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June 08, 2006

"Any student of Marxism is perforce a student of intellectual and political pathology...."

But what impresses one about Main Currents of Marxism is not only Kolakowski’s breadth or learning but also his economy. This is a book from which the reader benefits from the author’s great powers of distillation. It is a long book. In the hands of most writers, it would have been much longer. Kolakowski has an uncanny ability to seize upon and express the essential features of the doctrines he discusses. No doubt this is partly a matter of talent. It is also a testament to the huge labor, not only of reading but also of sifting and synthesizing, that went into the book. Kolakowski gives us not his first thoughts but his considered judgments, honed of the superfluous. Anyone who reads these sobering volumes will come away with not only an understanding of the intellectual and spiritual precursors of Marxism, but also a good grasp of the essentials of “classical” Marxist doctrine and its hybridization in the Soviet Union, the Frankfurt School, and other left-wing impulses. Writing about the amorphous New Left of the 1960s, for example, Kolakowski notes that although

the ideological fantasies of this movement … were no more than a nonsensical expression of the whims of spoilt middle-class children, and while the extremists among them were virtually indistinguishable from Fascist thugs, the movement did without doubt express a profound crisis of faith in the values that had inspired democratic societies for many decades. … The New Left explosion of academic youth was an aggressive movement born of frustration, which easily created a vocabulary for itself out of Marxist slogans … : liberation, revolution, alienation, etc. Apart from this, its ideology really has little in common with Marxism. It consists of “revolution” without the working class; hatred of modern technology as such; … the cult of primitive societies … as the source of progress; hatred of education and specialized knowledge.

Sound familiar?

Any student of Marxism is perforce a student of intellectual and political pathology, and Main Currents of Marxism, in addition to its other accomplishments, is a pathologist’s scrapbook, a catalogue of brutal, often phantasmagoric, deformations. Kolakowski’s approach is generally more descriptive and diagnostic than polemical, but he can wax polemical to deadly effect when the occasion arises. The title essay of My Correct Views on Everything is Kolakowski’s devastating response to a 100-page “Open Letter to Leszek Kolakowski” published by E. P. Thompson in the Socialist Review in 1973. Thompson is the author of The Making of the English Working Class (1963), an object of pious veneration among the Marxist and socialist brotherhood. His “Letter” is an expression, by turns righteously indignant and cloyingly sentimental, of his feelings of “injury and betrayal” at Kolakowski’s criticisms of Communism. “We were both voices of the Communist revisionism of 1956,” Thompson sniffed, “we both sought to rehabilitate the utopian energies within the socialist tradition.” What happened?

Kolakowski’s response is a salvo that would have made Cato the Elder proud. Recalling Thompson’s refusal to sit down at a table with Robert Cecil because he once worked in the British diplomatic service: “O blessed Innocence! You and I, we were both active in our respective Communist Parties in the ’40s and ’50s, which means that, whatever our noble intentions and our charming ignorance (or refusal to get rid of ignorance) were, we supported, within our modest means, a regime based on mass slave labor and police terror of the worst kind in human history. Do you think that there are many people who could refuse to sit at the same table with us on these grounds?” Kolakowski quotes this effusion, reminiscent of the more utopian passages of Marx’s German Ideology: “My own utopia,” Thompson wrote,

two hundred years ahead, would not be like Morris’s “epoch of rest.” It would be a world (as D. H. Lawrence would have it) where the “money values” give way before the “life values,” or (as Blake would have it) “corporeal” will give way to “mental” war. With sources of power easily available, some men and women might choose to live in unified communities, sited, like Cistercian monasteries, in centres of great natural beauty, where agricultural, industrial and intellectual pursuits might be combined. Others might prefer the variety and pace of an urban life which rediscovers some of the qualities of the city-state. Others will prefer a life of seclusion, and many will pass between all three. Scholars would follow the disputes of different schools, in Paris, Jakarta or Bogota.

As Kolakowski notes, “This is a very good sample of socialist writing. It amounts to saying that the world should be good, and not bad.” Nice work if you can get it! But of course, Thompson cannot get it, and neither can anyone else. It is just unadulterated hokum, nauseating in its sentimentality, dangerous in its appeal to the credulous. Thompson dreams of a world in which “corporeal” war gives way to merely “mental” war (Lawrence and Blake would be among his heroes), but Kolakowski is right that this dream is thoroughly utopian “We do not know how to harmonize the contradictory tasks contemporary society imposes upon us. We can only try to reach an uncertain balance between these tasks because we have no blueprint for a conflictless and secure society.”

"Leszek Kolakowski & the anatomy of totalitarianism," by Roger Kimball, The New Criterion, June 2005

Posted at June 8, 2006 07:47 AM | Categories: Marxism , Nihilism

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