to you that our point of disagreement lies in this alone: are the perfections received by the good imparted to them [mankind] by God in his capacity as God, that is, by God taken absolutely without ascribing any human attributes to him -- this is the view I hold -- or by God in his capacity as judge? The latter is what you maintain.” (823). Spinoza is saying that people are better, are more good and closer to their Nature, when they choose the good because it is good, rather than because they don’t they will be punished. The desire to do good is true when the heart wishes for the good, and false when the heart wishes the good not for its own sake but so as to avoid punishment. People who do the right thing out of fear of punishment will stop doing the good thing as soon as the credible threat of punishment is removed. He goes on to talk about how we are free to the extent that we affirm our actions, to the degree that our actions are intentional. I’m sure we can all think about some things we have done or from time to time still do that are not who we really want to be. The example I always give is eating Ice Cream. Most of the time I want to lose weight more often than I want to eat Ice Cream, but every now and then I’d rather have Ice Cream. Somewhere in all that its easy for me to lose sight of what food is about, which is to help me live a healthy life. Again Blyenburgh doesn’t understand, but the way he poses the question leads Spinoza on a particularly interesting path. Blyenburgh: “Let us now take for granted that God, as God and not as judge, bestows on the godly and the ungodly such and so much essence of will as he wills that they should exercise. What reasons can there be why God does not desire the actions of the one in the same way as the actions of the other?” (Spinoza, L22, p.829). Spinoza’s response gives us a clue about how the same physical action, taken with one of two different motivations, can lead a person towards the good or towards self destruction. The avatars for each tendency will be the classical figures from ancient Greece: Nero and his brother Oreste.

    It’s pretty typical of Spinoza in a case like this to try and engage his interlocutors' imagination. It’s as if Spinoza had to break up the tight limits in the other that constrained what was believable, what was possible. Beyond that limit is an encounter with the infinite, and that is where we find a greater freedom, though it means losing some idea we are safe with.

    Oreste and Nero are brothers. Oreste has been away at war with their father Agamemmnon. Nero stayed behind and ruled under the mentorship of their mother Clytemnestra. But Nero chafes under her control. When Agamemnon returns from the war, Clytemnestra kills him. The brothers then conspire to kill their mother Clytemnestra. Oreste does this out of a sense of responsibility to avenge his father’s death, and to cleanse his household of the taint of her incestuous relations with Nero. Nero wants Clytemnestra dead so he doesn’t have to put up with her domineering ways. One sees in Nero through the whole episode a confusion about what is in his best interests, a rejection of the natural order. Look, ancient Greece was a complicated place, and Spinoza isn’t trying to affirm the rightness or not of the Greek worldview, of its patriarchal values much less of the institution of Greek slavery. He’s telling a story to make a point, the same way he used the story of Adam and Eve in the garden of Eden. He isn’t a fundamentalist, but he see that in these stories people were finding a proximate language for true experiences that were no doubt bigger than those stories. Nero could not find redemption in his actions, because those actions could never give him what he wanted, power over other people. People saw his motivation, lifting himself over them and rejecting however the community had chosen to live together. Oreste humbly accepts the terrible act his cursed family heritage has forced on him. Nero could neither be recognized by his community after his crime, nor make sense of it from anything in his experience. The tale is told that Nero took his own life. Orestes, having humbly accepted the task he was fated to accomplish, and by letting all in his community know of his act and its reasons, was restored to his father’s throne, having ended a cycle of disfunction that went back in his family several generations.

    Quothe Spinoza: “I have sufficiently shown that that which constitutes the specific reality of evil, error and villainy does not consist in anything that expresses essences, and therefore it cannot be said that God is its cause. For example, Nero’s matricide, insofar as it contained something positive, was not a crime; for Orestes too performed the same outward act and had the same intention of killing his mother, and yet he is not blamed, or at least not as Nero. What then is Nero’s crime? Nothing else than that by that deed he showed that he was ungrateful, devoid of compassion and obedience… Finally, I should like it noted that although the actions of the pious (that is, those who have a clear idea of God in accordance with which all their actions and thoughts are determined) and of the impious (that is those who have no idea of God but only confused ideas of earthly things, in accordance with which all their actions and thoughts are determined), and , in short, the actions of everything that exists, follow necessarily from God’s eternal laws and decrees and constantly depend on God, they nevertheless differ from one another not only in degree but in essence. For although a mouse is as dependent on God as an angel, and sorrow as much as joy, yet a mouse cannot on that account be a kind of angel, nor sorrow a kind of joy.” (Spinoza, L23, p.833).

    Now we are ready to discuss the Russian Revolution, a movement that like all revolutions sprang from a sea of contradictory impulses.

    The Czar’s government at the end of the 19th century was the greatest champion of reactionary politics in all of Europe. They partitioned Poland, colonized central Asia and preserved feudalism. The idea of the nation, of an ethnically homogeneous body of people who work together for their common good but often at the expense of minorities, competed in the early Marxist movements of the late 19th and early 20th centuries with the more humanistic idea of a united working class. In early 1905 these two ideas lived side by side with each other in Russia. The peasant communalistic philosophy of the Narodnik movement dovetailed with the smaller but important organizations of the industrial working class. Russian workers toiled under a double burden, to make a profit for their Russian bosses meant first clearing the hurdle of the cost Russian bosses incurred from the fees associated with the financing they received from French and British banks. At the same time, the peasant craftsmen were not concentrated in the urban centers the way they had been in revolutionary France, and the nobility retained their traditional privileges. It was a mess. There’s an idea of history that it should follow a linear progression. The story seems to be that a country develops guilds, then a strong mercantile class, then steam power and gunpowder, then representative Democracy... yada yada… end of history. Russia got industrial production before it had strong guilds and mercantile interests that could challenge the Czar, and that situation upset the usual story of historical progress. That traditional story, as we have seen, was not Marx’s ultimate idea, but it was the story told by traditional Marxists. The necessity of passing through a capitalist phase, which was synonymous across Europe with liberal systems having a severely limited democratic form was a dogma, and it’s why before 1905 no one in the socialist movement imagined that Socialism could be achieved in Russia (Lowy, p. 43). The next revolution in Russia, so they figured would be bourgeois democratic, that is a strictly limited democracy at the service of the class of bourgeois investors.

    From its very beginnings, the Russian Social Democratic Party [RSDRP] was committed to democracy. Hell, it’s right there in the name! To get there from a context of autocratic rule over a mixed economy meant appealing to the working class, yes, but also to the broader society, especially including the peasantry. We return to the excellent and scholarly Soma Marik: “Lenin put forward a complex view. On the one hand, he was arguing that the working class had to fight for democracy, and in the course of doing so, to win over a majority. The struggle for democracy was an essential part of the struggle for socialism, because thereby the proletariat could ensure a majority bloc in a country where it was by itself in a minority. This was an argument directed towards the socialist activists and advanced workers. At the same time, he emphasized the democratic content of the immediate program to win over the non-proletarian masses. In particular, even at this stage, Lenin was turning to the majority of the nation. He wrote that the struggle to achieve political freedom could not be waged in isolation by the working class. The workers’ party had to: ‘Inscribe in its banner support for the peasantry… insofar as the peasantry is capable of a revolutionary struggle against the survivals of serfdom in general and against the autocracy in particular.’...Marik continues… The orthodox position, in 1898, was stated unambiguously in the manifesto of the First Congress of the RSDRP, held in Minsk. The manifesto stated that the Russian bourgeoisie was weak and cowardly, and the working class had to take up the task of winning political freedom in order to pursue more energetically the struggle against capitalism.” (pp.274-275).

    Lev Davidovich Bronstein, aka Leon Trotsky enters our story here. He was the son of a fairly well off farmer in the Ukraine. The family was Jewish. After spending some time in a small study group where he moved from Narodnik ideas to Marxism, in 1897 at the tender age of 18 Trotsky broke his teeth as an organizer reviving a union that had been outlawed in Nikolayev. His efforts resulted in organizing 200 of the 10,000 or so dock and factory workers there, most of whom were Eastern Orthodox. In early 1898 the leaders of the Union and the reading group were all imprisoned. Trotsky ended up in jail in Moscow where he benefited from meeting other revolutionaries, and where he first heard of Lenin. Then the Czar had Trotsky sent to Siberia from which he escaped in the Summer of 1902. By October he was in London to meet with V.I. Lenin.

    In the years before the first World War there was split in the Russian Democratic Socialist movement that deserves some attention. It has been used unjustly to paint Lenin as an anti-Democratic authoritarian. The split came our of a meeting where the majority got behind Lenin. From that moment forward, supporters of Lenin were called majoritarians, or Bolsheviks. This is so despite the fact that the Bolsheviks were a minority in the larger party. The Russian Social Democratic Party in 1903 was an illegal party, but besides its membership it had a larger realm of fellow travellers. In 1903 they debated about whether to include this larger periphery into voting membership status within the party. Lenin opposed bringing in these peripheral groups because under the conditions they had to face, being an illegal party, he did not think they could function democratically with a sudden influx of new members. This is the old democratic problem of education. If the new members were uneducated, then how could they be expected to benefit from having a vote? Instead of rushing to form a political party, as Axelrod insisted they do, Lenin rightly perceived that a process of education was necessary so that workers could understand the very demanding organizational environment that they all struggled under before making decisions regarding the overall direction of the party. Viewed from this angle, the fact that this vote happened at the same moment and meeting when Axelrod and his group were trying to kick Lenin out of the editorial board of the party’s paper, and the Menshevik side is revealed as the less democratic. The Mensheviks wanted to flood the party with a lot of uneducated members who they could mold after themselves, pushing to the side Lenin and those who thought like him. Note Lenin in 1903, showing not only care for open debate in the Democratic Socialist Party, but also holding back the Mensheviks’ tendency to confuse the party for the class as a whole: “There can be no talk of throwing anyone overboard in the sense of preventing them from working, from taking part in the movement. On the contrary, the stronger our Party organisations, consisting of real Social-Democrats, the less wavering and instability there is within the Party, the broader, more varied, richer, and more fruitful will be the Party’s influence on the elements of the working-class masses surrounding it and guided by it. The Party, as the vanguard of the working class must not be confused, after all, with the entire class.” (Lenin, p.286). [quote from One Step Forward, Two Steps Back (the crisis in our party), 1904] I want to repeat that last bit, because it will be important later: Lenin opposed forming a mass party in the specific context of Russia because he rejected the idea that the party should imagine it speaks for the people, that its prerogatives and priorities are the same as society as a whole. The devotion to the radical democratic tradition meant not having a party full of low energy members, being committed to education in the form of a newspaper and participation in struggle, and encouraging the soviets in 1905 without trying to replace the soviets with the party. The Russians, more than any other party at this time in Europe, debated and labored over the question of party organization. The debate is well worth studying in detail, and a good place to start is Moira Donald’s Marxism and Revolution: Karl Kautsky and the Russian Marxists 1900-1924. No one on either side of the debate in 1903 thought that they were arguing deep ideological principles: they thought it was a disagreement about party policy. They were wrong, and the faultlines the argument revealed were important for what came next. There were efforts at reunification sporadically through the next decade, but they came to nothing. The two groups organized separately, occasionally working together. Trotsky was not at the Congress where the RSDP voted in favor of Lenin’s side, and though he agreed with Lenin he remained with the Mensheviks’ organization and consistently argued for reunification. He stood a little outside of both parties because unlike almost anyone else in the Socialist movement at the time at least after 1905 he thought a socialist revolution was possible in Russia: maybe he thought that because in 1905 he worked so closely in the soviets. Over the next decade, Lenin’s ideas would come closer to Trotsky’s, culminating in 1917 with the excellent State and Revolution. We’ll get to that, but first we have to talk about 1905.

    In January of 1905 the workers of St. Petersburg organized a peaceful march on the Winter Palace, Russia’s White House. They were joined in the march by Father Gapon who had organized a right wing worker’s organization. Their politics were different, but their immediate goal was the same. So, they marched separately and struck together. They came to the Czar in a spirit of humility, asking for reform and bread. The Czar refused to hear their petition and ordered the army to fire upon them. The resulting wave of strikes and protests threw the Czar’s government into disarray. Soon a condition of general strike brought the Russian economy to a standstill. Trotsky arrived from Vienna in time to join the newly minted soviets.

    Trotsky at this time wrote his famous essay “Results and Prospects,” which declared that in Russia because the bourgeoisie was not strong enough to produce a parliamentary democracy as the French had done, that the peasants and workers would provide the muscle to overthrow the government and then because of their importance in the movement, these classes would immediately set about socializing the economy and state. He was alone in thinking the Russian revolution could spill over into socialist tasks. Lenin and Luxembourg both thought in 1905 that the peasants would accomplish the revolution but then the bourgeoisie would end up forming a government that consolidated their class rule as had happened throughout Europe in 1848. We should forgive people for imagining the future will be like what they have experienced in the recent past, and sometimes it’s true that what happens next is like what happened before. That is not how things went down in 1905. In October the movement successfully convinced the Czar to guarantee freedom of the press in what was called the October Manifesto. By November it was clear that these were empty promises, and the movement rallied that month to the cause of Polish independence and that of several sailors from Kronstadt who were going to be court martialed for participating in the strikes. Again and again we find these early Marxists combining anti-imperialism with radical democracy and an insistence on the freedom of the press. We’re still firmly planted in the garden of Epicurus, under that sky of many opinions. By December, People had just about made up their mind to stage an insurrection and take over the government when on December 3 a small army of the Czar’s police, backed up by Cossacks, encircled the preparatory meeting of the Executive of the Soviets, presided over by Trotsky. The assembly merely continued through its agenda. In “The Prophet Armed” Isaac Deutscher describes the scene, and you can read that in the transcripts. Essentially, the arresting officer interrupts the meeting, and Trotsky acting as the moderator insists that the officer wait his turn on stack. The officer waits his turn and reads his arrest warrant. The meeting carries on as if he weren’t there, so he goes outside to get a bigger force of police. Trotsky used the time this won them to have their documents destroyed.

    “A trade-union spokesman was just declaring his union’s readiness to join in the general strike, when a detachment of soldiers and police occupied the corridors. A police officer entered the room where the Executive was sitting and began to read a warrant of arrest. It was now only a question whether the Soviet would carry its own weakness and humiliation with dignity. Resistance was ruled out. But should they surrender meekly, gloomy-faced, without a sign of defiance? Trotsky’s pride and his sense of stage effect would not permit him to preside over so flat and disheartening a scene. But as he could not afford any serious act of defiance, he could relieve the gloom of the situation only with humour. And so he turned the last scene of this spectacle into a witty burlesque of a bold performance. As the police officer, facing the Executive, began to read the warrant of arrest, Trotsky sharply interrupted him: ‘Please do not interfere with the speaker if you wish to take the floor, you must give your name and I shall ask the meeting whether it wishes to listen to you.” The perplexed officer, not knowing whether he was being mocked at or whether he should expect armed resistance, waited for the trade-union delegate to end his speech. Then Trotsky gravely asked the Executive whether he should allow the officer to make a statement ‘for the sake of information.’ the officer read the warrant, and Trotsky proposed that the Executive should acknowledge it and take up the next item on its agenda. Another speaker rose. ‘Excuse me’, the police officer, disconcerted by this unheard of behaviour, stammered and turned towards Trotsky, as if for help. ‘Please do not interfere’, Trotsky sharply rebuked him. ‘You have had the floor; you have made your statement; we have acknowledged it. Does the meeting wish to have further dealings with the policeman?’ ‘No!’ ‘Then, please, leave the hall!’ The officer shuffled his feet, muttered a few words and left. Trotsky called upon the members of the Executive to destroy all documents and not to reveal their names to the police. From the hall below rose the clangour of broken revolver-locks -- the delegates were carrying out Trotsky’s order. The police officer re-entered, this time leading a platoon of soldiers. A member of the Executive rose to address the soldiers: ‘The Tsar,’ he said, was at this very moment breaking the promise of the October Manifesto; and they, the soldiers, were allowing themselves to be used as his tools against the people. The officer, afraid of the effect of the words, hurriedly led the soldiers out into the corridor and shut the door behind them. ‘Even through closed doors’, the speaker raised his voice, ‘the brotherly call of the workers will reach the soldiers.’ At length a strong detachment of police entered, and Trotsky declared ‘the meeting of the Executive closed.’ Thus after fifty days ended the epic of the first Soviet in history.” (pp. 118-119).]

    They say the past is a foreign country, and this is doubly true of Russia in the early twentieth century. I cannot recommend highly enough Trotsky’s History of the Russian Revolution. It’s beautifully written by a scholarly eye-witness and participant to the events described, a classic of world literature. As you might expect, the very beginning of the 20th century in Russia saw an accelerating wave of strikes that peaks in 1905 and then recedes.

    The revolution of 1905 failed, and its leaders ended up in jail or in exile. Trotsky would have to escape from Siberia a second time. But the revolution of 1905 saw the first formation of the soviets, and in 1917 those soviets would come back stronger as civil society stepped into the vacuum of governance that accompanied the collapse of the Czar’s regime. Writing in the 1920, Trotsky would have this to say about the period just after 1905: “The Russian proletariat learned its first steps in the political circumstances created by a despotic state. Strikes forbidden by law, underground circles, illegal proclamations, street demonstrations, encounters with the police and with troops -- such was the school created by the combination of a swiftly developing capitalism with an absolutism slowly surrendering its positions. The concentration of the workers in colossal enterprises, the intense character of governmental persecution, and finally the impulsiveness of a young and fresh proletariat, brought it about that the political strike, so rare in western Europe, became in Russia the fundamental method of struggle. The figures of strikes from the beginning of the present century are a most impressive index of the political history of Russia… Beaten in the December uprising of 1905, the proletariat during the next two years makes heroic efforts to defend a part of the conquered positions. These years, as our strike figures show, still belong directly to the revolution, but they are the years of ebb. The four following years (1908-11) emerge in our mirror of strike statistics as the years of victorious counterrevolution.” (Trotsky, pp. 26-27).

    Lenin writes in 1905 that the party press should only publish authors who agree with the party line. This is often trotted out to paint him as opposed to free speech, but he never tried to stop party members from publishing criticisms of the party in nonparty press. Furthermore, he often insisted that minoritarian viewpoints be represented in the party press. From Soma Marik: “Lenin’s own pr-1917 practice show him to be more flexible than the article suggests. In 1910, when the Central Committee plenum decided to close down the factional papers, it also decided to issue a special discussion bulletin. Lenin took the position that articles defending the party line should be printed in the party press meant as the party’s mouth-piece, while articles questioning the party line would be published in the discussion bulletin. During the war years, when censorship tightened everywhere, a suggestion by Lenin showed that he did not actually rule out party activists writing in the non-party press. He only stressed that the official party press must reflect the party line.” (p. 288).

    In February of 1917 a wave of strikes and protests occurred in Russia. The army was called out to massacre the protest movement. The army refused, and the Czar was deposed. The resulting provisional government, organized under the liberal Kerensky as executive and with a representative Duma, existed side by side with a network of soviets. The soviets represented workers in factories, but also various peasant communities. In other words, there were two forms of government: one cobbled together with remnants of the old regime and one that had crystallized within society over the course of the previous half century of struggle. The Bolsheviks and Mensheviks agreed that the resulting government would be a bourgeois, or in today’s parlance a limited or managed, democracy. And then German authorities smuggled Lenin into Russia where he set off an ideological bomb. When he descended the platform on April 3rd. Lenin pointed out that the conditions that had brought about the revolution of February were all still present: the war, famine, the claims of foreign bankers on the profit from Russian industry. He went further and said there would be yet another revolution led by workers and peasants. He went further, agreeing with Trotsky against the whole tradition of socialist thought, to claim that the state that resulted from these revolutions could be socialist. By October of the same year, events would prove him right. A few years later, the project would be hopelessly imperiled, and a decade later the revolution will have been buried by Stalin. But in 1917 Lenin’s party would champion the slogan all power to the soviets and mean it. The soviets would vote the Bolsheviks into power. The progress of Lenin’s party in 1917 is the rise of a democratic coalition ready to lead society.

    For one thing, the party became a mass party, with membership increasing ten-fold in a matter of months, from 23,000 in February to 240,000 six months later (Marik, p.335). Lenin’s previous insistence that the party had to remain small to function democratically was adapted to the new conditions, that the party could now operate legally and openly. What Lenin didn’t adapt was his insistence that the party not consider its viewpoint to be the same as that of society at large. The slogan “All Power to the Soviets” dates from June of 1917: it was a sincere call for society to flood into these democratic bodies to create a government of the people. The democratic institutions would require defensive bodies, what Marx called the dictatorship of the proletariat, and that is why democratically run soviets were organized within the Czar’s army. The fact that revolutionaries were often punished by being drafted and sent to the front accelerated this tendency. The army, largely composed of peasants, then became a conduit for revolutionary messages to reach the peasants. Because the Bolsheviks had successfully organized within the army, they were able to lead the military operations that successfully resisted a rightwing coup led by General Kornilov in July. From a place of obscurity in February, by October the Bolshevik Party leading society. 20 million people were represented in the soviets, and even in the Duma, the Czar’s old Congress, the Bolsheviks had increased their votes from 75,000 to 198,000 in the context where support for other parties was plummeting (Trotsky, p.564). Following the July coup attempt, the Bolshevik campaign for all power to the soviets and a socialist government got majority approval in the Second Congress of the Soviets of Workers’ and Soldiers’ Deputies of Urals, in a Conference of Factory and Shop Committees in Kiev, in the Petrograd Soviet, in the Kiev Soviet of Workers’ Deputies, in a regional congress of Soviets in Finland, in the Saratov Soviet, in Kronstadt, in Reval, Dorpat, Wenden, Petrograd and Moscow (Marik, p.348). Though a vote for a Bolshevik takeover narrowly lost in the Donetsk region of the Ukrain in October, a Bolshevik takeover got majority support in [from Marik]“the Moscow regional Congress, the All-Siberian Congress, the regional Congresses at Minsk (ByeloRussia), the Northern Caucusus, provincial Congresses in Vladimir and Tver, etc. But the most important was the Congress of Northern Soviets. Represented in it were Soviets from Petrograd, Moscow, Archangel, Reval, Helsingfors, Kronstadt, Vyborg, Narva, Gatchina, Tsarskoe Selo, the Baltic Fleet, the Petrograd Soviet of Peasant Deputies, the Petrograd district Soviets, and the soldiers organizations of the Northern, Western, Southwestern, and Rumanian fronts.” (p. 349)

    To summarize, the Czarist government had been so weakened by its constant imperialist wars that civil society was forced to organize soviets to perform the functions of government. Then the Czarist government was overthrown by its own army, which refused to massacre the population to force them back into slave like labor conditions. Then a democratic movement within these soviets demanded that the Bolshevik party overthrow the remnants of the Czarist government. That is the context in which the Bolsheviks stormed the winter palace on the 25th of October, or November 7th depending on which calendar you use. Their takeover of power was further ratified at an All Russian Peasant Congress that met in December (Marik, p.355).

    Now, theoretically, because workers in society have a real material interest to end exploitation, a state composed of them is supposed to require less coercion over time. Meaning the withering away of the state is supposed to be driven forward by the empowering of exploited people in democratic institutions. This faith was betrayed by the Bolsheviks after they took power. It is important to understand why.

    The immediate task of the newly formed Soviets was to end Russian participation in WW1 and to protect the new revolutionary government. That was a conception of the dictatorship of the proletariat, i.e. the armed defense of democratic gains, which they had inherited from Marx and now felt duty bound to uphold. And so they did. There was an immediate tension created by the fact of armed conflict to protect the new democratic forms. The extreme situation the soviets found themselves in, having inherited a cycle of famine, a communications and transportation system marred by world and civil war, and being invaded by all of the former Czar’s allies America, Britain, France in addition to the ongoing German assault, having to then fight peasant uprisings, all of these threats compounded until in the defense of the new state the Bolsheviks were gradually forced to extinguish democratic soviet rule, free speech and individual rights. According to Spinoza, doing the right thing is an ability, and sometimes circumstances cripple us so we lose that ability.

    On 29th of October, 1917, a coup led by a far rightwing Colonel Poldovnikov caused the deaths of 200 people in all. At the same time, the Railway Union was threatening to strike unless the Bolshevik government stopped fighting, and the Mensheviks and the Socialist Revolutionary parties were calling for a coalition government that would exclude the soviets and Lenin and Trotsky. From Marik: “On the 30th [of November], Krasnov’s Cossacks went into action, but were defeated by the Red forces at the battle of Pulkovo Heights. On November 2, Krasnov was arrested in Gatchina. So mild was Bolshevik rule at this stage that he was released on his word of honor, which he violated immediately, by going to the Don and becoming the leader of a Cossack anti-Bolshevik movement.” (p. 383). Immediately after the Bolsheviks led a democratic movement to seize state power, moderate socialists joined forces with the far right to overthrow that democratic government. Similarly, in Finland, a democratically elected socialist government was smashed by a right wing coup accompanied by a terror campaign wherein 23,000 people were massacred. The right wing, pro-Czar reaction to the first democratic government Russia had ever had, took the form of brutal mass murder.

    Victor Serge was the son of emigree Russian revolutionaries who returned to Russia in 1918 to support the Soviets. Though an anarchist from his teenage years, Serge became a member of the Soviet Secret Police,and then later after resisting the Stalinist turn he became a victim of the Soviet Secret Police. He was sent by Stalin to the Gulag before being saved by a campaign of international pressure led by Andre Gide. If anyone is really interested in all the details of the first red terror, I highly recommend Soma Marik again, but also Serge’s excellent books Memoirs of a Revolutionary and Year One of the Russian Revolution. In the latter book he gives us this summary that from what I can tell is completely true and unbiased. He begins by invoking the way the generals of the capitalist world used capital punishment to make their men go on killing the enemy: “Remember above all the experience of these last ten years. The discipline of all the armies of the Great War, all of them so lavish in heroism, rested in the end on terror: does anyone know the number of those sent to the firing-squad by courts-martial? In central europe, in Finland, in Spain, in Italy, in the Balkans, capitalism when threatened has resorted to the White terror, which is elevated by fascist dictatorship into a permanent system. Besides, it is out of White terror that Red terror is born. The workers and peasants, little enough inclined to take to the sword, in view of their inexperience in power and the generous idealism of many revolutionaries, learnt their lesson from the defenders of Tsardom and of capitalism. It is even somewhat disconcerting to see the leniency of the victors towards the vanquished, both after the fall of the autocracy and after the October rising. After the Red October, the ultra-reactionary leader Purishkevich was quietly set at liberty. The Cossack ataman Krasnov, captured with arms in his hands, was released on parole. The Moscow Junkers who massacred the workers in the Kremlin arsenal were simply disarmed. It took ten months of bloodier and bloodier struggles, of plots, sabotage, famine, assassinations; it took foreign intervention, the White terror in Helsinki, Samara, Baku and the Ukraine, it took the blood of Lenin before the revolution decided finally to let the axe fall! This in a country where over a whole century the masses had been brought up by the autocracy in the school of persecutions, flogging, hangings and shootings!” (Serge, p. 351).

    Nevertheless, in the fall of 1917 the Constituent Assembly created a consitution declaring the “Rights of the Toiling and Exploited People” that asserted the separation of church and state, freedom of speech and assembly and abolishing legal discrimination based on race or nationality (Marik, p. 395-397). The All-Russian Congress of Soviets was established with one delegate for every 25,000 voters. It would meet every six months to elect the Central Executive Committee which combined the functions of executive and legislative branches. Though these soviets met fairly irregularly due to the ongoing civil war, they actually met more often than required by the constitution, and their actual makeup in those first few years was majority non-communist party members. The famine conditions led to the Bolsheviks requisitioning grain, which led to peasant rebellions and worsening famine conditions. In Baku Bolsheviks relinquished power after losing an election, and then were massacred. The civil war strangled soviet democracy, but for a brief period that soviet democracy did exist. Where the Bolsheviks failed is in not understanding that the governing system has to have room for people who disagree, even who disagree fundamentally. If there’s unanimity in your meetings something is very wrong. Soma Marik comments: “In this early period, the Soviets did make a beginning in replacing bureaucracy by elected and accountable officials. If, within a year, 25 percent of them at the gubernia level, and 50 percent at the city and volost level were replaced, it shows that despite civil war, this function of training common people remained with the Soviets for quite some time, and was accepted in principle by the Bolsheviks. Thus when Lenin said that ‘the socialist character of Soviet, i.e., proletarian democracy… lies in the fact that… for the first time a start is made by the entire population in learning the art of administration,’ he was not exaggerating greatly. Soviets went on developing everywhere… However, this growth of Soviet power was soon halted. The most important factor was the isolation of the revolution. No Russian Marxist believed that socialism could be built in one country, least of all in backward, peasant-majority Russia. As early as 1906, Trotsky had predicted that the russian Revolution would have to seek help from the world revolution, or perish in the face of world counter-revolution. Lenin repeated this view in 1918. But the world revolution could not be hurried along… The October Revolution was followed by a counter-revolution, which received unstinted support from the imperialists. And almost all opposition parties drew close to the counter-revolution, and failed to demarcate clearly between opposition to the government on the one hand and armed rebellion against the Soviet power on the other. Consequently, the democratic forms decayed. In Petrograd the last fully free and democratic elections were held in June 18-24, 1918. The Bolsheviks obtained 48.5 percent of the delegates, the Left SRs 12.2 percent, the Right SRs 17.6 percent, the Mensheviks 11.1 percent and independent 10.7 percent… the decline of multiparty Soviet democracy was closely connected to the Civil War, which began in July 1918. The sudden collapse of multiparty democracy turned the Soviets into administrative organs rather than the combination of executive and legislative bodies that Lenin had sought. Working class participation, however, did rise, not only in the lower levels, but also at the top. In 1918, in twenty of the most important departments of the state economic administration, officials of proletarian origin and delegates from working-class organizations accounted for 43 percent of the total, as against 38 percent with a record in the former Tsarist bureaucracy. But as the Soviets collapsed due to the Civil War and the dispersal of the proletariat non-elected ‘revolutionary committees’ or expanded party committees, replaced them in many places. Thus, non-elected, unrepresentative bodies began to be set up. With the elected, militant workers being replaced, functionaries now became more important. By the end of 1920, there were 5,880,000 such functionaries, and less than 2 million industrial workers. In Vyatka, Stalin found that out of 4,766 members of the staff of the Soviet authorities, 4,467 were former Tsarist officials. It was not a Bolshevik drive for complete power that caused this process. On the contrary, the Bolsheviks registered this process with great unease as when Lenin said in 1919, at the Eighth Party Congress: ‘The Soviets, which by virtue of their programme are organs of government by the working people, are in fact organs of government for the working people by the advanced section of the proletariat.’... Victor Serge spelled out the change with precision and clarity: ‘With the disappearance of political debates between parties representing different social interests through the various shades of their opinion, Soviet institutions, beginning with the local Soviets and ending with the Vee-Tsik and the Council of People’s Commissars, manned solely by communists, now function in a Vacuum: since all the decisions are taken by the party all they can do is give them the official rubberstamp” (p. 399-401). So much for Epicurus. As popular participation in the state receded, control of the factories was more and more taken over by the state. This was all taking place in the context of a famine. The Bolsheviks were forced to requisition grain from the peasants, and they reserved their sharpest personel for the army and the government. Meaning the people they sent to take grain from the peasants were the talentless and opportunistic. In places like Smolensk where soviets were set up early, their tended to not be rebellion. In places like Tambov province soviet style government was set up after grain requisitioning began and peasants joined the anarchist-extreme-right-wing armies that fought against the Bolshevik led state. In Kronstadt it was this later movement that revolted. For anyone interested in the Russian Civil War I cannot recommend highly enough a collection of essays edited by Donald J. Raleigh entitled Provincial Landscapes: Local Dimensions of Soviet Power 1917-1953. Go read all the books. Truly perceiving enemies on all sides, the Bolsheviks began to consolidate power for people who were proven to be on their side. The result of this was that the economy as a whole became property of the state. Over the course of 1920-21 the Bolshevik party took control of the factories, the unions and the press. In 1921, after many failed coup attempts against the Bolscheviks and an assassination attempt against Lenin they ban other parties, thereby shutting down the presses of the Mensheviks, the Social Revolutionaries and the Anarchists. Though these actions were considered temporary stop-gaps needed to face the crisis, Stalin would exploit the growing material interest of the bureaucracy itself to make these measures permanent. Lenin’s death in 1924 opened the field for hostilities between Stalin and the growing opposition to him within the Bolshevik party and society.

    Opposition to Stalin’s culture of patronage and corruption began with Lenin, who shortly before his death wrote against allowing Stalin to stay in government. Trotsky raised criticisms of Stalin’s course in the early 20s, and by the mid 20s was organizing a block within the party for democratic reform. There is a long period in the early twenties during which Trotsky argues for lifting the ban on other parties, but within the rules laid down previously by the Central Committee. This meant that beyond debating for reform within the Central Committee and discussing these matters with his friends he didn’t canvas, publish or otherwise try and organize people outside of the party. It’s important to understand that because Trotsky was not a part of the Bolshevik party until 1917, people inside that party thought of him as an outsider. Because he had been part of the Menshevik party between the years of 1905 and 1917 he was associated with the Menshevik party that in part was plotting to overthrow their government. Not just that, but Trotsky was constantly of a different opinion from everyone else in the Party. When the Party was ramping up grain requisitioning, Trotsky proposed selling the grain on an open market so the peasants would get paid for their product and would cooperate with its distribution and not hoard it. His ideas were voted down, and when the ongoing requisition policy inspired a revolt at Kronstadt, they sent Trotsky to put it down. Immediately after the revolt the Central Committee instituted the New Economic Policy (NEP) which allowed peasants to sell their grain on a market. No one listened when Trotsky called upon the Central Committee to open membership into the party for people willing to be educated. A year later, Stalin flooded the party with new people who were not educated by who depended on him for a paycheck. This was how Stalin guaranteed his power base, by building within the party and government a network of graft and corruption loyal to him. It wasn’t until the mid-1920, around 1925 that Trotsky and some others began to organize a resistance to Stalin among the public, against the laws the Bolshevik state had adopted. The government, which was by then in every factory, beat Trotsky and company to the workers, and in 1927 when the opposition attempted to hold a march in St. Petersburg the workers shunned them. There was a real social base to Stalinism.

    Every now and then some smartass will suggest that Trotsky or someone else should have just shot Stalin early on. What this idea misses is that when you’re trying to be a legitimate government you don’t just shoot people you don’t like. You want to build institutions whose rules people respect and that are applied fairly. It was precisely because Trotsky followed the rules for so long, hoping that the workers would see through Stalin and that a democratic upsurge would sweep him out of power, that Trotsky finally lost. The rules were stacked against him. Lenin left a final testament urging people to remove Stalin from power, but Trotsky submitted to the rules of the Central Committee and didn’t publish it. In 1929 part of Lenin’s testament was leaked to the press, and had a limited effect. People involved in the communist movement had trouble believing that the thing was rotten at the top, and that it had to be resisted.
    After 1991 lots of old soviet archives were opened up, and Pierre Broue, a historian and author of dozens of books about the Russian Revolution, was able to get at a trove of documents Stalin had suppressed referring to the left opposition. The result was a book published in 2003 called “Communistes contr Staline: Massacre d’une generation,” and if you can read French I highly recommend it. Much of what follows is drawn from those pages.
    The organized opposition to Stalin, under Trotsky and Zinoviev, did not end with their deportation, though they were deported in 1927. Groups of activists that had worked with Trotsky began protesting forced deportations of opposition leaders from the very beginning, starting with a rally at the train station where Trotsky was sent away.

    Adolph Abramovich Joffe had participated in the revolutionary movement in 1905 and the one in 1917. In fact, he had led the Bolshevik faction in the St. Petersburg Duma in 1917, and been a lead negotiator when the Soviets negotiated a peace treaty with Germany to end WW1. But Joffe had a medical condition that was very painful and difficult to treat. When the opposition was expelled from the Soviet Union, he knew that his health would make him a strain on the resources of the left opposition in exile, so he took his own life. His final letter to Trotsky is deeply moving. In it he blames Trotsky for not acting more forcefully sooner against Stalin. “Dear Leon Davidovich, we are bound together by ten years of work in common and, I hope, of personal friendship, and that gives me the right to tell you, at the moment of farewell, what seems to me to be a weakness in you… But you have often renounced your right position in favour of an agreement, a compromise, whose value you overestimated. That was wrong. I repeat: politically you have always been in the right, and now more than ever you are in the right. Someday the party will understand this, and history will be forced to recognise it.” (https://www.marxists.org/archive/joffe/1927/letter.htm). Joffe’s wife Maria was also politically active, and would survive being sent to Stalin’s camps for the Bolsheviks. In her memoir, One Long Night, she writes about how the Bolsheviks resisted Stalin to the end, many dying in hunger strikes, and many like her second husband being shot and buried in mass graves.

    In the early 30s, when the left opposition in Russia was suppressed, workers in factories began organizing their own resistance. Stalin still wasn’t powerful enough to massacre them all, which would happen in the late 30s. When the second generation of opposition leaders were suppressed, workers struck spontaneously. Stalin appeased the masses and consolidated the security apparatus to hold them in check, using ethnic divisions and nationalist patriotism to straddle the heaving social body.

    Though the opposition was broad, encompassing a left and a right within the communist movement, those who differed with Stalin on issues other than Democracy, who were willing to be silenced, eventually capitulated, as was the case with Radek, Zinoviev, Bukharin, Preobrajensky, Rhykov and so on. Their capitulations only meant their dishonor, since all of these old Bolsheviks were murdered essentially for having disagreed with Stalin. As with any political movement, the participants varied in their consciousness of their goal, but the one thing that lent moral clarity, what gave the opposition coherence, was the insistence on democracy and free speech. In June of 1929 Rakovsky urged his fellow oppositionists not to capitulate despite Stalin’s temporary left turn: “Above all, the total absence of a plan to restore democracy in the party means there is no guarantee that the gains of today will endure.” (Broue, p159). It is furthermore impossible to imagine that had the party been reformed that collectivization would have been pushed ahead so cruelly and stupidly as Stalin did starting in 1928 through 1932, causing the death of 6 million Ukrainian peasants. The Bolsheviks who disagree with Stalin were all murdered by him, some in gulags and others in show trials. From 1927 to 1929 Trotsky organizes the resistance from exile within the Soviet Union.

    In 1929 Stalin banishes Trotsky to Turkey and cuts off licit correspondence between opposition members. Trotsky is defiant. If you didn’t know that the left opposition in the USSR had broad popular appeal, then the image of Trotsky tilting at windmills sets for you a bad example. This Trotsky fights when he knows he cannot win. “He felt nothing in common with those historic personalities of whom Hegel says that once they have accomplished their ‘mission in history’ they are exhausted and ‘fall like empty husks’. He would struggle to break out of the vacuum in which Stalin and events were enclosing him…” (Deutscher, TPO, p4). Deutscher here explains how Trotsky protested against his exile to Turkey by Stalin. “Even if at the moment it seemed vain to invoke history for justice, he could do nothing but invoke it.” What Deutsher gets wrong, and what Broue shows, is that Trotsky was appealing not just to posterity for symbolic justice, but to a vibrant resistance movement in the USSR for actual justice.
    When Trotsky begins publishing in The New York Times in 1929 he is doubtless addressing himself to the opposition movement in the USSR and to the international socialist movement. He was addressing himself to textile workers who struck in Leningrad in May of 1928 (130). Soviet Society would offer its response with opposition movements that were led independently of Trotsky in 1931 when Lominadze and several other party officials are exposed trying to establish oppositionist peasant’s unions (213) and then spontaneously, without leadership when in April of 1932 2,500 workers struck in Ivanovo-Voznessensk (241).
    Broue quotes Isabell Longuet:
    “Stalin himself tells us, in a speech from November 19, how many there are. According to him 10,000 party members voted against the majority platform in the previous congress, and had therefore had their memberships revoked, but that 20,000 Trotsyists had not voted at all and ‘were not free from Trotskyist ideology.’” (133).
    Deutscher seems to be aware of social unrest in the USSR of this time, but writes about it not as though it were an expression of people’s historical agency but as if it were simply another material condition: “amid the upheavals of collectivization and industrialization, he expected shifts in the nation to produce great shifts in the ruling party as well.”(Deutscher).
    Trotsky wasn’t fighting the good fight against any and all odds: he was fighting with the knowledge that he could win. The subsequent activity of the Trotskyist left in the 20th century shows that this image of Trotsky as Don Quixote seriously damaged the left’s ability to attempt a politics engaged with real political possibilities, and what’s more it gets Trotsky completely wrong. Trotsky would be the opposite of Don Quixote, not someone who could not face the changes of a new world, but one who could see, though in a limited way, how the present world cannot remain as it is. That Trotsky is closer to the reality of what the man was, and a better example for all of us.
    After murdering opposition to his tyranny within the party, Stalin moved on proactively to massacre people who might oppose him, beginning with Polish intellectuals and leaders in the communist movement, and after the Molotov-Ribbentrop Pact by massacring the leading figures in Poland itself.

    The Polish purges targeted the most intelligent, educated and cultured groups because these were capable of free thinking, and because these stratum of Polish society were aware of Stalin’s intentional starving of the Ukraine. Having strangled those demanding free speech and democracy within his own movement, Stalin set about invading and dominating the countries all around him in an attempt to extinguish free thought itself. Those in the left opposition who capitulated in the early 30s did so because they did not see possibilities in historical progress but only necessities. “Capitulation is based on the perception of the current moment as permanent” (Broue, p217) declared the oppositionist Tsintsadze in 1931. If we think of Stalinism as inevitable, of these terrible moments of purge and show trial as exemplary of human nature when it tries for socialism, then we too are capitulating, becoming less Trotsky and more Don Quixote. What we have chosen to see in the Russian Revolution, a severe and distorted vision of human limitation, should instead be read as a measure of human resolve to resist. Like Robespierre, Stalin had to wage a war against society, and we should never imagine that he won a final victory. Society, after all, survives us all and can not indefinitely accept the yoke of servitude.

    Lenin and his party went to extraordinary lengths to protect free speech and democracy. They gave up on these things only under the crushing weight of terrible circumstance. There are several reasons why this is important. The narrative that says the Russian revolution was led by authoritarians and that Stalinism was the necessary result is embraced by conservatives and Stalinists. The temptation to agree with the Stalinists on this point in the name of some kind of imagined realpolitik is ever present for the socialist left. That politics fails at every hurdle, because it does not understand that Stalin was vaulted into power by a democratic movement which he then strangled. The conservative mistake is the mirror image of the Stalinists: the conservative doesn’t see that socialism can be an expression of deep democratic values. For those of us who claim to be Democratic Socialists, a full accounting of the Russian Revolution is absolutely essential because of its successes and its failures. The false images of it survive in modern Stalinism and Maoism, calling to young radicals it syrren song leading them into political irrelevance and anti-Democratic values which are the same thing. There is a left that embraces the statist, top down socialism of Stalin. The difference between them and us is the difference between Nero and Oreste.

    If, like Oreste, the socialist movement can stand before the community and make an honest accounting of this past, work together where we can and make the case for more, then we may find a place within the political community, a path to advocate our point of view. And because we are willing to model good behavior by working with those who cannot see as far as we can, we will win them over to a moment where society can dominate the state, or in other words we can win them over to a democratic way of life. On the other hand, if we decide that we cannot persuade those who oppose us, if we act as though war is our only path, as if we can impose socialism on people from above, then like Nero we will find every door closed to us. Roughly speaking, Stalin is Nero, and Trotsky is Oreste. They both killed the Czarist regime, Stalin for his own sake and Trotsky for the sake of revolution. The better we know that story, the better we know our own potential, and that potential is only as powerful as our politics is democratic. This is the natural corollary to the socialist root idea that we are better off cooperating with other people: that we are best lin ked in cooperation when everyone gets an equal say in what we do. Socialists have never won by imposing their ideas from above, and wherever they have tried to they have failed. In Russia we won by mobilizing democratic forces from every part of society, and then we lost when we were unable to continue that mobilization. If we consider for a moment just how dark and unjust the world was at the turn of the 20th century, we will no longer puzzle that the project of building a society based on mutual respect of all people had such a difficult time getting started and even had a couple false starts. In podcasts to come we will discuss the travails of socialists in Germany and Spain who struggled to relate to democratic values in the wake of the Russian Revolution’s stunning promise and betrayal.

    Broué, Pierre. Communistes contre Staline. Fayard, 2003.

    Deutscher, Isaac. The Prophet Outcast. Oxford University Press, 1963.

    De Spinoza, Benedictus. The collected works of Spinoza. Vol. 2. Princeton University Press, 2016.

    Lenin, Vladimir Ilich. VI Lenin. Selected works. Vol. I. Foreign Language Publishing House, Moscow, 1946.

    Marik, Soma. Revolutionary Democracy: Emancipation in Classical Marxism. Haymarket Books, 2018.

    Raleigh, Donald J. Provincial landscapes: local dimensions of Soviet power, 1917-1953. University of Pittsburgh Press, 2001.

    Serge, Victor. Year one of the Russian Revolution. Haymarket Books, 2015.

    Sgambato-Ledoux, Isabelle. Oreste et Néron. Spinoza, Freud et le mal. Classiques Garnier, 2017.

    Trotsky, Leon. History of the Russian revolution. Haymarket Books, 2008.

  • 5. The Problem of Evil and Karl Kautsky

    June 11th, 2020  |  34 mins 37 secs
    activism, anarchism, berniesanders, communism, democratic, evil, germany, imperialism, kautsky, leninism, progressivism, socialism, socialist, strategy, world war 1, world war one, wwi

    Before we talk about WWI I want to discuss the problem of evil. Some of my listeners may not know the Trolley problem. In the Trolley problem you are driving a Trolley, and it is hurtling down a track at a group of people. You can switch the trolley onto another track where there is only one person. Should you allow a group of people to die, or choose that one person should die? There are endless variations on this basic scenario. What if the one person was your mother? What if instead you were a doctor and could save several people by murdering one person and harvesting their organs to give to the other people? The thing is, we all know the answer to this dilemma. We all know it’s wrong to take a life, and so whatever tradeoff we have to make to save more life we ought to make. What the problem points out is that doing this simple right thing is really hard. It can be a matter of skill, something that you can only succeed at if you have practiced and if you aren’t tired or handicapped. It can even be impossible to do the right thing. This is the problem of evil in its simplest form: we cannot escape the knowledge that there is a right and wrong, but we often find ourselves incapable of doing the right thing. I want to lay all of this out, because this view is fundamentally different from a certain view of evil that I will call superstitious. It’s superstition, completely unfounded, to imagine that people are inherently evil. There are many versions of this idea, but the one most people will be familiar with is the fall of Adam and Eve into original sin. Historically, socialist revolutionaries after WWI think that the German Social Democratic Party’s voting for war bonds shows a fundamental flaw in those people and that ideology. The thinking in terms of original sin, of those socialists and their ideas being fundamentally wrong keeps us from seeing how they ended up doing that in its context. And in failing to see the context, we fail to understand their actions.

    In order to break out of superstitious thinking about evil that labels certain people as fundamentally evil in their nature, we can’t do better than to examine what Spinoza says about it. For Spinoza all things are in and part of God. To imagine that god has specific qualities, or occupies a certain place, or wants certain things but not others, is to limit God and to betray the concept of God. For Spinoza, God is infinite. So, eveything that is done anywhere for whatever reason is willed by God. This attitude was rejected by the church, but even people within the enlightenment puzzled over it. Many of them did believed in a transcendent God that sat beyond the realm of human activity. Many of them believed the biblical story of the fall of man where Eve gives the apple to Adam and they both realize they are naked and get kicked out of the garden of Eden. But they couldn’t escape how reasonable Spinoza’s argument was. How could there exist anywhere something that God had not willed? This is the essence of the question William Blyenburg addresses to Spinoza in a letter in 1665. Specifically, Blyenburg asks Spinoza if as Spinoza maintains all acts are willed by God and are therefore not evil, how can it be that God expelled Adam and Eve from the garden of Eden for original sin?

    Spinoza argues in the following way. Adam’s acts are imperfect only from our point of view as limited human beings. From God’s point of view all actions fit perfectly into the divine plan, a plan that we cannot fully know. In other words a specific act can be evil on its own terms: it doesn’t express the kind of people we would like to be. On another level that act fits into a historical chain of events that then condition what it is possible for us to do next; they shouldn’t be denied, forgotten or repressed. We are most free, so Spinoza claims, when we best understand the conditions that limit us and act according to what is most necessary for us. On yet a third level, under the aspect of eternity all acts are perfectly in their place in the overall act and idea God. Whether the consequences of an act, the act taken from the point of view of history on the second level, can be turned to something better, something progressive, depends in Spinoza’s estimate on our understanding them. I want to quote Spinoza about freedom here, because the idea that someone can only be as good as they have understood their circumstances is going to be crucial to a fair discussion of socialist attitudes and decisions regarding World War 1: “Our freedom lies not in a kind of contingency nor in a kind of indifference, but in the mode of affirmation and denial, so that the less indifference there is in our affirmation or denial, the more we are free. For instance, if God’s nature is known to us, the affirmation of God’s existence follows from our nature with the same necessity as it results from the nature of a triangle that its three angles are equal to two right angles. Yet we are never so free as when we make an affirmation in this way. Now since this necessity is nothing other than God’s decree… hence we may understand after a fashion how we act freely and are the cause of our action notwithstanding that we act necessarily and from God’s decree. This, I repeat, we can understand in a way when we affirm something that we clearly and distinctly perceive. But when we assert something that we do not clearly and distinctly grasp - that is, when we suffer our will to go beyond the bounds of our intellect - then we are not thus able to perceive that necessity and God’s decrees; however, we do perceive the freedom of ours that is always involved in the will (in which respect alone our actions are termed good or bad). If we then attempt to reconcile our freedom with God’s decree and his continuous creation, we confuse that which we clearly and distinctly understand with that which we do not comprehend, and so our effort is in vain. It is therefore sufficient to us to know that we are free, and that we can be so notwithstanding God’s decree, and that we are the cause of evil; for no action can be called evil except in respect of our freedom.” (Spinoza p.825)

    On this account evil is a consequence of our limited abilities to know what is best for ourselves. We have an awareness of what we want, but a limited one, and as we pass through the experiences of our life it is hoped that we reflect on the results of pursuing what we want, and that we find a clearer understanding of what we want. This is the road to freedom, and because we walk this road one step at a time we are stuck with this awareness that we do not yet perfectly see what we need to do to be more free. Only under the aspect of eternity, where all things present and past occur in an infinitesimal flash, can all the the things, us included, be said to be completely free.

    If anyone wants to ask a question, or help clear me up on something about this, please @ me. We now have the philosophical tools we need to understand the problem of socialists reacting to the approach of World War 1.

    The debate around the causes and origin of WW1 is probably interminable. The beliefs people hold about it often say more about who that person is holding the belief and less about the real events. I’m going to lay out the version of the lead up to WW1 that I learned from reading Lenin and from conversations with other people in the Marxist left. Then I’m going to talk about what I learned engaging the latest scholarship on the start of WW1.

    The basic story is this. World War one happened because of imperialism. The Capitalist market needs to expand, to generate ever larger profits. From the period of capitalism where small companies compete for market share comes the existence of monopolies, and monopoly capital causes such intense competition for markets that it sets nations on a collision course inevitably leading to world war. Because the German Social Democratic Party was essentially reformist it had delusions that the bourgeois states would reform towards socialism. The reformist illusion went hand in hand with the idea that monopoly capitalists had economic incentives to avoid the destructiveness of war. However, leaving the bourgeois imperialist classes in power made conflict and war inevitable. Had The German SDP, the Socialist Party in France, Labour in Great Britain and the various trade unions in all these countries stuck to the principle of international working class solidarity then they would have been able to stop the bourgeois ruling class of Europe from sending workers to kill their class brethren in the other countries by pursuing revolution to unseat the warmongering bourgeois class. Those who knew better, but did not fight against the rush to war, people like the formerly most important leader in terms of Marxist theory Karl Kautsky, were guilty above all because as the leadership of the conscious workers movement they could have stopped the march to war by taking a strong stand against it. Only the Bolsheviks in Russia and their partners in the 3rd international took the correct position on the eve of war, which was to organize workers internationally for the defeat of all the bourgeois powers, each group working on the national level taking advantage of wartime circumstances to fight their own national bourgeoisie. Had Socialists across Europe resisted the war as was called for at the Zimmerwald Conference in 1915, then Europe could have avoided the obscene spectacle of workers of the various nations fighting each other in a war that served only the interests of competing national cliques of capitalists. I’m just typing this all out from memory, so likely there’s a smarter version somewhere with better attention to detail, but I think this corresponds fairly well to the common understanding of events from the point of view of revolutionary Marxist thinking today. Let’s attack this version with facts and see if it holds up.

    The war of 1870 came about because France thought they could win, Bismark was willing to allow it to happen for his own political gain and the Habsburgs thought they should be able to sit on the throne of Spain. The excuse for it was a French diplomat having sent a letter to the Prussian King William Friedrich the 3rd to swear to oppose any attempt of the Austrian Hapsburgs to sit on the Spanish throne after Queen Isabella had been deposed in the Spanish revolution of 1868. Though the Prussian King was also against the expansion of Austrian power, the high handed tone of the letter set off a war frenzy in Prussia and Austria. The military cooperation that resulted between the two Germanys led after the war to the political unification of Germany. The existence of a strong state in the center of Europe was new. So long as the middle of Europe was occupied by a lot of squabbling little fiefdoms, great powers on either side of Europe could play them off each other and nibble away at territory in Poland and Hungary or in the Rhineland. With a strong centralized Germany after 1871 France found its interests aligned more and more with those of Russia. In the context of broad social support for Imperialism, with powerful imperialist political movements in France, Germany and Russia, the stage was set for an alliance between France and Russia against Germany. That does not mean that war was inevitable. It does mean that the events of 1914 were prepared by the situation that 1870 created. At the same time, Prussia, with one of the most modern armies in Europe, was now tied to the defense of Austria-Hungary, a sprawling commonwealth that encouraged the cultural autonomy of all these burgeoning nationalist movements where Russia was promoting political radicalism and rebellion, the better to turn these nationalist movements against Austria and then to dominate them from Moscow in the name of pan-Slavic identity.

    Let’s say that WW1 had many causes. Sean McMeekin, an Assistant Professor of International Relations at Bilkent University in Turkey, in “The Russian Origins of the First World War” has laid out a strong case for supposing that in the days following the murder of the Archduke Franz Ferdinand, Russian and French diplomats conspired to take advantage of the situation to start a war against Germany on two fronts, supported in the west by Great Britain. In 1914 Russia was watching an expanding network of railroads destroy its traditional natural defense of geographic remoteness on its western borders. It was also clear to Russia that with every passing day Turkey was being equipped by the British maritime industry to challenge Russian naval hegemony on the Black Sea. Then as now Russian trade with the rest of the world depends crucially on access to Crimean ports and free passage through the sea of Marmara. If Russia was going to halt this steady encroachment on its imperial interests, it needed a war, and time was running out.

    The Archduke Ferdinand was assassinated on June 28, of 1914. Prussia and Austria develop an ultimatum demanding Serbia officially renounce its claims to independence. This was done instead of a localized punitive military mission, which the Austrians hoped would not result in war with Russia, as many prior crises had been resolved. The Austrians issued an ultimatum because their imperial partner Hungary didn’t want violent confrontation.

    On July 20-23rd the French president Poincare meets with the Czar in St. Petersburg. The Russians and the French know about the ultimatum at that point and leave no written record of what they discussed at this key meeting. On July 25th the ultimatum is announced (McMeekin, pp. 65-66). That same day Russian troops begin to mobilize, and simultaneously the German SDP mobilizes mass demonstrations against the war. But by then Russia had already set in motion its invasion (Dorrien, pp. 194-195). On July 26th the news of Russian mobilization arrives in Berlin, alarming authorities there. It is worth noting that the Prussian state was not run democratically, and that furthermore the Prussian army didn’t always obey the Kaiser. During the 400 years that stretch out from the 30 years war to WW1 Prussia had been the site of countless invasions from all directions. Given the sudden and unexpected mobilization of Russia over the German demand for a statement from Serbia, an excuse for war really, it is natural and right that Germans prepared themselves for self defense. The question remained whether they would try against all expectations to avoid the war with Russia that was already in motion. It was not a foregone conclusion that war with Russia would mean war with Great Britain, but the strategic choice on the part of the Germans to invade France through Belgium really cinched the entry of the UK into the war. The leadership of the German Social Democratic Party hoped to avoid an official declaration of war in the faint hope of avoiding it, and their position in the Reichstag was not strong. The Reichstag gave the votes of wealthier and more privileged strata of society three times the weight of the rest of the population. Moreover, the Reichstag’s motions could in principle be ignored by the Kaiser, or by the military, or both. SDP opposition to war in the Reichstag would have been merely symbolic. Moira Donald has provided us a detailed account of Kautsky’s actions that first week of August, 1914.

    “It is impossible to know precisely what role Kautsky played in the discussions on war credits. However, the presumption made at the time, and by many commentators since, that Kautsky vacillated and then succumbed to the patriotic tide instead of giving clear internationalist leadership at this important moment of crisis, is probably not entirely accurate. Kautsky’s own account of events concentrates on his initial support for abstention on the war credits vote. On 1 August Kautsky and Hugo Haase had drafted a statement for the Fraktion in which they assumed that it would refuse to vote for war credits. On 3 August he was summoned to a meeting of the SPD Fraktion (although he did not himself have a vote as he was not a member of the Reichstag) to discuss the vote the following day in the Reichstag on special finance for the war. He intended to push for abstention, but discovered that this was no longer seen as a viable option. By this meeting of the Fraktion on 3 August, party opinion had moved to discussion of rejection versus acceptance. In fact the right-wing members of the Fraktion had already decided to vote for war credits whatever the decision of the majority. Once it became clear that abstention would not be acceptable to the majority, Kautsky tried still to exert some influence over the final outcome, proposing conditional acceptance. In the face of a massive vote in favour of war credits of seventy-eight for to only fourteen against, Kautsky tried to use his position as one of the drafters of the party’s official declaration to demand that the German government should renounce any annexations or violations of neutrality. Only after the event did Kautsky discover that his clause had been deleted from the SPD statement at the demand of Chancellor Bethmann-Hollweg. Thus, what the international socialist world heard, along with the German people, on 4 August 1914 was that the SPD had given its support of the German government’s declaration of war. In late November 1914, just before another vote for war credits took place, Kautsky again urged for the inclusion of an anti-annexationist clause to no avail...Not having a seat in the Reichstag, unlike Liebknecht, he was not forced to make a public choice and he did not believe in empty gestures. Should he have called over the heads of the party to the masses to rise in revolution? Theoretically he could have done so, but no one was more painfully aware than Kautsky that in this instance the party in voting for war credits was following the masses themselves, rather than leading them. In July 1914 he told Adler that the time was ripe for a mass strike in Austria to protest against the looming war, but he could see not the slightest sign of mass protest action. To have tried to incite mass action would not only have been futile, it would have split the party… Having lost the battle on war credits, Kautsky directed his efforts not at how to stop the war but at the nature of the victory or defeat which would follow the war. If Social Democracy had proved itself incapable of preventing war from breaking out, he did not believe that it was realistic to argue that there was anything Social Democrats could do to stop a war in progress. In Kautsky’s view, in a war situation it was legitimate for Marxists to defend the national territory, but not legitimate for them to call for territorial gain. He did not argue the case for defensive war, i.e. analysing who was the aggressor, and supporting the nation which had been attacked. Instead he argued that socialist in every country involved in the war had the right to self-defence, regardless of which government was responsible for the war.” (Donald, pp 189-191).
    I would like to suggest that Lenin and Leninists have been unfair to Kautsky. He could have decided to make some grand gesture of political purity and denounced the whole world, but then he would have still not stopped the war, and he would not have had the chance to make the case within the party against annexations. Maybe Germany would have been forced either way into military conflict with an invasion of the Czar’s armies, but it is still an open question to me whether Germany needed to invade Belgium to preempt a French invasion. The massacres committed by German soldiers of civilians in Belgium doesn’t seem to me to have helped with German self defence. In fact, that invasion seems to have made England’s choice of whether to enter war. What clarifies Kautsky’s predicament for me is the knowledge that in a situation where he had very little power, he found what it was that he needed to be doing. He found what was necessary for him to do to make the strongest case possible for Germany not leading a war of conquest even if Germany was being attacked. His clarity about the situation he was in provided him a freedom to act in a situation where someone else who may have had delusions of grandeur might have done nothing at all, might have split the party making progress against the prowar majority even harder. If anyone thinks they could have done better than Kautsky, (1) I encourage you to give the matter some serious study, and (2) please explain to me how because I cannot fathom it.

    We can consider Kautsky’s acts as a necessary evil. That he signed his name to a statement endorsing World War 1 cannot be denied. That he was correct to do so given the circumstances, given it was his best chance at minimizing the damage and risk all around him were rushing into, also cannot be denied. Kautsky knew that the present moment might overcome him, that the actions of that moment might be constrained, imperfect, or what earlier we called ‘evil,’ but he also had to have seen that we would have to accept that those events as part of history, as having formed the circumstances we would have to act within afterwards. As Marx famously said, we can free ourselves, but not under conditions of our own choosing.

    So, how did the story Leninists tell about World War 1 hold up in contact with facts?

    With all apologies to Lenin, World War 1 didn’t happen because the nations of Europe were strongly pursuing their own best self interest or corporate market share so much as it was the result of the worst actors finding resolve at the very moment when those who should have known better couldn’t muster a clear intention. On the other hand, in Lenin’s favor, England clearly enters the war because they need French and Russian cooperation to maintain the British empire. Russia clearly felt they couldn’t maintain their empire if England kept arming the Turkish Navy. France conspired with Russia to start the war because France couldn’t tolerate a united Germany in the context of national competition for resources. In the years leading up to World War 1 there were countless minor diplomatic crises involving one imperial power or another trying to edge in on some other powers trade relations or sphere of influence. It must be said, the economics of empire work the way they do at that time because imperialism was a mass phenomenon, a way that European governments coped with the tumultuous arrival of mass politics. We have already remarked on how Marx thought the new production methods implied that the tensions inherent to modern mass culture would finally dissolve the old privileges and find a higher sublimation in radical democracy.

    On the other hand, Kautsky wasn’t a renegade, he did everything possible to prevent war and to prevent the defensive war from spilling over into an offensive one where Germany took advantage of the situation to try and annex new territory. The case was clear for German self defence; Russia was mobilizing its forces for an assault while Germany was trying to work things out peacefully with Serbian which was legit harboring terrorist protofascist insurgents. Germans were never going to have a democratic government so long as Germany was divided into several dozen fiefdoms. If German unification threatened the prevailing order, that was only because Europe was driven by imperial ambitions. It was possible for Germany to choose not fight a war of expansion, but at the same time a stong case could be made that if Germans failed to take the initiative to take the fight to the Russians in Poland and to the French in France itself that they were missing their best chance to mount a good defence and avoid having to fight on two fronts at once. The part of the story where any of this is Kautsky’s fault or even something he could influence, that part is clearly false. Kautsky and Lenin were both right about one thing: the Czar had to be resisted. Because of their respective positions in history, the two men were constrained to different political choices. Germany was destined to get a bourgeois parliamentary democracy that pleased no one, and Russia was not going to get democracy at all, though the Bolsheviks were the best hope for progress. The story of how the Bolsheviks led a democratic insurgency in 1917 and then failed to protect it is the subject of our next podcast.

    I will leave you with the words of another great Marxist of Kautsky’s generation, the man who introduced Marxist political thought into the Russian context. In an essay on the role of the individual in history, Plekhanov writes:

    “The ideals of the so-called Russian ‘disciples’ [the Marxists] resemble capitalist reality far less than the ideals of the subjectivists. Notwithstanding this, however, the ‘disciples’ have found a bridge which unites ideals with reality. The ‘disciples’ have elevated themselves to monism. In their opinion, in the course of its development, capitalism will lead to its own negation and to the realization of their, the Russian ‘disciples’’ - and not only the Russian - ideals. This is historical necessity. The ‘disciple’ serves as an instrument of this necessity and cannot help doing so, owing to his social status and to his mentality and temperament, which were created by his status. This, too, is an aspect of necessity. Since his social status has imbued him with this character and no other, he not only serves as an instrument of necessity and cannot help doing so, but he passionately desires, and cannot help desiring, to do so. This is an aspect of freedom, and, moreover, of freedom that has grown out of necessity, i.e., to put it more correctly, it is freedom that is identical with necessity - it is necessity transformed into freedom. This freedom is also freedom from a certain amount of restraint; it is also the antithesis of a certain amount of restriction. Profound definitions do not refute superficial ones, but, supplementing them, include them in themselves. But what sort of restraint, what sort of restriction, is in question in this case? This is clear: the moral restraint which curbs the energy of those who have not cast off dualism; the restriction suffered by those who are unable to bridge the gulf between ideals and reality. Until the individual has won this freedom by heroic effort in philosophical thinking he does not fully belong to himself, and his mental tortures are the shameful tribute he pays to external necessity that stands opposed to him. But as soon as this individual throws off the yoke of this painful and shameful restriction he is born for a new, full life, hitherto never experienced; and his free actions become the conscious and free expression of necessity. Then he will become a great social force; and then nothing can, and nothing will, prevent him from ‘Bursting on cunning falsehood/ Like a storm of wrath divine…’” (pp 145-146).

  • Jason Hicks' Socialist Case for Joe Biden

    June 9th, 2020  |  51 mins 38 secs
    2020, activism, anarchism, berniesanders, communism, democratic, election, joe biden, leninism, progressivism, socialism, socialist, strategy, woke

    Jason Hicks recently received an MA in Social Ethics from Union Theological Seminary and along with the Degree received the Charles Briggs award. I met Jason as part of activism in solidarity with the Arab Spring, and in this podcast we discuss his article laying out the socialist case for supporting Joe Biden for President. You should also take time to read his article, his book suggestion and other related materials linked below.
    (recorded May 23, 2020)






    Israel, Jonathan. A revolution of the mind: Radical enlightenment and the intellectual origins of modern democracy. Princeton University Press, 2009.

  • 4. Marx and Radical Democracy

    June 4th, 2020  |  32 mins 44 secs
    1848, activism, anarchism, berniesanders, capital, communism, democracy, democratic, karl marx, leninism, marx, paris commune, progressivism, socialism, socialist, strategy, the communist manifesto

    The first socialists were not political. Groups like the followers of St. Simon were trying to block themselves away from the rest of society and create a utopia as an example to everyone else. At the same time you had radical democrats, many of whom remembered the French revolution as a kind of lost glory or lost opportunity. Marx was one of these radical Democrats. Some say that in the late 1840s he became a socialist, which they think means he stopped caring about individual rights, like the right to property, but started caring about collective rights, such as the rights of factory workers to the wealth they produced. I just got done providing for you a reading of Capital that is radically humanist, that emphasizes the importance of fighting against fetishized relationships between people. That means, at the very end of his career his philosophy was still Epicurian, meaning it was still a science at the service of human happiness, still ethically a humanism. So, how did his followers end up abandoning radical democracy? I’m going to argue that Lenin was still a radical democrat, but that Stalin was not. Still, what you don’t get from studying the ideas of these “great men” is how a certain society made them possible.

    After the dumbest revolution, France ended up with a restored monarchy, first Louis 18th was put on the throne by Napoleon, and then later by Louis Phillipe. Louis Phillipe had been one of the so-called progressive nobles and a part of the Jacobin club. When the terror broke out in 1793 LP fled France, living in Philadelphia for a while. When Napoleon took power in 1799 LP returned to Europe, and having never plotted against the revolution, returned to France in 1814 to reclaim what royal property hadn’t been sold off. Under Bonaparte a law was passed to return to the nobility some of their wealth. Did I mention the French revolution was dumb? I’ve mentioned it. Moving on… Following a rebellion against oppressive state measures in 1830, Louis Phillippe became the king, and he kept power by letting the bourgeoisie have a colonial adventure in Algeria. It’s under the rule of Louis Phillippe that Marx moves to Paris in 1843 to begin work at a radical newspaper. By that point Marx had gotten too radical to teach in Prussian universities or for the Prussian press, which suffered new suppression that year. If you’re looking for a moment when Marx turns away from enlightenment radicalism and democracy towards a socialism from above, this is probably that moment. I happen to think that in moving to a discussion of class Marx was recognizing that free individuals must come from free social settings, that you can’t be said to enjoy liberty if you are starving to death. We have talked about all this. What’s more, he must have felt acutely the political isolation of the radical enlightenment, and he seems to have been deeply motivated to make enlightenment ideals into a social reality, something to move the masses. What could be more democratic?

    To the point, Riazanov tells us Marx balked at joining the League of the Just, later the Communist League, in Paris until they came around to his way of thinking on these grounds: “He did not join this League because its programme was too greatly coloured with an idealistic and conspiratory spirit which could not appeal to Marx.” (64). Riazanov should know: he was the Bolshevik that founded the Marx-Engels Institute in Soviet Russia after 1917. Marx objected to idealism because he associated it with small conspiracies, and he knew this to be an undemocratic dead end. In his “Two Souls of Socialism,” Hal Draper gives us more details about this point, how Marx could only be a socialist in a group that was democratic: “Before they joined the group which became the Communist League (for which they were to write the Communist Manifesto), they stipulated that the organisation be changed from an elite conspiracy of the old type into an open propaganda group, that ‘everything conducive to superstitious authoritarianism be struck out of the rules,’ that the leading committee be elected by the whole membership as against the tradition of ‘decisions from above.’...In the socialist movement as it developed before Marx, nowhere did the line of the socialist idea intersect the line of democracy-from-below...Marx was the first socialist thinker and leader who came to socialism through the struggle for liberal democracy.” (Draper, Two Souls of Socialism, pp11-12, quoting Marx). It’s not clear where Draper gets his quotes from as he doesn’t cite them. But it’s very likely Marx did say such things, since we can cite Engels in this Confession of the Communist faith (question 14). Note how revolutionary action by the proletariat here is seen as the solution against the violence of the upper class in defence of oppression:

    “Question 14: Let me go back to the sixth question. As you wish to prepare for community of property by the enlightening and uniting of the proletariat, then you reject revolution?
    Answer: We are convinced not only of the uselessness but even of the harmfulness of all conspiracies. We are also aware that revolutions are not made deliberately and arbitrarily but that everywhere and at all times they are the necessary consequence of circumstances which are not in any way whatever dependent either on the will or on the leadership of individual parties or of whole classes. But we also see that the development of the proletariat in almost all countries of the world is forcibly repressed by the possessing classes and that thus a revolution is being forcibly worked for by the opponents of communism. If, in the end, the oppressed proletariat is thus driven into a revolution, then we will defend the cause of the proletariat just as well by our deeds as now by our words.”

    During the revolution, Marx advocated armed uprisings to protect democratic gains against legally enshrined feudal priviledges. The phrase he used for the resulting power arrangment was the “Dictatorship of the Democracy.” After the March revolution of 1848 a dual power existed in Prussia. This meant that there were democratic assemblies, a National Assembly, that vied for power with the older government. Marik: “The establishment of a Liberal cabinet had not come about because of the constitutional agitations but because of the March Revolution, which breached feudal legality. The real reason for Liberal objection to the establishment of democracy was not that it was to come through dictatorship, but rather, that this dictatorship would give power to the exploited people. In a subsequent article Marx wrote that the National Assembly: ‘only needed everywhere to counter dictatorially the reactionary encroachments by obsolete Government in order to win over public opinion, a power against which all bayonets and rifle butts would be ineffective.” (Marik, p.191)

    The attitude of Marx, though not always the attitude of so-called Marxists, was always to adjust one’s theory in the light of experience. After the defeat of the revolution of 1848 Marx did just that. Remarkably, he never gave up on radical Democracy. This is the period where he formulates his idea of “Permanent Revolution,” or the idea that the most vulnerable and oppressed could forge by democratic means a polity that would end class divisions. In the context of a Europe dominated by governments that allowed no meaningful political participation by the masses, the only realistic attitude for a democrat was revolutionary. Only by attacking material inequality could a democracy be established where some were not more capable or powerful than others. This is the fruition of a long meditation in Marx’s life on the nature of democracy, a period that saw the writing of the Communist Manifesto, a period where Marx, so the legend has it, becomes a Marxist. Soma Marik remarks: “Both the dominant strategy of proletarian independence and hegemony, and the subordinate tactics involving occasional collaboration with the bourgeoisie were tried out in the revolution of 1848 and both were modified in the light of experience. What emerged was the final version of the strategy of permanent revolution explained most elaborately in the “Address of the Central Authority to the Communist League” of March 1850…’While the democratic petty bourgeois wish to bring the revolution to a conclusion as quickly as possible… It is our interest and our task to make the revolution permanent, until all more or less possessing classes have been forced out of their position of dominance, the proletariat has conquered state power… and that at least the decisive productive forces are concentrated in the hands of the proletarians. For us the issue cannot be the alteration of private property but only its annihilation, not the smoothing over of class antagonism but the abolition of class.’” (Marx, cited in Marik, p141). Here Marx is addressing a society of revolutionaries. What do his words mean in context? Marik goes on to explain what actions went along with Marx’s permanent revolution line just prior to and just after his 1850 Address cited above. In the leadup to the events of 1848, Marx had to oppose multiple conspiracies within the radical democratic movement to general insurrection. Note in this passage how Marx feels the need for an armed working class at the moment when a democratic government is being threatened by an armed feudal reaction, and that in another context he argues against hasty action, preferring in Cologne to emphasize educational efforts, in each case the goal is to spread democratic governance and the enlightenment philosophy of equal rights for all. The thrust of Marx’s political project was to popularize and then defend from its enemies the widest possible democracy: the armed defense against reactionary counter revolution is what he meant by “dictatorship of the proletariat.” “Whenever the relation of force was clearly against the revolutionary people Marx was opposed to insurrection. For instance on September 25, 1848, when the authorities tried to provoke an insurrection, Marx prevailed on the Committee of Public Safety that they had helped to found, to retreat in good order. This may be contrasted with the event of September 11 to 13, when taking advantage of the popular discontent against the army Marx and other communists, acting through the Democratic Association and the Workers’ Society, demanded the mobilization of the civic guard and the direct election based on the universal suffrage of the Committee of Public Safety in order to fight counter revolution. Gerhard Becker points out that this was the only revolutionary governmental organization in 1848 composed of the people themselves. As the name indicates, Marx’s aim was to create a revolutionary democratic agency to carry out a thoroughgoing revolution. But the existing popular consciousness at the national level meant that in Cologne, an advanced outpost, he had to proceed slowly. In Cologne they followed a policy of building a Worker’s Society with its own paper, Freiheit und Arbeit, a Democratic Association, and the NRZ. From the beginning the latter functioned as a proletarian mouthpiece of the Democratic bloc in attacking feudal monarchist counter-revolution, but from the very first issue it also criticized the bourgeoisie for not being revolutionary.”” (Marik, p143). In the event, the Bourgeoisie, believing a broad franchise would mean the abolition of their privilege, drew back from revolution, leaving entrenched interests largely untouched. Germany would have a Kaiser for another 71 years. Revolutionaries had to decide whether to abandon the coalition between liberals and radicals. Navigating between capitulation to liberal monarchists and the abandonment of coalition politics, Marx and Engels plotted a middle path. The working class would be organized independently in coalition with liberal reformists until the working class movement was strong enough to assert itself politically. They utterly rejected conspiratorial politics then embodied by Banqui, who was a figure whose idea of a small revolutionary clique dominating society became then and now a bogeyman warning the people away from left politics. Leftists who now embrace that way of thinking are playing to conservative narratives.

    It’s worth quoting Marik at length as she is one of the few people who have written about Marx’s theory in light of what Marx did in practice, in his actual organizing work. “After the failure of the revolution, when the Communist League regrouped in London, the balance sheet was drawn in the March Address. It pointed out that in general in the past revolution the petty-bourgeois democrats had hegemonized the working class. After insisting on the need for a proletarian party, it went on to explain that the worker’s party should march together with the petty-bourgeois democrats as long as the existing regime was not overthrown, but should organize separately the working class so that the petty bourgeois leaders could not consolidate the state with a few paltry reform measures. This process of unity and struggle with the petty bourgeois leaders had the aim of consolidating the proletariat and even winning over sections of petty bourgeois masses who at the beginning of the process followed the Democratic Party. The revolution was not to end with the conquest of state power by the proletariat. The immediate aftermath of the conquest of state power was seen as the concentration of the ‘decisive’ productive forces in the hands of the working class. Throughout this period of permanent revolution the task of the communists was to fight for the establishment and broadening of workers’ democracy backed by the proletariat in arms.” (Marik, pp144-145). Soma Marik’s Revolutionary Democracy: Emancipation in Classical Marxism goes on in this way to provide a detailed accounting of Marx’s lifelong insistance on democratic control as the goal of the progressive movement and as the means of achieving that goal. She very rightly holds up the failures and notable successes of the movement for women’s rights within this broader democratic movement. It is perhaps textbook and cliche to note that once women were allowed into the workplace it became harder to deny them equality based on gender. Seldom is the story told of how brave women like Clara Zetkin’s engagement in the workers’ struggle enabled a burdgeoning feminist movement to get its feet. Soma Marik tells that story.

    Our focus is different, so I’ll just urge you to buy and read Soma Marik. Her book is worth the effort ten times over. I want to finish the discussion of Marx here and move on to why the socialist movement in western Europe rejected democratic values. Naturally, many people identify Marx with the later course of that movement, with an undemocratic socialism based on economism and class antagonism. One can sympathize if people misunderstood the phrase “dictatorship of the proletariat,” interpreting it as undemocratic. Late in their life Marx and Engels had to face a socialist movement that became less and less united in a commitment to radical democracy. I go back and forth with myself wondering what Marx and Engels could have done, if anything to counter this misunderstanding. I think Marx took radical Democracy for granted, and Engels just wasn’t aware that there was a problem, or couldn’t imagine a way to be relevant if he opposed the Lassallean tendency too overtly. If you have some insight into this, as always please @ me. I’ve already pointed out earlier that Capital should be read as an attack on the treatment of people as things, an affirmation of the need to treat all people, even the lowest in society, as having agency in their own lives. But what about Marx’s final political engagements? Again, I can’t in the space of this podcast do Marx’s whole development justice: you have to read Marik to get that. Let me just discuss briefly what Marx said about the Paris Commune, and we’ll move on.

    In a sense we are justified to skip ahead like this. The 1850s and 60s were a time of ascendent reaction in Europe, with very little possibility for democratic politics. Aside from the possibility of Italian reunification that opened when Napoleon 3rd went to war with Austria, there was little reason for optimism, and the lack of opportunity likely accounts for the fact that through this period the phrase “dictatorship of the Proletariat” vanishes from Marx’s work. His writings of these decades are full of economics and invective against Russian imperialism. What’s more important still, Marx and Engels both considered the Paris Commune of 1871 to be the first real life example of what they meant by the dictatorship of the proletariat.

    From his exile in London, Marx publicly and privately expressed his belief that the Paris uprising was a bad idea, because he thought it would fail. Nevertheless, once the Commune was established, Marx gave it his support and rallied the English working class to it. It is often the case that a progressive and democratic movement gets out over its skis. We will see this same situation in Spain in the 30s, and again this year if Sanders is the candidate in the general election. We’ll be visiting both topics in detail in later podcasts. In the 1872 edition of the Communist Manifesto, Marx and Engels wrote that because of the Paris Commune the Manifesto was in part outdated, and in the Russian version of the Manifesto in 1884 Engels had The Civil War in France, their masterful work on the Commune, published in the same volume. You get the idea: Marx and Engles were big time stans for the Commune.

    The France of Napoleon 3rd, who was like the Trump of his time, had been suckered into starting a war with Prussia in 1870 because nationalists in France had objected to Bismark’s attempts to put an Austrian Habsburg on the throne of Spain after Queen Isabella was dethroned in a revolution. Does that seem silly? It was very silly. Prussia had just gotten done mopping up the much larger Army of Austria through the use of advanced technology: the train and the needle gun (Clark, pp538, 539, 548). Then the provisional government allowed the National Guard to be slaughtered by the Prussians by intentional bad battlefield tactics. In this context, their seizure of power later is shown for what it was: an act of insubordinate self defence. The first task of government is to protect the lives of its citizens, and when a government fails to do that, or intentionally harms its citizens, it loses any legitimate title to being a sovereign state. This is not the last time we will make that observation. Into this vacuum of legitimacy the proletariat stepped, and with this act they became the first government in history based in the working class.

    Following the overthrow of the Bonapartiste regime on September 4th, 1870 a provisional government was set up by Louis-Adolphe Thiers and others at Versaille. For their part the socialists in Paris established a committee called the Republican Socialist Committee, emphasizing that what they wanted was to establish a public realm, a Republic, a polity consisting in a publicly owned set of ressources. Quote Marik: “This Committee demanded, by a manifesto, the municipal elections, the control of the police by the municipalities, the elections and control of all the magistrates, absolute freedom of the press, public meeting and association, and so on.” (Marik, p202). The resulting elections saw rural France sending to Paris some 400 monarchists, a reactionary majority. The rural peasants of France still did not trust Parisian Republicans after the terrible mismanagement of the French Revolution. We have mentioned how stupid that revolution was. The left had a mere 150 delegates, but among them were the best revolutionaries of their time: Victor Hugo, Louis Blanc, Gambetta and Garibaldi. All the greats. More importantly, the city was protected by the National Guard, an army of citizen soldiers. On March 18th, 1871 the provisional government tried to seize the cannons of the National Guard, who promptly revolted. There’s the dictatorship of the proletariat Marx was talking about: an armed body of workers taking over the defence of the nation when the ruling class had proven that it could or would not. The Central Committee in Paris didn’t miss a beat and continued planning municipal elections. In those elections, out of a total of 90 seats the socialists and radicals got 60 with the liberals getting 18. These elections resulted in a body with a representation that was not majority working class, but which was majority radical. The composition of this body was nevertheless four times more working class than any parliament before it. According to Marx, the dictatorship of the proletariat was achieved once the National Guard had seized Paris. Why? Because they were defending a democratic movement in Paris from a reactionary government that sought to suffocate it. Once again the source of a state’s sovereignty is civil society. At that moment, with elections still to come, no state had been established, but civil society was poised to provide one. The Commune had been rudely thrown into existence largely by forces beyond it.

    Crucially, the dictatorship of the proletariat thus formed depended for its existence on its ability to lead all the other classes of society, not in France as it turned out, but in Paris. The results of the municipal elections were due to all layers of society rallying to the cause of the Parisian proletariat. At least that is the version Marx claims as exemplifying his political project. We’ll get into the abstract nature of the working class later. The point is that the dictatorship of the proletariat as Marx understood it required working class leadership of all society, and the accomodation of a plurality of interests. Marik remarks on how the middle classes of Paris were convinced to rally to a working class government: “The past few months had shown that the French bourgeoisie, in pursuing a narrow class goal, was going against the national interest. In the first place, they refused to put up a resolute defense against the Prussians for fear of a radical revolution. Moreover, in accepting the German terms, including the payment of a massive indemnity, the Thiers government decided to float an internal loan. Newspaper reports claimed that the bankers who were prepared to back the loan also agreed to give Thiers and others 300 million francs as commision. Again, on March 10, 1871, the National Assembly adopted a law on overdue bills which set a seven-month moratorium for payments on security made from August 13 to November 12, 1870. No moratorium was allowed for payment on securities contracted after November 12. This meant that workers, the petty bourgeoisie, small traders and small industrialists were hard hit, while big capital was not. Finally, the National Assembly also refused to defer the payment of house rents any further. Such were the concrete events which pushed the lower middle classes towards the proletariat. But this proletarian hegemony was established partly by default of the upper classes, without adequate preparation on the part of the proletariat itself.” (Marik, p204)

    After 1871 the socialist movement in Europe, having lost much of the generation who remembered 1848, and having had multiple disappointments with democracy, lost it’s connection to the tradition of radical democracy that originally informed Marx and Engels. We face a similar problem now. When people make criticisms of democratic institutions, one can rarely tell if the criticism aims at gaining real democracy or at giving up on it all together. Liberal hypocrisy is real, but does that mean we should give up on human rights as though they were nothing more than a lie some people use to get power?

    In a future podcast, we will talk about the German Revolution. One of the really interesting figures from that revolution was Arthur Rosenberg. Rosenberg was a historian of ancient Rome until he was drafted into WW1. After Germany’s defeat in 1918, Rosenberg joined first the Independent Social Democratic Party, and then the Communist Party of Germany [KPD]. He was part of the far left wing part of the KPD in 1924, the part of the party that was still calling for a Socialist seizure of power. Around 1925 he began to argue that the German Socialist Workers Party had figured out a better strategy for representing workers’ interests because revolution was then impossible (http://sdonline.org/30/arthur-rosenberg-1889-1943-history-and-politics-between-berlin-and-new-york/).. He left the KPD in 1927, disgusted at the domination of the KPD by Moscow. When the Nazi’s took power he fled Germany, finding teaching posts in Liverpool and later Brooklyn. He died in 1943, and his books went through a period of renewed interest in the 60s.

    In the another podcast I’ll discuss the democratic successful Russian revolution and the undemocratic failed German revolution. I can’t help but think that Rosenberg’s later historical writings must have been preoccupied with why his revolution failed. The answer, it seems to me, is for the same reason that the Black Panthers’ revolution sputtered out: they didn’t compel a big enough part of society. Here is how Arthur Rosenberg understood the development of socialist politics after the failure of the Paris Commune:

    “The Berlin workers honoured the memory of the March dead, the barricade fighters who had fallen on March 18, 1848, in the same manner as the Parisian proletarians kept alive the memory of the Commune. Nevertheless the socialist workers of the German Empire had no vital connection with 1848 and consequently the example of that revolution could teach them nothing concerning the present… In France the radical workers were unable to forget that the June struggles of 1848 as well as the suppression of the Commune of 1871 had taken place with the approval of an assembly elected by general suffrage. Napoleon III had employed general suffrage in order to bestow a semblance of popular approval on his shady Empire. In 1867 Bismarck had introduced general suffrage for the Reichstag of the North German Confederation, and in 1871 for the new German Empire. From the point of view of the revolutionary labour movement the results were extremely wretched. The German people continued to present Reich-Chancellor Bismarck with the majorities which he desired. As far as any larger opposition parties existed in the German Reichstag, they represented the interest of the liberal capitalists or of the Catholic petty bourgeoisie. Now general suffrage no longer appeared to be such a menace to the monarchies and the wealthy upper classes...Anyone who judges the historical facts of the nineteenth century objectively must undoubtedly come to the conclusion that the social significance of general suffrage was greatly exaggerated before 1848 and just as greatly underrated afterwards. The temptation to consider general suffrage as something which would automatically work wonders was too great to be resisted. When the miracles failed to materialize, as is easily understood, the entire arrangement fell into discredit. Actually general suffrage cannot work wonders, but can only function within the limits permitted by the social structure existing in a country. If a completely ignorant group of people, unable to read or write, having no understanding of political concepts, and kept in a state of ideological and economic subjection, suddenly receives the franchise, it is incapable of deriving any advantage from it… [Personal Note: when we talk about Russia and managed democracy this bit about Napoleon III will come back to bite us]... General suffrage has just as little value in more developed countries if the government is in a position to falsify the election results at will or to nullify the propaganda of the opposition by means of police suppression. France under Napoleon III furnishes the classic example of such employment of general suffrage… In 1882 Engels considered it unnecessary to demonstrate the historical bond which united his own socialist movement with the democratic past, since there were no longer any social classes anywhere in Europe, with the exception of Russia, which could have been moved by an appeal to the traditions of revolutionary democracy.” (Rosenberg, Democracy and Socialism, pp 219-221, 217.)

    So it happened that in 1914 the Russian SDP alone in Europe represented the radical Democratic Marxist position. That is the story we will tell in upcoming podcasts: the story of Lenin the small ‘d’ democrat.


    Draper, Hal, and Dan Gallin. The two souls of socialism. Highland Park, MI: International Socialists, 1966.

    Israel, Jonathon I. The Enlightenment that Failed. Ideas, Revolution, and Democratic Defeat, 1748–1830, Oxford (Oxford University Press) 2019.

    Marik, Soma. Revolutionary Democracy: Emancipation in Classical Marxism. Haymarket Books, 2018.

    Ri͡azanov, David Borisovitch. Karl Marx and Friedrich Engels. Vol. 5. Martin Lawrence, 1927.

    Rosenberg, Arthur. Democracy and socialism: a contribution to the political history of the past 150 years. New York, Knopf, 1939.

    Music by: Harry Koniditsiotis

  • 3. The Civil War as Marx Saw It

    June 2nd, 2020  |  1 hr 3 mins
    abolition, berniesanders, black reconstruction, conjure feminism, deep roots, democratic, eric foner, kinitra brooks, memphis, socialist, spinoza

    “Toussaint, the most unhappy man of men!
    Whether the whistling Rustic tend his plough
    Within thy hearing, or thy head be now
    Pillowed in some deep dungeon’s earless den;-
    O miserable Chieftain! Where and when
    Wilt thou find patience? Yet die not; no thou
    Wear rather in thy bonds a cheerful brow:
    Though fallen thyself, never to rise again,
    Live, and take comfort. Thou hast left behind
    Powers that will work for thee; air, earth, and skies;
    There’s not a breathing of the common wind
    That will forget thee; thou has great allies;
    Thy friends are exultations, agonies,
    And love, and man’s unconquerable mind.” (Jones, The Common Wind, p. ix).

    This podcast has several sections. First I’m going to discuss conjure feminism and my appreciation of it from the standpoint of a Spinozist, myself, who believes in eternal life. Then I’m going to discuss the history of the United States through its most important part being the history of Black liberation, and the role that socialists played in it. Then I’ll discuss my own specific place in all of this, starting from a sociological study of southern racism to the history of Memphis TN as I know it. Let’s dive in.

    “Kinitra D. Brooks is an associate professor of English at the University of Texas at San Antonio” reads the back cover of her 2018 collection of essays entitled Searching for Sycorax: Black Women’s Hauntings of Contemporary Horror. It’s a book about recognizing the accomplishments of Black women in horror fiction. It’s a book that reveals a new canon of writing that one hopes is entering the mainstream. People may recognize names such as Octavia Butler, Gloria Naylor, Tananarive Due, Nnedi Okorafor and others. It is also a book about people who come back to life, about zombies and ghosts. I found this book after attending a conference, the Spindell Philosophy conference in 2019 entitled: "Black Feminist Figures: Interventions and Inheritances." I felt like I was a freshman just learning about Philosophy for the first time, like a new world was being revealed to me. The world that was being revealed to me was folded into the one I lived in, somehow corresponding point for point with my own but hidden until now. Dr. Brooks was articulating a system of thought called conjure feminism. Now, I’m not an expert on this newly developing school of thought. You should read Kinitra D. Brooks. But I was struck by a couple of ideas she was putting forward from this discourse: they have become an important part of how I, with a very different identity, have come to see the world. The first idea was that of the epistemological exclusion of Black women’s knowledge traditions, and the second idea that goes along with it is the idea of intergenerational ethics, a collective responsibility for the actions of our family, our community. What was done by and to Black women in the past has been written out of history, often with the intention of hiding crimes or of ignoring human endeavors of real merit. Conjure feminists are excavating the knowledges of their ancestors in a project that gets at the core of and questions the foundations of philosophy. The project of lifting up the voices of Black people from the past has become for me a sine qua non, an essential condition, of any progressive politics. Consider the first sentence of Black Lives Matters activist Charlene A. Carruther’s canonical 2018 book Unapologetic: A Black, Queer, and Feminist Mandate for Radical Movements: “Unapologetic is an offering to our ancestors, my family, our movement, and the generations who will hold the struggle for Black liberation to come.” (XIII).

    Kinitra Brooks wrote a must read article about epistemological exclusion and embodied knowledge in emergence magazine. https://emergencemagazine.org/story/myrtles-medicine/ In that essay Dr. Brooks discusses her journey of self discovery as she unearths a knowledge of her own great-grandmother. “Existing within me is a powerful urge to rediscover the folkways that transitioned with her death. It’s an urge that helps direct me to discover spiritual traditions through which my Mama Myrt may guide me from the ancestral plane. It is for me to help reconnect the line of healers in our family: to strengthen what has frayed and to reveal what has been covered by my family’s own fight for respectability and formal education. And so I use the formalized intellectual pursuits so hard-won by my grandparents and parents and interweave them with the folk traditions and medicines that were privileged by my great-grandmother. The more I learn about my great-grandmother, the more I come to understand the rootworking tradition to be a vital yet undervalued form of knowledge for our times. My family’s journey to recover our ancestral lineage reflects the active and ongoing search for lost knowledge in the work of generations of Black feminist thinkers.” In terms of intergenerational responsibility for past actions, Dr. Brooks’ great-grandmother Myrtle gave us a useful shorthand for the problem. From Brooks: “Hey baby, who’re your people?” It’s a very personal story, but in the making public of what Dr. Brooks knows from her great-grandmother the reader is taught about a story that had been pushed away, suppressed and considered unimportant. Black women’s stories, the excluded stories of oppressed people in general, stories in my life that are not traditional cis white male, normal, publicly owned and affirmed, these stories are an enormous part of all of us. It’s maybe the majority of what our lives are made of.

    I was also struck by the apparent tension between this work and what one would call a rationalist position. During the Q&A people wanted to know if the assertion that conjure feminists are making that they communicate with their ancestors doesn’t contradict reason. Dr. Brooks took a nuanced view, claiming that her people are practical and that rather than her thought being irrational she prefers to call it non-rational. (https://hutchinscenter.fas.harvard.edu/event/colloquium-kinitra-brooks-conjure-womans-garden-black-womens-rootworking-traditions). She’s keeping a connection to the rational, as the bringer of science and food, but challenging our understanding of the rational as exclusionary towards Black women’s knowledge, connection to the ancestors.

    I didn’t find anything irrational about the idea of communicating with the ancestors, but it’s because I am convinced by Spinoza’s proof of eternal life.

    Here is that argument in a nutshell. All that happens materially is part of an infinite sequence. One way of getting an idea of the infinity of the material sequence is to perceive that we do not know the beginning of the events we experience, and we do not know their end. Likewise the mental events we experience are part of an infinite sequence. The events of our lives are physical and mental, and sometimes both, in the happy event that we correctly understand something. Both sequences begin before and continue after the limited experience we would have to call our self. That self is a finite part of the whole, meaning it is limited in space and time, but the sequence extends infinitely before and after our lives. That sequence is something we partake in but cannot exhaust. Just as the physical consequences of our lives go on after our death, so too do the mental consequences. The ideas we have do not come from us alone, come to us from an infinite past and contribute to an infinite future. To put all of this in simpler terms, we survive our death in the consequences of our life for other people, in the impact we’ve had on them and in their memory of us. On Spinoza’s account the more we uplift our fellows the closer we grow into the likeness of God, who Spinoza identifies with the power of the Universe, the path towards a greater personal freedom lying straight through the struggle for collective freedom. This isn’t an afterlife that will satisfy the simple religious scriptures: it is not the persistence of our limited, finite selves in some other world. But it does mean that we are always in communication with what came before, most proximally our ancestors, and that our actions continue to contribute after our death to the ongoing creation of world history. Conjure feminists are relevant to all of us, not just to Black women, because Black women lived, acted in their own right, in ways that still impact all of us though we may be unaware of them. As a white anglo-saxon protestant Southern male, not knowing and recognizing the importance of Black history is to not know myself. That this intergenerational movement tends towards a greater freedom for all of humanity is my faith, and that’s why I claim Harriet Tubman or Toussaint Louverture. Their fight is mine, because the fight to put an end to the historical consequences of slavery is the fight white southerners must fight to reclaim their own humanity. We are together in that our fate hinges on that of these United States of America.

    These days you watch the news and have to wonder what does it mean to be an American. The President has decided that the federal government can do nothing to prevent or address the crisis. Is America just a great big pyramid scheme where Trump and his family sit atop a throne of bones? I’ll start with the big picture of what I take to be the meaning of American history, and then I’ll narrow the focus in all the way down to myself. The meaning of America is the liberation of the slaves. So there are competing Americas, and that’s why we should all be grateful that in 2019 Eric Foner blessed the world with the enlightening and erudite history of the reconstruction entitled The Second Founding: How the Civil War and Reconstruction Remade the Constitution.

    As discussed previously, the enslaved people of the United States took advantage of the opportunity the civil war presented them to take up arms, to stop work and strike against the monstrous southern economy and then to organize to fight for their rights. The whites who fought the civil war on the side of the North were transformed by their experience. They had started fighting the war to preserve the union, but then they fought and died side by side with Blacks in a terrible war. The experience of the civil war and the continued southern resistance to reconstruction pushed the politics of the Republican party to the left. Remember that the Republicans then were the progressives, the party of Lincoln, the party of preserving the union, and then by the mid 1860s the party of abolition. To demonstrate the intensity of this political shift, consider that Lincoln was the left wing of the possible in the Republican party in 1860 and his plan was (1) not allowing the spread of slavery west, and (2) slowly liberating the slave while forcing them to leave the US in a scheme they called ‘colonization.’ By 1870 the Republicans had, over armed resistance of half the country, passed amendments that ended slavery, defined the formerly enslaved as birthright citizens and formally gave them the right to vote. I would suggest that these were not moral giants who by the force of intellect and will gained enlightenment. It was in the fight itself, in being seized by the machinery of history, that they found old beliefs and attitudes would no longer serve. They revisited the foundation of this nation, its constitution, with three key amendments, 13, 14, 15.

    The 13th Amendment states that slavery or “involuntary servitude” shall not exist in the United States “except as punishment for a crime.” If you haven’t seen the documentary “13th” you should. It’s about how our justice system systematically targets black people and how once they are in that system they can lose their freedom and their right to vote. The language for this exemption was very common in American law going back to Thomas Jefferson’s never enacted Land Ordinance of 1784 (p. 46). The 13th amendment has allowed racist individuals to abuse their positions in the legal system to reenslave Black people. Incidentally, the left needs to start running progressives for sheriff everywhere: we’re really abandoning black people to racists when we disengage from races where law enforcement officials are voted into office. The early founding fathers thought that forced labor would give prisoners a reason to be proud and was preferable to solitary confinement, branding or execution, but by the 1860s this language was adopted unconsciously because it was such common legal language. Jefferson had failed to convince the other draftees of the Declaration of Independence to accept his statements there denouncing the institution of slavery, so he tried to pass what legislation he could to limit it, hence the land ordinance. Philosophically, the idea of making criminals work is premised on natural rights: if you infringe on someone’s rights, say to property or life, then by the logic of your own act your rights are forfeit. Ta Nehisi-Coates makes this same kind of argument in favor of reparations: that a formerly enslaved people had the product of their labor systematically taken from them via red lining, Jim Crow and mass incarceration, and that the rest of society has benefited from that expropriation and should repay that wealth. This is an argument that Marx makes, and before him Locke: the property rights of the very wealthy can be violated without breaking the spirit of property rights, because that wealth was built on the exploitation of the labor of the very poor. The right to property, according to Locke and Adam Smith, is based on the idea that when you mix up your labor with natural objects you have a right to the product. Now, the 13th amendment said that the slaves were free according to the highest law of the United States, in an Amendment that could not be overturned by Congress, the President or the Supreme Court. What exactly it meant to no longer be a slave is an ongoing debate. There was an enormous body of law that applied to the slaves, and deeply entrenched social practices on top of that. The case law after reconstruction that addressed what it meant legally for slavery to be ended produced a “separate but equal” justification for segregation, but it also gave us language to the effect that the second article of the 13th amendment gave congress the power to legislate to get rid of “the badges and incidents of slavery.” That language, the constitutional right that congress has to address the ongoing material legacy of slavery, has mostly remained a dead letter (p. 170). The biggest thing to come out of it was the law in 2009 defining a hate crime. It’s staggering to imagine that congress had the legal power to oppose Jim Crow on the grounds that it was a holdover from slavery and chose not to until the middle of the 20th century. The 13th amendment for all of its clear flaws, gives us resources to fight legally against mass incarceration, and if anyone is interested in addressing all the unpaid labor that women traditionally have done in the domestic sphere, the 13th amendment gives us resources to fight for that also because it explicitly outlaws “involuntary servitude.” The enforcement of the 13th amendment was all but nil in the US after reconstruction, and what that enforcement could mean or look like is still very much an open question, and one that will be decided by future elections.

    Because the republican congress during reconstruction passed some laws that let some black people vote, the 14th amendment was the first amendment that black people could vote for or against. The 14th is the first place in the constitution where citizenship is defined, and it’s very broadly defined as people born in the United States. The 14th is the first place where the constitution guarantees citizens equal protection under the law, which was the principle for instance behind the recent decision that gay marriage should be legal. The 14th also guarantees equal protection not to citizens, but to persons and that is why immigrants have legal rights even if they aren’t citizens. All of this is undeniably progressive, but the 14th casts a shadow as well. The 14th also says that states who deny the vote to black males will have the number of representatives they are allowed reduced proportionally. They never enforced that part, but it had an important impact anyway. It explicitly uses the term “male,” and thereby excludes women from voting. The debate over this language split the abolitionist movement. Wendell Phillips is famous for having said they had to take on one issue at a time and that “this hour belongs to the Negro.” To which Elizabeth Cady Stanton replied “Do you believe the African race is composed entirely of males?” (Kazin, p. 55). She used some racist language while arguing that Black men shouldn’t be given the vote before white women. Later, the women’s suffrage movement advanced in the 1910s in part through an alliance with Theodore Roosevelt’s Progressive Party, a party that explicitly excluded black people (Lepore, p. 387). Some, even a great many, suffragettes used the argument that more white women voting would help strengthen white centered identity politics, and even had success in this way getting women the right to vote. Holy White Feminism Batman! I’m not going into it very deeply. That’s a subject for a whole nother set of podcasts. I just want to point out that coalition politics is hard, and that if the interests of different groups intersect in places it’s likely they diverge in others. This is why it’s important to know what you’re about, and what your coalition partners are about - and how far they support what you support. When the Combahee River Collective in 1977 proclaimed “We believe that the most profound and potentially most radical politics come directly out of our own identity… If Black women were free, it would mean that everyone else would have to be free since our freedom would necessitate the destruction of all the systems of oppression” they were pointing out that freedom for Black women would require freedom for both Black men and white women, and they were echoing Elizabeth Cady Stanton’s point. Black women are at the intersection of race and gender. I don’t read that as an intentional erasure of how whiteness has been used as a wedge between abolitionists and feminists, or of how Chinese immigrants were regularly thrown under the bus in compromises like the 14th amendment that said you couldn’t deny voting rights to Black men but didn’t say that all persons or citizens had voting right.

    The language of the 14th and 15th amendments doesn’t provide a positive affirmation of voting rights, and that has been the cause of much evil. The Republican majority that passed the 15th amendment explicitly believed that the south would not pass requirements for voting registration that would be so difficult that Blacks would be disenfranchised, which is exactly what happened. Those reconstruction Republicans thought so long as requirements had to be equally applied the south would refrain because prohibitively high bars for voting registration would limit the voting rights of poor white southerners too. In the event, wealthy and politically powerful southern whites rather liked the fact that poor southern whites would also have great difficulty voting. The whole dynamic in the post war south was that the powerful had to split poor whites from Blacks to maintain the rigid social hierarchy. The great difficulty of the 15th amendment was that though it’s second article gave congress the power of enforcement, the supreme court case law that interpreted that amendment left enforcement to the states. In the south that meant disenfranchisement until the civil rights movement in the 1960s. But at the same time that civil rights movement was successful in part because Black people who moved out of the south could vote based on 15th amendment protections and voted together with Northern liberals. It’s a bit like rock climbing: you have to get a foot hold before you can lift yourself up.

    In 1865 General Sherman famously gifted confederate land to some of the formerly enslaved, but the land was taken back by confederates later. In the years immediately following the civil war in a very few places formerly enslaved Blacks squatted on the land. Michael Kazin’s 2011 book American Dreamers: How the Left Changed a Nation cites Bayley Wyatt, spokesman for one of these initiatives in Yorktown, Virginia: “We has a right to the land were we are located… Our wives, our children, our husbands has been sold over and over again to purchase the lands we now locates upon; that the reason we have a divine right to the land… And then didn’t we clear the land, and raise the crops of corn, of cotton, of tobacco, of rice, of sugar, of everything?” (p. 59) Such initiatives were the exception rather than the norm. For the moment, the majority of Black folk put their hopes in the newly acquired rights of voting and of individual property. When those rights seemed elusive the fight for them tended to preoccupy progressives. Socialist takeovers of factories and collectivization of agriculture were not on the horizon, but social progress was. The whole country seemed to have been exhausted by the effort of freeing the formerly enslaved. Many abolitionists retired from political life. Others like Lucy Stone and Susan B. Anthony went on to focus on fighting to protect and expand voting rights.

    Other abolitionists like Wendell Phillips moved from abolition to the fight for labor rights. The struggle for the eight-hour day had begun. Karl Marx had written a letter to Abraham Lincoln congratulating him on the emancipation proclamation and had gotten a very nice letter back from the state department. In the late 1860s with Marx’s encouragement the headquarters of the International Workingmen’s Association moved from London to New York (p.54). The IWA and Marx were important to keeping Britain out of the war on the side of the south. English industry at the time was particularly dependent on cotton, and the workers of Manchester suffered terribly during these years. The British ruling class was sympathetic to the southern cause, but could not overcome the public’s sympathy for the northern cause and for the plight of the enslaved Blacks in America. Marx’s abolitionism is not well enough understood, but lucky for us that in 2010 the University of Chicago Press published Kevin B. Anderson’s Marx at the Margins: on Nationalism, Ethnicity, and Non-Western Societies, which includes an entire chapter devoted to Marx’s thinking about the Civil War and race. The 1860s was the decade Marx finished Capital Volume 1, and during this time Marx also produced a great deal of writing about the Civil War, writings that sadly have not gotten much attention. He believed that the civil war had prepared the way for future socialist revolutions, but he didn’t simply apply class categories to the US. He didn’t try to recast enslaved people as some kind of proletariat before he started thinking. He started with the actual conditions in America. The usual European categories didn’t apply. Instead, the constant influx of immigrants deepened the divide between skilled and unskilled labor. Indeed, when the next mass labor movement occured in America it was with the leadership of the Knights of Labor whose great innovation was organizing skilled and unskilled labor, including Black and White workers. That generation led massive labor strikes embracing a multi-ethnic labor movement, a movement that founded May Day to commemorate the Haymarket Massacre (Mason, pp. 108-147) and that founded International Proletarian Women’s Day to commemorate a 1908 protest of women workers in NYC (Marik, p.111). I’m going to post a bibliography in the transcripts so that people can read all of the books.

    Socialists may have agreed on better labor conditions for white workers, but not all socialists were as sympathetic to Black workers or as interested in issues of race. There was plenty of material to muster an argument against support for the North in the Civil War. As of 1860 the northern United States was advancing a colonialist project in the west and exploiting wage labor in a growing industrial sector organized along capitalist principles, but Marx was early and consistent in his support for the northern war effort. Other Marxists, like Eugene Genovese would denounce this Marx as an aberration and as a liberal (p. 82). Genovese is not the only Marxist who preferred a Marx that put class over race: he was part of a tradition of white socialism. Many of the German emigres to the United States were silent about slavery or openly in opposition to abolition (p.84). I want to challenge socialists to give Marx some serious study, because he was a democrat who opposed slavery and because that set him apart from his fellow radicals and from many who carry his flag today. The reduction of all political contests to class has blinded many socialists to the very real vulnerability race and racism poses to all working people, and led many socialists to sacrifice helping oppressed people in order to sharpen contradictions, heighten tensions or accelerate history and other such nonsense.

    I can hear my old comrades now lecturing me about the limits of reform and the need for revolution. They would say that you don’t have to be an accelerationist to see that incremental change exists to preserve more fundamental inequalities. I would say that incremental change helps us reach new horizons and gives us strength to address fundamental inequalities. Real quick let’s get something straight. The world needs revolutionary change. But telling people that revolution is what they need right now right now, at a moment when fascists control the White House, is like telling someone who just had a heart attack that they need to run a marathon. Yes, if they could run a marathon that would be better, but there has to be something they can do now to prepare themselves for running a marathon. There has to be a political equivalent of eat more fruits and vegetables and go for a walk every now and then.

    That being said I still believe voting is not enough. People tend to think that we have power because we have representation in government. But this is actually not correct. Our representatives have power because we give it to them. Lincoln is the prime example. His emancipation proclamation was simply legal recognition for a free state the former slaves had already achieved in part. Lincoln was not even the most progressive Republican running for the nomination. His opponent William H. Seward was the only abolitionist candidate for President, but Lincoln could be managed by the democratic upsurge of the people. The Democrat, read conservative and proslavery, candidate John C. Breckinridge later ended up fighting for the Confederacy. A Breckenridge presidency would have been a disaster. You don’t get a civil war if Breckinridge is president, and for much the same reason that you won’t have a civil war if there’s a second Trump term. A reactionary president who wants to undo reconstruction has plenty of ways to legally and illegally advance that agenda. The period from reconstruction to the civil rights movement saw the accumulation of a mountain of legal precedent to allow states to strip Black people of almost every right they enjoy today, and all of that is in the realm of political possibility. White supremacy doesn't have to declare war at that point to get what they want. Trump wins by crippling our government and destroying legal norms. Lincoln was the moderate who could be forced to radical action in the face of events created by we the people. As Frederick Douglass said of him: “Viewed from the genuine abolition ground, Mr. Lincoln seemed hardy, cold, dull, and indifferent; but measuring him from the sentiment of his country, a sentiment he was bound as a statesmen to consult, he was swift, zealous, radical, and determined.” (Blight, pp. 7,8).

    Marxists who are class first fundamentalists misunderstand the concept of class as such. Marx developed the concept of the working class to express human solidarity in a novel way. It was normal in his day for white people to act together in their own interests, or for British people to act together in their own interests. During Marx’s time in England he noticed that the struggle to better the lives of British workers was constantly undermined by the existence of an Irish undercaste. Engels wrote extensively about the plight of the Irish under British colonial rule even before the great famine of 1845-1849 during which England exported massive amounts of food from Ireland as a potato blight ravaged a basic Irish staple food. A million and a half people died and another million emigrated (pp. 117-118). Marx and Engels came to understand that Irish nationalism and the fate of the British working class were entangled. The stronger the Irish nation was, the better able Irishmen would be to demand a fair wage, and British workers then wouldn’t have to accept lower wages to compete with impoverished Irishmen. But so long as the British ruling class could convince British workers to take pride in their social position over the Irish, they would be unable to win shorter working hours and better pay. Racism was a trap to keep the working class divided and conquered. It’s probably from these considerations that Marx was able to perceive that emancipation in the southern United States was a victory for the workers of the whole world. The idea of an international working class is based on humanistic, that is liberal values of democracy and human rights. Marxists who think from humanistic values consider the material conditions first, use class categories to better understand the tensions in society that allow for the possibility of change, and then act to build momentum to lift up the most vulnerable. Marxists who start the other way around, with ossified class categories they impose on the facts, often believe that people of one nation are more proletarian than people of another nation are, and reproduce the same racist divisions the capitalists use to divide us. We’ll be speaking more about this dynamic in podcasts to come.

    In so many ways the second founding, still incomplete, brought America back to what it had always claimed it was. Because slavery was so clearly a contradiction of the explicit ideals the founders had put forward in the Declaration of Independence, of freedom, equality and democracy, the constitution before the 13th amendment only refers to slavery euphemistically. The amendment outlawing slavery is the first time the word “slavery” appears in the constitution. Now, all those years the southern states denied the right to vote to black people with poll taxes and such. If you haven’t seen the movie Selma, you really ought to. There is a heartbreaking scene where the character played by Oprah Winfrey tries to register to vote, and they make her recite the bill of rights from memory, and they continue with such tests until she inevitably fails. All that time no state was ever penalized as provided for under the 14th amendment, but since the key provisions of the Voting Rights Act have been struck down and Alabama recently wanted to close all the offices in majority black counties where you could get a drivers license at the same time that they made having a drivers license mandatory to vote, maybe we ought to look at enforcing that part of the 14th amendment? What’s clear is that the intentions of the framers of the second founding amendments, the 13th, 14th and 15th amendments was not really honored until the civil rights movement, and those amendments have a lot of potential that remains untapped. Those amendments disrupted racist social patterns and thereby racist attitudes in the North and West. The changed attitudes of whites in the North and West gave the civil rights movement a base of support broad enough to pass legislation protecting civil rights in the 1960s. It should then be expected that this legislation would change racial attitudes in the south, and lucky for us 2018 saw the publication of a deeply researched book that documents just that.

    I need to uplift here for all of you the excellent 2018 book Deep Roots: How Slavery Still Shapes Southern Politics by Avidit Acharya, Matthew Blackwell and Maya Sen. You guessed it: it’s a book about the way the history of slavery has crippled democracy in the US South. If you don’t have time for the whole book, you can watch the authors discussing it from a link I’ll post in the transcripts. https://www.youtube.com/watch?v=ZiMiq2rxJPk

    There’s an impulse among white Americans, and this is true of Southerners and Northerners, to believe the legacy of slavery is largely in the past. There’s another impulse to believe that the politics and culture of white supremacy haven’t changed at all since the founding of the United States. Both of these attitudes are wrong, and they both lead us to inaction. Narratives that declare that nothing ever changes allow us to never try and change anything. They are lazy narratives and should have no place in progressive organizing. The antidote is more knowledge to see how things have changed and to see the present moment as dynamic and charged with potential. Let’s go back to Epicurus and understand that at the bottom of everything is the swerve.

    I am a Southerner born and raised. I’m a white cis male. Most everyone I know in that category had an uncle who swore up and down that the civil war was not about slavery, but about states rights. The history books happen to be unequivocal on this subject: the civil war was fought because the southern states felt they had the right to uphold slavery. Later, after the passage of the 15th amendment giving black men the right to vote, congress had to pass laws in 1870 and 1871 to protect southern blacks against the violent terrorism of the Klu Klux Klan. Southerners cried that this was a violation of states rights. States rights arguments are not always and necessarily about race, but after the civil war white supremacy always used arguments based on states’ rights. In those first few years the federal government sent agents into the south and arrested hundreds of klansmen, brought thousands of criminal cases, forced the klan’s leadership into exile and effectively broke the organization. But the northern states lost their taste for enforcing reconstruction, and by the end of the century Jim Crow descended on the South. The Civil Rights Movement was largely an attempt to call the United States back to order, back to enforcing the legal rights secured in the second founding, which was explicitly an attempt to recall the country to its rationalist ideals of human rights, freedom and democracy.

    It won’t be a surprise to many of you that racism in the South goes together with conservative politics and states rights like beans and cornbread. But there are places and times in the south when a progressive politics has asserted itself. Acharya et al. offer us an explanation for why white people living in the Black Belt where chattel slavery was most prevalent have remained much more conservative than white people living anywhere else. They explain this by way of “Behavioral Path Dependence,” which basically says that social practices are self reinforcing. The attitudes and beliefs that made white identities in the context of slavery and then Jim Crow were prevalant in these regions and did not simply disappear with the Civil Rights Act, the Voting Rights Act and the Fair Housing Act. That is fairly intuitive. It is keenly interesting that the passage of these laws did disrupt patterns of white supremacy and thereby changed attitudes, especially in places that before the civil war did not rely intensively on slave labor. We often think that it works the other way around: that we have to change the culture and then the laws will easily follow. But while progressive ideals, at least certain ones, seem to have carved out a fiefdom on social media and in entertainment, they’ve largely left racist and reactionary attitudes intact: conservatives have their own media.

    Deep Roots is not a work of popular nonfiction. It is a deeply researched reference of hard data that meticulously documents (1) “that Southern whites who live in areas where slaveholding was more prevalent are today more conservative, more cool to African Americans, and more likely to oppose race-related policies that many feel could potentially help blacks… [2] that these attitudes grew out of the historical incentives to subjugate African Americans -- incentives that strengthened through the antebellum period and morphed in the postbellum period into significant institutional and social customs designed to keep blacks in socially, politically, and economically marginalized positions… [and 3] that these divergent historical attitudes have been passed down over generations to create, in part, the contemporary political cultures we detect today. In other words, Americans’ political attitudes are in part a direct consequence of generations of ideas that have been collectively passed down over time, via institutions such as schools and churches and also directly from parents and grandparents… As we shall see, however, some outcomes have attenuated over time with interventions such as the Civil Rights Act and the Voting Rights Act.” (p.14). There is a chain of mental events that began long before us and continues long after us, and the more we participate in it the closer we are to God. These laws helped to change racist attitudes. We tend to think that we have to change peoples’ attitudes before we can hope to pass laws, but the historical evidence is that attitudes formed over centuries of white supremacy are only superficially changed by persuasion campaigns. A lot of political science and political thought revolves around asking how can people be mobilized or persuaded. Instead, Deep Roots discusses how social practice and historical institutions like slavery can dominate public opinion across generations. In the words of Acharya and company: “Scholars and political analysts focus on… what contemporary factors serve to change people’s minds… the bulk of this research, which focuses on contemporary factors and contemporary interventions, implies that large changes in the political attitudes and behaviors of Americans are rare, costly, and short-lived.” (pp. 12-13). In a later podcast we will talk about how a well organized group of liberals were able to pass the Civil Rights Act, etc., but for the moment I just want to underscore that the research shows this legislation is one of the most important factors shifting public opinions on racial matters. The leaders of the civil rights movement can be applauded for pushing for these laws, and so I wouldn’t want to feed the narrative that white America was the agent behind any of this change. It’s complicated. We’ll get to it. We live in a political climate where people on the right and left more and more doubt that government can do anything to change the world we live in. It is good to point out how wrong that is, so that we don’t miss real opportunities to help.

    The data leads the authors to conclude that the Civil War polarized the south between places with a low and a high slave population before the war. Before the Civil War density of slave population was a poor indicator of political leaning, with everyone who could vote tending to be pro-slavery (p. 110), but from the Civil War on the places where there had been higher numbers of enslaved people tended strongly to be more conservative (p. 116).

    Acharya and company point out that East Tennessee had a lower slave population than West Tennessee. William Brownlow was from East Tennessee and served as governor from 1865 to 1869. His political path was typical. “Himself a slaveholder, Brownlow at that time argued that ‘God always intended the relation of master and slave to exist’ and that church and state ‘provided for the rights of owners, and the wants of slaves.’ However, Brownlow’s support for slavery conflicted with his strident pro-Union sentiment in the years leading up to the Civil War, during which he campaigned vigorously across the state trying to unite Tennesseans against secession and to cast slavery as an economic wedge issue. ‘The honest yeomanry of these border States, four-fifths of whom own no negroes and never expect to own any,’ he incredulously complained, ‘are to be drafted, forced to leave their wives and children to toil and suffer, while they fight for the purse-proud aristocrats of the Cotton States.’ After the war, Brownlow’s position on slavery changed yet again, and he aligned with abolitionist and republican institutions.’ Brownlow eventually became a Republican governor of Tennessee, developing an extremely testy relationship with cotton interests from the eastern parts of the state. His attitude throughout was representative of that of many upcountry whites: once defenders of the institution of slavery, they later came to oppose secession over the issue, all the while holding firm racist beliefs.” (p. 106). In the immediate aftermath of the civil war it was not clear if southerners who had not owned slaves would have more solidarity with white former slave owners or with their fellow toilers the newly freed slaves. Jim Crow came about to maintain the flow of wealth to a white minority by splitting the southern working class along race lines, and to ensure that the Black vote never communicated into political power. But Jim Crow took time to impose on the South because the North governed the south for several years after the Civil War as an occupying army. The eventual reintegration of the rebel Southern states after the Civil War was premised on a compromise whereby the South gave up outright slavery but was allowed to remain segregated in a strict racial hierarchy. The disciplining of black bodies by their slave masters became a public task, and the reliance on slave labor was in large part preserved by the way that the 13th amendment was applied in the South. That Amendment reads: “Neither slavery nor involuntary servitude, except as punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction.” In other words, anyone who broke the law could be impressed into forced labor. The state took over the relationship of master to slave in the southern economy. A huge number of things was made illegal for black people, things like not having a job. If someone didn’t work, they could be arrested and forced by the state into servitude. Black people who organized for better wages or working conditions were lynched. Black people who tried to buy houses or land or who tried to vote could be lynched. Black people who went to the law for justice were lynched. The whole white community would publicly lynch such people in a carnival atmosphere. The resulting shared guilt reinforced racist attitudes which led to more lynchings. On February 23rd of 2020 in Brunswick Georgia Ahmaud Arbery was shot dead after two white men, not police, tried to arrest him while he was out jogging. Brunswick Georgia is part of Glynn County, which had an antebellum slave population of 2,839 and a white population of 825 according to the 1860 census, which is a very high slave population. The two murderers Travis McMichael and his father Gregory McMichael saw Ahmaud run past their house and followed him on suspicion that he was responsible for a break in where Travis’ handgun was stolen from an unlocked truck. Gregory McMichael was a former cop, but the presumption that as a civilian they had the right to convict and execute Ahmaud without any evidence speaks to an older tradition of Jim Crow. The first prosecutor recused herself from the case, because she was friends with Mr. McMichael. The second prosecutor refused to arrest McMichael saying that McMichael’s actions were legally sanctioned under Citizen’s Arrest. Yes, we know that is how Jim Crow works: selective application of the law to give white people the power of life and death over black people. It’s unlikely McMichael would have been arrested and charged if a video of the lynching had not caused a public outcry. That being said, here’s a quick Public Service Announcement:

    ahem My fellow white people,

    When a video of a lynching comes out, don’t share it on social media. Share the story or a petition or a group to organize for justice, but do not share the video. Sharing a lynching snuff film on social media will cause terror to black people who see it, fulfilling the purpose of such a murder, which is to terrorize black people and reinforce the idea that their bodies are available for abuse by white people. I posted the video of Ahmaud Arbery in a moment where I was outraged at the injustice of it, and I immediately took it down when I saw black people on my timeline calling for us not to post it. They are right. End of PSA.

    Shelby County in Tennessee is where I live. It had a population in 1860 that was 35% enslaved, which is fairly high. The story in Memphis is a little different. Here is how I understand it. If you want to know more, you should read Wanda Rushing’s Memphis and the Paradox of Place, Globalization in the American South, from which I learned most of what follows regarding Memphis history, and then follow that with Zandria Robinson’s This Ain’t Chicago: Race, Class and Regional Identity in the Post-Soul South. One great thing about Zandria Robinson’s book is that as you read it you can take breaks to listen to some of the great Memphis hip hop she discusses. I learned a lot there about the recent cultural achievements in my own hometown.

    Memphis was not the site of any major Civil War battle, though it was a major hub for trading cotton. The Yellow Fever epidemic destroyed the old city government. The place had no government for a decade during the 1870s. Anyone with money left town. What was left was a lot of poor Irish, Italians, Jews and Blacks who had to work together somehow to bury the thousands who were dying of the plague and thereby try to stop the disease from spreading. The way it was told to me was that locals sent out handbills to all the area around complaining that we had no hospital and no police. This attracted every imaginable sort of criminal. We still name certain neighborhoods after the men who came into the vacuum of legal institutions to establish themselves as city bosses: Rozelle-Annesdale for instance. E.H. Crump was probably the most important, and there’s a statue of him at the entrance to Overton Park. The parks and sewer system date from this time, when wealthy people from outside came in to make Memphis their property. They wanted big luxurious park spaces in the European style. They also wanted to commemorate a legacy of white supremacy which did not entirely fit the actual history of Memphis, but the idea of that legacy was important for justifying the dominance of the new regime which was white supremacist. That’s why they had the cotton festival. There was a parade where at each station some racist psychodrama was played out. At one station a Black man was depicted averting his gaze from a beautiful white woman. They named one of the parks after Nathan Bedford Forest, the founder of the KKK, buried him there and put up a statue of him riding a horse. In the sixties, when the city wanted to build an interstate through Overton Park some hippies and ladies clubs banded together and won a court case to stop it. That’s why Sam Cooper Boulevard dead ends at Overton Park. It was a landmark case that affected a lot of other places as well. In 1968 the national guard was called in to put down a sanitation workers’ strike, during which Dr. Martin Luther King Jr. was assassinated. In the decades since there’s been a lot of white flight to the suburbs, and south main was gentrified, or what they used to call urban renewal. After decades of activism trying to get the city to take down the statue of Nathan Bedford Forest, some of which I took part in, the statue was finally brought down thanks to social pressure generated by local activists like Tami Sawyer and political machinations by Mayor Jim Strickland. They sold the park to a private company who took the monument down. Privatization was used to dismantle white supremacy, how’s that for a plot twist?

    I love my city. The food is good. The people are friendly, and there’s plenty of injustice to fight. I like to think we started out fighting the Yellow Fever together, and that all these uppity carpetbagging white supremacists are just hanging out until they can find their next grift somewhere else. Events here don’t usually make national news, and the local radical scene tends to be vaguely drawn back and forth by the larger progressive movement, but I think people have tended to focus on our local issues for better and for worse.

    1977 was the year Elvis died, and a year later I was born. After I’m gone that big river will keep flowing without me, but I’ll have been a part of it. There is a chain of events that began long before us and continues long after us, and the more we participate in it the closer we are to God. If Spinoza is to be trusted then I’ll live on to the measure that my actions helped other people, and I like to think I’ve done some of that. I may do more, but I’ve learned to be humble. I found out trying to be the whole thing keeps you from even being as big a part as you can be. Just show up and work is my advice.

    I’m not particularly attracted to activism that is specific to my identity. I haven’t been active working for veterans rights, although it’s a real crisis in this country. I’m a socialist, so all of these oppressions matter to me. In any given moment I lift up the most urgent issues, and usually that’s not anything personal to me. To me socialism is the idea that we are more free together, and that all of the problems matter. Deciding what to focus on at any given time is more about judging where one can make progress against the worst injustices. This podcast is part of an ongoing project of mine to understand and account for the socialist tradition. It requires some congratulations and some apologies. What ties all of this together for me personally is the idea of grace.

    Spinoza’s idea of the afterlife includes a concept of grace, that when we make our lives about helping other people we participate in God, that the more we participate in God the more connected we are to that big river of time. I have to say I haven’t always made myself proud, but I’m going to keep trying until the day I die. My attitude to that is the attitude of all stoics: I don’t intend to be around when my death happens so it is of no concern to me. My time in the Navy, and my encounter with the people of the Middle East, changed the course of my life, and I hope we here in this country never lose sight of the million ways our fate is tied intimately to the fate of all people everywhere. I drank from the Nile, so the legend is I’ll always return there.

    As noted before Spinoza’s conception of an afterlife doesn’t really satisfy people who want their small identity, who they are specifically, to go on up to heaven and continue to be them. In fact, according to Spinoza the more we let go of the idea that our little ‘me’ is important the more we participate in what never dies. It also doesn’t exactly satisfy people who worship their ancestors. The infinite sequence of events that we make up a small part of includes mostly people whom we are not directly related to. Spinozan grace, or a close relationship with God, is directly translatable to Marx’s idea of international solidarity. It includes all of the people who contributed to make the world you inhabit, all of those who grew the food and built the machines, all of those whose thoughts inspired the actions that created our nations, businesses, clubs and movements. All of those people are part of the past we inherit and bequeath. It includes the common wind that whispered ‘freedom’ to Toussaint Louverture and the sky over Epicurus’ garden. Look up any time you like and catch a glimpse of forever. No one person can see it all, and the more we participate in it, the more of ourselves we give to the course of human history, the more we have a share in eternal life.

    If Ms. Myrtle were to ask me “Hey baby, who’re your people?” I might have to answer Spinoza. My great-great-grandfather was kidnapped by Norwegian pirates and jumped ship in NYC, but my family doesn’t speak Norwegian or celebrate constitution day on May 17th. I had to google when Norwegian independence day was. I might have to say Don is my people. Don is one of the great Memphians interviewed by Zandria

    I attend to the African American experience in particular. The experience of having been enslaved, and now being less so, is the core of the rationalist experience and the best of the American project. The idea of Freedom is the highest passion, the passion we call reason. Reason demands of us that we work most of all for a greater share of freedom for the most downtrodden. The more you do that the greater share of grace you will have, the closer to the progressive action of God and the greater share of eternal life you will have. The Black experience of liberation, still incomplete, is something that always brings us back to this passion for freedom, something that always brings us back to reason.

    Until our next episode, go join the activity of the social mass towards freedom and win for yourself riches in heaven.

    Blight, David W. Frederick Douglass’ Civil War: Keeping Faith in Jubilee. LSU Press, 1991.

    Bloch, Ernst. Avicenna and the Aristotelian Left. Columbia University Press, 2018.

    Brooks, Kinitra D. Searching for Sycorax: Black Women's Hauntings of Contemporary Horror. Rutgers University Press, 2018.

    Brooks, Kinitra D., and Kameelah L. Martin, eds. The Lemonade Reader: Beyoncé, Black Feminism and Spirituality. Routledge, 2019.

    Carruthers, Charlene. Unapologetic: A Black, queer, and feminist mandate for radical movements. Beacon Press, 2018.

    Collective, Combahee River. 'A Black Feminist Statement'. na, 1977.

    Kazin, Michael. American dreamers: How the left changed a nation. Knopf, 2011.

    Lepore, Jill. These truths: A history of the United States. WW Norton & Company, 2018.

    Marik, Soma. Revolutionary Democracy: Emancipation in Classical Marxism. Haymarket Books, 2018.

    Mason, Paul. Live working or die fighting: How the working class went global. Haymarket Books, 2010.

    McAward, Jennifer Mason. "Defining the badges and incidents of slavery." U. Pa. J. Const. L. 14 (2011): 561.

    Nadler, Steven. Spinoza's “Ethics”: An Introduction." (2007).

    Rushing, Wanda. Memphis and the paradox of place: Globalization in the American South. Univ of North Carolina Press, 2009.

    Art: Erin Bakken

    Music: Fire, Then Nothing by Da Sein

  • 2. The (French and) Haitian Revolution

    May 28th, 2020  |  1 hr 1 min
    1619, activism, anarchism, berniesanders, communism, democratic, french revolution, haiti, haitian independence, leninism, progressivism, slave, slave revolt, slavery, socialism, socialist, strategy, toussaint louverture

    “Hi, my name is Lelyn R. Masters, and I stan the French revolution. I think if you love something political you should criticize it mercilessly.”

    The French Revolution was awesome and super dumb. By that I mean its revolutionaries, compared to the revolutionaries of any other time, had the most opportunities given to them and made the least of them. Firstly, the French revolutionaries didn’t have to overthrow the government or fight for the ability to assemble. The ancien regime collapsed and then called on the etats generaux to try and save it. Secondly, instead of making an enduring government, the revolutionaries followed every conceivable policy to destabilize the country. Let’s briefly go over that history.

    The King’s problem was that he could not tax. The typical feudal relationships ensured that he could require the nobility to tithe, and the clergy made a contribution, but in the 18th century the merchant class was generating so much wealth that it dwarfed what the king could command. A third of France’s wealth at this point came from trade with San Domingo, for instance. The French state was bankrupt by 1786 because it had helped to finance the American revolution. The Americans wanted freedom, and the French king wanted to deprive his rival England of a source of wealth. Because the nobility were fighting the king for a greater share of power, he wouldn’t be able to ask them to help him with finances, so in 1788 the king decided to convene the etats generaux. The three estates were: (1) the nobility, (2) the Catholic clergy, and (3) the merchants and professions. Such parliaments were typically convened at the will of the sovereign. Before the one in 1788 the estates general had not been called upon for about 500 years. Once convened, a majority of the members, which were elected by men of property, wanted political reform. They wanted an end to feudal privilege and a certain amount of democracy. They had the example of the American revolution to show them what could be gained. The king wanted none of it, so he dismissed them. But the Etats Generaux refused to disband, and instead they set about to write a constitution. The king could not disband them by force, because by then the etats generaux had formed a citizens militia. The king tried to escape the country, and was put in jail. At that point the etats generaux, now calling itself the National Assembly (NA), functioned as the de facto government of France.

    The NA expanded the ability to vote and abolished the old system of tithes. However, it did not immediately set up a new system of taxation. Instead, it issued assignats, which were a kind of bond, that they expected would be redeemable after they had sold the church’s property. The state took over management of the Church in what was called the Civil Constitution of the Clergy. All church wealth was taken over by the government who then took on the responsibility to pay the clergy. Obedience was expected. People naturally rebelled against having a new kind of worship forced on them from Paris. So, they decided to steal all church property and sell it off to fund the government. Then they made the clergy take an oath of loyalty to the revolutionary government. Now, the clergy were also divided between poor and rich, so they weren’t necessarily opposed to a progressive distribution of wealth or to democracy. We know quite a lot about the attitudes of the French people because an Etats Generaux must be precluded by a collection of cahiers de doleances, or statements of grievance. Before 1788 60,000 such statements were collected from nobles, clergy and commoners. The statements were edited in each parish by those who could read, usually the clergy. The overall picture that emerges is the desire for a constitutional government that included the king, a system that was less corrupt, where feudal privileges were abolished and where taxation and justice were fairly practiced (Davidson 10-12). But the seizure of church property that followed from the etats generaux, and the imposition of the oath especially, made the clergy into enemies of the revolution. Nearly half of all priests refused to take the oath, which in its wording was insulting to their religious faith, and when they did the state would jail them, force them to leave the country and then even replace them with a priest who had taken the oath but was guaranteed to be hated by his new parishioners.

    The French Revolution is usually associated with atheistic terror. Nothing could be further from the truth. The radical core of the French revolutionary vanguard, the Brissotains and so on, were atheist, and they promoted nonviolent dechristianization. They were not the ones provoking religious revolt in France. It was the party of the Montagnards’ insistence on imposing religious reform, or subordinating the clergy to the French state, in the name of “religious regeneration” that caused the terrible schism in French society. The fact that academics and conservatives have been able to scapegoat the intellectual inheritors of Diderot for these crimes is an injustice. (Israel, Revolutionary Ideas, p.27-29). The heavy handed way Robespierre had of murdering his enemies went hand in hand with the Abbe Gregoire’s insistence that the clergy preach a certain religiosity alongside preaching the constitution.(Sepinwall, p110-114).

    Wealthy peasants, for there were many such, greedily bought up church land. In doing all of this, rather than simply creating an institutional progressive tax policy, the NA created from a population that was either neutral or positive about the new government to one that was antipathetic to it. Add to this the fact that the assignats didn’t increase real wealth in the country, hence they were like printing money and caused inflation so that food shortages got worse, and it’s no surprise that most of France rose up in rebellion against them, some clamoring for restoration and some for a more radical revolution. The ongoing economic crisis along with an awareness that the rest of Europe was not happy that the privileges of kings were being questioned led to an expansionist war that France started and justified as “spreading democracy.” The best that can be said for this ethos of spreading the revolution is that the ideals of the French revolution eventually inspired other people: the revolutionary army did very little to change the map of Europe. The regular drafts the war required led to revolt. The revolutionary government was tremendously unpopular, and so ironically as it progressed it broadened the franchise but participation in elections shrank. They could only keep power by murdering lots of people, and fell to a tyrant when Napoleon took power finally in 1799.
    There is a long Marxist tradition that views the French revolution as the first one where working people made a difference. Mostly this is recognized as only a precursor to proletarian revolutions to come. The problem with this story is that the san-culottes do not remotely resemble the modern proletariat. The sans-culottes, meaning the people who didn’t dress fancy, have been identified as a precursor to the proletariat, but the sans-culottes were not just the very poor, but were also small time merchants and professionals, bakers, carpenters and blacksmiths. Worse, the sans-culottes role in the revolution was mainly to serve as a mob that more privileged classes, such as the Montagnards with Robespierre at their head, would call upon to obstruct the democratically elected NA when things didn’t go their way. Ultimately, Robespierre’s downfall came because the sans-culottes realized that he didn’t really have their best interests in mind, after years of famine and war. The result of all this is that France had a government that was constantly unstable and that swung between (left) revolution and (right) restoration for the next nearly 200 years.

    The French Revolutionaries, rather than founding a government that could lead society, again this is the task of any government, created divisions that destabilized almost a dozen governments over the next two centuries. Historians struggle to answer the question of when did the French revolution end, and Ian Davidson answers by saying that it ended in 1968 when DeGaul stepped down from power. It was the first time executive power had been transferred without mass upheaval, and without a change of regime in about 180 years, indeed despite the so-called revolution of ‘68.
    Quote Davidson:”The irony of this interminable sequence of instability is that almost all of these regimes started with the equivalent of a new Constitution, which most of them, with the exception of Napoleon and the first Restoration, prefaced with a new (but of course different) Declaration of the Rights of Man. So when Tocqueville made a mordant reference in 1856 to ‘the nine or ten Constitutions which have been set up in perpetuity in France in the past sixty years’, it was not because he could not count, nor because there had been so many Constitutions a perpetuite that they were no longer worth counting, though that was probably part of his meaning. No, the prosaic fact is that between the first Revolutionary Constitution, of 1791, and the Constitution of the Second Empire of 1852, there were seven Constitutions, two Charters (one for the first Restoration, of 1814, and one for the July Monarchy of 1830) and one Acte additionel (for the brief restoration of Bonaparte in the 100 Days of 1815). In other words, there really were, as Tocqueville had said, nine or ten Constitutions, depending on your definition of the term.”

     There are at least two lessons for us from this revolution, who was obsessed by these events of course.  They make up the core of Marxist ideology.  (1) The working class must have its own independent political party.  It simply will not do to rely upon Robespierre to look after us, because then the working class becomes just a weapon for settling arguments among the ruling classes.  (2) A revolutionary government must be radically democratic.  That is to say that a revolutionary government must base its sovereignty, its right to rule, on the will of the people and to do so it must in principle work for their well being.  Robespierre’s government claimed to affirm universal human rights, but regularly and arbitrarily jailed, murdered and stole from people whose only crime was disagreeing with Robespierre.  It was the state trying to dominate society, and for Marx real revolution must work the other way around: society must dominate the state.  By emphasizing economic alienation, rather than religious alienation as did Marx’s contemporaries, in the German Ideology Marx put forward that if people can be lifted out of poverty then they will stop being fooled by certain religious discourses.  That is the secret of this quote:  “Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.  The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.“ (https://en.wikipedia.org/wiki/Opium_of_the_people#cite_note-2)  Marx thought that material inequality had to be addressed first through education and radical democracy, and that afterward dogmatic religion wouldn’t be needed.  And though he idealized the Jacobins as being somehow unwittingly the servants of history, there’s a real tension there with the fact that their heavy handedness turned society against the state and Marx insisted that society dominates the state in the last instance, that in revolution previously submerged social tensions arise and cause radical change.  Marx never wrote a book clearly analyzing the French revolution, took different and contradictory positions regarding it over the course of his life, and it probably remained something of a mystery to him (Furet).  Marx and Engels are not a great resource for understanding the French revolution, instead you should read Davidson and Francois Furet. 

    What we can say is that the imposition of a state religion caused divisions in French society that set back progressive goals for at least another century and a half. Unless a government or a revolutionary group aspiring to become the government can lead society, they likely will not hold onto power for very long. We have already seen this at work in other contexts: the decline in popularity of the Black Panther Party, for instance. We’ll be collecting such examples.

    There were nevertheless some positive gains for the cause of poor and working people in the French revolution. In August of 1790 they put an end to noble titles and put to an end the payment of feudal dues and duties. It was a tiny part of the nation’s wealth, but it’s still a big deal. It was so little money that many nobles voted to end it, and there was never a protest movement to restore them. Part of what made the French revolution possible was that there was so much wealth coming in from sources that were not connected to the feudal system. Then the French government enforced the wall between church and state guaranteeing religious freedom, though as pointed out before they did this in an overly heavy handed way. What’s more, the French revolutionary army marched over Europe abolishing feudal obligations and selling church property everywhere they went. They got all the way to Moscow. Now, wherever these armies went they inevitably retreated, and the monarchy and feudal rights of nobles were reinstated all over Europe. But the idea and experience of liberation lived on and inspired revolutions in all of these other places like Belgium and Prussia and Austria. The struggle for democracy continued, and had its ups and downs, but the radical Democratic movement that became the 1st international comes out of these struggles. And while we couldn’t say the French are responsible for the revolutions that took place later across Europe and in the French Antilles, we couldn’t say they didn’t help by spreading the idea. In Prussia serfdom was making less and less dollars and sense to even the landed nobility and junkers who had serfs. The existence of cheap wage labor side by side with fixed rent feudalism plus the long ferment of the Prussian enlightenment culminating with the latest craze for Adam Smith among the Prussia bureaucratic class all taken together meant that Prussia was ripe for reform anyway. Napoleon provided a catalyst, but it was by decree that Frederick William III freed the serfs, who then had to revolt in order to make the decree real. (Clark, 327). Their revolt was intended to enforce the law for the sake of the general will, a theme we will develop in greater detail when we discuss Marx’s revolutionism. This is likely where Hegel got the idea of social contract theory: that once a society has declared something, such as universal suffrage, there develops a historical force compelling people to make it an actuality. Until the word becomes deed or vice versa society has unfinished business. In this context the idea that all people have rights, and the ability of reason to change their world, will become a powerful undercurrent in the social fabric, a whisper on the wind that all events seem to imply. How else could the masses of Europe understand their sudden liberation from feudal bondage? Human rights is a check we are trying to cash, a promise to ourselves we often do not keep. The declaration of the rights of man was explicitly an attempt to establish among the human race a society of equals, and that meant that the government would have to act against the inherited oppression of privilege and hierarchy. How does an idea become reality? It must spread: it must be passed around in society. It advances in different ways amongst different peoples.

    This miracle would happen late in Italy, in the 1860s, and while the former peasants in Sicily would find the new Republic’s taxes to be as harsh or worse than feudal tithes, they were free to leave. This is why as soon as there was an Italy, there were Italian Americans. (Mangione, p72).

    The second reason why we revere the French revolution is because starting in July of 1789 the founding of the National Assembly by the Third Estate meant a broad suffrage. More people could vote. As we’ve noted, as the suffrage broadened during the French revolution, actually participation in elections declined. This was caused by the imposition of the state over religious opinion among other things. The wild political oscilations that reverberated afterwards were finally ended in 1848 with the ascent to power of Napoleon 3rd, after which it would be another two decades before something like real democracy would return to France, and then in the form of the Commune of 1871.

    We are used to thinking that ideas don’t matter, but when they become social movements they really do matter. Roger Chartier has said with some justice asserted that the enlightenment didn’t so much start the French revolution as the French revolution started the enlightenment (Sepinwall, p. 11). For the masses of Europe and North America the French and American revolutions really did start the enlightenment, that unhappy child. Unhappy, because it had only had brief tastes of what a free and democratic society could be like, and newly born because ideas that had been buried since the Greeks were now moving masses of people.

    The legacy of the French Revolution has one unambiguously positive aspect: the example of Democratic rule. It showed that a government could exist that in principle recognized equality between citizens, with each getting one vote, and that fought to preserve their rights. The question this immediately poses to us is why it didn’t persist. France had a democracy for all of four years, and because Robespierre needed the support of the Parisian masses to maintain his power, it had direct democracy for almost a year. Why wasn’t it able to create real equality? Why did it fail to protect the “rights of man” that it had proclaimed?

    Marx was clearly inspired by the French revolution. He thought Hegel imagined the state could dominate society. One lesson screaming to be learned from Robespierre’s terror was how impotent a state would prove if it tried to dominate society. Marx thought that in the last instance things went the other way around, that society ultimately determined the form and substance of the state. If society was divided into classes, then the state would have to be the form their mediation took. To be a radical democrat in that context means working to give everyone an equal vote, and an equal status in society. All of Marx’s project, and indeed the majority of European 19th century thought, turns around the question of what went wrong in the French revolution. The ideals expressed by the French revolutionaries are not questioned in themselves among progressives for another century, but the failure of revolutionaries to form a government living up to them is understood by all as the central political problem to resolve. I have put forward here that the French revolution failed because while it signified democracy, it did not embody it. Though it formally declared that every man had a vote, by trying to impose the state’s will on an unwilling society in the form of religious tyranny, it had already communicated who and what would be excluded. The National Assembly, rather than find the policies and trade offs around which society could be unified, or at least pacified, busily identified its enemies and proceded to provoke them to civil war. In the podcasts that follow we will step through the history identifying other times and places where revolutionary governments got this right and where they got this wrong. The problem is essentially one of education and tolerance for differing opinions and ideas, essentially the problem of free speech and conscience. Let me show my hand: I’m trying to call my audience back to Epicurus’ garden where a plurality knows best which way the wind blows. I set my sail next, for Haiti.


    Davidson, Ian. The French Revolution: From Enlightenment to Tyranny. Profile Books, 2016.

    Hunt, Lynn. Family Romance of the French Revolution. Routledge, 2013.

    Furet, François, and Karl Marx. Marx and the French Revolution. University of Chicago Press, 1988.

    Lefebvre, Georges, and Timothy Tackett. The coming of the French Revolution. Vol. 19. Princeton University Press, 2015.


    In 2018 Julius S. Scott published an excellent book about how the ideals of the French revolution spread amongst enslaved people in the Caribean. His book is entitled “The Common Wind: Afro-American Currents in the Age of the Haitian Revolution,” and you should get a copy and read it all the way through. I’ll be using Scott’s account to frame C.L.R. James’ classic on the Haitian Revolution: “The Black Jacobins.” Time and again James speculates rather lamely about how the Haitian revolutionaries could have known x, y and z, important things like the fact that Napoleon was sending an army to reenslave everyone and not to help them as was the public story.

    Scott fills in those blanks and gives us a stronger impression of how big a difference the transmission of ideas can make.

    In the 17th century merchants from Europe began sailing to the new world, investing money there, making fortunes there. We pointed out earlier that this wealth is a big part of why the monarchy in France fell. But the Caribbean, and the new world in general, was still a very wild place. It was very easy in those early years for slaves to escape, for indentured servants to escape, for drafted soldiers to escape. The escapees often founded their own political institutions, sometimes known as colonies and sometimes called maroons. All of these streams of people who rejected the place society had prepared for them became a kind of masterless class that put up a constant resistance to the state powers who were trying to impose upon the area a certain political order as the 18th century progressed. The political order of the maroons was majority Black, spoke all the languages of the world, was nourished by licit and illicit trade, and was geographically centered around the ports. The sailors of Europe, overworked, bearing the burden of all the risks and hardships of seagoing life, prone to desertion and mutiny, were natural allies of these communities of formerly enslaved and brought with them a steady stream of news from the other side of the Atlantic.

    In 1739 after a long military conflict, Britain was forced to recognize the political independence of several maroon communities in so-called ‘cockpit country’ in North West Jamaica, which was a short sail from the southeastern tip of Cuba, another center of maroon activity. Maroon activity on the Haitian island was mainly centered around Cul-de-Sac in south central Santo Domingo. While one island or the other might belong more or less to a particular European power, geographic peculiarities and the relative ease of sea travel compared to land travel could mean that ceratin localities were more naturally linked to foreign powers. This is the case of southern Santo Domingo, which was cut off from the rest of the island by tall mountain ranges and often felt closer to Spain via Cuba and Venezuela than it did to France.

    History understood as a series of actions by great men is usually pretty unrealistic, but there’s no getting around the fact that Toussaint L’ouverture was a genius. It’s true that in any such case, a confluence of events and circumstances came together to enable the hero, but in Toussaint’s case the circumstances just serve to better frame his excellence. Born a slave, he would lead his people to freedom, and in doing so he would defy three of the greatest empires the world has seen. No wonder that in the 1938 C.L.R. James chooses Toussaint L’ouverture for a hagiography, lifting up his life as one well spent, as a model for the independence movements about to grip Africa. Born a slave, Toussaint L’ouverture had risen to be the steward of his master’s livestock, and read classical literature (91). His favorite was Abbe Raynal’s History of the Two Indias.

    The book was a history but also a denunciation of the colonial system, and despite the fact that Raynal’s name was listed as its author, Raynal himself did not write the most controversial parts. The most controversial parts were written by Denis Diderot. Ostensibly a straightforward and non ideological description of the system of colonialism from India to the Caribbean, the Histoire des Deux Indes was commissioned by Etienne Francois de Choiseul, who was the foreign minister in charge of France’s Navy and colonies. Choiseul had hoped the book would inspire more colonialism. The project was too big for one author, so Raynal hired a team. In 2019 Andrew S. Curran gifted us with a biography of Diderot, and he describes the Histoire des Deux Indes in these terms: “Despite the fact that the History’s disparate points of view often come into direct contradiction - the inevitable pitfall of multiple authors - the most powerful portions of the book unequivocally put forth a vision of history according to which tyrants, magistrates, and priests had not only instituted various forms of despotism in Europe, but had exported it to the world’s colonies. French censors had no illusions about the implications of the History. Shortly after the book became widely available in France, it was banned by an arret du Conseil in December 1772 [almost two decades before the French Revolution]… Diderot’s contributions to the History, which vary from a few sentences to chapter-length interventions, functioned as the capstone to his diverse political writings. Though Raynal had theoretically limited the scope of the History to the East and West Indies, Diderot was among those contributors who forcefully turned the critical focus of the book back on Europe itself. One of the more interesting contributions that he furnished for the third edition of the History is a cheeky note that he directed to Louis XVI himself. Having picked up the habit of addressing monarchs in a familiar tone, Diderot speaks to the young king in the informal and forward tu form. He warns the doomed Louis XVI that the country as a whole is a powder keg: ‘Cast your eyes over the capital of your empire and you will find two classes of citizens. Some, wallowing in wealth, flaunt a luxury which provokes indignation among those not corrupted by it’ A paragraph later, the aging philosophe predicts that empires such as his own ‘cannot endure, without morals and virtue,’ then asks the king why he continues to condone the ‘insatiable greed’ of his courtiers, allowing all the ‘protected men’ of his kingdom to shelter themselves from the burden of taxation while the people ‘groan’ under the weight of their leview. Toward the end of his diatribe, Diderot gives his king a choice: accept the infamy of the do-nothing tyrant or transform the country and achieve true glory. Diderot embedded many other such messages in the History as well, even when he was not speaking to the king directly. On the subject of freedom of the press, for example, the philosophe was categorical: ‘Wherever the sovereign does not allow the people to express themselves freely on economic and political subjects, he provides the most convincing evidence of his inclination to tyranny.’ As influential as Diderot’s views on the French monarchy would ultimately become in the years leading up to and during the Revolution, his writing on the colonies was at least as significant. In addition to underscoring the fundamental injustice of much of the colonial enterprise as a whole- repeatedly condemning his era’s conquerors for appropriating lands that did not belong to them - Diderot forcefully attacked what he believed to be his era’s most glaring evil: the ongoing business of African chattel slavery. By the time that Diderot became involved in the History of the Two Indies, French slave traders were delivering thirty thousand enslaved Africans to the Caribbean on an annual basis, adding to the half million slaves who were already toiling on the three major French islands of Guadeloupe, Martinique and especially Saint-Dominique. In all, French ships had carried well over a million souls to the islands since the trade had begun in earnest, 120 years before… In addition to rejecting the era’s illegitimate race science, he attributed the existence of the trade, which had always been blamed on Africans themselves, to European greed. He also solemnly informed readers of the History that the responsibility for the forced enslavement and murder of millions of Africans not only lay with slave merchants and planters, but regular Europeans as well: ‘The insatiable thrisrt for gold has given birth to the most infamous and atrocious of all trades, that of slaves. People speak of crimes against nature and they do not cite slavery as the most horrific. The majority of Europeans are soiled by it, and a vile self-interest has stifled in human hearts all the feelings we owe to our fellow men’ Diderot’s most prescient and rhetorically awe-inspiraing passages on slavery come, however, when he predicts the rise of a Black Spartacus who will wave the ‘banner of liberty’ and lead an army of former slaves agaisnt their master, leaving the ground stained with their former oppressors’ blood. This is, of course, precisely what happened in Saint-Domingue a decade later, when a brilliant tactician and Revolutionary soldier named Toussaint Louverture.” (pp. 364- 366).

    From the Julius S. Scott we know that throughout the 1770s slaves throughout the American colonies were electrified by news that in England Lord Mansfield had liberated a former Virginia slave named James Somerset. The news set off a string of escapes and attempts to get to Great Britain (p. 79). During the American revolution, slaves were supposedly offered freedom if they fought for Great Britain, but those who did so were more likely to be sold back into slavery as not (https://www.youtube.com/watch?v=fzd06DRvRKA). Great Britain temporarily suspended the slave trade during the American revolution, and picked it back up afterwards. Nevertheless, news of the progress of the abolitionist movement in Spain, France and Great Britain continued to feed the hopes of the enslaved throughout the 1780s, and then news of the storming of the Bastille and the forming of a National Assembly in Paris hit the Caribbean like a bomb.

    What tale flew on the breeze in SanDomingo? Quothe James: “Meanwhile, what of the slaves? They had heard of the revolution and had construed it in their own image: the white slaves in France had risen, and killed their masters, and were now enjoying the fruits of the earth. It was gravely inaccurate in fact, but they had caught the spirit of the thing. Liberty, Equality, Fraternity. Before the end of 1789 there were rising in Guadeloupe and Martinique.” Ian Davidson again gives us a concise summary of the important events:

    “Saint-Domingue was one of the richest of France’s colonies, and its plantations produced enormous wealth in the form of sugar, rum, coffee and cotton. Its economy was essentially built on the slave trade; the dominant and slave-owning population consisted of 30,000 whites, but all the work was done by 500,000 black slaves. In between were 27,000 mulattoes, who were free but not white. Brissot had founded the Societe des amis des Noirs in 1788 but failed to get any support from the Assemblee nationale constituante for the abolition of slavery. Part of the problem was that some of the Revolutionaries had a personal stake in the plantation business: not just some of the right-wing members of the Feuillant Club, like the Lameth brother, but also, as we have seen some of the left-wing Girondins. On March 8, 1790, the National Assembly passed a decree setting up assemblies of local self-government in the colonies, for which only the whites could vote and in which only the whites could sit. From this point on, the Revolutionaries simply blanked out the question of slavery; the only related question they were prepared to debate was what rights, if any, to give to mulattoes. More than a year later, on May 15, 1791, the National Assembly gave citizenship to mulattoes, but the colonial whites refused to implement the decree. This refusal led to the rising first of the mulattoes, then of the blacks, in August 1791, under the command of Toussaint Louverture.” (pp. 80-81). The view from Santo Domingo was a little different.

    The whole dynamic then was to keep news of the ongoing revolution for human rights and the push for abolition from getting to slaves in the colony. One anecdote form Julius S. Scott will illustrate the point: “As early as the fall of 1788, the Crown issued orders ‘to abolish every press’ in Saint-Domingue ‘in order to keep the flame of liberty from spreading to the Colonies,’ a move which led to an effective news blackout lasting at least ‘several weeks’... Confronted with a group of enthusiastic recruits ready to sail from France to Saint-Domingue in 1792, he [General A.N. de la Salle] took a different approach. Aware of the explosive potential of the watchewords and rituals of the French Revolution if applied in the colonies, the general instructed his charges to alter their banners and caps, which displayed the slogan ‘Live Free or Die,’ to read ‘The Nation, the Law, the King.’” (p.107). We do not know who exactly was informing the slaves of San Domingo, but we know that they were aware of everything that was said or written in Paris regarding their potential freedom. From Scott: “Passing along reports of slave unrest near Cap Francais, colonial officials reported in October 1789 that a ‘multitude of printed materials’ had apprised the population of developments in Paris. Despite careful precautions, ‘all that is done or written, particularly on the issue of the emancipation of the blacks’ made its way past dockside police. Not surprisingly, blacks at the Cap soon understood that the tricolored cockade symbolized the newly won emancipation fo the whites from their ‘masters’ in France.” (p.114). Slaves across San Domingo began wearing the tricolor cockade pinned to their hats in defiance of their masters (Image 1.).

    In March of 1791 two regiments of soldiers arrived in San Domingo to help the royalists against the republicans, the revolutionaries known as Patriots. From James: “The inhabitants of Port-au-Prince prepared elaborately to win them over from the royalist government. They opened the cafes to them, greeted them with music and dancing and unlimited food and drinks, told them that the Government was the counter-revolution, as indeed it was. The soldiers refused to obey their commanders and the Governor, and joined the Patriot party. [The General leading the royalists] De Mauduit’s own soldiers, hitherto loyal, under the crossfire of the population and the new arrivals from France, were caught up in the revolutionary ardour. Turning on De Mauduit they murdered him… Hostile as the small whites and the Patriots were to the rich Mulattoes, they did not disdain the alliance of the Mulatto Patriots… All this took place in march 1791, but something else had also taken place. The French soldiers, on landing at Port-au-Prince, had given the fraternal embrace to all Mulattoes and all Negroes, telling them that the Assembly in France had declared all men free and equal” (pp. 82-82). Long before the official ratification of liberating the slaves, they had themselves seized upon the opportunity the revolution gave them to take their own freedom. From that moment the French revolution and the liberation of the slaves were synonymous, and from that we get some idea of why later Toussaint Louverture would resist attempts at Haitian independence.

    Julius S. Scott describes the start of the rebellion, which was far from spontaneous: “On the night of 22 August 1791, even as planter deputies made their way toward Cap Francais to convene a regional assembly, slaves in the rich northern plain encircling the Cap began their rebellion. For weeks black leaders had spread word of the intended uprising, and when the moment arrived, the widespread and well-planned nature of the rebellion caught whites defenseless. Within hours after slaves first rose on an estate located nine miles from the Cap, as many as 100,000 slaves learned about and joined the revolt, setting fire to plantations and cane fields and mercilessly attacking slave owners and their families. Immediately officials in the Cap sent delegations to Cuba, Jamaica, and the United States to request assistance in fighting the black rebels, but they received only half-hearted cooperation. To compound their problem, just days after the rebellion in the northern provinces, mulattoes and blacks in the west triggered a second wave of armed uprisings. Pitched battles between government troops and poorly armed insurgents resulted in thousands of deaths on the rebel side, but these defeats failed to subdue outlying groups who continued to raid and destroy plantations.” (p. 137).

    A few months after the revolt began Toussaint Louverture decided to join it. He was giving up a relatively comfortable life as the privileges administrator of his master’s three plantations for an uncertain war and certain hardship. The revolutionary free army was organized into two bands, one led by Jean Francois and the other by Biassou, the latter of whom Louverture would serve as a physician. After the French National Assembly declared Mulatto rights in May, the local slave owning class in San Domingo refused to implement the decree. The royalists took advantage of this situation to recruit the mulattoes to their cause, and so throughout the summer the mulattoes fought on the side of the monarchy. At this point, both the royalists and the patriots opposed freeing the slaves. The army of former slaves could devastate the countryside, but they were not strong enough to take the cities, and so in the fall of 1791 Toussaint Louverture negotiated a surrender. In that surrender he promised to protect the colonial establishment and return his army into slavery, but in doing so he preserved their lives and the freedom of his officers. The priority was to preserve their power and memory for a moment when circumstances would be better. The planters rejected the negotiation. James: “So disdainful was the Assembly that it would not include the negotiations in the minutes. Toussaint had plenary powers, and in a vain attempt to break down the pride of the colonists he secretly reduced the number to be freed from 400 to 60. The colonists would not hear of it. Then and only then did Toussaint come to an unalterable decision from which he never wavered and for which he died. Complete liberty for all to be attained and held by their own strength.” (p. 107). The immediate result of all this was a stalemate.

    Events began to accelerate. In April of 1792 the army of royalists and mulattoes besieged Port-au-Prince. Confronted with this news Paris dithered. If they sent an army to put down the slave revolt, that army could be won over to the royalist side at just the moment when tensions between the royalists and the republicans was sharpening in Paris. The new French government had by that point run out of money, so it invaded its neighbors to spread the revolution and to seize more church property. In July 1792 these efforts had led to a route and Prussia invaded France. The Prussians were determined to put down the revolution and strengthen the French King’s position. On August 9th one of the revolutionary clubs in Paris, the cordelliers who championed representative democracy, declared a revolutionary commune in Paris. The next day they issue an order of summons for the commander of the National Guard Antoine Jean Gailliot who was defending the king in the Tuilleries. When Gailliot arrived at the Hotel de Ville he was lynched, and a mob descended upon the Tuilleries and arrested the King. From that moment on any semblance of sharing power with King Louis was over. With the arrival of representative democracy bolstered by revolutionary action in the streets, it was clear to everyone that the abolitionist cause had won in Paris. This indisputable fact broke the alliance in Haiti between the mulattoes and the royalists. The republican governor of Santo Domingo, Sonthonax asserted Mulatto equality, but also kept the regime of slavery for the moment. The army of former slaves led by Biassou and Jean Francois forged an alliance with the King of Spain. Toussaint Louverture was made a colonel in the Spanish Army fighting for the Spanish crown.

    Spain went through a liberal revolution starting in about 1808, but prior to that it was a nation whose entire economy was premised on extracting wealth from colonies in South America. Here is how Anthony Beevor describes Spain around the time that Toussaint Louverture fought for it: “The code of the hidalgo (Spanish nobleman) forced him to despise money in general and the earning of it in particular. The census of 1788 showed that almost 50 per cent of the adult male population was not involved in any form of productive work. The army, the Church and, above all, the vast nobility were a dead weight on the rest of the population. It was perhaps this statistic which provoked the well-known saying that ‘one half of Spain eats but does not work, while the other half works but does not eat.’” (p. 6). As for life in the colonies, here is how Eduardo Galeano describes the treatment of the natives who worked in Spanish mines (he is not exaggerating): “The colonial Latin American economy enjoyed the most highly concentrated labor force known until that time, making possible the greatest concentration of wealth ever enjoyed by any civilization in world history. The price of the tide of avarice, terror, and ferocity bearing down on these regions was Indian genocide… While metals flowed unceasingly from Latin American mines, equally unceasing were the orders from the Spanish Court granting paper protection and dignity to the Indians whose killing labor sustained the kingdom. The fiction of legality protected the Indian; the reality of exploitation drained the blood from his body.” (pp.38-39).

    All of this to say that Toussaint Louverture was fighting for Spain not because he really believed it was worth fighting for. He fought for Spain for the same reason he had tried to surrender to the white slave owning class in SanDomingo: to preserve the social movement for freeing the slaves. He was not of the school so common today according to which one must make every action about the purity of one’s ideals. He was intensely practical, and C.L.R. James is right to hold him up as an example of good revolutionary leadership. Toussant Louverture didn’t need to fight every battle all the time, and he doesn’t owe us an explanation for his actions. Toussaint Louverture had one overriding ambition, and that was to free the slaves of SanDomingo. Freeing the Haitian slaves, then protecting that freedom, offered the world a positive example that drove progressive, liberatory politics for generations afterwards. In the 30s when C.L.R. James is writing, he’s offering Toussaint Louverture as a positive role model of how African revolutionaries should act: and clearly revolutionaries need to get weapons and material support somewhere, meaning they have to learn how to play one imperialist power off another the way Louverture did. In his role as a colonel in the Spanish Army, Toussaint Louverture conquered a large part of San Domingo. It was easy for French royalist forces to surrender to him, because he always granted amnesty to his former foes, and everywhere he went he freed slaves. Back in Paris, the King Louis XVI is put on trial and on January 21, 1793 is beheaded in Place de la Concorde. The British, eager to fight the revolution and gain from a reinstituted slave trade attempt to invade San Domingo, landing troops on September 9th, 1793.

    The French republican governor Sonthonax, exasperated by Spanish armies, and at the same time hassled by Royalists and expecting the British invasion, finally gave in to the needs of the moment and freed, and what was the same thing, armed the formerly enslaved population of San Domingo in August of 1793. From then on Toussaint Louverture and his sizable army, equipped at Spain’s expense, would fight for their freedom and for the glory of revolutionary France.

    In January of 1794 the peoples’ convention in Paris received its first delegates of color. The convention declared the abolition of slavery, and though a counter revolutionary France under Napoleon would send an army to try and reenslave Haiti, he would fail. James recounts to us the scene that day in the National Convention: “The three deputies of San Domingo entered the hall. The black face of Bellay and the yellow face of Mills excited long and repeated busts of applause. Lacroix (of Eure-et-Loire) followed. ‘The Assembly has been anxious to have within it some of those men of colour who have suffered oppression for so many years. To-day it has two of them. I demand that their introduction be marked by the President’s fraternal embrace.’ The motion was carried amidst applause. The three deputies of San Domingo advanced to the President and received the fraternal kiss while the hall rang with fresh applause. Next day, Bellay, the Negro, delivered a long and fiery oration, pledging the blacks to the cause of the revolution and asking the Convention to declare slavery abolished. It was fitting that a Negro and an ex-slave should make the speech which introduced one of the most important legislative acts ever passed by any political assembly. No one spoke after Bellay. Instead Levasseur (of Sarthe) moved a motion: ‘When drawing up the constitution of the French people we paid no attention to the unhappy Negroes. Posterity will bear us a great reproach for that. Let us repair the wrong - let us proclaim the liberty of the Negroes. Mr. President, do not suffer the Convention to dishonour itself by a discussion.’ The assembly rose in acclamation. The two deputies of colour appeared on the tribune and embraced while the applause rolled round the hall from members and visitors. Lacroix led the Mulatto and the Negro to the President who gave them the presidential kiss, when the applause started again. Cambon drew the attention of the House to an incident which had taken place among the spectators. ‘A citizeness of colour who regularly attends the sittings of the Convention has just felt so keen a joy at seeing us give liberty to all her brethren that she has fainted (applause). I demand that this fact be mentioned in the minutes, and that this citizeness be admitted to the sitting and receive at least this much recognition of her civic virtues.’ The motion was carried and the woman walked to the front bench of the amphitheatre and sat to the left of the President, drying her tears amidst another burst of cheering.” (pp.140-141).

    C.L.R. James puts forth Toussaint Louverture as a model leader in the late 30s in the hopes that he will inspire African independence movements. The portrait of Toussaint in power is clearly exemplary. For one thing, Toussaint was for many years a faithful servant of France, until the counter-revolution happened there. The idea of Haitian independence was secondary to him to the task of protecting the liberty so newly acquired for the former enslaved peoples of San Domingo, and freedom was easier to maintain when it was guaranteed by a major power. When counter-revolution turned the tide against progressives in France, Toussaint Louverture easily played one French leader against the other. Wherever Toussaint Louverture went, wherever he conquered, wherever he ruled, he granted amnesty to his former enemies and guaranteed the rights of all. Ex slave owners were guaranteed the right to own their plantations, but they couldn’t own slaves. Taxation was applied moderately and fairly. In a few places, formerly enslaved people were given land to work communally. In 1798 he beat the British who had invaded in an attempt to reimpose slavery.

    In 1801 he had one of his own generals executed for leading an insurrection which would have led to a massacre of whites. Moise and others in the rebellious north wanted to seize the property of the white former slave owners and redistribute it to formerly enslaved people. The problem was that these whites still played an important role in the economy, helping San Domingo maintain trade relations with the rest of the world, and ensuring their safety was important to the power sharing arrangement Toussaint Louverture had fought several wars to attain. The uprising had occurred in the context of Napoleon deciding to send an army to San Domingo with the not so secret but not publicly known mission of reimposing slavery. The whites on the island, having owned slaves, could be expected to be loyal to Toussaint and hence to the continued freedom of former slaves, unless and until an occupying army fought to reimpose slavery. In such a circumstance the formerly enslaved would have to fight against the whites for their continued freedom, indeed for their very lives. Everything depended on the intention of the approaching army, but it is not clear that anyone in San Domingo could have known for sure that the intention was to reimpose slavery. Toussaint Louverture was surely better informed than we are, but that doesn’t mean he made the right choice. He crushed the Moise rebellion because he still held out hope of peacefully governing San Domingo, but it is clear to us now that this hope was misplaced. Given that the constitution he wrote that year set up San Domingo to be ruled by executives who stayed in office for life, he clearly did not think democracy would help Haiti given the general education level. Those whites he could spare he had deported; many others were successfully encouraged to leave. In April of 1802 Napoleon’s army left France. In May Toussaint Louverture was arrested along with some of his generals. Because Toussaint Louverture had defended the lives of the whites on San Domingo for so long against an insurgency to his left, the armed masses of San Domingo entered the war against Napoleon split amongst themselves, some even fighting on the side of the French in the mistaken belief that Napoleon would defend their liberty. What C.L.R. James says about these decisions teaches us a great deal about the awful trade-offs required of those who wield political power. Toussaint Louverture had to spare the whites to keep power in 1794, but could no longer protect them with Napoleon’s army in transit. I personally think that taking a human life is the worst thing you can ever do, but that sometimes history forces our hands. It’s acceptable in my mind to kill those who owned slaves to gain the freedom for those slaves. Sic semper tyrannis. The cost to the Haitian revolutionaries was that they had to fight a war for their independence against a large and well armed force while they were themselves divided. Here is how C.L.R. James discusses the matter:

    “Bonaparte was not going to be convinced by Toussaint’s justice and fairness and capacity to govern. Where imperialists do not find disorder they create it deliberately... They want an excuse for going in. But they can find that easily and will go in even without any. It is force that counts, and chiefly the organised force of the masses. Always, but particularly at the moment of struggle, a leader must think of his own masses. It is what they think that matters, not what the imperialists think. And if to make matters clear to them Toussaint had to condone a massacre of the whites, so much the worse for the whites. He had done everything possible for them, and if the race question occupied the place that it did in San Domingo, it was not the fault of the blacks. But Toussaint, like Robespierre, destroyed his own Left-wing, and with it sealed his own doom. The tragedy was that there was no need for it. Robespierre struck at the masses because he was bourgeois and they were communist. That clash was inevitable, and regrets over it are vain. But between Toussaint and his people there was no fundamental difference of outlook or of aim. Knowing the race question for the political and social question that it was, he tried to deal with it in a purely political and social way. It was a grave error. Lenin in his thesis to the Second Congress of the Communist International warned the white revolutionaries - a warning they badly need- that such was been the effect of the policy of imperialism on the relationship between advanced and backward peoples that European Communists will have to make wide concessions to natives of colonial countries in order to overcome the justified prejudice which these feel toward all classes in the oppressing countries. Toussaint, as his power grew, forgot that. He ignored the black labourers, bewildered them at the very moment that he needed them most, and to bewilder the masses is to strike the deadliest of all blows at the revolution.” (pp.286-287).

    Toussaint Louverture had left his movement without leaders, since he had not imagined the French would have to be resisted. His generals were either imprisoned or enlisted in the French army. Nevertheless, the French were defeated in 1803, and Haitian independence was gained largely by the instinct and genius of the formerly enslaved masses. Historians have tended since that time to give an exaggerated amount of credit to yellow fever. In Haiti, for the first time anywhere a slave revolt had succeeded in creating a viable state. The consequences for the whole world were profound.

    Had the French under Napoleon, or the British before him, succeeded in reimposing slavery in Haiti, England probably would not have abolished the slave trade. The Brits would have had a material interest in the slave trade that would have made it hard for them not to enter the civil war on the side of the Confederacy. Beating slavery in Haiti, in a very real sense, helped the North win the civil war. Another key point that kept England out of the civil war, though it desperately needed cotton for its textile industry, was the work of Karl Marx in educating the Manchester workers about their common brotherhood with the enslaved peoples of the United States. A whole international network of people passing around ideas about freedom and our need for solidarity with each other worked together to ensure the victory of the North in the Civil War. The success of the Haitian revolution gave an example for enslaved people in the South who refused to continue moving the Southern economic machine and joined the Union Army wherever it went. In the US South, Black slaves took the opportunity to free themselves, crippling the slavocracy with a general strike. But it wouldn’t be until W.E.B. Dubois’ masterful Black Reconstruction in America was published in 1935 that they would get credit in the halls of academic history. Before then it was thought that Abraham Lincoln had freed the slaves, but no, Lincoln just ratified formally what slaves had already made a fact, just as the National Convention in France had merely legally ratified the free condition that Haitian slaves had fought for and won already. I don’t mean to say that without Toussaint Louverture these multitudes wouldn’t have been freed, because no one could know such a thing, but it’s obviously the case that Toussaint Louverture, Denis Diderot, Karl Marx, Nat Turner and a whole generation of revolutionaries helped progress the cause of Abolition, and they couldn’t have done so if there hadn’t been some rumor on the wind, something in the birdsongs and sea shanties, some murmuring tale about freedom and human rights. And it’s that idea of radical democracy that will drive the struggle for social change in Europe throughout the 19th century, and that’s the story I will tell in the next podcast about Marx and the radical democratic tradition.

    In the foreword to Julius S. Scott’s The Common Wind, Marcus Rediker quotes Wordsworth poem “To Toussaint Louverture,” written in 1802, and I want to end this podcast with a reading of that quotation. When it was written Toussaint Louverture was being kept in one of Napoleon’s jails, and would soon die of pneumonia. I leave it to you to ponder if the spirit of Toussaint Louverture doesn’t still haunt our world.

    “Toussaint, the most unhappy man of men!
    Whether the whistling Rustic tend his plough
    Within thy hearing, or thy head be now
    Pillowed in some deep dungeon’s earless den;-
    O miserable Chieftain! Where and when
    Wilt thou find patience? Yet die not; no thou
    Wear rather in thy bonds a cheerful brow:
    Though fallen thyself, never to rise again,
    Live, and take comfort. Thou hast left behind
    Powers that will work for thee; air, earth, and skies;
    There’s not a breathing of the common wind
    That will forget thee; thou has great allies;
    Thy friends are exultations, agonies,
    And love, and man’s unconquerable mind.” (p.ix).

    Beevor, Antony. The Battle for Spain: The Spanish Civil War 1936-1939. Hachette UK, 2012.

    Curran, Andrew S. Diderot and the Art of Thinking Freely. Other Press (NY), 2019.

    Davidson, Ian. The French Revolution: From Enlightenment to Tyranny. Profile Books, 2016.******

    Galeano, Eduardo. Open veins of Latin America: Five centuries of the pillage of a continent. NYU Press, 1997.

    Robinson, Cedric. "A Critique of WEB Du Bois' Black Reconstruction." The Black Scholar 8.7 (1977): 44-50.

    James, Cyril Lionel Robert. The Black Jacobins: Toussaint L'Ouverture and the San Domingo Revolution. Penguin UK, 2001.

    Scott, Julius S. The common wind: Afro-American currents in the age of the Haitian Revolution. Verso Books, 2018.


    Mozart No 17 In B Major K 458 I Allegro Assai

  • 1. The Epicurean Marx

    May 26th, 2020  |  16 mins 48 secs
    activism, anarchism, berniesanders, communism, democracy, democratic, epicurean, epicurus, freedom, human rights, humanism, leninism, materialism, philosophy, progressivism, socialism, socialist, strategy

    Hello, my name is Lelyn R. Masters, and I believe the world is round.

    I want to talk today about whether human beings can make a better world. The matter is usually treated as an article of faith either to be accepted or rejected based on how one feels or based on a sense one has from their life experiences. But I want to talk about it seriously, as one who believes in freedom and as someone who for better and for worse after all that has happened finds himself constrained to remain a Marxist. I hope to make these things clearer before the end of this podcast.

    There is a certain Marx I’d like to help excavate, the Epicurean Marx. In 2018, who teaches the History of Philosophy in Milan Italy published Marx, Epicurus and the origins of Historical Materialism. I want to describe here the main arguments of that book, which develops the idea that Epicurean philosophy informs the whole of Marx’s work. In 1841 Marx finished a doctoral thesis entitled “The Difference Between Democritean and Epicurean Philosophy of Nature.” As the title suggests Marx therein lays out a parting of the ways between two of antiquity’s first and greatest materialists. Already I think you should be able to tell that Marx is going to be a particular kind of materialist. What you don’t get from the title is the fact that Marx is in dialogue here with Hegel, who he is going to identify with Democritus, and that in lifting up Epicurus he is breaking with Hegel in a particular way. We note in passing that Marx’s dissertation is not taken very seriously in the Marxist tradition, a point we will come back to later.
    When Democritus looks out on the world he imagines that his senses must be kidding him. He imagines that the world and everything in it are made of atoms, that is the smallest part of substance that cannot be divided again, but he cannot see atoms. So, he concludes that the senses are lying and that only abstract reason can lead us to knowledge of the truth. Epicurus, by contrast, believes that the world is as it appears, more or less. The appearance of the world may be misleading at times, but it is not separate from the truth. To Epicurus, we should choose to accept that the world is as we experience it because doing so is the best path to happiness. Democritus famously scoured the world looking for the truth and not finding it: mainly because he thought that the truth should exist beyond his own experience. Epicurus, famously, was content to stay in his garden his whole life, content that knowledge of that garden was as good a way to know the world as traveling everywhere, just as limited, just as real. Both men were atomists, that is they both believed that the world was made up of atoms, but crucially Epicurus believed there was a connection between the atoms of the world and the images of the world that appear to us. What was more important to Marx was the claim that Epicurus made that atoms had to swerve.

    That the world was made of atoms didn’t explain how things change, and it seems that things in the world were always changing. So, for both Democritus and for Epicurus the atoms had to be in motion. So, imagine the atoms are all falling. That was their creation myth. According to Marx it was Epicurus who added to the notion that the atoms as they fall must divert their path somewhat, and that the ensuing collisions create the world as we know it. It’s not a bad theory for a couple of dudes who didn’t have microscopes or telescopes. In reality Democritus did believe in the swerve the atoms make, what they called clinamen, but what’s important for us is that Marx prefers Epicurus for the fact that the latter’s science (1) affirms that the world we experience is real and (2) insists that the world as we know it changes in ways that are only somewhat predictable. Here is what Epicurus says about the gods, and this gets to the heart of what he thinks about reality, divinity and our ability to understand the real and the divine: “Not the man who denies the gods worshipped by the multitude, but he who affirms of the gods what the multitude believes about them, is truly impious.” (66). Note how important to Epicurus is the individual’s ability to reason beyond convention! Let’s point out here a couple things that Marx must believe about science given that he is an Epicurean. (1) Marx must think that the job of the scientist, of the political thinker, of the philosopher, must first of all be open to the world presenting her with unexpected events, and that we need a multitude of different points of view to understand them. That’s what the world is there for: to surprise us. That’s why we are all different people: so that we can hear all the things about god that are not part of our limited experience. (2) That the purpose of science is not an abstract knowledge, but a useful knowledge. Science is meant to help make us happy.
    I guess people probably know that Marx is not an idealist, or at least they know that he is a materialist. But, the way in which he imagines the material world doesn’t rule out that we can change it with ideas. On the contrary, Marx is an Epicurean, and so he believes we should take in the accident filled world, and then work to change it based on what will make us happy. Or, in other words, “The philosophers have only interpreted the world in various ways. The point, however, is to change it.” (from Eleven Theses on Feuerbach, this quote is also on Marx’s grave).
    To the ancient Greeks the sky was where we could observe the actions of divinity, where the gods acted. To Epicurus, and then also for Marx, the phenomena of the sky could not be reduced to a single meaning or purpose. To both men phenomena invoked a plurality of explanations, and for the scientist it was important first of all to not skip the phenomenon altogether, to not elide them by explaining them beforehand as the actions of a God or gods. Fusaro comments: “It is not important how the sunset is explained, but it is important not to leave any room for myths where the heavenly bodies are inhabited by gods or move according to a specific purpose. These daydreams, aside from failing to explain what really happens, induce fear and the subjugation of human beings to the gods” (48). Marx is connecting here the Spinozan concept of freedom to the idea of the truth. Spinoza’s idea of freedom is relative ability, and ultimately it’s going to be grounded in how cooperative society is because cooperation is what unlocks human potential. We should come back to Spinoza, but for the moment we underscore that for Marx if our belief about something doesn’t make us more free, then it is not worth believing, and that in the struggle for a better understanding we can be more free. “Marx observes that, for Epicurus, if we do not know every aspect of the celestial phenomena, it does not mean that we need to be afraid, as it follows from this that we can never know, simply that we do not know just yet. This does not forbid us in the future to learn what we do not know now...Epicurus’ contention against astronomers fits perfectly in this context: astronomers claim to know the causes of celestial phenomena but by being upset, full of fear, and ultimately, unhappy, their astronomical knowledge is useless. For Epicurus, it is not important to concretely know how eclipses happen or how the sun rises. From the ethical vantage point it is important to know that these phenomena have one or more rational explanations. This implies the admission that there are no zones inaccessible to reason. As Marx underlines, the multiplicity of explanations has a fundamental function for ethics… Marx insists that, since a sky governed by perfect and inflexible laws would make us feel inferior and scare us, Epicurus does not hesitate to overturn the perspective: in the sky, there is nothing that behaves in an absolutely determined and unitary way. All is rational but imperfect, with the consequence that there is no ontological difference between sky and Earth; unlike the dichotomy posited by Aristotle and almost all Greek philosophers. The sky is like the Earth and has nothing to be feared or worshiped as divine” (49-50). A more complete revindication of democracy and free speech one cannot find. Marx prefers a natural, physical realm where anything is possible, where we possess a freedom that can change our reality. He goes on to claim that because we are free so far as our relationships with the rest of humanity allow, our highest goal is a greater freedom in socially coordinated action and living. Socialism! This freedom is not just to sell one’s labor but is also freedom from hunger, for instance.
    Marx’s attitude regarding religion is that of Prometheus, who steals the divine flame from the gods and brings it down to earth. Most Marxists imagine Marx’s serious thinking begins with The Holy Family, where Marx breaks from the other left Hegelians. This group believed that religious superstition had to be overcome first for humanity to reach freedom. Marx brings this critique down from olympus and applies it to worldly authorities. He’s the thinker who said that the material alienation of the worker is first before the alienation from the world into religious experience. In other words, it’s the lack of the lower classes’ ability to command the wealth they produce that makes them imagine a religious otherworld. The idea of heaven can be a trap. It deprives us of freedom if we imagine that a better world only exists after death, or in some beyond unreachable. Marx’s break with the left Hegelians is over their belief that getting rid of religion will free humanity, instead Marx affirms that only by addressing the concrete forms of unfreedom can we hope to liberate people from mythologized understandings. Only when freed from material oppression can humanity find in its own activity the divine. Moreover, The Holy Family is where Marx insists that because humanity is not meant by a divine order to be any particular way, because the hierarchies of church and state are not a part of any divine order, and people want to be free that they will want to maximize their freedom in the most powerful social organization possible. For Marx, the right of all people to a greater freedom finds its highest expression in socialism. “Marx’s certainty is that the historical roots and the theoretical starting point of Communism ought to be found in the Materialist theorem by which circumstances form human beings and, in order to transform human beings, circumstances must be transformed. If it is true that materialism lays on this theorem, then it is also true that materialism can only lead to Communism. Epicurus felt it as a problem, but the solution he gave was merely ideal: for him, to change men, it was enough to change the idea of reality and thus ensure for men a happy life. Epicureanism answered to this need, as Marx observed in his dissertation. In his philosophy Epicurus imagined a mankind-oriented reality: a reality in which gods do not bother our world, celestial bodies behave in different ways, a man can act freely, and so on...Epicurus glimpsed, thanks to the theory of clinamen [the swerving of atoms] the possibility of man’s self-determination, the possibility of changing circumstances. Therefore, the greatness of Epicurus’ thought has found that Materialist current that flows into Communism.” (95). Why communism? Because like Spinoza Marx thinks that we are most free when we work together harmoniously with other people. From The Holy Family: “If man is social by nature, he will develop his true nature only in society, and the power of his nature must be measured not by the power of separate individuals but by the power of society.” (Marx and Engels p176). This is the philosophical heart of Marxism: human freedom to create the circumstances to transcend our social hierarchies.

    On this side of the 20th century, with the horror of Stalinism between us and Marx, it is hard to recognize in socialism Marx’s insistence on human freedom. But then, Marxists throughout that history have not all understood their science in Epicurean terms, that is as being fundamentally oriented towards human happiness, towards ethics.

    So, the fact that Marx’s Epicureanism isn’t taken seriously by the subsequent Marxist tradition has certain consequences. We would expect such an omission to cause Marxists to speak of iron laws of necessity, to downplay the role of human agency and freedom and to reject free speech and open debate. The dogmatic explanation of all things in terms of class has often taken the part of proposing a kind of divine order, imposed on us from without. A whole life’s intellectual work could go into telling the story of how closely the Marxist tradition conforms to this image of dogmatic mechanical determinism, and how far Marxists in power have gone to frustrate human liberty. Suffice it to say that there are Marxists who step out of this trend, and that there are many more who do not. In the episodes of this podcast, each composed of several book reports, I aim to speak to different struggles, historical moments and controversies that seem to highlight the status of this concept of freedom that seems to me so essential to Marx’s project. We’ll come back around to a discussion of where this history leaves us, since this project is a political almanac, undertaken with, I hope, as large an openness as I can manage to the facts in the conviction that we are free to change the world. The word “almanac” comes from the Arabic word meaning “the climate.” In other words, this podcast suggests itself as an exploration of the conditions under which we toil to get free. I couldn’t set out on this project if I wasn’t already at peace with the fact that I’ll be putting forward what I as a finite and limited person have come to understand, but if I really think we can change things, if I really think that hope is an essential part of knowledge, then I can’t not make the attempt. I hope you will come along with me, and I welcome your comments and questions, because confirmed Marxist as I am I am convinced that I cannot get free without your help.

    In the next episode I’ll discuss how to read Capitol vol. 1 as if people mattered, and Marx’s radical democracy.

    Image from Diego Fusaro's excellent 2017 "Marx, Epicurus, and the origins of Historical Materialism."

  • Teaser #4: Trump's Immigration Policy

    May 22nd, 2020  |  18 mins 3 secs

    The Breakdown of Legal Protections for Migrants is an Expansion of Lawlessness

    If you are wondering how things are going in America one bad sign is that in January of this year 2020 a nonfiction book came out written by Philip G. Schrag that was entitled Baby Jails: The Fight to End the Incarceration of Refugee Children in America.

    Let’s get one thing out of the way: the idea that putting children in cages began under Obama, is just false. Under President Obama six children were found near the border with Mexico and temporarily sheltered in detention facilities. Under the law of the land which is conditioned by the 1997 Flores agreement, the United States agreed not to jail migrant children for longer than 72 hours. Under Trump families that are caught crossing the border are split up. The children who arrive with their parents are labeled “unaccompanied minors” and taken to separate detention facilities from their parents. The latest number I could find was from the fall of 2019 when the Trump administration had detained nearly 70,000 children, and 5400 children have been separated from their parents.

    When Trump supporters claim that he is merely enforcing the law they are correct. Obama was also enforcing the law, although in a very different way, at once kinder and reckless. Simple support for either policy is insufficient to the moment. It is true that undocummented immigrants can legally be deported. It is also true that undocumented immigrants can legally be allowed to stay. Either outcome is a matter of the will of the president and his administration, and that is part of why we are in a very dangerous situation.

    The law of the land is almost 60 years old. Immigration in the US is still governed under the Immigration and Nationality Act (INA) of 1965, which was designed to replace the Bracero program. Bracero was a guest worker program that existed between 1942 and 1964 which brought 4.5 million workers into the country from Mexico. (Andreas, p. 31). This cheap labor source replaced other exploited minorities in the hierarchy of US labor, and the expectation employers had for this cheap source of labor became a permanent and to date unchallenged priority in crafting immigration policy. It tarnished the federal government to be involved in regulating such a practice, so close was it to slavery, that the INA had to be crafted so as to allow this trade in the most exploited labor, relieve the employers of any of the responsibilities to this labor force that they would have had to workers protected by the National Labor Relations Act, all without meaningful government regulation. Liberal supporters of the law could tell themselves that even if it allowed certain unfair labor practices, it allowed immigrants to enter the country and benefit from American public services, maybe even have a chance at becoming citizens or at least that their children would. Nevertheless, the basic premise was that this would be a population that had no regular legal status, with certain protections offered via memoranda dictated without consulting the people impacted, who would not get the full protection of law enjoyed by citizens. In a crisis, these kinds of populations are most vulnerable to being dehumanized and abused.

    The INA was always a contradiction: it was a law that was designed to allow for the broadest possible discretion in immigration matters so as to allow for unfair labor practices. Discretion was to be available at every enforcement opportunity so that the legal system could always turn its attention away from the unfair labor practices that the business community engaged in, could always feel itself to be showing clemency to a population that existed at its mercy. What is new in the Trump era is that this discretion has been largely done away with, with the result that a heavy handed policy that bans a native population, the immigrant community the US invited in for cheap labor. This is tyranny; when a people are exploited, categorized as superfluous and then disposed of.

    Here are some key memorandums that shaped the practice of discretion in deportation sentencing. The November 20, 2014 Johnson memorandum “instructed DHS to consider the amount of time spent living in the United States and ‘compelling humanitarian factors such as poor health, age, pregnancy, a young child, or a seriously ill relative… [further on] Absent special circumstances or aggravating factors, it is against ICE policy to initiate removal proceedings against an individual known to be the immediate victim or witness to a crime.” (Wadhia, p. 39). In 2017 the Trump administration annulled the Johnson memorandum. “As described in one fact sheet by DHS, ‘Under this Executive Order, ICE will not exempt classes or categories of removal aliens from potential enforcement. All of those present in violation of the immigration laws may be subject to immigration arrest, detention, and, if found removable by final order, removal from the United States.” (p. 41) Moreover, ICE has been directed to no longer hold back pursuing immigrants in certain privileged places such as hospitals and courts. So, if someone is an immigrant who has been settled in the US for no matter how long, regardless of the contribution their labor has made to build this country, having no matter what familial responsibilities to other US citizens, regardless of infirmity, they are now targeted by federal agents in hospitals, courts, work places, grocery stores and even in the USCIS offices were they must go to pursue legal status.

    Immigrants entering the US justice system are given certain rights under the law of the land. In any of the legal vehicles for deportation, from Notices to Appear to Speedy Deportations, immigrants have the right to appeal, hence the right to council, at the discretion of DHS. Speedy deportations including expedited removal, reinstatement of removal and administrative removal all occur without a formal hearing. The systems in place for appeal are Kafkaesque; as if they were designed to be confusing, which they must surely be given that often official documents are provided in English. “While it is too early to quantify speedy deportation numbers and trends in the time of Trump, policy guidance issued early in the Trump administration supports increased use of speedy deportation programs. On expedited removal, one DHS memo, dated February 2017, reads, ‘It is in the national interest to detain and expeditiously remove from the United States aliens apprehended at the border’… President Trump tweeted the following statement on June 24, 2018: ‘We cannot allow all of these people to invade our Country. When somebody comes in, we must immediately, with no Judges or Court Cases, bring them back from where they came. Our system is a mockery to good immigration policy and Law and Order. Most children come without parents.’” (p. 88). Experts were quick to point out that Trump is factually wrong: even in speedy deportation immigrants are supposed to be screened with those facing persecution being allowed to stay. Trump’s zero tolerance policy has flooded an overwhelmed legal system, and thus largely thwarted the real availability of asylum requests. “Prosecuting anyone who enters the United States irregularly can complicate an asylum claim because of the time, expense, and chilling effect of prosecution as well as the criminal bars to asylum. Because asylum is a discretionary remedy, those who apply despite these impediments may be more susceptible to being denied asylum as a matter of discretion notwithstanding their eligibility for asylum under the statute… A blanket policy of prosecution is troubling to the rule of law and leads to a failure of discretion in a universe of limited resources.” (p. 108).

    The Trump administration has a long record of illegal activity, not limited to the Muslim bans that have been struck down and the final Muslim ban was upheld by the Supreme court 5-4 in June of 2018. Other parts of Trump’s campaign of cruelty against migrants have been tied up in the courts. These things are constantly changing, and it’s likely that I don’t have the most up to date information. If anyone knows better please @ me. One example, of many, is the ongoing lawsuit on the part of the NAACP against Trump’s rescinding of Temporary Protected Status for Haitian immigrants. That protected status was given by the Obama administration, and even the most conservative Democratic candidates are likely to renew it. If these people were forced to return to Haiti, it is clear they would not find housing and resources for their basic needs (p. 75). There are one million people who could be targeted if Trump successfully gets Temporary Protected Status overturned in the courts, something each day in office brings closer to being achieved (more on that later). “As of July 20, 2018, the Trump administration has announced that TPS will end for nationals from the following countries: El Salvador, Haiti, Honduras, Nicaragua, Nepal, Somalia, Sudan, and Yemen.” (p. 73). A second Trump term will be a disaster in the lives of all of these people, and a further element destabilizing all of these other countries.

    We offer these considerations because they shed light on what kind of legal protections, or lack thereof, we ourselves can expect if a second Trump term occurs and he is thereby allowed to continue stacking the courts. If that happens the law will become to a much greater extent an expression of racial hierarchy, with one law for those at the top and another for those at the bottom.

    The undocumented population has been effectively terrorized against appearing in public, against even reporting crimes committed against them. And this was always the point: to force people of color into a state of exception, into a space where there are no legal protections, no rights and no witnesses, at least none that count as valid in the existing courts. In any of these circumstances, an immigrant’s freedom can be taken, they can be separated from their loved ones, their labor exploited in a detention facility and face deportation to states that are undemocratic and often that pose a threat to their lives.

    American Imperialism was much kinder, in the sense that it promised to uplift from a “white man’s burden;” no such responsibility is felt by these new reactionaries. There will be no uplift. There is no proselytized culture because there is no culture. There is not even capitalist exploitation. There is simply the disposal of excess humanity.

    Let’s consider the situation of immigrants to the US through another lense. Kimberley Crenshaw considers the formal legal equality of Blacks in the US after the civil rights movement: “White race-consciousness, which includes the modern belief in cultural inferiority, furthers black subordination by justifying all the forms of unofficial racial discrimination, injury, and neglect that flourish in a society only formally dedicated to equality. Indeed, in ways more subtle, white race-consciousness reinforces and is reinforced by the myth of equal opportunity which explains and justifies broader class hierarchies” (p. 116). The undocumented immigrant, on the other hand, does not enjoy even formal equality under the INA, but rather, is subject to a sovereign right, to decide life and death, without any support from the source of sovereignty, the permission of those ruled. Whereas widespread racial animus has led to the abuse of discretion in the courts against black people, the lack of discretion imposed on immigrants has been the key to unleashing white supremacist violence against them.

    Currently families who are in ICE detention are being given a choice. They can stay together in detention, or they can separate and the child will either be sent to live with a relative or be put up for adoption. It’s legal for these families to be released together, but instead they are being offered the choice of separation or risk of contagion and death (https://twitter.com/neveragainactn/status/1261354365014683649?s=12). Public health officials predict that something like 72 to 100% of immigrants held by ICE will contract COVID-19 in the next three months. I’m posting a link in the transcripts with a call to action from Amnesty International (https://rightsnow.amnestyusa.org/free-people-from-ice-detention/). If you are in the Memphis area, you can donate to help immigrants assailed by the recent economic depression by clicking the link in the transcripts and donating to Vecindarios 901: www.undocufund.com. If you see ICE agents in Memphis threatening immigrants call or email Vecindarios 901, who provide legal observers wherever immigrants are under threat. (https://www.facebook.com/MariposasCollective/posts/if-you-see-ice-call-vecindarios901-rapid-response-team-at-901-329-7979-message-v/2483525781927780/). Email at: vecindarios901@gmail.com

    On May 6th Carlos Escobar-Mejia, a 57 year old man from Venezuela died of coronavirus in ICE custody. Before being arrested in January of this year he had lived in the United States for 40 years, working, paying taxes, contributing. On April 15th he was denied bond by an immigration court because of a domestic abuse charge from years before that was dropped because it was a case of mistaken identity, and a week later he was hospitalized. He is survived by his sister Maribel Escobar. The coronavirus is something we can manage, something we could have much better managed. It’s something Trump made a lot worse by doing nothing but warning his close friends to sell off stocks for the entire month of February. Every day he is in office we face the possibility another crisis will arrive that he will make worse. The poor response to the coronavirus isn’t because of capitalism: it’s not because capitalists need profit or workers are oppressed. All of that is perfectly compatible with a strong reaction to a crisis. It’s not in the interests of Capitalists to let large groups of workers die. The collapse in the realization of profit in the retail sector is something that would have been less bad for capitalists if a stronger response to the crisis had occurred. Indonesia is capitalist, and Italy has Universal Health Care. Indonesia has had a good reaction to COVID19, and Italy has not. Trump is the crisis, and people know that.

    We have an election in November, and as we approach that opportunity to stand against fascism, I want you to remember Maribel Escobar’s words to the judge that denied her brother bond before he contracted COVID-19 in custody: “I want you to know that it was on your hands to save his life,”



    Andreas, Peter. Border games: Policing the US-Mexico divide. Cornell University Press, 2012.

    Wadhia, Shoba Sivaprasad. Banned: Immigration Enforcement in the Time of Trump. NYU Press, 2019.

    Crenshaw, Kimberly, et al. “Critical race theory: Thekey writings that formedthe movement.” (1995).

    Schrag, Philip G. Baby Jails: The Fight to End the Incarceration of Refugee Children in America. University of California Press, 2020.

    Cover: Original artwork by Erin Bakken

  • Teaser #3: Not Capital

    May 15th, 2020  |  5 mins 36 secs

    Marx’s point in capital is fetishism afterall, or rather his revolutionary goal there is to overturn the objective relationships between people so that they can relate to each other freely. So, very often poorly educated Marxists will imagine that once they have the economic situation understood then political victory is assured. But economic conditions alone do not produce working class movements, democratic institutions or revolutions: we have to do that. And, there is a very large literature about how that is done. What’s clear from Capital vol 1 is that we have to do that by engaging the working class as agents of their own liberation, and not as objects we imagine we can manipulate in the name of history.

  • Teaser #2: The Black Panther Party

    May 8th, 2020  |  11 mins 51 secs

    In the face of continuing repression from police and white supremacists, Huey Newton and Bobby Seale began armed patrols. One day their patrol got pulled over by a police man. Huey Newton stopped his car behind a local predominately Black college. The police man ordered them out of the car, an unlawful order. When Huey Newton refused, the police man reached across him to grab a shotgun that was with Huey Newton. Newton slammed the car door open, grabbing the shotgun and knocking the cop to the ground. A crowd of college students began to gather around to watch the confrontation, as Huey Newton asserted his rights, among them the right to bear arms and the right to private property, i.e. to not let the cop take his shotgun. Many more policemen were called out as backup. In the end, the only illegal act they could pin on Huey Newton was a ticket for having their license plate attached to the car with wires instead of screws. As the police left, Huey Newton gave a speech to the assembled students against the Vietnam war, likening police repression in their neighborhoods to the American occupation of Vietnam.

  • Teaser #1: Michael Lewis' The Fifth Risk

    May 1st, 2020  |  17 mins 24 secs
    climatechange, conservatives, coronavirus, covid19, democrats, departmentofenergy, liberals, michaellewis, noaa, republicans, science, thefifthrisk, trump, usda

    In honor of Mayday I want to dedicate this episode to the health care workers who are our frontline against the deadly COVID-19 pandemic. I hope our efforts to slow the spread of the virus are so successful that people think we overreacted. As I write the majority of the US is shut down, people are confined to their homes, restaurants and bars and other service industries are closed down. Nearly 60,000 people have died and 26 million people in the US have lost their jobs just in the past month and a half. Conservative estimates, which emphasize the element of uncertainty, claim we should expect somewhere between 80,000 and several hundred thousand more deaths, and if we open our public areas up too soon it could make things much worse. None of that had happened yet when Michael Lewis first wrote The Fifth Risk, a book about the terrible risks we were taking on as Trump deconstructed our government. The May of 2018 disbanding of the White House Pandemic Response team is just one example (https://speier.house.gov/trump-administration-s-mishandling-of-the-coronavirus-response_2). It’s hard not to read Lewis today without noticing how prescient he was that a terrible catastrophe could be brewing that would overwhelm our intentionally weakened government. I am generally optimistic about humanity’s ability to improve our life conditions, but unless we get a clear picture of how the coronavirus pandemic happened, and how the Trump administration in particular is responsible for sabotaging our response to it, then we will also not be prepared for the next crises. So the story, as is so often the case, has good news and bad news. The bad news is that we messed this one up, and the good news is that this means we can do better next time. I hope you are all well. I hope this podcast helps you understand better what we are all going through, and I hope that understanding brings a measure of peace.

    There are thousands of positions in our government that are appointments. Whenever we get a new President those positions have to turn over: the people who did that job have to be replaced with new appointees. Candidates for the presidency are required by law to prepare a transition team. Trump’s transition team was led by Chris Christy, but Christy was fired when Trump realized he would have to actually become the President, because at that point, when the job was getting serious, Jared Kushner could not stand Christy actually being so important when Christy had helped put Kushner’s dad in jail for corruption. The outgoing appointees under Obama spent months preparing to brief the new appointees. Those new appointees never got those briefings, often times arriving long after their predecessors were gone. Many positions were never filled. Michael Lewis, the guy who wrote Money Ball, went around to receive all these briefings to understand what was being lost, and the book that came out of that is The Fifth Risk.

    Let’s focus on the big three: DOE, USDA and NOAA. In all three cases the top role was filled by the proverbial fox in the henhouse. Rick Perry is now heading the Department of Energy. Rick Perry was the guy who when he was running for president said he would shut down a department he couldn’t remember the name of, and that department was the DOE. Joel Leftwich, a lobbyist for PepsiCo was in charge of the transition team for the USDA. Barry Meier, the guy trying to privatize all weather data, was put in charge of NOAA (National Oceanic and Atmospheric Administration). We note in passing that Trump’s pick for labor secretary, Alex Acosta, had to resign after the Epstein controversy, so the acting secretary, meaning not approved by the congress, is Patrick Pizzella who helped Jack Abramoff skirt federal labor laws in the Northern Mariana Islands in the 90s.
    What Lewis is ultimately talking about in this book is risk. What are the risks that our federal government works to mitigate, and where are they now dropping the ball. A lot of these risks will be causing problems in the next few decades. Remember when Ta-Nehisi Coates urged us to start doing things for the benefit of our children and grandchildren if we wanted to stop dreaming we were white? Well, these departments getting neglected is peak whiteness, peak short term gain over long term benefit. Also, when we spoke about the Black Panther Party, and how Nixon hired Black people into the public sector to undermine support for the BPP? We should definitely read his attack on government institutions as a racist attack on this Black middle class of civil servants.

    I’m just going to start listing things.
    First off, the Department of Energy is in charge of a $30 billion budget to maintain and guard our nuclear arsenal.
    Two billion of that is used “hunting down weapons-grade plutonium and uranium at loose in the world so that it doesn’t fall into the hands of terrorists” (p41)
    The DOE inspects nuclear power plants to make sure they are run safely, but also to make sure no one is refining weapons-grade plutonium on the sly.

    The DOE was in charge of implementing the inspections that went along with the Iran nuclear deal that Trump skuttled. Incidentally, Trump has doubled down on the trend of undermining and destroying our ambassador corps, the part of government that does diplomacy, which should be the topic of another book report on a book that Ronin Farrow put out called War on Peace. All of these things make war more likely.
    The DOE provides low interest loans to the energy sector to get them to invest in and research new energy technologies. In 2005 these investments went to programs that produced the fracking boom and also the boom in solar PV technology. If there’s going to be a transition away from fossil fuels, then it will have to come from government investment because private companies are too short sighted, obviously.

    The DOE has historically educated utility companies about the risks they face. It could possibly coordinate something to secure the grid nationwide, though it doesn’t now. There’s no one in private industry who could take on such a thing.
    Rick Perry has never received a single briefing about what the DOE does.
    The USDA does so many things that no one knows all of the things it does, not even people who work for it.
    The USDA manages a free school lunch program and food stamps. If not for congress Trump would have successfully cut the food stamps budget by 25%. Brian Klippenstein was in charge of the transition in the USDA, and he immediately started a witch hunt to find out who was studying climate change. Brian Klippenstein up to that moment had run Protect the Harvest, which is a group that protects the supposed right to hunt animals and demonizes the humane society.
    The USDA is the branch of government that brings legal action against people who abuse animals, and in the Spring of 2017 they shut down a national database that recorded incidents of animal abuse before public outcry forced them to to bring part of it back. So, now we have a President that is pro-animal cruelty.

    The USDA saved us all in 2015 from bird flu by quickly creating a reliable test for it and then deploying it in industry. Food safety in the poultry industry is largely a trade off between speed of killing birds and safety in the time it takes to adequately inspect each bird. In 2017 the USDA increased the allowable line speed from 140 to 170 birds per minute.
    The USDA manages a bank worth $220 billion dollars that provides loans to small farmers, funds fire stations in rural communities, helps small towns finance electricity, sewage and drinking water. The department that managed all that was called the office of Rural Development, and it was shut down at the same time that Trump was pulling the US out of the TPP, a move that along with the Tariff war has cost US agriculture billions hitting small farmers worst of all. The $220 billion dollar bank was moved under direct management of the secretary of Agriculture, Sonny Perdue.
    The National Oceanic and Atmospheric Administration is the only group in North America that actually collects weather data. Everything you see on the weather channel they got from NOAA.
    Accuweather’s CEO Barry Myers was the head of NOAA until this last February. His nomination was withdrawn because Democrats signaled they wouldn’t allow him to be nominated for obvious reasons. Barry Myers has, along with Rick Santorum, has led up to now unsuccessful legislative campaigns to privatize weather data. That is, the data that our tax dollars are used to generate about weather patterns, they want to make it illegal for the public to access that data because they want to package the data and sell it to us. So, if you wanted to get warnings about extreme weather events early, you would have to pay for them. In March 2015 Accuweather used data collected from NOAA and predicted a tornado in Moore Oklahoma 12 minutes before NOAA did. That means people who had subscribed to the Accuweather service got advance warning of a potentially deadly storm. That’s what Barry Meier wants to make the national norm: a two-tier weather alert system in the context of increasingly extreme weather due to climate change.
    Speaking of climate change, what that issue is about is risk and food. Early on the most spectacular thing climate change is going to cause is the loss of coastal regions, the most populated regions, and resulting mass migration. What happens a little later on is food scarcity. What’s that got to do with weather data? Everything.
    Since 2011 David Friedberg has been using publicly available weather data to sell insurance to farmers. The farmers get insured against adverse and unpredictable weather data, and David Friedberg helps them maximize their crop by using big data to tell them things like when to spread fertilizer. They can tell down to the week when to spread fertilizer, and if they they get it wrong and it rains right after you put down the fertilizer it can cost you hundreds of thousands of dollars. Big data ensures our food security. Let’s hope they don’t privatize weather data. But that’s just one place where NOAA and USDA funded research will help us mitigate climate change, unless these departments are sabotaged by a bankrupt fascist 3rd rate Russian gangster wannabe.

    After reading this book I had a great deal more respect for people who work for the fed. They are people who typically can make more money in the private sector, and they almost never get public praise for their successes. They almost never get noticed unless they have made a mistake or by chance found themselves at the center of a catastrophe. It’s really very problematic the way we speak of them. Even leftists tend ot criticize the federal government when they talk about it at all, and in fact there are many ways our lives are better because of our government. We should try and strengthen and expand it.

    At the very end of The Fifth Risk, Michael Lewis tells a story that seems to point to the way forward, and to my ear echoes points made by Jane McElevy in No Shortcuts, which is another book you should read. On May 16, 2017 a massive tornado hit Elk City, Oklahoma, the largest city in Beckham County population 25,000. Tornadoes are one of the most difficult weather events to predict. You can tell when a Winter Storm is going to happen, but you can only warn people about a tornado once you’ve seen one. That gives local authorities very little time, once in a blue moon maybe 15 minutes, to communicate to locals the threat. Communicating risk quickly is the best hope people living in tornado prone areas have. Most of the time, local authorities fail at this, with disastrous consequences. Even if you have a tornado warning, you can’t know how bad it is until the tornado hits something. And by then it’s too late. But in Elk City, there was a local fireman named Lonnie Risenhoover. In Elk City a new state of the art prediction model had given Lonnie 30 minutes. A liberal is more likely to trust the news, and so they take tornado warnings more seriously and have a better chance of evacuating to safety. But in Elk City almost everyone voted for Trump. Because local people knew Lonnie they had more trust in the warning and evacuated. That’s Michael Lewis’ final word of hope for winning Trump voters back: someone like Lonnie Risenhoover has to explain the risk to them.

    Now, Trump is like a tornado in more ways than one. As we’ve pointed out, people support Trump because they don’t trust the media and all the people they know trust Trump. When progressives move to the hip part of town or refuse to socialize with conservatives or stop going to church, we make it worse. Another way a tornado is like Trump is that people don’t respond to either one as a threat if they don’t believe it will impact them. And finally, a tornado is like Trump because when people have lost about everything, they might find themselves hoping for something to come around and destroy all the rest. Lewis finishes his book with the story of Miss Finley, who used to pray a tornado would come and destroy her barn because that was where her husband had killed himself. And one day a tornado did take her barn. “And so, you might have good reason to pray for a tornado, whether it comes in the shape of swirling winds, or a politician. You imagine the thing doing the damage that you would like to see done, and no more. It’s what you fail to imagine that kills you.” (Lewis, p. 217)

    Works Cited:

    Bloom, Joshua, Waldo E. Martin Jr, and Waldo E. Martin. Black against empire: The history and politics of the Black Panther Party. Univ of California Press, 2016.

    Farrow, Ronan. War on Peace: The End of Diplomacy and the Decline of American Influence. WW Norton & Company, 2018.

    Lewis, Michael. The fifth risk: undoing democracy. Penguin UK, 2018.


  • Presenting: A Democratic Socialist's Almanac

    April 9th, 2020  |  3 mins 2 secs
    activism, anarchism, berniesanders, communism, democratic, leninism, progressivism, socialism, socialist, strategy

    Democratic socialism is when we work together to be the most free.
    An almanac is a book published annually containing facts and context for a given activity. This is a podcast about the context in which we get free.