On January 6th a determined mob from across the United States descended on Washington, D.C. They rumbled with police, overturned barricades, breached the perimeter of the United States Capitol, and smashed their way into the building itself – all while both houses were in session. Inside, the insurgents played cat and mouse with police and federal agents, gleefully traipsing the evacuated halls of Congress and the Senate, and marauded through the offices of high-level politicians, who escaped a direct confrontation by a matter of minutes. The scene at the Capitol was replicated in miniature across the US, with large crowds menacing state houses in Washington state, Georgia, Arizona, Oklahoma, and others. But nothing compared to the spectacle playing out in the nation’s capital.
Mike Davis aptly cites the surrealist dictum that “no idea or image that might lend itself to a rational explanation of any kind would be accepted.” In fact, many of the images emerging from the Capitol render the word “surreal” banal. “Where’s Pence,” shouted a shirtless man clad in furs topped with Viking horns from atop the dais of the United States Senate. “Show yourself!” Elsewhere a grinning man put his feet up on a desk in House Speaker Nancy Pelosi’s office while others ransacked Pelosi’s and other offices, snapping selfies and livestreaming all the while. Another man clad in furs, and a bullet proof vest and riot shield taken from police rested on a wooden staff looking bewildered and bereft of a plan, before simply taking a seat on an ornate leather bench. In some scenes, the insurgents appear as spectators in the Capitol’s halls, respecting the velvet rope stanchions installed to marshal guided tours, while one waved at the camera, grinning ear to ear while attempting to loot the lectern of the House of Representatives.
Davis, however, is too quick to dismiss the occupier, who he claims “didn’t have a clue.” For each absurd or risible image we can cite to write off the insurgents, there is another that demonstrates tactical militancy and seriousness of purpose. An armed demonstrator in military fatigues and tactical gear stormed the floor of Congress with zip ties, indicating intent to take hostages or even perform summary executions akin to a foiled plot in Michigan late last year. The breech itself required a serious fight in multiple locations, with participants clearly equipped for street confrontations, and many appearing to be armed. At some point within the Capitol a small crowd attempted to smash through a barricade, and the first over the hill was shot and killed, thirty-five year old Ashli Babbitt, a veteran of the endless wars in Iraq and Afghanistan, and an ardent supporter of Trump and the Q Anon conspiracy theory movement. Babbitt who traveled from San Diego to engage in violent direct action. “Nothing will stop us,” she tweeted the previous day, “….they can try and try and try but the storm is here and it is descending upon DC in less than 24 hours….dark to light!”
Babbitt met death doing exactly what she came to D.C. for. The siege had been planned for weeks in tandem with a large pro-Trump rally, promoted by the President himself. “Big protest in D.C. on January 6,” Trump tweeted in mid-December. “Be there, be wild!” Heeding the call for another revolution in the vein of 1776, armed rightists traveled from across the United States to stop the certification of Biden’s electoral victory by any means. Trump himself headlined a massive rally outside the White House, whipping up his supporters for a march on the Capitol he falsely claimed he would personally lead, before vanishing back into the White House, not interested in physically leading a coup after all. But it turned out the crowd didn’t need him to find its way to the Capitol. In a sign of things to come, Trump’s involvement became largely irrelevant, as the movement that has operated in his shadow took on a life of its own in the streets.
Violent revolution was a consistent theme throughout the day’s events. A reporter for Glenn Beck’s Blaze TV bragged of his participation in “the current revolution” in a since-deleted tweet claiming: “I am inside Nancy Pelosi’s office with the thousands of revolutionaries who have stormed the building.” Trump may not have been serious about an armed coup – allegedly he has long given up on retaining power, and is simply keeping his base fired up and his name in the news. But plenty of his followers were deadly serious. Chants of “storm the Capitol” and “1776” echoed before the march even arrived at the building. A hanging scaffold, complete with a noose, was erected outside the Capitol, and pipe bombs were planted outside the offices of the Republican and Democratic parties.
While Biden’s victory was ultimately certified amid a barrage of maudlin platitudes, the siege of the US Capitol was nonetheless a massive victory for the insurgent far-right in the US, akin to the siege of the 3rd Precinct in Minneapolis that helped catalyze and set the militant anti-cop tone of the George Floyd Rebellion last summer. The militancy of the siege is a bellwether of the changes that the US far-right has undergone in the five years since the Trump movement gave it renewed life. The siege also provides the movement a much needed opportunity for self-clarification, which will unfold in the coming weeks and months among the ragtag movement of US rightists who have hitched their wagon to Trump’s falling star. Above all, at the risk of engaging in the “crystal ball” thinking Davis rightly warns us against, when the history of this period is written, the siege of the Capitol is likely to mark the beginning of a new chapter in the US far-right.
Back in the halcyon days of 2015, the alt-right rose to prominence on the back of the Trump electoral campaign, using media savvy to carve out an oversized role for itself in the national discourse, as Trump rallies and related street battles brought a variety of young reactionaries off the Internet and into the streets. The alt-right’s major strength was the zone of indistinction the Trump movement created between the mainstream conservative movement and its fascist fringes, which enabled alt-righters to operate in broader conservative circles and pull so-called normies toward their emergent brand of fascism. This strength was also the movement’s weakness, however, as the alt-right was itself indistinct, and never achieved sufficient clarity about whether it was system-loyal or system-oppositional, to use the helpful framework furnished byThree-Way Fight. Led by Richard Spencer, alt-right leaders pursued a strategy of militant reformism, seeking to mainstream white nationalist views within civil society as a means of transforming it. Setting aside their ghastly view for how society should run, they didn’t have much of a clue how to get there besides convincing white people to support them and running candidates for office.
For the most part, alt-right politics were eclectic and held together by mutually-held enmity, not a clear political analysis or vision. This was a product of the movement’s novelty, but was not sufficiently overcome. Even when the Proud Boys sought out violent encounters with anti-fascists and were often arrested, they swore allegiance to the US police and branded antifascists “terrorists” who must be fought in the name of the country they love. In early 2017, I watched Proud Boy leader of yore Sal Cipolla carted off by NYPD for attacking a journalist. The Proud Boys made no moves to resist or antagonize the cops, and Cipolla gushed to the arresting officers over and over that he supported them! In another telling scene, a frequent co-host of The Right Stuff’s flagship program The Daily Shoah, the Chapo Trap House of the alt-right, pranked his comrades by calling the show and asking: if the United States is controlled by the Jews, why do you support it? The hosts were completely stumped! After an awkward silence the joke was revealed, and amid nervous laughter the program continued, never returning to a question they weren’t prepared to answer.
The alt-right didn’t have much more time in the sun to think the question over. The public relations disaster of Charlottesville was meant to “unite the right” in the alt-right’s favor and solidify their entry into mainstream conservatism, but turned instead into what some fascists called “the Altamont of the alt-right.” While heaps of public scorn, infighting, and a crippling lawsuit contributed greatly to the movement’s demise, the decisive factor was its inability to choose between a movement of respectable law-abiding citizens, and a movement of political violence – in other words, it remained stymied at the crossroads between system-loyalty and system-opposition. Without a clear sense of what they were, they buckled under the pressure. It’s no coincidence that the only group to see its star rise in the aftermath of Charlottesville was the Proud Boys, who were at peace with their pursuit of political violence and had sufficient clarity among themselves to persevere beyond Charlottesville, while dodging accusations of white supremacism thanks to prominent non-white members.
The Proud Boys style of street violence survived Charlottesville and fused with similar groups like the neo-fascist Patriot Prayer, and emissaries of the decades-long US militia movement like the Three Percenters. These groups helped engender a culture of carnivalesque brawls in Berkeley, Portland, and other cities, nurturing a street fighting culture among right-wingers and fringe weirdos dedicated to political violence and/or bored and craving the next adrenaline rush. Fighting the antifascists who dutifully counter-mobilized became something of an extreme sport, the way summit-hopping was for leftists of the alter-globalization movement. “The thing that happened today [at the Capitol] was a part of a trajectory of right wing street actions that have been happening since 2017 in Berkeley,” wrote journalist Shane Bauer. “A bunch of the same people. Same stupid costumes. Same worldview.”
Open conflict with police, however, was never part of these rightists’ horizon. In fact, these rallies often demonstrated considerable overlap with police organizations under the banner of Blue Lives Matter, especially after the George Floyd Rebellion. We must never forget how Kenosha killer Kyle Rittenhouse, a celebrated product of this rightist milieu, was encouraged by the police before the shooting, and subsequently allowed to leave. This same milieu also produced “anti-lockdown” protests against public health measures taken in the face of Covid, which in turn dovetailed into pro-Trump rallies, motorcades, boat parades, and finally “Stop the Steal” rallies against the purported theft of the election. All of these rallies had a strong component of support for the US police, whose unions had overwhelmingly – and singularly, among US unions – thrown in their support behind Trump.
In the weeks leading up to the Capitol siege, however, this began to change. Proud Boys antagonized the cops at their “Million MAGA March,” a previous D.C. romp, demanding to be let through a police line separating them from a much smaller detachment of antifascists. A large group of rightists subsequently attacked symbols of Black Lives Matter, including burning a banner stolen off a historical black church. In late December, rightists in the orbit of Patriot Prayer and the Proud Boys attacked the State House in Salem, Oregon, clashing with police in the process, including spraying cops with chemical irritants. In early January, the scene was repeated in the streets of Salem, which saw some rightists make a big show of stomping on a Thin Blue Line flag. The night before the January 6th rally, police and rightists openly clashed for control of the streets of D.C. Thus a movement that had built itself in large part as supporters of US police against BLM and antifa began planning for armed encounters with not antifa or the Democrats, but the cops themselves. This profound ambiguity is best captured by the storming of a police line in D.C. by an insurgent waving a Thin Blue Line flag.
This is not to say there haven’t been small pockets of revolutionary rightists all along, especially in the militia movement or isolated and largely stuck online. There certainly have been, but emphasis must be placed on small, isolated, and effective only at lone-wolf style attacks. By contrast, the mayhem in D.C. demonstrates that a considerable segment of US rightists are beginning to unambiguously embrace a system-oppositional framework. In doing so they are aided in no small part by Trump himself, who has spent the better part of the last two months crowing that the government is not legitimate and its laws are therefore not to be respected. But this is also due to the working out of contradictions in their own theory and practice through struggle, toward an extra-parliamentary fascism, the same way moving beyond reformism is an essential for a leftists’ coming to political maturity, and is often achieved only through concrete engagement.
Ironically, Trump’s departure leaves the wind at the backs of US fascists to a degree unparalleled since his arrival. There’s no longer an incumbent to wring hands over supporting; it’s back to the joys of being the deposed opposition. And this coming on the eve of a Democratic presidency that even mainstream Republicans do not consider legitimate is a massive boon for the coming years of rightist organizing. The comrades at Three-Way Fight are correct to point out that the way the state responds to these rightists in the coming months will play a large part in whether an anti-police common sense ossifies. Seen through the lens of the siege of the Capitol, which left a wildly careless trail of digital evidence, it is hard to imagine the coming months will see anything but a widespread crackdown that splits the system-loyal and system-oppositional rightists in an enduring way, helping to outline the contours of the movement post-Trump. Chief among the dividing issues will be the role of the police: friend, or foe?
Most commentary so far has been limited to the eternal stating of the obvious that right-wing white men have a comparative easy time with the police, which functionally amounts to a plea for the proportional use of brutal state violence against everyone. And while the right-wing conspiracy theory mill is already claiming the insurgents were antifascists in disguise, the garden variety leftist analyses aren’t much better. A single video showing some cops abandoning a barricade without a fight has been circulated alongside a clip of some bemused cops inside the Capitol taking selfies with the insurgents, to support the conspiracy theory that the Capitol police let this happen on purpose. It won’t matter that the journalist who shot the former video has claimed it is being portrayed all wrong. It seems that no amount of footage of hot conflict between police and rightists, including scenes of great courage that many leftists would hesitate to imitate, matters to those determined to lean on this analysis. And this is not to say that cooperation on an individual or even concerted level between the rightists and the cops is outside the realm of possibilities, or that the Capitol was equally equipped for an assault as it would be, had the rally been leftist. But the burden of proof for people making claims of conspiracy, presently almost nonexistent, must be raised exponentially.
More broadly, such conspiracy narratives are preferable to confronting the fact that an explicitly revolutionary rightist tendency is very likely enjoying an auspicious moment of recomposition, unafraid of meting out violence or meeting it, even to the point of death, and should therefore be respected as formidable foes, equally capable as leftists of opposing the US state, or worse yet, appearing as the only visible alternative to neoliberalism, as Trump did in the 2016 election. Now, with Donald Trump quickly fading to irrelevance, what we are seeing is almost certainly the birth of something new coming into existence that we’ll be contending with for years to come, defined by the experience of the Capitol siege, and the ideological and practical lines it will both expose and draw. Moreover, the conspiracy narrative allows people to sidestep facing the challenge that a comparatively small, focused, and courageous group of people can do a whole lot once it lets go of its fear and preoccupations with appeasing polite society or stepping on the toes of anyone who claims to represent large groups of people.
In a country where the majority of eligible citizens do not vote, rampant interpersonal violence, addiction, routines mass shootings, and suicide epidemics testify to a profound hopelessness that anything can be done to improve daily life. The nonsensical, logic-proof theories of QAnon don’t demonstrate the stupidity of their adherents as much as the desperation people feel for communal belonging, to find a theory that makes sense of the desperation and misery of their lives, and to take actions into their own hands, acting in concert. Collective actions like the siege of the Capitol, no matter how ephemeral, register in the minds of millions of people the idea that drastic measures can be taken by ordinary people. Forget how risible or horrific it may seem to professional pundits or social media celebrities who shed tears for the sanctity of the “hallowed halls” where imperialist wars and austerity programs are hatched. The sight of gatecrashers angrily storming the Senate demanding Mike Pence reveal himself, a man clad in ordinary proletarian dress with his feet up on a desk in the office of the multi-millionaire powerbroker Nancy Pelosi, and the perverse fun most of them seemed to be having doing it, furnish powerful political images that speak to the widespread disgust with US life that’s just about the only thing everyone agrees on.
The reappearance of fascism in many western countries threatens all the freedoms the left movements have managed to gain over the last half century. Equally disconcerting is the attempt by fascist ideologists and political groups to use ecology in the service of social reaction. This effort is not without long historical roots in Germany, both in its nineteenth-century romanticism and in the Third Reich in the present century. In order to preserve the liberatory aspects of ecology, the authors, as social ecologists, explore the German experience of fascism and derive from it historical lessons about the political use of ecology. Comprised of two essays—”Fascist Ideology: The Green Wing of the Nazi Party and its Historical Antecedents” and “Ecology and the Modernization of Fascism in the German Ultra-Right,”—Ecofascism examines aspects of German fascism, past and present, in order to draw essential lessons from them for ecology movements both in Germany and elsewhere.
Table of Contents:
Introduction
Fascist Ecology: The “Green Wing” of the Nazi Party and its Historical Antecedents by Peter Staudenmaier
The Roots of the Blood and Soil Mystique The Youth Movement and the Weimar Era Nature in National Socialist Ideology Blood and Soil as Official Doctrine Implementing the Ecofascist Program Fascist Ecology in Context
‘Ecology’ and the Modernization of Fascism in the German Ultra-right by Janet Biehl
Neofascist ‘Ecology’ National Revolutionaries The Freedom German Workers Party The Republicans The National Democratic Party The German People’s Union Anthroposophy and the World League for the Protection of Life Rudolf Bahro: Völkisch Spirituality Liberating the ‘Brown Parts’ Social Darwinist ‘Ecology’: Herbert Gruhl A Social Ecology of Freedom
Introduction
For most compassionate and humane people today, the ecological crisis is a source of major concern. Not only do many ecological activists struggle to eliminate toxic wastes, to preserve tropical rainforests and old-growth redwoods, and to roll back the destruction of the biosphere, but many ordinary people in all walks of life are intensely concerned about the nature of the planet that their children will grow up to inhabit. In Europe as in the United States, most ecological activists think of themselves as socially progressive. That is, they also support demands of oppressed peoples for social justice and believe that the needs of human beings living in poverty, illness, warfare, and famine also require our most serious attention.
For many such people, it may come as a surprise to learn that the history of ecological politics has not always been inherently and necessarily progressive and benign. In fact, ecological ideas have a history of being distorted and placed in the service of highly regressive ends — even of fascism itself. As Peter Staudenmaier shows in the first essay in this pamphlet, important tendencies in German “ecologism,” which has long roots in nineteenth-century nature mysticism, fed into the rise of Nazism in the twentieth century. During the Third Reich, Staudenmaier goes on to show, Nazi “ecologists” even made organic farming, vegetarianism, nature worship, and related themes into key elements not only in their ideology but in their governmental policies. Moreover, Nazi “ecological” ideology was used to justify the destruction of European Jewry. Yet some of the themes that Nazi ideologists articulated bear an uncomfortably close resemblance to themes familiar to ecologically concerned people today.
As social ecologists, it is not our intention to deprecate the all-important efforts that environmentalists and ecologists are making to rescue the biosphere from destruction. Quite to the contrary: It is our deepest concern to preserve the integrity of serious ecological movements from ugly reactionary tendencies that seek to exploit the widespread popular concern about ecological problems for regressive agendas. But we find that the “ecological scene” of our time — with its growing mysticism and antihumanism — poses serious problems about the direction in which the ecology movement will go.
In most Western nations in the late twentieth century, expressions of racism and anti-immigrant sentiments are not only increasingly voiced but increasingly tolerated. Equally disconcertingly, fascist ideologists and political groups are experiencing a resurgence as well. Updating their ideology and speaking the new language of ecology, these movements are once again invoking ecological themes to serve social reaction. In ways that sometimes approximate beliefs of progressive-minded ecologists, these reactionary and outright fascist ecologists emphasize the supremacy of the “Earth” over people; evoke “feelings” and intuition at the expense of reason; and uphold a crude sociobiologistic and even Malthusian biologism. Tenets of “New Age” eco-ideology that seem benign to most people in England and the United States — specifically, its mystical and antirational strains — are being intertwined with ecofascism in Germany today. Janet Biehl’s essay explores this hijacking of ecology for racist, nationalistic, and fascist ends.
Taken together, these essays examine aspects of German fascism, past and present, in order to draw lessons from them for ecology movements both in Germany and elsewhere. Despite its singularities, the German experience offers a clear warning against the misuse of ecology, in a world that seems ever more willing to tolerate movements and ideologies once regarded as despicable and obsolete. Political ecology thinkers have yet to fully examine the political implications of these ideas in the English-speaking world as well as in Germany.
What prevents ecological politics from yielding reaction or fascism with an ecological patina is an ecology movement that maintains a broad social emphasis, one that places the ecological crisis in a social context. As social ecologists, we see the roots of the present ecological crisis in an irrational society — not in the biological makeup of human beings, nor in a particular religion, nor in reason, science, or technology. On the contrary, we uphold the importance of reason, science, and technology in creating both a progressive ecological movement and an ecological society. It is a specific set of social relations — above all, the competitive market economy — that is presently destroying the biosphere. Mysticism and biologism, at the very least, deflect public attention away from such social causes. In presenting these essays, we are trying to preserve the all-important progressive and emancipatory implications of ecological politics. More than ever, an ecological commitment requires people today to avoid repeating the errors of the past, lest the ecology movement become absorbed in the mystical and antihumanistic trends that abound today.
J.B.
P.S.
Fascist Ecology: The “Green Wing” of the Nazi Party and its Historical Antecedents by Peter Staudenmaier
“We recognize that separating humanity from nature, from the whole of life, leads to humankind’s own destruction and to the death of nations. Only through a re-integration of humanity into the whole of nature can our people be made stronger. That is the fundamental point of the biological tasks of our age. Humankind alone is no longer the focus of thought, but rather life as a whole … This striving toward connectedness with the totality of life, with nature itself, a nature into which we are born, this is the deepest meaning and the true essence of National Socialist thought.” [1]
In our zeal to condemn the status quo, radicals often carelessly toss about epithets like “fascist” and “ecofascist,” thus contributing to a sort of conceptual inflation that in no way furthers effective social critique. In such a situation, it is easy to overlook the fact that there are still virulent strains of fascism in our political culture which, however marginal, demand our attention. One of the least recognized or understood of these strains is the phenomenon one might call “actually existing ecofascism,” that is, the preoccupation of authentically fascist movements with environmentalist concerns. In order to grasp the peculiar intensity and endurance of this affiliation, we would do well to examine more closely its most notorious historical incarnation, the so-called “green wing” of German National Socialism.
Despite an extensive documentary record, the subject remains an elusive one, underappreciated by professional historians and environmental activists alike. In English-speaking countries as well as in Germany itself, the very existence of a “green wing” in the Nazi movement, much less its inspiration, goals, and consequences, has yet to be adequately researched and analyzed. Most of the handful of available interpretations succumb to either an alarming intellectual affinity with their subject.” [2] or a naive refusal to examine the full extent of the “ideological overlap between nature conservation and National Socialism.” [3] This article presents a brief and necessarily schematic overview of the ecological components of Nazism, emphasizing both their central role in Nazi ideology and their practical implementation during the Third Reich. A preliminary survey of nineteenth and twentieth century precursors to classical ecofascism should serve to illuminate the conceptual underpinnings common to all forms of reactionary ecology.
Two initial clarifications are in order. First, the terms “environmental” and “ecological” are here used more or less interchangeably to denote ideas, attitudes, and practices commonly associated with the contemporary environmental movement. This is not an anachronism; it simply indicates an interpretive approach which highlights connections to present-day concerns. Second, this approach is not meant to endorse the historiographically discredited notion that pre-1933 historical data can or should be read as “leading inexorably” to the Nazi calamity. Rather, our concern here is with discerning ideological continuities and tracing political genealogies, in an attempt to understand the past in light of our current situation — to make history relevant to the present social and ecological crisis.
The Roots of the Blood and Soil Mystique
Germany is not only the birthplace of the science of ecology and the site of Green politics’ rise to prominence; it has also been home to a peculiar synthesis of naturalism and nationalism forged under the influence of the Romantic tradition’s anti-Enlightenment irrationalism. Two nineteenth century figures exemplify this ominous conjunction: Ernst Moritz Arndt and Wilhelm Heinrich Riehl.
While best known in Germany for his fanatical nationalism, Arndt was also dedicated to the cause of the peasantry, which lead him to a concern for the welfare of the land itself. Historians of German environmentalism mention him as the earliest example of ‘ecological’ thinking in the modern sense. [4] His remarkable 1815 article On the Care and Conservation of Forests, written at the dawn of industrialization in Central Europe, rails against shortsighted exploitation of woodlands and soil, condemning deforestation and its economic causes. At times he wrote in terms strikingly similar to those of contemporary biocentrism: “When one sees nature in a necessary connectedness and interrelationship, then all things are equally important — shrub, worm, plant, human, stone, nothing first or last, but all one single unity.” [5]
Arndt’s environmentalism, however, was inextricably bound up with virulently xenophobic nationalism. His eloquent and prescient appeals for ecological sensitivity were couched always in terms of the well-being of the German soil and the German people, and his repeated lunatic polemics against miscegenation, demands for teutonic racial purity, and epithets against the French, Slavs, and Jews marked every aspect of his thought. At the very outset of the nineteenth century the deadly connection between love of land and militant racist nationalism was firmly set in place.
Riehl, a student of Arndt, further developed this sinister tradition. In some respects his ‘green’ streak went significantly deeper than Arndt’s; presaging certain tendencies in recent environmental activism, his 1853 essay Field and Forest ended with a call to fight for “the rights of wilderness.” But even here nationalist pathos set the tone: “We must save the forest, not only so that our ovens do not become cold in winter, but also so that the pulse of life of the people continues to beat warm and joyfully, so that Germany remains German.” [6] Riehl was an implacable opponent of the rise of industrialism and urbanization; his overtly antisemitic glorification of rural peasant values and undifferentiated condemnation of modernity established him as the “founder of agrarian romanticism and anti-urbanism.” [7]
These latter two fixations matured in the second half of the nineteenth century in the context of the völkisch movement, a powerful cultural disposition and social tendency which united ethnocentric populism with nature mysticism. At the heart of the völkisch temptation was a pathological response to modernity. In the face of the very real dislocations brought on by the triumph of industrial capitalism and national unification, völkisch thinkers preached a return to the land, to the simplicity and wholeness of a life attuned to nature’s purity. The mystical effusiveness of this perverted utopianism was matched by its political vulgarity. While “the Volkish movement aspired to reconstruct the society that was sanctioned by history, rooted in nature, and in communion with the cosmic life spirit,” [8] it pointedly refused to locate the sources of alienation, rootlessness and environmental destruction in social structures, laying the blame instead to rationalism, cosmopolitanism, and urban civilization. The stand-in for all of these was the age-old object of peasant hatred and middle-class resentment: the Jews. “The Germans were in search of a mysterious wholeness that would restore them to primeval happiness, destroying the hostile milieu of urban industrial civilization that the Jewish conspiracy had foisted on them.” [9]
Reformulating traditional German antisemitism into nature-friendly terms, the völkisch movement carried a volatile amalgam of nineteenth century cultural prejudices, Romantic obsessions with purity, and anti-Enlightenment sentiment into twentieth century political discourse. The emergence of modern ecology forged the final link in the fateful chain which bound together aggressive nationalism, mystically charged racism, and environmentalist predilections. In 1867 the German zoologist Ernst Haeckel coined the term ‘ecology’ and began to establish it as a scientific discipline dedicated to studying the interactions between organism and environment. Haeckel was also the chief popularizer of Darwin and evolutionary theory for the German-speaking world, and developed a peculiar sort of social darwinist philosophy he called ‘monism.’ The German Monist League he founded combined scientifically based ecological holism with völkisch social views. Haeckel believed in nordic racial superiority, strenuously opposed race mixing and enthusiastically supported racial eugenics. His fervent nationalism became fanatical with the onset of World War I, and he fulminated in antisemitic tones against the post-war Council Republic in Bavaria.
In this way “Haeckel contributed to that special variety of German thought which served as the seed bed for National Socialism. He became one of Germany’s major ideologists for racism, nationalism and imperialism.” [10] Near the end of his life he joined the Thule Society, “a secret, radically right-wing organization which played a key role in the establishment of the Nazi movement.” [11] But more than merely personal continuities are at stake here. The pioneer of scientific ecology, along with his disciples Willibald Hentschel, Wilhelm Bölsche and Bruno Wille, profoundly shaped the thinking of subsequent generations of environmentalists by embedding concern for the natural world in a tightly woven web of regressive social themes. From its very beginnings, then, ecology was bound up in an intensely reactionary political framework.
The specific contours of this early marriage of ecology and authoritarian social views are highly instructive. At the center of this ideological complex is the direct, unmediated application of biological categories to the social realm. Haeckel held that “civilization and the life of nations are governed by the same laws as prevail throughout nature and organic life.” [12] This notion of ‘natural laws’ or ‘natural order’ has long been a mainstay of reactionary environmental thought. Its concomitant is anti-humanism:
Thus, for the Monists, perhaps the most pernicious feature of European bourgeois civilization was the inflated importance which it attached to the idea of man in general, to his existence and to his talents, and to the belief that through his unique rational faculties man could essentially recreate the world and bring about a universally more harmonious and ethically just social order. [Humankind was] an insignificant creature when viewed as part of and measured against the vastness of the cosmos and the overwhelming forces of nature. [13]
Other Monists extended this anti-humanist emphasis and mixed it with the traditional völkisch motifs of indiscriminate anti-industrialism and anti-urbanism as well as the newly emerging pseudo-scientific racism. The linchpin, once again, was the conflation of biological and social categories. The biologist Raoul Francé, founding member of the Monist League, elaborated so-called Lebensgesetze, ‘laws of life’ through which the natural order determines the social order. He opposed racial mixing, for example, as “unnatural.” Francé is acclaimed by contemporary ecofascists as a “pioneer of the ecology movement.” [14]
Francé’s colleague Ludwig Woltmann, another student of Haeckel, insisted on a biological interpretation for all societal phenomena, from cultural attitudes to economic arrangements. He stressed the supposed connection between environmental purity and ‘racial’ purity: “Woltmann took a negative attitude toward modern industrialism. He claimed that the change from an agrarian to an industrial society had hastened the decline of the race. In contrast to nature, which engendered the harmonic forms of Germanism, there were the big cities, diabolical and inorganic, destroying the virtues of the race.” [15]
Thus by the early years of the twentieth century a certain type of ‘ecological’ argumentation, saturated with right-wing political content, had attained a measure of respectability within the political culture of Germany. During the turbulent period surrounding World War I, the mixture of ethnocentric fanaticism, regressive rejection of modernity and genuine environmental concern proved to be a very potent potion indeed.
The Youth Movement and the Weimar Era
The chief vehicle for carrying this ideological constellation to prominence was the youth movement, an amorphous phenomenon which played a decisive but highly ambivalent role in shaping German popular culture during the first three tumultuous decades of this century. Also known as the Wandervögel (which translates roughly as ‘wandering free spirits’), the youth movement was a hodge-podge of countercultural elements, blending neo-Romanticism, Eastern philosophies, nature mysticism, hostility to reason, and a strong communal impulse in a confused but no less ardent search for authentic, non-alienated social relations. Their back-to-the-land emphasis spurred a passionate sensitivity to the natural world and the damage it suffered. They have been aptly characterized as ‘right-wing hippies,’ for although some sectors of the movement gravitated toward various forms of emancipatory politics (though usually shedding their environmentalist trappings in the process), most of the Wandervögel were eventually absorbed by the Nazis. This shift from nature worship to Führer worship is worth examining.
The various strands of the youth movement shared a common self-conception: they were a purportedly ‘non-political’ response to a deep cultural crisis, stressing the primacy of direct emotional experience over social critique and action. They pushed the contradictions of their time to the breaking point, but were unable or unwilling to take the final step toward organized, focused social rebellion, “convinced that the changes they wanted to effect in society could not be brought about by political means, but only by the improvement of the individual.” [16] This proved to be a fatal error. “Broadly speaking, two ways of revolt were open to them: they could have pursued their radical critique of society, which in due course would have brought them into the camp of social revolution. [But] the Wandervögel chose the other form of protest against society — romanticism.” [17]
This posture lent itself all too readily to a very different kind of political mobilization: the ‘unpolitical’ zealotry of fascism. The youth movement did not simply fail in its chosen form of protest, it was actively realigned when its members went over to the Nazis by the thousands. Its countercultural energies and its dreams of harmony with nature bore the bitterest fruit. This is, perhaps, the unavoidable trajectory of any movement which acknowledges and opposes social and ecological problems but does not recognize their systemic roots or actively resist the political and economic structures which generate them. Eschewing societal transformation in favor of personal change, an ostensibly apolitical disaffection can, in times of crisis, yield barbaric results.
The attraction such perspectives exercised on idealistic youth is clear: the enormity of the crisis seemed to enjoin a total rejection of its apparent causes. It is in the specific form of this rejection that the danger lies. Here the work of several more theoretical minds from the period is instructive. The philosopher Ludwig Klages profoundly influenced the youth movement and particularly shaped their ecological consciousness. He authored a tremendously important essay titled “Man and Earth” for the legendary Meissner gathering of the Wandervögel in 1913. [18] An extraordinarily poignant text and the best known of all Klages’ work, it is not only “one of the very greatest manifestoes of the radical ecopacifist movement in Germany,” [19] but also a classic example of the seductive terminology of reactionary ecology.
“Man and Earth” anticipated just about all of the themes of the contemporary ecology movement. It decried the accelerating extinction of species, disturbance of global ecosystemic balance, deforestation, destruction of aboriginal peoples and of wild habitats, urban sprawl, and the increasing alienation of people from nature. In emphatic terms it disparaged Christianity, capitalism, economic utilitarianism, hyperconsumption and the ideology of ‘progress.’ It even condemned the environmental destructiveness of rampant tourism and the slaughter of whales, and displayed a clear recognition of the planet as an ecological totality. All of this in 1913 !
It may come as a surprise, then, to learn that Klages was throughout his life politically archconservative and a venomous antisemite. One historian labels him a “Volkish fanatic” and another considers him simply “an intellectual pacemaker for the Third Reich” who “paved the way for fascist philosophy in many important respects.” [20] In “Man and Earth” a genuine outrage at the devastation of the natural environment is coupled with a political subtext of cultural despair. [21] Klages’ diagnosis of the ills of modern society, for all its declamations about capitalism, returns always to a single culprit: “Geist.” His idiosyncratic use of this term, which means mind or intellect, was meant to denounce not only hyperrationalism or instrumental reason, but rational thought itself. Such a wholesale indictment of reason cannot help but have savage political implications. It forecloses any chance of rationally reconstructing society’s relationship with nature and justifies the most brutal authoritarianism. But the lessons of Klages’ life and work have been hard for ecologists to learn. In 1980, “Man and Earth” was republished as an esteemed and seminal treatise to accompany the birth of the German Greens.
Another philosopher and stern critic of Enlightenment who helped bridge fascism and environmentalism was Martin Heidegger. A much more renowned thinker than Klages, Heidegger preached “authentic Being” and harshly criticized modern technology, and is therefore often celebrated as a precursor of ecological thinking. On the basis of his critique of technology and rejection of humanism, contemporary deep ecologists have elevated Heidegger to their pantheon of eco-heroes:
Heidegger’s critique of anthropocentric humanism, his call for humanity to learn to “let things be,” his notion that humanity is involved in a “play” or “dance” with earth, sky, and gods, his meditation on the possibility of an authentic mode of “dwelling” on the earth, his complaint that industrial technology is laying waste to the earth, his emphasis on the importance of local place and “homeland,” his claim that humanity should guard and preserve things, instead of dominating them — all these aspects of Heidegger’s thought help to support the claim that he is a major deep ecological theorist. [22]
Such effusions are, at best, dangerously naive. They suggest a style of thought utterly oblivious to the history of fascist appropriations of all the elements the quoted passage praises in Heidegger. (To his credit, the author of the above lines, a major deep ecological theorist in his own right, has since changed his position and eloquently urged his colleagues to do the same.) [23] As for the philosopher of Being himself, he was — unlike Klages, who lived in Switzerland after 1915 — an active member of the Nazi party and for a time enthusiastically, even adoringly supported the Führer. His mystical panegyrics to Heimat (homeland) were complemented by a deep antisemitism, and his metaphysically phrased broadsides against technology and modernity converged neatly with populist demagogy. Although he lived and taught for thirty years after the fall of the Third Reich, Heidegger never once publicly regretted, much less renounced, his involvement with National Socialism, nor even perfunctorily condemned its crimes. His work, whatever its philosophical merits, stands today as a signal admonition about the political uses of anti-humanism in ecological garb.
In addition to the youth movement and protofascist philosophies, there were, of course, practical efforts at protecting natural habitats during the Weimar period. Many of these projects were profoundly implicated in the ideology which culminated in the victory of ‘Blood and Soil.’ A 1923 recruitment pitch for a woodlands preservation outfit gives a sense of the environmental rhetoric of the time:
“In every German breast the German forest quivers with its caverns and ravines, crags and boulders, waters and winds, legends and fairy tales, with its songs and its melodies, and awakens a powerful yearning and a longing for home; in all German souls the German forest lives and weaves with its depth and breadth, its stillness and strength, its might and dignity, its riches and its beauty — it is the source of German inwardness, of the German soul, of German freedom. Therefore protect and care for the German forest for the sake of the elders and the youth, and join the new German “League for the Protection and Consecration of the German Forest.” [24]
The mantra-like repetition of the word “German” and the mystical depiction of the sacred forest fuse together, once again, nationalism and naturalism. This intertwinement took on a grisly significance with the collapse of the Weimar republic. For alongside such relatively innocuous conservation groups, another organization was growing which offered these ideas a hospitable home: the National Socialist German Workers Party, known by its acronym NSDAP. Drawing on the heritage of Arndt, Riehl, Haeckel, and others (all of whom were honored between 1933 and 1945 as forebears of triumphant National Socialism), the Nazi movement’s incorporation of environmentalist themes was a crucial factor in its rise to popularity and state power.
Nature in National Socialist Ideology
The reactionary ecological ideas whose outlines are sketched above exerted a powerful and lasting influence on many of the central figures in the NSDAP. Weimar culture, after all, was fairly awash in such theories, but the Nazis gave them a peculiar inflection. The National Socialist “religion of nature,” as one historian has described it, was a volatile admixture of primeval teutonic nature mysticism, pseudo-scientific ecology, irrationalist anti-humanism, and a mythology of racial salvation through a return to the land. Its predominant themes were ‘natural order,’ organicist holism and denigration of humanity: “Throughout the writings, not only of Hitler, but of most Nazi ideologues, one can discern a fundamental deprecation of humans vis-à-vis nature, and, as a logical corollary to this, an attack upon human efforts to master nature.” [25] Quoting a Nazi educator, the same source continues: “anthropocentric views in general had to be rejected. They would be valid only ‘if it is assumed that nature has been created only for man. We decisively reject this attitude. According to our conception of nature, man is a link in the living chain of nature just as any other organism’.” [26]
Such arguments have a chilling currency within contemporary ecological discourse: the key to social-ecological harmony is ascertaining “the eternal laws of nature’s processes” (Hitler) and organizing society to correspond to them. The Führer was particularly fond of stressing the “helplessness of humankind in the face of nature’s everlasting law.” [27] Echoing Haeckel and the Monists, Mein Kampf announces: “When people attempt to rebel against the iron logic of nature, they come into conflict with the very same principles to which they owe their existence as human beings. Their actions against nature must lead to their own downfall.” [28]
The authoritarian implications of this view of humanity and nature become even clearer in the context of the Nazis’ emphasis on holism and organicism. In 1934 the director of the Reich Agency for Nature Protection, Walter Schoenichen, established the following objectives for biology curricula: “Very early, the youth must develop an understanding of the civic importance of the ‘organism’, i.e. the co-ordination of all parts and organs for the benefit of the one and superior task of life.” [29] This (by now familiar) unmediated adaptation of biological concepts to social phenomena served to justify not only the totalitarian social order of the Third Reich but also the expansionist politics of Lebensraum (the plan of conquering ‘living space’ in Eastern Europe for the German people). It also provided the link between environmental purity and racial purity:
Two central themes of biology education follow [according to the Nazis] from the holistic perspective: nature protection and eugenics. If one views nature as a unified whole, students will automatically develop a sense for ecology and environmental conservation. At the same time, the nature protection concept will direct attention to the urbanized and ‘overcivilized’ modern human race. [30]
In many varieties of the National Socialist world view ecological themes were linked with traditional agrarian romanticism and hostility to urban civilization, all revolving around the idea of rootedness in nature. This conceptual constellation, especially the search for a lost connection to nature, was most pronounced among the neo-pagan elements in the Nazi leadership, above all Heinrich Himmler, Alfred Rosenberg, and Walther Darré. Rosenberg wrote in his colossal The Myth of the 20th Century: “Today we see the steady stream from the countryside to the city, deadly for the Volk. The cities swell ever larger, unnerving the Volk and destroying the threads which bind humanity to nature; they attract adventurers and profiteers of all colors, thereby fostering racial chaos.” [31]
Such musings, it must be stressed, were not mere rhetoric; they reflected firmly held beliefs and, indeed, practices at the very top of the Nazi hierarchy which are today conventionally associated with ecological attitudes. Hitler and Himmler were both strict vegetarians and animal lovers, attracted to nature mysticism and homeopathic cures, and staunchly opposed to vivisection and cruelty to animals. Himmler even established experimental organic farms to grow herbs for SS medicinal purposes. And Hitler, at times, could sound like a veritable Green utopian, discussing authoritatively and in detail various renewable energy sources (including environmentally appropriate hydropower and producing natural gas from sludge) as alternatives to coal, and declaring “water, winds and tides” as the energy path of the future. [32]
Even in the midst of war, Nazi leaders maintained their commitment to ecological ideals which were, for them, an essential element of racial rejuvenation. In December 1942, Himmler released a decree “On the Treatment of the Land in the Eastern Territories,” referring to the newly annexed portions of Poland. It read in part:
The peasant of our racial stock has always carefully endeavored to increase the natural powers of the soil, plants, and animals, and to preserve the balance of the whole of nature. For him, respect for divine creation is the measure of all culture. If, therefore, the new Lebensräume (living spaces) are to become a homeland for our settlers, the planned arrangement of the landscape to keep it close to nature is a decisive prerequisite. It is one of the bases for fortifying the German Volk. [33]
This passage recapitulates almost all of the tropes comprised by classical ecofascist ideology: Lebensraum, Heimat, the agrarian mystique, the health of the Volk, closeness to and respect for nature (explicitly constructed as the standard against which society is to be judged), maintaining nature’s precarious balance, and the earthy powers of the soil and its creatures. Such motifs were anything but personal idiosyncracies on the part of Hitler, Himmler, or Rosenberg; even Göring — who was, along with Goebbels, the member of the Nazi inner circle least hospitable to ecological ideas — appeared at times to be a committed conservationist.[34] These sympathies were also hardly restricted to the upper echelons of the party. A study of the membership rolls of several mainstream Weimar era Naturschutz (nature protection) organizations revealed that by 1939, fully 60 percent of these conservationists had joined the NSDAP (compared to about 10 percent of adult men and 25 percent of teachers and lawyers).[35] Clearly the affinities between environmentalism and National Socialism ran deep.
At the level of ideology, then, ecological themes played a vital role in German fascism. It would be a grave mistake, however, to treat these elements as mere propaganda, cleverly deployed to mask Nazism’s true character as a technocratic-industrialist juggernaut. The definitive history of German anti-urbanism and agrarian romanticism argues incisively against this view:
Nothing could be more wrong than to suppose that most of the leading National Socialist ideologues had cynically feigned an agrarian romanticism and hostility to urban culture, without any inner conviction and for merely electoral and propaganda purposes, in order to hoodwink the public […] In reality, the majority of the leading National Socialist ideologists were without any doubt more or less inclined to agrarian romanticism and anti-urbanism and convinced of the need for a relative re-agrarianization. [36]
The question remains, however: To what extent did the Nazis actually implement environmental policies during the twelve-year Reich? There is strong evidence that the ‘ecological’ tendency in the party, though largely ignored today, had considerable success for most of the party’s reign. This “green wing” of the NSDAP was represented above all by Walther Darré, Fritz Todt, Alwin Seifert and Rudolf Hess, the four figures who primarily shaped fascist ecology in practice.
Blood and Soil as Official Doctrine
“The unity of blood and soil must be restored,” proclaimed Richard Walther Darré in 1930. [37] This infamous phrase denoted a quasi-mystical connection between ‘blood’ (the race or Volk) and ‘soil’ (the land and the natural environment) specific to Germanic peoples and absent, for example, among Celts and Slavs. For the enthusiasts of Blut und Boden, the Jews especially were a rootless, wandering people, incapable of any true relationship with the land. German blood, in other words, engendered an exclusive claim to the sacred German soil. While the term “blood and soil” had been circulating in völkisch circles since at least the Wilhelmine era, it was Darré who first popularized it as a slogan and then enshrined it as a guiding principle of Nazi thought. Harking back to Arndt and Riehl, he envisioned a thoroughgoing ruralization of Germany and Europe, predicated on a revitalized yeoman peasantry, in order to ensure racial health and ecological sustainability.
Darré was one of the party’s chief “race theorists” and was also instrumental in galvanizing peasant support for the Nazis during the critical period of the early 1930s. From 1933 until 1942 he held the posts of Reich Peasant Leader and Minister of Agriculture. This was no minor fiefdom; the agriculture ministry had the fourth largest budget of all the myriad Nazi ministries even well into the war. [38] From this position Darré was able to lend vital support to various ecologically oriented initiatives. He played an essential part in unifying the nebulous proto-environmentalist tendencies in National Socialism:
It was Darré who gave the ill-defined anti-civilization, anti-liberal, anti-modern and latent anti-urban sentiments of the Nazi elite a foundation in the agrarian mystique. And it seems as if Darré had an immense influence on the ideology of National Socialism, as if he was able to articulate significantly more clearly than before the values system of an agrarian society contained in Nazi ideology and — above all — to legitimate this agrarian model and give Nazi policy a goal that was clearly oriented toward a far-reaching re-agrarianization. [39]
This goal was not only quite consonant with imperialist expansion in the name of Lebensraum, it was in fact one of its primary justifications, even motivations. In language replete with the biologistic metaphors of organicism, Darré declared: “The concept of Blood and Soil gives us the moral right to take back as much land in the East as is necessary to establish a harmony between the body of our Volk and the geopolitical space.” [40]
Aside from providing green camouflage for the colonization of Eastern Europe, Darré worked to install environmentally sensitive principles as the very basis of the Third Reich’s agricultural policy. Even in its most productivist phases, these precepts remained emblematic of Nazi doctrine. When the “Battle for Production” (a scheme to boost the productivity of the agricultural sector) was proclaimed at the second Reich Farmers Congress in 1934, the very first point in the program read “Keep the soil healthy !” But Darré’s most important innovation was the introduction on a large scale of organic farming methods, significantly labeled “lebensgesetzliche Landbauweise,” or farming according to the laws of life. The term points up yet again the natural order ideology which underlies so much reactionary ecological thought. The impetus for these unprecedented measures came from Rudolf Steiner’s anthroposophy and its techniques of biodynamic cultivation. [41]
The campaign to institutionalize organic farming encompassed tens of thousands of smallholdings and estates across Germany. It met with considerable resistance from other members of the Nazi hierarchy, above all Backe and Göring. But Darré, with the help of Hess and others, was able to sustain the policy until his forced resignation in 1942 (an event which had little to do with his environmentalist leanings). And these efforts in no sense represented merely Darré’s personal predilections; as the standard history of German agricultural policy points out, Hitler and Himmler “were in complete sympathy with these ideas.” [42] Still, it was largely Darré’s influence in the Nazi apparatus which yielded, in practice, a level of government support for ecologically sound farming methods and land use planning unmatched by any state before or since.
For these reasons Darré has sometimes been regarded as a forerunner of the contemporary Green movement. His biographer, in fact, once referred to him as the “father of the Greens.” [43] Her book Blood and Soil, undoubtedly the best single source on Darré in either German or English, consistently downplays the virulently fascist elements in his thinking, portraying him instead as a misguided agrarian radical. This grave error in judgement indicates the powerfully disorienting pull of an ‘ecological’ aura. Darré’s published writings alone, dating back to the early twenties, are enough to indict him as a rabidly racist and jingoist ideologue particularly prone to a vulgar and hateful antisemitism (he spoke of Jews, revealingly, as “weeds”). His decade-long tenure as a loyal servant and, moreover, architect of the Nazi state demonstrates his dedication to Hitler’s deranged cause. One account even claims that it was Darré who convinced Hitler and Himmler of the necessity of exterminating the Jews and Slavs. [44] The ecological aspects of his thought cannot, in sum, be separated from their thoroughly Nazi framework. Far from embodying the ‘redeeming’ facets of National Socialism, Darré represents the baleful specter of ecofascism in power.
Implementing the Ecofascist Program
It is frequently pointed out that the agrarian and romantic moments in Nazi ideology and policy were in constant tension with, if not in flat contradiction to, the technocratic-industrialist thrust of the Third Reich’s rapid modernization. What is not often remarked is that even these modernizing tendencies had a significant ecological component. The two men principally responsible for sustaining this environmentalist commitment in the midst of intensive industrialization were Reichsminister Fritz Todt and his aide, the high-level planner and engineer Alwin Seifert.
Todt was “one of the most influential National Socialists,” [45] directly responsible for questions of technological and industrial policy. At his death in 1942 he headed three different cabinet-level ministries in addition to the enormous quasi-official Organisation Todt, and had “gathered the major technical tasks of the Reich into his own hands.” [46] According to his successor, Albert Speer, Todt “loved nature” and “repeatedly had serious run-ins with Bormann, protesting against his despoiling the landscape around Obersalzberg.” [47] Another source calls him simply “an ecologist.” [48] This reputation is based chiefly on Todt’s efforts to make Autobahn construction — one of the largest building enterprises undertaken in this century — as environmentally sensitive as possible.
The pre-eminent historian of German engineering describes this commitment thus: “Todt demanded of the completed work of technology a harmony with nature and with the landscape, thereby fulfilling modern ecological principles of engineering as well as the ‘organological’ principles of his own era along with their roots in völkisch ideology.” [49] The ecological aspects of this approach to construction went well beyond an emphasis on harmonious adaptation to the natural surroundings for aesthetic reasons; Todt also established strict criteria for respecting wetlands, forests and ecologically sensitive areas. But just as with Arndt, Riehl and Darré, these environmentalist concerns were inseparably bound to a völkisch-nationalist outlook. Todt himself expressed this connection succinctly: “The fulfillment of mere transportation purposes is not the final aim of German highway construction. The German highway must be an expression of its surrounding landscape and an expression of the German essence.” [50]
Todt’s chief advisor and collaborator on environmental issues was his lieutenant Alwin Seifert, whom Todt reportedly once called a “fanatical ecologist.” [51] Seifert bore the official title of Reich Advocate for the Landscape, but his nickname within the party was “Mr. Mother Earth.” The appellation was deserved; Seifert dreamed of a “total conversion from technology to nature,” [52] and would often wax lyrical about the wonders of German nature and the tragedy of “humankind’s” carelessness. As early as 1934 he wrote to Hess demanding attention to water issues and invoking “work methods that are more attuned to nature.” [53] In discharging his official duties Seifert stressed the importance of wilderness and energetically opposed monoculture, wetlands drainage and chemicalized agriculture. He criticized Darré as too moderate, and “called for an agricultural revolution towards ‘a more peasant-like, natural, simple’ method of farming, ‘independent of capital’.” [54]
With the Third Reich’s technological policy entrusted to figures such as these, even the Nazis’ massive industrial build-up took on a distinctively green hue. The prominence of nature in the party’s philosophical background helped ensure that more radical initiatives often received a sympathetic hearing in the highest offices of the Nazi state. In the mid-thirties Todt and Seifert vigorously pushed for an all-encompassing Reich Law for the Protection of Mother Earth “in order to stem the steady loss of this irreplaceable basis of all life.” [55] Seifert reports that all of the ministries were prepared to co-operate save one; only the minister of the economy opposed the bill because of its impact on mining.
But even near-misses such as these would have been unthinkable without the support of Reich Chancellor Rudolf Hess, who provided the “green wing” of the NSDAP a secure anchor at the very top of the party hierarchy. It would be difficult to overestimate Hess’s power and centrality in the complex governmental machinery of the National Socialist regime. He joined the party in 1920 as member #16, and for two decades was Hitler’s devoted personal deputy. He has been described as “Hitler’s closest confidant,” [56] and the Führer himself referred to Hess as his “closest advisor.” [57] Hess was not only the highest party leader and second in line (after Göring) to succeed Hitler; in addition, all legislation and every decree had to pass through his office before becoming law.
An inveterate nature lover as well as a devout Steinerite, Hess insisted on a strictly biodynamic diet — not even Hitler’s rigorous vegetarian standards were good enough for him — and accepted only homeopathic medicines. It was Hess who introduced Darré to Hitler, thus securing the “green wing” its first power base. He was an even more tenacious proponent of organic farming than Darré, and pushed the latter to take more demonstrative steps in support of the lebensgesetzliche Landbauweise. [58] His office was also directly responsible for land use planning across the Reich, employing a number of specialists who shared Seifert’s ecological approach. [59]
With Hess’s enthusiastic backing, the “green wing” was able to achieve its most notable successes. As early as March 1933, a wide array of environmentalist legislation was approved and implemented at national, regional and local levels. These measures, which included reforestation programs, bills protecting animal and plant species, and preservationist decrees blocking industrial development, undoubtedly “ranked among the most progressive in the world at that time.” [60] Planning ordinances were designed for the protection of wildlife habitat and at the same time demanded respect for the sacred German forest. The Nazi state also created the first nature preserves in Europe.
Along with Darré’s efforts toward re-agrarianization and support for organic agriculture, as well as Todt and Seifert’s attempts to institutionalize an environmentally sensitive land use planning and industrial policy, the major accomplishment of the Nazi ecologists was the Reichsnaturschutzgesetz of 1935. This completely unprecedented “nature protection law” not only established guidelines for safeguarding flora, fauna, and “natural monuments” across the Reich; it also restricted commercial access to remaining tracts of wilderness. In addition, the comprehensive ordinance “required all national, state and local officials to consult with Naturschutz authorities in a timely manner before undertaking any measures that would produce fundamental alterations in the countryside.” [61]
Although the legislation’s effectiveness was questionable, traditional German environmentalists were overjoyed at its passage. Walter Schoenichen declared it the “definitive fulfillment of the völkisch-romantic longings,” [62] and Hans Klose, Schoenichen’s successor as head of the Reich Agency for Nature Protection, described Nazi environmental policy as the “high point of nature protection” in Germany. Perhaps the greatest success of these measures was in facilitating the “intellectual realignment of German Naturschutz” and the integration of mainstream environmentalism into the Nazi enterprise. [63]
While the achievements of the “green wing” were daunting, they should not be exaggerated. Ecological initiatives were, of course, hardly universally popular within the party. Goebbels, Bormann, and Heydrich, for example, were implacably opposed to them, and considered Darré, Hess and their fellows undependable dreamers, eccentrics, or simply security risks. This latter suspicion seemed to be confirmed by Hess’s famed flight to Britain in 1941; after that point, the environmentalist tendency was for the most part suppressed. Todt was killed in a plane crash in February 1942, and shortly thereafter Darré was stripped of all his posts. For the final three years of the Nazi conflagration the “green wing” played no active role. Their work, however, had long since left an indelible stain.
Fascist Ecology in Context
To make this dismaying and discomforting analysis more palatable, it is tempting to draw precisely the wrong conclusion — namely, that even the most reprehensible political undertakings sometimes produce laudable results. But the real lesson here is just the opposite: Even the most laudable of causes can be perverted and instrumentalized in the service of criminal savagery. The “green wing” of the NSDAP was not a group of innocents, confused and manipulated idealists, or reformers from within; they were conscious promoters and executors of a vile program explicitly dedicated to inhuman racist violence, massive political repression and worldwide military domination. Their ‘ecological’ involvements, far from offsetting these fundamental commitments, deepened and radicalized them. In the end, their configuration of environmental politics was directly and substantially responsible for organized mass murder.
No aspect of the Nazi project can be properly understood without examining its implication in the holocaust. Here, too, ecological arguments played a crucially malevolent role. Not only did the “green wing” refurbish the sanguine antisemitism of traditional reactionary ecology; it catalyzed a whole new outburst of lurid racist fantasies of organic inviolability and political revenge. The confluence of anti-humanist dogma with a fetishization of natural ‘purity’ provided not merely a rationale but an incentive for the Third Reich’s most heinous crimes. Its insidious appeal unleashed murderous energies previously untapped. Finally, the displacement of any social analysis of environmental destruction in favor of mystical ecology served as an integral component in the preparation of the final solution:
To explain the destruction of the countryside and environmental damage, without questioning the German people’s bond to nature, could only be done by not analysing environmental damage in a societal context and by refusing to understand them as an expression of conflicting social interests. Had this been done, it would have led to criticism of National Socialism itself since that was not immune to such forces. One solution was to associate such environmental problems with the destructive influence of other races. National Socialism could then be seen to strive for the elimination of other races in order to allow the German people’s innate understanding and feeling of nature to assert itself, hence securing a harmonic life close to nature for the future. [64]
This is the true legacy of ecofascism in power: “genocide developed into a necessity under the cloak of environment protection.” [65]
* * *
The experience of the “green wing” of German fascism is a sobering reminder of the political volatility of ecology. It certainly does not indicate any inherent or inevitable connection between ecological issues and right-wing politics; alongside the reactionary tradition surveyed here, there has always been an equally vital heritage of left-libertarian ecology, in Germany as elsewhere. [66] But certain patterns can be discerned: “While concerns about problems posed by humankind’s increasing mastery over nature have increasingly been shared by ever larger groups of people embracing a plethora of ideologies, the most consistent ‘pro-natural order’ response found political embodiment on the radical right.” [67] This is the common thread which unites merely conservative or even supposedly apolitical manifestations of environmentalism with the straightforwardly fascist variety.
The historical record does, to be sure, belie the vacuous claim that “those who want to reform society according to nature are neither left nor right but ecologically minded.” [68] Environmental themes can be mobilized from the left or from the right, indeed they require an explicit social context if they are to have any political valence whatsoever. “Ecology” alone does not prescribe a politics; it must be interpreted, mediated through some theory of society in order to acquire political meaning. Failure to heed this mediated interrelationship between the social and the ecological is the hallmark of reactionary ecology.
As noted above, this failure most commonly takes the form of a call to “reform society according to nature,” that is, to formulate some version of ‘natural order’ or ‘natural law’ and submit human needs and actions to it. As a consequence, the underlying social processes and societal structures which constitute and shape people’s relations with their environment are left unexamined. Such willful ignorance, in turn, obscures the ways in which all conceptions of nature are themselves socially produced, and leaves power structures unquestioned while simultaneously providing them with apparently ‘naturally ordained’ status. Thus the substitution of ecomysticism for clear-sighted social-ecological inquiry has catastrophic political repercussions, as the complexity of the society-nature dialectic is collapsed into a purified Oneness. An ideologically charged ‘natural order’ does not leave room for compromise; its claims are absolute.
For all of these reasons, the slogan advanced by many contemporary Greens, “We are neither right nor left but up front,” is historically naive and politically fatal. The necessary project of creating an emancipatory ecological politics demands an acute awareness and understanding of the legacy of classical ecofascism and its conceptual continuities with present-day environmental discourse. An ‘ecological’ orientation alone, outside of a critical social framework, is dangerously unstable. The record of fascist ecology shows that under the right conditions such an orientation can quickly lead to barbarism.
‘Ecology’ and the Modernization of Fascism in the German Ultra-right by Janet Biehl
It is an incontestable fact that the ecology crisis today is real. In a vast number of ways and places, the biosphere of this planet is undergoing a great deal of damage. Parts of the environment have already been rendered uninhabitable through toxic wastes and nuclear power plant disasters, while systemic pollution, ozone holes, global warming, and other disasters are increasingly tearing the fabric on which all life depends. That such damage is wrought overwhelmingly by corporations in a competitive international market economy has never been clearer, while the need to replace the existing society with one such as social ecology advances has never been more urgent. [69]
At a time when worsening economic conditions and strong political disaffection occur along with ecological dislocations, however, nationalist and even fascist ideas are gaining an increasingly high profile in Europe, particularly, but not only, in the Federal Republic of Germany. With social tensions exacerbated, neofascist groups of various kinds are winning electoral representation, even as their loosely linked cohorts commit acts of violence against foreigners. Such groups, both skinhead and ‘intellectual,’ are part of a ‘New’ Right that explicitly draws its ideas from classical fascism. They are updating the old nationalist, mystical, and misanthropic themes of the ‘Old’ Right, writes Jutta Ditfurth, in a “modernization of fascism.” Among other things, they are using a right-wing interpretation of ecology “as an ideological ‘hinge’ for organizing the extreme-right and neofascist scene.” [70]
Today’s fascists have a distinct ideological legacy from their fascist forebears upon which to draw. Indeed, ‘ecology’ and a mystical reverence for the natural world are hardly new to German nationalism. At the end of the nineteenth century, a cultural revolt against positivism swept much of Europe, as George L. Mosse writes, and in Germany it became infused with both nature-mysticism and racial nationalism. This revolt
became intimately bound up with a belief in nature’s cosmic life force, a dark force whose mysteries could be understood, not through science, but through the occult. An ideology based upon such premises was fused with the glories of an Aryan past, and in turn, that past received a thoroughly romantic and mystical interpretation. [71]
Culminating in the 1920s, an assortment of occult and pseudo-scientific ideas coalesced around the idea of a German Volk into a romantic nationalism, romantic racism, and a mystical nature-worshipping faith. Indeed, as Mosse observes, the German word Volk
is a much more comprehensive term than “people,” for to German thinkers ever since the birth of German romanticism in the late eighteenth century “Volk” signified the union of a group of people with a transcendental “essence.” This “essence” might be called “nature” or “cosmos” or “mythos,” but in each instance it was fused to man’s innermost nature, and represented the source of his creativity, his depth of feeling, his individuality, and his unity with other members of the Volk. [72]
The völkisch movement of the 1920s regarded modern materialism, urbanism, rationalism, and science as artificial and evil, alien to this ‘essence.’ [73] In a time of bitter social dislocation, it saw Weimar democracy as the product of Western democratic and liberal ideals and, further, as a puppet regime controlled by people who did not represent German ‘essence.’ Many alleged that a Jewish world conspiracy lay behind the discontents of modernism, including materialistic consumerism, soulless industrialism, a homogenized commercial culture, and excessive modern technology, all of which were said to be systematically destroying traditional German values. Only true patriots could save Germans from ruin, thought the extreme right — themselves.
This movement sought to assert a truly Germanic alternative — one as racialist as it was nationalist in nature. The popular writings of Paul Lagarde and Julius Langbehn favored an aristocratic social order in which Germans would rule the world. It invoked a nature-romanticism in which a closeness to the natural landscape was to give people a heightened sense of aliveness and ‘authenticity.’ It advanced a new cosmic faith, embodied in ‘Aryan’ blood, that was to be grasped through intuition rather than science in a plethora of occult and esoteric spiritualistic faiths that abounded in Germany in the 1920s. Mystical belief-systems like Theosophy, Anthroposophy, and Ariosophy (a mystical Aryanism) abounded and were rife with Germanic nationalist components, such that they could be used to mystify an ‘ecological’ nationalism.
However inadvertently, the romantic nationalists of the völkisch movement became an important source for National Socialist ideology, which ironically drew on its antimodern sentiments even as it built a technologically modern and virulently nationalistic and genocidal totalitarian state. Demagogically appealing to a very real sense of alienation, the Nazis stage-managed indoctrination extravaganzas that promised ‘authenticity’ in a mystical, romantic nationalism that was ‘closer to nature,’ even as they engaged in mass murder. Stressing the need to return to simpler, healthier, and more ‘natural’ lifeways, they advanced the idea and practice of a ‘Nordic peasantry’ tied organically to the soil — even as they constructed a society that was industrially more modernized and rationalized than any German society had seen to that time.
The so-called ‘New’ Right today appeals to themes reminiscent of the völkisch movement in pre-Nazi Germany. It, too, presents itself as offering an ‘ecological’ alternative to modern society. In the view of the ‘New’ Right today, the destruction of the environment and the repression of nationalities have a common root in ‘Semitic’ monotheism and universalism. In its later form, Christianity, and in its subsequent secularized forms, liberalism and Marxism, this dualistic, homogenizing universalism is alleged to have brought on both the ecological crisis and the suppression of national identity. Just as Judeo-Christian universalism was destructive of authentic cultures when Christian missionaries went out into the world, so too is modernity eliminating ethnic and national cultures. Moreover, through the unbridled technology to which it gave rise, this modern universalism is said to have perpetrated not only the destruction of nature but an annihilation of the spirit; the destruction of nature, it is said, is life-threatening in the spiritual sense as well as the physical, since when people deny pristine nature, their access to their ‘authentic’ self is blocked.
The dualistic yet universalistic ‘Semitic’ legacy is borne today most egregiously, in ‘New’ Right ideology, by the United States, in whose ‘mongrel’ culture — egalitarian democracy — all cultures and races are mixed together, forming a crass, soulless society. American cultural imperialism is genocidal of other cultures around the world, and its technological imperialism is destroying the global environment. The fascist quest for ‘national identity’ and ecological salvation seeks to counter ‘Western civilization’ — that is, the United States, as opposed to ‘European civilization’ — by advancing a notion of ‘ethnopluralism’ that seeks for all cultures to have sovereignty over themselves and their environment. Europe should become, instead of a modernized monoculture, a ‘Europe of fatherlands,’ with autonomy for all its peoples. Just as Turks should live in Turkey and Senegalese in Senegal, Germans should have Germany for themselves, ‘New’ Right ideologues argue.
Ecology can easily be perverted to justify this ‘ethnopluralism’ — that is, nationalism. Conceptions of one’s region as one’s ‘homeland,’ or Heimat, can be perverted into a nationalistic regionalism when a region’s traditions and language are mystically tied to an ‘ancestral’ landscape. (The word Heimat connotes as well a turn toward the past, an anti-urban mood, a familiar community, and proximity to nature. For several decades the concept was looked upon with disfavor because the Nazis had used it, but intellectuals rediscovered it in the 1970s, after further decades of capitalist industrialization.) For a people seeking to assert themselves against an outside intruder, an ‘ecologized’ Heimat in which they are biologically embedded can become a useful tool not only against imperialism but against immigration, foreigners, and ‘overpopulation.’ Elaborate justifications for opposing Third World immigration are disguised as diversity, drawing on ‘ecological’ arguments against ‘overpopulation.’ Today it is not only fascists who invoke Heimat; in September 1989, for example, the head of the respectable League for the Protection of the Environment and Nature (Bund für Umwelt- und Naturschutz, or BUND), environmentalist Hubert Weinzierl, remarked that
only when humanity’s main concern, the diminution of the stream of overpopulation, has been accomplished, will there be any meaning or any prospect of building an environment that is capable of improvement, of configuring the landscape of our civilization in such a way that it remains worthy of being called Heimat. [74]
An ecology that is mystical, in turn, may become a justification for a nationalism that is mystical. In the New Age milieu of today, with its affinities for ecology, the ultra-right may well find the mystical component it needs to make a truly updated, modernized authoritarian nationalism. As in Germany between the two world wars, antirational cults of the New Age — primitivistic, esoteric — abound in both the Federal Republic and the Anglo-American world. Such antirationalism and mysticism are appealed to by the ‘New’ Right; as anarchist publisher Wolfgang Haug observes, “The New Right, in effect, wants above all to redefine social norms so that rational doubt is regarded as decadent and eliminated, and new ‘natural’ norms are established.” [75]
Neofascist ‘Ecology’
Ecology is warped for mystical-nationalist ends by a whole series of neofascist groups and parties. Indeed, so multifarious are the ecofascist parties that have arisen, and so much do their memberships overlap, that they form what antifascist researcher Volkmar Wölk calls an “ecofascist network.” [76] Their programmatic literature often combines ecology and nationalism in ways that are designed to appeal to people who do not consider themselves fascists, while at the same time they ideologically support neo-Nazi street-fighting skinheads who commit acts of violence against foreigners.
National Revolutionaries [77]
The National Revolutionaries (NRs) manipulatively mix themes of left and right in their uses of nationalism and ecology, in an attempt to cross ideological lines. They draw on an old tenet of right-wing dissent in Germany — the belief that a ‘Third Way’ between capitalism and socialism is necessary and that Germany is predestined to lead humankind toward it. [78] The NRs’ ‘Third Way’ is based on nationalism, a socialism “of the specific national way” [79] — in short, a ‘national socialism.’ A wing of the NRs today, called the Solidaristen, identifies itself with the Strasser brothers, two 1920s Nazi Party members who took the ‘Socialism’ in ‘National Socialism’ seriously and represented the ‘left’ anticapitalist wing of the Nazis. Today, the Solidaristen and other NRs regard Otto Strasser in particular as the ‘Trotsky of National Socialism’ because of his 1920s intraparty power struggle with Hitler; Hitler’s ejection of this fascist in 1930 was, for them, a betrayal of National Socialism.
Today’s leading NR ideologist, Henning Eichberg, calls for the assertion of “national identity” and a “liberation nationalism.” Seeking to appeal to left and right, NR publications have supported national liberation movements from across the traditional political spectrum, including the Irish, Basques, Ukrainians, and Afghans, as well as Sandinistas. [80] They regarded divided Germany as an occupied country, “the result of the imperialist politics of the occupation forces,” and they sought to “liberate” it — including Austria. Now that Germany has been freed from this “occupation,” the National Revolutionaries are free to concentrate on “reunifying” with Austria.
Eichberg regards Judeo-Christianity as the ultimate root of all present evils, since it is overly intellectual and alienates humanity both from itself and from the divine; it neglects the emotions and the body. Tied in as it is with the logic of productivism, Christianity, Eichberg writes, is the “religion of growth” that must be fought at all costs. To help cultivate ‘national identity,’ he proposes instead a new religion that mixes together neopagan Germanic, Celtic, and Indian religions with old völkisch-nationalistic ideas. It is to be based on “the sensuality-physicality of dance and ritual, ceremony and taboo, meditation, prayer, and ecstasy. In essence, [this religion] constitutes itself as a form of praxis” against the “religion of growth” since its “sensuous counter-experiences” can restore humanity to closer contact with nature. Sounding like many New Agers in the United States, Eichberg calls for a return to pristine nature, to the alleged primordial sources of people’s lives, psyches, and authentic cultures, and for people to heal themselves within as part of healing the ecological crisis, overcoming their own alienation, and rediscovering themselves. [81]
National Revolutionaries exploit ecological themes not only to construct primitivistic New Age religions but for political activity as well. During the 1970s they organized around opposition to nuclear energy at about the same time as the citizens’ initiative movement did. “With their ecological and antinuclear enthusiasm,” observes Walter Laqueur,
their cultural anti-Americanism and their support for movements of national liberation in many parts of the world, the “national revolutionaries” tried, in fact, to outflank their left-wing contemporaries. Some regarded Sinn Fein as a model for the German national revolutionaries, others suggested “political Balkanization” in Germany and Europe as a solution to all outstanding questions. [82]
Other National Revolutionaries took a different political approach: at the end of the 1970s, they joined the newly emerging Greens, where some of their number succeeded in holding office for a time. In October 1980, the Alternative List of West Berlin, for one, decided they could not work with National Revolutionaries, whom they considered even more dangerous than overt neo-Nazis because they hid their true intentions behind a veil of grassroots democratic and ecological programs. They were mostly driven out of the Greens, at least as far as observers seem aware today. [83]
The Freedom German Workers Party [84]
Like the National Revolutionaries, the Freedom German Workers Party (Freiheitliche Deutsche Arbeiterpartei, or FAP) calls for a ‘national socialism,’ albeit one based on “a sense of community instead of class struggle.” The FAP seeks no rapprochement with leftists; it openly and militantly proclaims its support for Nazi ideas, celebrates race and nation, and is pro-Hitler rather than Strasserite. It praises German soldiers, whose “achievements” in two world wars will “still be admired in a thousand years.” The FAP is largely controlled by The Movement (Die Bewegung), which seeks to reestablish the NSDAP (the Nazi Party) in the Federal Republic and unite all fascist groups under its aegis. [85]
The FAP recruits from among skinheads and soccer fans, and its activities include acts of violence, arson, and racial attacks on foreigners. It advances the crudest ‘Germany for Germans — foreigners out’ slogans. [86] When it engages in electoral activity, its programmatic demands have included “German jobs for German workers,” “repatriation for foreigners,” “no franchise for foreigners,” and an end to the “crazy enthusiasm for integration.” [87] Germans today must not ruin the “legacy of our fathers,” the “cultural landscape”; Alsace-Lorraine, the South Tyrol, and Austria should all be returned to Germany.
FAP Nazis especially loathe “humanistically oriented cosmopolitanism.” Marxism, liberalism, and Christianity “have torn humanity from its connectedness to the natural cycles of our earth.” No “technical environmentalism” will succeed against the “increasingly obvious ecological catastrophe,” they believe. Rather, the “disrupted relations between humanity and the rest of nature” require an “ecological revolution” and a “radical revolution in consciousness” that will “lead humanity to a reintegration with the structure of planetary life.” We need a new ethics, they maintain, one in which “humanity, animals and nature are regarded as a unity. Animals are not things” but are “life-forms that feel joy and pain and need our protection.” Not surprisingly, the FAP regards abortion as a “crime against the laws of a healthy nature and against God.”
In a blatant self-contradiction, their concrete environmental demands are in fact friendly to capitalism: They want “continued economic growth,” yet less profit-seeking. “Ecological necessities … must be brought into accordance with a functioning economy,” they believe, while “the cyclical system of nature should … be incorporated into the economic realm.”
The Republicans [88]
The Republicans, a political party founded by former Waffen-SS member Franz Schönhuber in 1983, have made numerous disavowals of any association with the Nazis — they present themselves as nothing more than a “community of German patriots.” Yet this does not stop them from taking explicitly anti-immigrant stances, especially against Turks, or from exploiting discontents about the influx of foreigners generally, or from maintaining that Germany should be “for Germans.” The presence of a “tidal wave” of asylum-seekers in the Federal Republic, they believe, causes “the importation of criminals,” “social tensions,” and “financial burdens.”
The Republicans call for the “preservation of the existence of the German Volk, its health and its ecological living-space [Lebensraum] as a priority for domestic policy. This goal,” they add, “will also foster environmental protection.” Indeed, ecological dislocations are endangering Germans’ “health” — and by ‘health’ they mean the ‘genetic health’ of the German people. Such ‘health’ has “a higher value than short-term profits and striving for a standard of living.” Protecting and maintaining a “healthy environment” not only assures the “security of the means of life of our people” but is “a patriotic duty.” The Republicans are stringently antiabortion for German women, yet for the Third World, “meaningful family planning” is necessary to end the “population explosion” and its consequent threat to the environment; without it there will be “natural catastrophe and starvation.”
The National Democratic Party [89]
The National Democratic Party of Germany (Nationaldemokratische Partei Deutschlands, or NPD), founded in 1964 mainly by people who had been active Nazis before 1945, rose to prominence during the 1960s. This aggressively nationalist party long called for German reunification, while its programmatic literature complains that “two wars within one generation … have eaten away at the substantive health of the German people.” (It does not mention what those wars did to the Jews, as Ditfurth dryly notes.) The NPD laments the destruction of the environment, which “has disadvantageous effects on the Volk-health.” Germans should not be exposed to “chemical dyes” and should be protected from “congenital illness,” while people with AIDS should be required to “register.” The “preservation” of the “German people” requires that German women prolifically give birth, and therefore the NPD is against the “devaluation and destruction of the family.” Since abortion threatens “the biological existence of our people,” women who have abortions should be punished. The party calls for maternal and housekeeping training for “feminine youth.”
In 1973, the NPD drew up an “Ecological Manifesto” that invoked “the laws of nature” to justify a hierarchically structured, “organic” order that would govern social relationships. [90] It inveighs against “the environment polluted and poisoned by a humanity that lives increasingly isolated in a degraded mass,” which “is only the most noticeable symptom of the ruined equilibrium of humanity and nature.” In the years since then, the NPD’s rhetoric has become increasingly New Age oriented; it now calls for “reachieving … an environmental consciousness, so necessary for life.” Achieving this consciousness, the 1988 NPD program states, “first requires an inner revolution in human thought. It is not the unlimited accumulation of material goods or boundless consumption that gives meaning to human life and happiness, but the experience of nature, concern for cultural values, and social security in the family and Volk.” Indeed, “Volk-consciousness and environmental consciousness are inseparable,” since “millions of strangers” threaten “our Volk in its existence.”
The German People’s Union [91]
The German People’s Union (Deutsche Volksunion, or DVU) was founded by Dr. Gerhard Frey (born in 1933), a longtime ultra-right activist and publisher. Still its leading figure, Frey has been fixated for decades on the Second World War in DVU publications, casting doubts on the concentration camps as they are normally depicted and generally denying German guilt; his publications offer Nazi memorabilia for sale. The DVU proclaims that “Germany should remain German” and calls for “priority in German housing for Germans” and “national identity and self-determination.” For the DVU, environmental protection means passing “stringent laws against polluters,” “strict examination of imported foodstuffs,” and imposing restrictions on animal experimentation and on “the torture of animals.” Protecting life means “an end to abortion abuse.”
Anthroposophy and the World League for the Protection of Life
Political parties like these have an assortment of ‘Old’ Right — that is, Nazi — connections upon which they may draw in their search for ‘ecological’ modernization. One such connection is the World League for the Protection of Life (Weltbund Schutz des Lebens, or WSL). This group is not without a certain general appeal in the Federal Republic, since its outlook is based on Anthroposophy, a body of occult ideas formulated earlier in this century by Rudolf Steiner (1861–1925). Steiner, the leading German figure in the nineteenth-century esoteric ‘wisdom’ cult Theosophy, founded the German Theosophical Society; he went on to found his own doctrine, Anthroposophy, and the Anthroposophical Society thereafter. He wrote many books on his occult spiritualistic philosophy.
Anthroposophy holds a particular attraction in the German counterculture today, as it did in the völkisch movement of the 1920s. The Waldorf Schools, for example, were founded on Steiner’s educational principles and are respectable in many German and American countercultural circles. (There are more than sixty in the Federal Republic today.) Founded by Steiner in 1920, they provide children with an alternative, reformed education, one that is free from aggression and from pressures to achieve, one that places emphasis on the musical aspects of life and on feelings over understanding. Steiner is also the founder of biodynamic farming, a form of organic agriculture that does without pesticides and tries to foster a more organic relationship between cultivator and soil. Biodynamic agriculturists today produce a line of organic foods under the brand name Demeter and a line of cosmetics under the name Weleda. Many people have been and continue to be innocently attracted to these efforts and to Anthroposophy without any notion of the less savory aspects of Steiner’s work.
Yet not all of Steiner’s beliefs were benignly ecospiritual. For one thing, Anthroposophy classifies humanity into ‘root races’ in an esoteric evolutionary theory. [92] Building on a similar doctrine in Theosophy, the root-race theory is integral to Anthroposophy’s cosmology. According to this doctrine, a series of root races of human beings evolved sequentially over the millennia, each superior to the ones that preceded it, each with a higher level of development of self-consciousness. The first two root races, the Polar and Hyperborean, were ‘astral-etheric’; they are now extinct — the evolutionary process superseded them. The next people to evolve were a bit higher, but they were still half animal, purely instinctive, lacking the capacity for conceptual thought and memory. The fourth root race finally began to be recognizably human; finally came the Atlantans, to which Europeans belong. The European whites, as the most highly developed so far, are at the summit of the hierarchical scale of humanity; they have brought everything that is good to humanity, since they “are the only ones who have developed humanity within themselves.” [93] These various races have been mostly killed off in various catastrophes of one kind or another, after which only certain people — presumably the fittest — survived; “in the case of the inferior kinds of human beings,” wrote Steiner, “… the life body was not sufficiently protected to enable it to withstand the Luciferic influence.” [94] There are numerous subdivisions within these basic root races. Blacks, for example, must live in Africa, we learn, a land of much heat and light; blacks soak up this heat and light, and their brains are specially constructed to process it; their supposed highly instinctual nature results from all this processing.
And since the sun, light, and heat are retained in his epidermis, [the black’s] whole metabolism proceeds as if he were being cooked inside himself by the sun. From this results his instinctive life. Within the black, he is continuously being cooked, and what stokes this fire is his posterior brain. [95]
Once blacks emigrate out of Africa, the balance of light and heat is different, and therefore they will die out — “they are in fact a declining race, they will die out of their own nature, since they are receiving too little light and heat.” [96] Such a theory would justify accelerating the extinction of races since they are presumably going to die off anyway. In the future, wrote Steiner in 1909, certain people who have not reached a “high level of development” will incline toward evil: “The laggard souls will have accumulated in their karma so much error, ugliness, and evil that there will form, for the time being, a special union of evil and aberrant human beings who voluntarily oppose the community of good men.” [97]
Perhaps this root-race theory was what appealed to Rudolf Hess about Anthroposophy, for he became an Anthroposophist. As Ditfurth points out, “The root-race ideology of the Theosophists and the Anthroposophists melded seamlessly into the National Socialist idea of the purity of the ‘Aryan race.’” [98] Certainly Steiner’s ideas on biodynamic farming influenced some National Socialists. Anthroposophical ideas are eminently usable by ecofascists today, and there is a strong right wing within the Anthroposophists that is closely connected with the ultra-right. Author Günther Bartsch is an Anthroposophist who is also a National Revolutionary of the Solidarist variety; the author of an adulatory 1989 biography of Otto Strasser, he attempts in his publications to synthesize ecological themes based on Steiner’s ideas with Strasser’s political ideas. [99] It should be noted that Anthroposophy is also well funded by huge multinational corporations like Siemens and Bertelsmann. [100]
Among the ultra-right adherents of Anthroposophy today are officials of the World League for the Protection of Life (WSL), a small but influential and very wealthy environmental organization in the Federal Republic. The garden at its educational center is cultivated according to biodynamic methods, and visitors are served organic refreshments. Yet this organization was founded in 1958 by former members of the National Socialist party, and today it links protection of ‘life’ (that is, ‘right-to-life’) themes and the environment with racism and a revival of völkisch ideology. The ‘life’ it is most interested in protecting is of course German ‘life’; thus the WSL is rabidly anti-abortion, believing that German women should be devoted to giving birth to ‘Aryan’ babies.
The spiritual leader of the WSL and its key figure for most of its history has been Werner Georg Haverbeck. Born in 1909, Haverbeck became an active Nazi at an early age; it should be recalled that Nazism was largely a youth movement, so that members like Haverbeck are still alive. [101] Haverbeck joined the SA in 1928 and from 1929 to 1932 was a member of the Reich Administration for the National Socialist Student League (Reichsleitung der NSDAP-Studentenschaft) and a leader of the Reich Youth Leadership of the Hitler Youth (Reichjugendführung der Hitlerjugend). He served as a leading official of the Strength Through Joy organization, which controlled recreational activities under the Third Reich; in 1933 Rudolf Hess saw to it that Haverbeck’s passport was stamped “This man is not to be arrested.” He survived the Röhm purge to help organize the Nuremberg Party Congress and join Hess’s staff. It was Hess who converted him to Anthroposophy. During the war he conducted radio propaganda in Denmark and worked in South America; by the end of the war he was an officer. [102]
After the Allies rudely aborted Haverbeck’s many efforts on behalf of the Third Reich, he contented himself for a time working as a pastor for the Anthroposophical Christian community. He founded an educational center called the Collegium Humanum in 1963, where today ecofascist, esoteric, völkisch, Anthroposophist, neopagan, and primitivist groups meet and hold workshops. He co-founded the WSL and served as its president from 1974 to 1982. In 1981, he was a signatory of the notorious Heidelberg Manifesto, a document drawn up by a group of professors to warn the German people of the dangers that immigration posed to them. Its first draft began:
With great concern we observe the subversion of the German people through the influx of many millions of foreigners and their families, the foreignization of our language, our culture, and our nationhood… Already many Germans have become foreigners in their living districts and workplaces, and thus in their own Heimat. [103]
Routine as this language may sound now, when opposition to immigration in the Federal Republic is much more tolerated and neofascists pander to it relentlessly, the Manifesto had to be toned down at the time (1981) because of the public outcry it raised.
In accordance with Anthroposophical root-race beliefs, Haverbeck is notable for propounding the thesis that the two world wars in this century in fact constituted a thirty years’ war waged by foreign aggressors against the German people and their spiritual life. Apparently, German spiritual life stood in the way of “the strivings for world domination by the Anglo-Saxon race,” behind which lay “the intensive image of a call to world dominance, like the old Jewish consciousness.” Indeed, Haverbeck maintains, the two world wars amounted to a conspiracy against the German people and spiritual life. It is a “historical lie” that the Nazis ran “mass-murder camps,” argues Haverbeck, and is actually “enemy propaganda.” It was Russia that was the aggressor in the Second World War. [104]
In his 1989 book Rudolf Steiner: Advocate for Germany, Haverbeck lauds Steiner (who died in 1925) for understanding the existence of this ongoing conspiracy early on.
During the first world war, Rudolf Steiner delivered a multitude of lectures about contemporary history, and he toiled inexhaustibly for the truth about the question of “war guilt.” … Steiner presented his listeners with maps that showed that goals that had been proclaimed back in 1889 were being fulfilled [during World War I]. These maps anticipated the separation of Central Europe that would be ultimately achieved with the loss of East Germany… What was not fully achieved through the Versailles treaty in 1919 was in fact completed in 1945: the demolition of Germany… The leading forces of both parties to the cold war were united in this common struggle against spiritual Germany. “This war [World War I] was a conspiracy against German spiritual life,” said Steiner. [105]
When Haverbeck’s book on Steiner’s nationalism was published, it caused an outcry of protest among outraged countercultural Anthroposophists who send their children to Waldorf Schools, use Demeter products, and are in no way racists or fascists. Yet as researcher Wölk points out, their protests were unwarranted, since Haverbeck was only presenting Steiner as what he actually was — “a crude nationalist whose demonizations were shared by the völkisch groups of his day” — to show his usefulness for nationalist and neofascist groups today. [106]
This alleged conspiracy against German spiritual life pervades much of the WSL’s current thinking, notes Wölk. WSLers consider the “flood of asylum-seekers,” the destruction of the environment, and the ongoing transformation of the Federal Republic into a multicultural society to be part of the spiritual war against the Germans. They regard the protection of the environment as part of the protection of a people, of its biological “substance” and its national identity. Indeed, WSLers see the battle for a healthy environment as part of the all-encompassing spiritual struggle against the homogenizing forces of modernity and “Western civilization.” Haverbeck’s wife, Ursula Haverbeck-Wetzel, another former WSL president who “for religious reasons refuses to dissociate herself from any human being, including Adolf Hitler,” [107] observes:
Whenever a person comes to feel that he belongs to the cultural strain that is deeply rooted in his people which has not only a material existence but a spiritual reality that is superior to the material plane — he has broken out from being a manipulated consumer. He has escaped the mass homogenization of completely manipulated people who are “amusing themselves to death” (as Neil Postman put it), which is the goal of “One World” advocates, intent on power and domination. The person who is faithful to his religious convictions and attentive and caring to his culture and customs, they consider dangerous. [108]
Ernst Otto Cohrs, the WSL’s president since 1989, is another devotee of Rudolf Steiner, having been an Anthroposophist since 1961. Today Cohrs’s interests seem to lie in promulgating race theories, and publishing and distributing anti-Semitic literature. In 1982, an official of the WSL’s Bavarian chapter made a public issue of Cohrs’s activities inside the WSL. He wrote a letter to a WSL membership assembly saying that it should dissociate itself from Cohrs because, among other things, he was sending anti-Semitic literature to WSL members, running advertisements in ultra-right magazines like Bauernschaft (the journal of the notorious Holocaust-denier Thies Christophersen), permitting neofascist periodicals to reprint WSL leaflets, and himself distributing such writings as There Were No Gas Chambers and The Auschwitz Myth. [109] Many members withdrew from the WSL as a result of this letter; those who remained were overwhelmingly those who shared Cohrs’s anti-Semitic ideas and were not disposed to contradict him. Among them was Baldur Springmann, the ‘ecofarmer’ who was involved in the Greens in the early days, whose book Partner Erde (Partner Earth) was published by an ultra-right publisher (Arndt Verlag), and who writes for the ‘New’ Right publication Nation Europa; and Dr. Arnold Neugebohrn, a Republican candidate for the provincial legislature who takes pride in his NSDAP ‘gold medal.’ Concludes Wölk, “The internal crisis caused by Cohrs’s activities in 1981–82 may have diminished the ranks of the WSL, but it also strengthened the WSL’s neofascist orientation.” Cohrs’s current activities are still primarily the dissemination of Holocaust-denial literature. [110]
One collective member of the WSL is a Hamburg-based organization known as the Society for Biological Anthropology, Eugenics, and Behavioral Research (Gesellschaft für biologische Anthropologie, Eugenik, und Verhaltensforschung, or GfbAEV), whose head is Jürgen Rieger, a “neo-Nazi in lawyer’s robes” (as the newspaper Die Zeit called him) who is currently defending two fascist groups that the Federal Republic banned in 1992; one of the GfbAEV’s fellows is the leading ideologue of the French Nouvelle Droite, Alain de Benoist. Its periodical is the notorious quarterly journal Neue Anthropologie, which maintains, among other things, that there has always been environmental destruction in the history of humanity, that in fact one could even say this was part of human nature were it not for one sole exception:
Only the Germans were different. In pagan times they worshipped groves and trees, and because of their closeness to nature, they had a caring orientation toward nature. Even the love of animals is much more pronounced among the Germanic peoples than it is, for example, among the Romance-language-speaking peoples. It is thus no coincidence that even today the most stalwart environmentalist efforts — private as well as state — are those conducted by peoples who have a larger proportion of the Nordic race. [111]
Rudolf Bahro: Völkisch Spirituality
If fascists are using ecological themes to update their racial and nationalist aims, other thinkers are developing an ecological spiritualism along New Age lines that bears no small resemblance to the völkisch Germanic spirituality of the 1920s. Indeed, “a great part of the literature about close-to-nature spirituality that the alternative scene is reading is permeated with reactionary, völkisch, or even National Socialist content,” writes Ditfurth. “We find neofascist and ultra-right positions not only in the various political and even ecological groups, but also … in neopagan, esoteric and occult circles.” [112]
Perhaps the most prominent figure in this connection is Rudolf Bahro. Many German ‘new social movement’ circles previously accepted Bahro as a social theorist contributing to a ‘socialism with a human face’ and continue to regard him as part of the independent left; leftist periodicals publish uncritical interviews with him. In the Anglo-American world, too, many ecological radicals still consider Bahro as representing something ‘leftist.’ Yet Bahro no longer considers himself a leftist; indeed, he is a vehement critic of the left [113] and of “comrades without fatherland.” [114] In fact, as antifascist researcher Roger Niedenführ argues, since the mid-1980s Bahro has been contributing to the development of a “spiritual fascism” that has the effect of “rehabilitating National Socialism,” openly calling for reclaiming the “positive” side of the Nazi movement. Not only does Bahro appeal to a mystical Germanist spirituality like the völkisch ideologues of the 1920s, he even sees the need for a “Green Adolf” who will lead Germans out of their own “folk-depths” and into ecological “salvation.” [115]
Bahro originally became well known as the author of The Alternative in Eastern Europe, which he wrote during the 1970s while he was a dissident Marxist and party member in the former East Germany. In 1977, the ruling Communist government sentenced him to prison; in 1979, he was deported. Once arrived in what was then West Germany, Bahro became involved with the nascent German Greens, affirming that “red and green go well together.” [116] In the early 1980s peace movement, he alarmed many by enunciating nationalistic arguments against the deployment of Pershing missiles. [117] He began to speak less in political terms and more in religious terms, asking that “the emphasis [be] shifted from politics and the question of power towards the cultural level … to the prophetic level… Our aim has to be the ‘reconstruction of God.’” [118] He became a vocal ‘fundamentalist’ critic of the realo wing of the Greens (those who became generally committed to exercising parliamentary power) and ultimately left the party in 1985. In a parting speech in Hamburg, he said there were structural similarities between the Greens and the Nazi movement that the Greens were not taking advantage of but should; then he gave his ‘fundamentalist’ alternative: “the other republic that we want will be an association of communities of life-communities in which God and Goddess are at the center.” [119]
Bahro thereafter moved increasingly toward the New Age esoteric milieu. His major concern remained “the ecological crisis,” whose “deep structures” must be investigated, but he now thinks ecology “has nothing to do with left and right.” [120] Today Bahro is one of the leading spokespeople and theorists of New Age ideas in the Federal Republic. “The most important thing,” he rambles,
is that … [people] take the path “back” and align themselves with the Great Equilibrium, in the harmony between the human order and the Tao of life. I think the “esoteric”-political theme of “king and queen of the world” is basically the question of how men and women are to comprehend and interact with each other in a spiritually comprehensive way. Whoever does not bring themselves to cooperate with the world government [Weltregierung] will get their due. [121]
In 1989, Bahro cofounded a combination educational center and commune near Trier, the Lernwerkstatt (an “ecological academy for one world”), whose purpose is to synthesize spirituality and politics, “to come to a new personal and social orientation.” It presents lectures, cultural events, and weekend workshops on various New Age themes, including deep ecology, ecofeminism, Zen Buddhism, holistic nutrition, Sufism, and the like — as well as German identity. [122] His 1987 book Logik der Rettung marked an overt embrace of authoritarian theological concepts that shocked many former admirers. [123]
Bahro also holds a professorship at Humboldt University in Berlin, where he conducts a seminar whose sessions are usually filled to overflowing. At Humboldt, he holds a chair in ‘social ecology,’ and he refers to his ‘science’ by this name, but Bahro’s work is not to be confused with the social ecology conceived and developed by Murray Bookchin. Although the two theorists agree that class contradictions are not the exclusive social contradiction, Bookchin regards hierarchy as basic, while emphasizing the importance of class interests. Bahro, by contrast, points to “tribal consciousness” as rooted “more deeply than class consciousness,” even in the spiritually “deepest layers” of a people. “The national question is an objective reality,” Bahro says, that is on a much “deeper basis than the class question.” [124]
Moreover, whereas Bookchin’s consistently internationalist social ecology affirms reason and naturalism and repeatedly criticizes ecomysticism and ecotheology, Bahro’s version of ‘social ecology’ is overwhelmingly spiritualistic. Indeed, in late 1990, when Bookchin spoke at the Humboldt seminar at Bahro’s invitation, Bahro told Bookchin that his (Bahro’s) own ‘social ecology’ was actually an attempt to synthesize Bookchin’s social ecology with deep ecology. [125] Politics must be based on spiritualistic values today, in Bahro’s view, because “without a return to the spiritual source,” politics “will not be worthy of that name.” [126] Not only are those who see spirituality and politics as opposites fundamentally wrong, he argues, but our global ecological problems are in fact a material reflection of the inner spiritual “sickness” that separates them. It is a religious “politics of consciousness” — that is, the implanting of spiritualistic ideas — that can arrest the global ecological crisis and prepare people for the new political order. [127]
Bahro’s spiritualistic approach has a distinctly ethno-cultural dimension. He speaks of peoples as if they had unique spiritual ‘essences’ that are indissoluble, that cannot be destroyed over time. [128] He is particularly concerned with the ‘German essence’ (deutsche Wesenheit) and its various manifestations on the material plane. [129] In approaching the ecological crisis, the German ‘essence’ demands the incorporation of spiritualism, particularly the mystical tradition initiated by Meister Eckhart, whom “we Germans should read.” [130] Bahro favorably contrasts this “German legacy” [131] with socialism and the Enlightenment.
It appears not to alarm Bahro, as antifascist researcher Peter Kratz points out, that his mystical Germanism closely resembles the mystical Germanism of the völkisch movement. [132] Bahro, in fact, consciously associates himself with the völkisch movement — he says he wants an “awakening in the Volk” [133] — and with the 1920s Conservative Revolution against the Enlightenment generally. [134] Indeed, Bahro is critical of the Greens, among other things, because they did “not attend to this völkisch moment.” [135] Kratz warns that this gives Bahro’s approach “the same potential for political catastrophe that the völkisch movement had, even though this would please Bahro as little as it would have pleased the originators of the völkisch movement.” [136]
‘Essences’ like the ‘German essence’ cannot remain in the spiritual plane; they must be manifested in concrete reality — that is, in politics, history, and society. In Bahro’s prospectus (and in stark contrast to Bookchin’s anarchist libertarian municipalism), these manifestations will not take the form of democratic institutions, since “to say that we will create grassroots democracy now, among these wolves, is nonsense.” [137] Bahro criticizes the “bean-counting voting” process of democracy and prefers a spiritual consensus process for decision making. [138] Although he is currently receiving state support from Saxony for an eco-communal demonstration project (thanks largely to his friend and visiting lecturer at Humboldt, Saxon prime minister Kurt Biedenkopf), Bahro also rejects the state: “Society’s rule of law,” he asserts, “may no longer be based on the state or on any other existing forces that are even less legitimate.” [139]
Despite his antistatist assertions, which may make him appear attractively anti-authoritarian, like many ‘New’ Rightists Bahro expressly believes that the ecological crisis is resolvable only through authoritarian means. He calls for a spiritually based and hierarchically elitist “salvation government” (Rettungsregierung) or a “god-state” (Gottesstaat) [140] that will be run by a “new political authority at the highest level”: a “prince of the ecological turn.” [141] The “prince,” which apparently may be a collective entity, will constitute a spiritual elite, an oligarchy responsible only to God. As a “voice of the divine,” [142] this guru elite will dictate the law of God and nature, in order to convert the present society to the “order according to nature” [143] that Bahro sees as desirable. People should not “be afraid” of the advent of this “prince,” says Bahro, since “a bit of ‘ecodictatorship’ is needed” to handle our problems today. [144] Besides, “it is a matter of absolute indifference whether [this prince] is a man or a woman,” he assures us, “it is a question of structure. That is the German moment in this Green movement.” [145] But today it is important to develop a broad spiritual consciousness in the general population, for “without a spiritual determination, there will be no new redemptive institutionalization” — that is, no “prince.” [146] It is presumably cheering that “in spite of all bad experiences … the strongest political-psychological dispositions of our people” make “the Germans more responsive than other peoples to charismatic leadership.” [147]
Liberating the ‘Brown Parts’
Since the mid-1980s, Bahro has been remarkably open about proclaiming his embrace of the spiritual content of fascism for the ‘salvation’ of nature and humanity. In The Logic of Salvation, he asks, “Is there really no thought more reprehensible than a new 1933?” — that is, Hitler’s rise to state power. “But that is precisely what can save us! The ecology and peace movement is the first popular German movement since the Nazi movement. It must co-redeem [miterlösen] Hitler.” [148] Indeed, “the Nazi movement [was] among other things an early reading of the ecology movement.” [149] Germans are to look for “the positive that may lie buried in the Nazi movement” and reclaim it, he says, “because if we do not, we will remain cut off from our roots, the roots from which will grow that which will save us.” [150] Today one must “liberate” the “brown parts” in the German character. [151] The fact is, says Bahro, that today “there is a call in the depths of the Volk for a Green Adolf.” [152]
When Bahro’s critics reproach him for this assertion, Bahro responds that no, he does not mean Adolf Hitler. That his leftist critics think he means Adolf Hitler shows that the left “responds only with fear, instead of comprehending that a Green Adolf would be an entirely different Adolf from the one we know about.” [153] Yet as Kratz points out, Bahro himself is evasive about what this ‘Green Adolf’ actually would be: perhaps a personified Führer, perhaps a spiritual elite, or perhaps some inner self-recognition that within each of us there is supposedly a ‘Green Adolf,’ to whom we must subordinate ourselves voluntarily through spiritual insight. This evasiveness is itself a matter of concern. Kratz believes that Bahro really means a personified Führer; for one thing, Bahro invokes the ‘sleeping emperor’ myth, [154] the nationalistic notion that the Emperor Barbarossa is sleeping in the Kyffhäuser Mountain and will one day come back as the Führer and rescue Germany from dire straits [155] — an idea that is also one of the foundations of the Nazi Führer principle.
For Bahro, this Führer will clearly be a spiritualistic leader. In a foreword to a book by his colleague Jochen Kirchhoff, he argued that National Socialism had had the right spiritual aims: it sought to manifest the ‘German essence’ on the material plane. It went wrong in the execution — for one thing, it was very violent. But even this was understandable since, arising as it did in the 1920s, it was the task of National Socialism to make the first real spiritual revolt against the overwhelming materialism of the age. Thus, the materialistic thinking of the Weimar era, against which National Socialism rebelled, was the real cause of the Nazis’ material “vehemence” — that is, mass murder. [156]
The materialistic thinking of Weimar modernity that the Nazis were so correct to oppose, says Bahro, is also today the immediate cause of the ecological crisis. Only the spiritualization of consciousness, Bahro believes, can prevail over biosphere-destroying materialism. Hence Germans today have no alternative but to invoke the spiritually “deep forces” from the Nazi movement — in order to “be present with our whole potential.” [157]
But it must be a strictly spiritual endeavor: undertaking concrete political resistance on the material plane is, for Bahro, itself an integral component of materialistic secularism, an expression of negative spirituality. Those who engage in politics on the material plane today, he says, in fact politically resemble — Nazis! True, the Nazis had to struggle in the twenties, but at least they had the right spiritual ideas. But “revolt (under the conditions of our imperial situation) is fascistic. That is to say, it redeems [rettet] nothing.” [158] Bahro’s religious dispensation thus does not synthesize spirituality and politics at all, as critic Niedenführ points out; on the contrary, it simply eliminates political action. [159]
Repelled by these ideas, critics have denounced The Logic of Salvation as fascistic or ‘fascistoid’ — potentially fascist. Bahro responds that such “faint-hearted antifascism” has “refused” to “look for the strength that lay beneath the brown movement.” [160] Precisely because the left rejects the insights of spirituality, it can never see the necessity of völkisch-authoritarian structures and therefore can never give material form to the ‘German essence,’ he believes. Bahro replied further in his next book, Rückkehr:
It can be instructive that there was a strong wing of the Nazis that wanted to be socially and culturally revolutionary. This wing was not consolidated, and the Hitler movement went on to serve a regenerated German capitalism… We can no longer allow fascism to be a taboo subject.
It should be noted that fascism has hardly been a ‘taboo subject’ in the Federal Republic — on the contrary, it has been much discussed. What has been rightly rejected — and hardly merely ‘taboo,’ since a taboo begs to be broken — is sympathy for the Nazis. Bahro continues:
I can’t rule out the possibility that at the end of the 1920s I wouldn’t have gone with the Nazis. And it’s very important that we be prepared to ask such a question. As for what would have happened later, I don’t know. There were people in the Nazi movement who gave it up before 1933; there were people who saw the light with the Röhm affair; some went into the resistance; others were executed. But we’re not supposed to imagine what we ourselves would have done. And I was ready and am ready to go into such questions. I think that if we are serious about forming a popular movement and overcoming the ecological crisis, and if we are really to address what comes out of the depths, we will have to have a lot to do with what it was that found expression then and that is seeking another, better expression this time. That can go well only if there is a great deal of consciousness about whatever unhappy mechanisms lie in all of us, the resentment reactions, mere rebellion instead of revolution. [161]
Posing as a courageous inquiry into the breaking of taboos, such practices do nothing more than give people permission to envision themselves as Nazis — a horrifying dispensation in any era, but particularly in one when present-day Nazis routinely attack foreigners in German towns and cities and when fascist parties are having electoral victories.
Some of Bahro’s associates add to the strong suspicion that his ‘Green Adolf’ refers to a new Führer. One of his fellow teachers at the Lernwerkstatt, for example, is Rainer Langhans, a former anarchistic ‘wild man’ of the 1960s German student organization SDS who writes today that “spirituality in Germany is named Hitler. And only when you have gone a little bit further can you go beyond it. Until then, however, you must reclaim the inheritance … not in the sense of this fine exclusionary antifascism but in the sense of further developing what Hitler tried to do.” And: “This dumb Enlightenment, which builds up dams against so-called ‘outbreaks of the irrational,’ is actually merely laughable as an antifascist syndrome.” And: “We have to be, so to speak, the better fascists.” [162] Another of Bahro’s fellow teachers at the Lernwerkstatt is Jochen Kirchhoff, who writes that “National Socialism was a botched attempt at healing the world … and to ground politics in the spiritual.” [163]
To speak at his seminar at Humboldt, Bahro also invited Wolfgang Deppert, a onetime head of the völkisch-racist sect German Unitary Religion Community (DUR), even though at the end of 1990 Deppert permitted the publication in one of his periodicals of an article by Princess Marie-Adelheld Reuss-zur-Lippe. Earlier in her life, in the 1920s, this person was a founder of the ‘Nordic Ring’ and later a close political and personal confidante of the Third Reich’s Agriculture Minister, Walther Darré, who called her “my little sister.” In 1985, she was the editor-in-chief of the journal Bauernschaft (Peasantry), whose publisher is Thies Christophersen, the notorious author of the despicable 1973 pamphlet Die Auschwitz Lüge (The Auschwitz Lie). [164] Deppert, apparently, spoke at the Humboldt seminar on philosophy and science.
But whatever happened at that lecture, Murray Bookchin’s appearance at the seminar on November 21, 1990, did not go over well with the host. Bahro had asked Bookchin to address such questions as “Is the alternative to ecological destruction freedom from domination or an ‘ecological’ dictatorship?” Bookchin replied that “an ‘ecological’ dictatorship would not be ecological — it would finally finish off the planet altogether. It would be the glorification, the hypostasization, of social control, of manipulation, the objectification of human beings, the denial of human freedom and selfconsciousness, in the name of ecological problems… An ‘ecological’ dictatorship is a contradiction in terms, an oxymoron.”
When Bookchin had finished his presentation, the following exchange took place:
Bahro: You put such a spotlight on the positive side of human nature — cooperation and so on — that if that were true, it’s improbable that again and again we would have fallen back into egotism and competition. You see human nature predominantly as positive. But more often than not, it has worked out for the worse rather than for the better. Most often the institutions that the human species has created have had hierarchy and domination. The fact that they did so must have a foundation in human nature…
When you talk about rationality, Geist, the fully developed capacity of being human, you are confronting this side least — the “dark side.” Because that is what gives us the capacity to dominate, this Geist, our rationality. You don’t want to confront that as fundamental…
Bookchin: I don’t ignore the “dark side” of humanity … But if the “dark side” exists everywhere, then why has it been necessary for the “dark side” to express itself in institutions of the most barbarous kind? Why did there have to be coercion? Why does that “dark side” always have to be institutionalized through force, through superstition, through fear, through threat, and through ideologies of the most barbarous nature? … There’s no question that there is a“dark side” to human history… But it’s very hard to find the biological reasons for that “dark side.” Because that “dark side” has always operated through the institutions of a minority who relied on force and depended on propaganda and superstition, and on the worst things that the human mind can develop, to suppress the millions and millions.
Bahro: But does it have natural foundations?
Bookchin: It emerges from a social foundation… If the “dark side” is natural, why is it that in all the great revolutions that we know of, people have broken out with a generosity of spirit that is incredible? They have been willing to trust, to care, to feel the pain even of their masters — when their masters tried to oppress them, owing to their own insecurities… In warrior societies, to make the adolescent transformation into a warrior, you have to inflict pain upon him. You have to spoil him, to make him a sufferer in order to make him part of the community of warriors… I don’t see the “dark side” of human nature, but of social nature. [165]
After Bookchin gave his lecture, Bahro told Bookchin that he would not invite him to speak again.
Social Darwinist ‘Ecology’: Herbert Gruhl
Bahro, let it be said, claims to look for the roots of the ecological crisis in the “sickness” in “white Nordic humanity.” But the far right most often locates these roots in non-Europeans and uses ‘ecology’ to marshal classic racist arguments against Third World immigration. In the “Europe of fatherlands” of the “ethnopluralism” concept, each Volk requires its own specific, familiar home environment in order to thrive. Interference from outside — including immigration — disturbs that natural environment, the “natural ecology of the Volk.” Most often, the far right claims to be defending cultures rather than races; if the Nazis persecuted those who practiced ’race mixing’ and sought to preserve ’racial purity,’ today’s fascists say they oppose cultural mixing and seek to preserve their culture. Thus, the ecofascist and misleadingly named Ecological Democratic Party (Ökologische Demokratische Partei, or ÖDP) calls for “asylum-seekers [to] be accepted by countries that belong to the same cultural area as the asylum seekers themselves,” and they call for “Heimat instead of multiculture.” [166]
The hollowness of such claims becomes evident, however, when they are clothed in terms of ‘ecology.’ For the far right’s notion of ecology is in fact nothing more than social Darwinism, the reactionary ideology that biology dictates the form of society, that genes rather than environment determine culture. Social Darwinist ‘ecology’ can then advance seemingly ‘ecological’ reasons for keeping out immigrants and for asserting ethnic or national identity — while avoiding the terminology of race.
Social Darwinism has deep roots in the German ultra-right. When it first emerged as a doctrine in the nineteenth century, its German form was very different from its Anglo-American form. Like Anglo-American social Darwinism, German social Darwinism projected human social institutions onto the nonhuman world as ‘natural laws,’ then invoked those ‘laws’ to justify the human social arrangements as ‘natural.’ It also applied the maxim ‘survival of the fittest’ to society. But where Anglo-American social Darwinism conceived the ‘fittest’ as the individual entrepreneur in a ‘bloody tooth and claw’ capitalist jungle, German social Darwinism overwhelmingly conceived the ‘fittest’ in terms of race. Thus, the ‘fittest’ race not only would but should survive, vanquishing all its competitors in its ‘struggle for existence.’ As historian Daniel Gasman observes:
It may be said that if Darwinism in England was an extension of laissez faire individualism projected from the social world to the natural world, [in Germany it was] a projection of German romanticism and philosophical idealism… The form which social Darwinism took in Germany was a pseudo-scientific religion of nature worship and nature-mysticism combined with notions of racism. [167]
Since this social Darwinism seemed to give a ‘scientific’ basis to racism, National Socialism drew heavily on it to provide ‘scientific’ grounds for its virulent racism. Hitler wrote in Mein Kampf, for example, that people “owe their higher existence, not to the ideas of a few crazy ideologists, but to the knowledge and ruthless application of Nature’s stern and rigid laws.” Among these ‘laws’: “Nature usually makes certain corrective decisions with regard to the racial purity of earthly creatures. She has little love for bastards.” [168] To establish their totalitarian regime and implement genocide, the Nazis easily drew on the common ideology that the Volk mediates between individual and cosmos, rendering the individual mainly a member of a larger whole, the ’Volk whole’ or ’Volk community.’
It is well known among ecological activists today that Ernst Haeckel coined the term ecology in the 1860s; what is less known is that Haeckel was the primary spokesperson for German social Darwinism in the latter half of the nineteenth century, as Gasman shows. German social Darwinism was thus almost immediately married to the concept of ecology. Haeckel was also a believer in mystical racism and nationalism, so that German social Darwinism was from the beginning a political concept that lent romantic racism and nationalism a pseudo-biological basis. In fact, as Gasman argues,
racially inspired social Darwinism in Germany … was almost completely indebted to Haeckel for its creation… His ideas served to unite into a full-bodied ideology the trends of racism, imperialism, romanticism, anti-Semitism and nationalism… It was Haeckel who brought the full weight of science down hard on the side of what were Volkism’s essentially irrational and mystical ideas. [169]
Haeckel himself was a proponent of carrying over concepts like ‘selective breeding’ and ‘racial hygiene’ from nonhuman nature into human society.
Despite the widely different scientific concepts of ecology that have emerged since Haeckel’s day, the ‘ecology’ that today’s ecofascists draw upon is essentially the social Darwinism of Haeckel. Perhaps the most prominent social Darwinist-’ecological’ racist in Germany today is Herbert Gruhl, [170] a former Christian Democrat parliamentarian whose best-selling 1975 book, A Planet Is Plundered: The Balance of Terror of Our Politics, makes an explicit social Darwinist interpretation of ecology. [171] In the late 1970s and early 1980s Gruhl participated in the formation of the German Greens with a new political group he had founded, Green Action Future (GAZ). It was Gruhl who created the slogan “We are neither left nor right; we are in front,” according to Charlene Spretnak and Fritjof Capra. [172] In the early 1980s, ultrarightists, including Gruhl’s GAZ, struggled with leftists and centrists for the direction of the Green Party; the center-left ultimately took control. “It is to the credit of the leftist tendencies in the founding phases of the Greens,” writes Ditfurth, “that the ultra-right and neofascists were prevented from taking over ecological politics, as they were threatening to do at the time.” [173]
Gruhl, on the losing end, concluded that the Greens had given up their “concern for ecology in favor of a leftist ideology of emancipation” and walked out of the party. He continued his fight for his conception of ecology outside the Greens, however; with his fellow ultra-rightist Baldur Springmann, he founded the Ecological Democratic Party (ÖDP) in 1982 and wrote most of its programmatic literature, orienting ecology toward fascism and endowing racism and population policy with an ‘ecological’ legitimation. In 1989, when an ÖDP party congress dared to pass a resolution formally distancing the party from the NPD and the Republicans, this ‘leftist victory’ was too much for Gruhl, and he left to form yet another group. Since the mid-1980s, Gruhl has appeared as a guest speaker at various neo-Nazi and Holocaust-denial events and continues to publish books on ‘ecology.’ [174]
Gruhl’s social Darwinist ‘ecology’ reduces human beings to their biological attributes and applies the ‘laws’ of nature to society: “All laws that apply to living nature generally apply to people as well, since people themselves are part of living nature,” he maintains. [175] These ‘natural laws’ dictate that people should accept the present social order as it is. Domination, hierarchy, and exploitation should be accepted, since “the swan is white, without anyone artificially cleaning it. The raven is black, and everything is in its natural place of its own accord. This is good. All the strivings of people … for organized justice are simply hopeless.” [176] People should adapt to existing conditions instead of making futile attempts to change them, since “every life-form accommodates itself to that which it cannot change.” [177]
If society were set up according to nature, Gruhl believes, cultures would institute prescriptions against those who deviate from their existing norms, since “in the hunting grounds of the wilderness, if an animal breaks the unwritten law of the herd and goes its own way, it generally pays for this independence with its life.” [178] Moreover, cultures should be kept separate from one another: “When many cultures are all jumbled together in the same area, the result will be that they live alongside each other, in conflict with each other, or … they will undergo entropy, becoming a mixture whose value lessens with every intermixing, until in the last analysis it has no more worth.” The reason for cultural separation too has its basis in ‘natural law,’ “a law of entropy which we particularly have in ecology, and this law also holds for human cultures.” [179]
In the coming years, Gruhl believes that cultures around the globe will compete for survival over the means of life, in a social Darwinist struggle for existence. “There is no doubt that the wars of the future will be fought over shares in the basic foundations of life — that is, over the basis of nutrition and the increasingly precious fruits of the soil. Under these circumstances, future wars will far surpass in frightfulness all previous wars.” [180] The peoples who have the best prospects for survival will be those who are best armed and who best conserve their resources; those who “succeed in bringing their military preparedness to the highest level, while keeping their standard of living low, will have an enormous advantage.” [181]
In the interests of this struggle, Germans must not only arm themselves but preserve their environment by keeping the number of people who inhabit it down: “Violations of ecological equilibrium and the destruction of natural living spaces [Lebensäume] are directly related to population density.” [182]
“Overpopulation” in the Third World, however, has produced “armies of job-seekers” who are entering Germany with a “capacity for annihilation” comparable to a “nuclear bomb,” Gruhl writes. This “tidal wave of humanity” is a primary menace that will cause “all order to break down” in Europe. Third World immigrants are thus threatening European culture itself, which will “perish not because of the degeneration of its own people, as previous high civilizations have, but because of physical laws: the constantly overflowing mass of humanity on an earth’s surface that remains constant.” [183] Therefore, there is no room for immigrants in the Federal Republic: “Because of its high population density, the Federal Republic of Germany, one of the most densely settled countries on earth, cannot be a destination country for immigrants. We therefore reject the unlimited acceptance of foreigners.” [184] Accordingly, Gruhl demands “an end to immigration for ecological reasons.” [185]
The ‘laws of nature,’ for Gruhl, offer a solution to Third World immigration, especially the ‘law’ that “the only acceptable currency with which violations of natural law can be paid for is death. Death brings the equalization; it cuts back all life that has overgrown on this planet, so that the planet can once again come into equilibrium.” [186] Fortunately, in his view, Third World people will accept this lethal solution since their lives “rest on a completely different basic outlook on life from our own: their own death, like that of their children, is accepted as fate.” [187]
Needless to say, Gruhl does not think democracy is the most efficient way to address these problems. After all, this situation “will take on the proportions of an emergency in coming years, and attempts that will be made to prevail in it will produce a permanent state of emergency.” [188] In an interview with the editors of Junge Freiheit (Young Freedom), the flagship publication of the National Revolutionaries, Gruhl was asked whether the problems of protecting the environment and life can be solved within a democracy. “Probably not,” he replied, “because democracies follow the Zeitgeist, and in all countries of the world today the Zeitgeist is to raise the standard of living further. Parties that warn about this and advocate renunciation of consumption seem to have little chance.” Instead, Gruhl demands a “strong state,” strong both internationally and domestically — if possible, even a state with “dictatorial powers.” [189]
In the autumn of 1991, the environmental minister of Lower Saxony shocked many observers by awarding Herbert Gruhl a highly prestigious state honor. “With his international best-seller A Planet Is Plundered,” minister Monika Greifahn said, Gruhl has “placed ideas of environmental protection and care at the forefront of public political consciousness.” [190]
A Social Ecology of Freedom
A combination of nationalism, authoritarianism, and yearnings for charismatic leaders that is legitimated by a mystical and biologistic ‘ecology’ is potentially socially catastrophic. Just as the völkisch movement ultimately was channeled into the Nazi movement, so too new social movements that appeal to these concepts must be mindful of their potential for political and social catastrophe if they are channeled into a dangerous political direction that draws on mysticism.
A love of the natural world and alienation from modern society are in themselves innocent and legitimate ideas, and it was by no means a historical necessity that they be permutated into a justification for mass murder. Nor is ‘ecology’ limited to an interpretation as a social Darwinist racial jungle, or politicized along tribal, regional, and nationalist lines. Nor is ‘ecology’ inherently an antirational, mystical concept. Finally, the ecological crisis can hardly be dismissed; it is itself very real and is worsening rapidly. Indeed, the politicization of ecology is not only desirable but necessary.
Although this article has focused on the ‘ecological’ right in the Federal Republic, ‘ecological’ fascism is hardly limited to that country. In Britain, a wing of the National Front issues the cry, “Racial preservation is Green!” In the United States, the notorious white supremacist Tom Metzger remarks:
I’ve noticed that there’s an increased number of young people in the white racialist movement who are also quite interested in ecology, protecting the animals from cruelty and things like that, and it seems to me that as we are becoming more aware of our precarious state, the white man, the white woman’s, state in the world, being only about 10 percent of the population, we begin to sympathize, empathize more, with the wolves and other animals.” [191]
His colleague Monique Wolfing agrees: “Well, naturally. They’re in the same position we are. Why would we want something created for ourselves and yet watch nature be destroyed? We work hand in hand with nature and we should save nature along with trying to save our race.” [192] The noted U.S. deep ecologist Bill Devall, who is certainly not a fascist, has allowed anti-immigration themes to enter his views: He notes with apparent relief that while “population is beginning to stabilize in Western Europe and North America,” there is a caveat — “in-migration.” Devall chastises those who would “justify large-scale in-migration to Western Europe and North America from Latin America and Africa” as guilty of “misplaced humanism.” [193]
What is clearly crucial is how an ecological politics is conceived. If the Green slogan “we are neither left nor right but up front” was ever meaningful, the emergence of an ‘ecological right’ defines the slogan’s bankruptcy conclusively. The need for an ecological left is urgent, especially one that is firmly committed to a clear, coherent set of anticapitalist, democratic, antihierarchical views. It must have firm roots in the internationalism of the left and the rational, humanistic, and genuinely egalitarian critique of social oppression that was part of the Enlightenment, particularly its revolutionary libertarian offshoot.
But an ecologically oriented politics must deal with biological phenomena warily, since interpretations of them can serve sinister ends. When ‘respect for Nature’ comes to mean ‘reverence,’ it can mutate ecological politics into a religion that ‘Green Adolfs’ can effectively use for authoritarian ends. When ‘Nature,’ in turn, becomes a metaphor legitimating sociobiology’s ‘morality of the gene,’ the glories of ‘racial purity,’ ‘love of Heimat,’ ‘woman equals nature,’ or ‘Pleistocene consciousness,’ the cultural setting is created for reaction. ‘Ecological’ fascism is a cynical but potentially politically effective attempt to mystically link genuine concern for present-day environmental problems with time-honored fears of the ‘outsider’ or the ‘new,’ indeed the best elements of the Enlightenment, through ecological verbiage. Authoritarian mystifications need not be the fate of today’s ecology movement, as social ecology demonstrates. But they could become its fate if ecomystics, ecoprimitivists, misanthropes, and antirationalists have their way.”
Notes
[1] Ernst Lehmann, Biologischer Wille. Wege und Ziele biologischer Arbeit im neuen Reich, München, 1934, pp. 10–11. Lehmann was a professor of botany who characterized National Socialism as “politically applied biology.”
[2] Anna Bramwell, author of the only book-length study on the subject, is exemplary in this respect. See her Blood and Soil: Walther Darré and Hitler’s ‘Green Party’, Bourne End, 1985, and Ecology in the 20th Century: A History, New Haven, 1989.
[3] See Raymond H. Dominick, The Environmental Movement in Germany: Prophets and Pioneers, 1871–1971, Bloomington, 1992, especially part three, “The Völkisch Temptation.”
[4] For example, Dominick, The Environmental Movement in Germany, , p. 22; and Jost Hermand, Grüne Utopien in Deutschland: Zur Geschichte des ökologischen Bewußtseins, Frankfurt, 1991, pp. 44–45.
[5] Quoted in Rudolf Krügel, Der Begriff des Volksgeistes in Ernst Moritz Arndts Geschichtsanschauung, Langensalza, 1914, p. 18.
[6] Wilhelm Heinrich Riehl, Feld und Wald, Stuttgart, 1857, p. 52.
[7] Klaus Bergmann, Agrarromantik und Großstadtfeindschaft, Meisenheim, 1970, p. 38. There is no satisfactory English counterpart to “Großstadtfeindschaft,” a term which signifies hostility to the cosmopolitanism, internationalism, and cultural tolerance of cities as such. This ‘anti-urbanism’ is the precise opposite of the careful critique of urbanization worked out by Murray Bookchin in Urbanization Without Cities, Montréal, 1992, and The Limits of the City, Montréal, 1986.
[8] George Mosse, The Crisis of German Ideology: Intellectual Origins of the Third Reich, New York, 1964, p. 29.
[9] Lucy Dawidowicz, The War Against the Jews 1933–1945, New York, 1975, pp. 61–62.
[10] Daniel Gasman, The Scientific Origins of National Socialism: Social Darwinism in Ernst Haeckel and the German Monist League, New York, 1971, p. xvii.
[11] ibid., p. 30. Gasman’s thesis about the politics of Monism is hardly uncontroversial; the book’s central argument, however, is sound.
[12] Quoted in Gasman, The Scientific Origins of National Socialism, p. 34.
[13] ibid., p. 33.
[14] See the foreword to the 1982 reprint of his 1923 book Die Entdeckung der Heimat, published by the far-right MUT Verlag.
[15] Mosse, The Crisis of German Ideology, p. 101.
[16] Walter Laqueur, Young Germany: A History of the German Youth Movement, New York, 1962, p.41.
[17] ibid., p. 6. For a concise portrait of the youth movement which draws similiar conclusions, see John De Graaf, “The Wandervogel,” CoEvolution Quarterly, Fall 1977, pp. 14–21.
[18] Reprinted in Ludwig Klages, Sämtliche Werke, Band 3, Bonn, 1974, pp. 614–630. No English translation is available.
[19] Ulrich Linse, Ökopax und Anarchie. Eine Geschichte der ökologischen Bewegungen in Deutschland, München, 1986, p. 60.
[20] Mosse, The Crisis of German Ideology, p. 211, and Laqueur, Young Germany, p. 34.
[21] See Fritz Stern, The Politics of Cultural Despair, Berkeley, 1963.
[22] Michael Zimmerman, Heidegger’s Confrontation with Modernity: Technology, Politics and Art, Indianapolis, 1990, pp. 242–243.
[23] See Michael Zimmerman, “Rethinking the Heidegger — Deep Ecology Relationship”, Environmental Ethics vol. 15, no. 3 (Fall 1993), pp. 195–224.
[24] Reproduced in Joachim Wolschke-Bulmahn, Auf der Suche nach Arkadien, München, 1990, p. 147.
[25] Robert Pois, National Socialism and the Religion of Nature, London, 1985, p. 40.
[26] ibid., pp. 42–43. The internal quote is taken from George Mosse, Nazi Culture, New York, 1965, p. 87.
[27] Hitler, in Henry Picker, Hitlers Tischgespräche im Führerhauptquartier 1941–1942, Stuttgart, 1963, p. 151.
[28] Adolf Hitler, Mein Kampf, München, 1935, p. 314.
[29] Quoted in Gert Gröning and Joachim Wolschke-Bulmahn, “Politics, planning and the protection of nature: political abuse of early ecological ideas in Germany, 1933–1945”, Planning Perspectives 2 (1987), p. 129.
[30] Änne Bäumer, NS-Biologie, Stuttgart, 1990, p. 198.
[31] Alfred Rosenberg, Der Mythus des 20. Jahrhunderts, München, 1938, p. 550. Rosenberg was, in the early years at least, the chief ideologist of the Nazi movement.
[32] Picker, Hitlers Tischgespräche, pp. 139–140.
[33] Quoted in Heinz Haushofer, Ideengeschichte der Agrarwirtschaft und Agrarpolitik im deutschen Sprachgebiet, Band II, München, 1958, p. 266.
[34] See Dominick, The Environmental Movement in Germany, p. 107.
[35] ibid., p. 113.
[36] Bergmann, Agrarromantik und Großstadtfeindschaft, p. 334. Ernst Nolte makes a similar argument in Three Faces of Fascism, New York, 1966, pp. 407–408, though the point gets lost somewhat in the translation. See also Norbert Frei, National Socialist Rule in Germany, Oxford, 1993, p. 56: “The change in direction towards the ‘soil’ had not been an electoral tactic. It was one of the basic ideological elements of National Socialism … “
[37] R. Walther Darré, Um Blut und Boden: Reden und Aufsätze, München, 1939, p. 28. The quote is from a 1930 speech entitled “Blood and Soil as the Foundations of Life of the Nordic Race.”
[38] Bramwell, Ecology in the 20th Century, p. 203. See also Frei, National Socialist Rule in Germany, p. 57, which stresses that Darré’s total control over agricultural policy constituted a uniquely powerful position within the Nazi system.
[39] Bergmann, Agrarromantik und Großstadtfeindschaft, p. 312.
[40] ibid., p. 308.
[41] See Haushofer, Ideengeschichte der Agrarwirtschaft, pp. 269–271, and Bramwell, Ecology in the 20th Century, pp. 200–206, for the formative influence of Steinerite ideas on Darré.
[42] Haushofer, Ideengeschichte der Agrarwirtschaft, p. 271.
[43] Anna Bramwell, “Darré. Was This Man ‘Father of the Greens’?” History Today, September 1984, vol. 34, pp. 7–13. This repugnant article is one long series of distortions designed to paint Darré as an anti-Hitler hero — an effort as preposterous as it is loathsome.
[44] Roger Manvell and Heinrich Fraenkel, Hess: A Biography, London, 1971, p. 34.
[45] Franz Neumann, Behemoth. The Structure and Practice of National Socialism 1933–1944, New York, 1944, p. 378.
[46] Albert Speer, Inside the Third Reich, New York, 1970, p. 263.
[47] ibid., p. 261.
[48] Bramwell, Ecology in the 20th Century, p. 197.
[49] Karl-Heinz Ludwig, Technik und Ingenieure im Dritten Reich, Düsseldorf, 1974, p. 337.
[50] Quoted in Rolf Peter Sieferle, Fortschrittsfeinde? Opposition gegen Technik und Industrie von der Romantik bis zur Gegenwart, München, 1984, p. 220. Todt was just as convinced a Nazi as Darré or Hess; on the extent (and pettiness) of his allegiance to antisemitic policies, see Alan Beyerchen, Scientists Under Hitler, New Haven, 1977, pages 66–68 and 289.
[51] Bramwell, Blood and Soil, p. 173.
[52] Alwin Seifert, Im Zeitalter des Lebendigen, Dresden, 1941, p. 13. The book’s title is grotesquely inapt considering the date of publication; it means “in the age of the living.”
[53] Alwin Seifert, Ein Leben für die Landschaft, Düsseldorf, 1962, p. 100.
[54] Bramwell, Ecology in the 20th Century, p. 198. Bramwell cites Darré’s papers as the source of the internal quote.
[55] Seifert, Ein Leben für die Landschaft, p. 90.
[56] William Shirer, Berlin Diary, New York, 1941, p. 19. Shirer also calls Hess Hitler’s “protégé” (588) and “the only man in the world he fully trusts” (587), and substantiates Darré’s and Todt’s standing as well (590).
[57] Quoted in Manvell and Fraenkel, Hess, p. 80. In a further remarkable confirmation of the ‘green’ faction’s stature, Hitler once declared that Todt and Hess were “the only two human beings among all those around me to whom I have been truly and inwardly attached” (Hess, p. 132).
[58] See Haushofer, Ideengeschichte der Agrarwirtschaft, p. 270, and Bramwell, Ecology in the 20th Century, p. 201.
[59] ibid., pp. 197–200. Most of Todt’s work also ran through Hess’s office.
[60] Raymond Dominick, “The Nazis and the Nature Conservationists”, The Historian vol. XLIX no. 4 (August 1987), p. 534.
[61] ibid., p. 536.
[62] Hermand, Grüne Utopien in Deutschland, p. 114.
[63] Dominick, “The Nazis and the Nature Conservationists”, p. 529.
[64] Gröning and Wolschke-Bulmahn, “Politics, planning and the protection of nature”, p. 137.
[65] ibid., p. 138.
[66] Linse’s Ökopax und Anarchie, among others, offers a detailed consideration of the history of eco-anarchism in Germany.
[67] Pois, National Socialism and the Religion of Nature, p. 27.
[68] Bramwell, Ecology in the 20th Century, p. 48.
[69] On social ecology, see the many writings of Murray Bookchin, particularly Remaking Society (Boston: South End Press, 1989) and Urbanization Without Cities (Montreal: Black Rose Books, 1992).
[70] Jutta Ditfurth, Feuer in die Herzen: Plädoyer für eine Ökologische Linke Opposition (Hamburg: Carlsen Verlag, 1992), part three, especially pp. 158, 172. Ditfurth was formerly a leading spokesperson for the leftists in the German Greens. Now that the Greens have lost their radicalism, she is currently involved in organizing the Ecological Left (Ökologische Linke) in Frankfurt.
[71] George L. Mosse, “The Mystical Origins of National Socialism,” Journal of the History of Ideas, vol. 22, no. 1 (Jan. 1961), p. 81. See also Jeffrey A. Goldstein, “On Racism and Anti-Semitism in Occultism and Nazism,” Yad Vashem Studies 13, Livia Rothkirchen, ed. (Jerusalem: Yad Vashem, 1979), pp. 53–72.
[72] George L. Mosse, The Crisis of German Ideology: Intellectual Origins of the Third Reich (New York: Grosset and Dunlap, Universal Library, 1964), p. 4.
[73] On the völkisch movement, see Mosse, Crisis; Fritz Stern, The Politics of Cultural Despair: A Study in the Rise of the Germanic Ideology (Berkeley and Los Angeles: University of California Press, 1961); and Walter Z. Laqueur, Young Germany: A History of the German Youth Movement (New York: Basic Books, 1962).
[74] Quoted in Ditfurth, Feuer, p. 170.
[75] Wolfgang Haug, “’Pogromen beginnen im Kopf,’” Schwarzer Faden: Vierteljahreschrift für Lust und Freiheit [Grafenau]; translated as “’Pogroms Begin in the Mind’” in Green Perspectives, no. 26 (May 1992).
[76] Volkmar Wölk, “Neue Trends im ökofaschistischen Netzwerk: Am Beispiel der Anthroposophen, dem Weltbund zum Schutz des Lebens und der ÖDP,” in In bester Gesellschaft: Antifa-Recherche zwischen Konservatismus und Neo-faschismus, Raimund Hethey and Peter Kratz, eds. (Göttingen: Verlag die Werkstatt, 1991). Wölk is a spokesperson for the VVN/Bund of Antifascists and has published widely on ‘neofascism.’
[77] Unless otherwise indicated, quotations in this section are from the National Revolutionaries’ documents Gegen Fremdherrschaft und Kapital and Grundsätze unseres Wollens — Die fünffache Revolution (n.d.), as cited in Ditfurth, Feuer, pp. 228–30.
[78] Walter Laqueur, Germany Today: A Personal Report (Boston: Little, Brown, 1985), p. 152. Also on Strasserite ideology, see Mosse, Crisis, pp. 286–90.
[79] See Hans-Georg Betz, “On the German Question: Left, Right, and the Politics of National Identity,” Radical America, vol. 20, no. 1 (1987), pp. 30–48.
[80] See Betz, “On the German Question.”
[81] Henning Eichberg, “Produktivistische Mythen: Etwas über die Religion in der Industriekultur,” in Zurück zur Natur-Religion? Holger Schleip, ed. (Freiburg: Hermann Bauer Verlag, 1986). Editor Schleip is, ironically, a member both of the Greens and of the völkisch-racist sect Deutsche Unitarier; the publisher, Hermann Bauer Verlag, is the largest New Age publisher in Germany. The content of Eichberg’s article is summarized in Wölk, “Neue Trends,” p. 126.
[82] Laqueur, Germany Today, p. 153. Laqueur cites Henning Eichberg, “Balkanisierung für jedermann,” in the National Revolutionaries’ periodical Wir Selbst, “a journal for national identity and international solidarity” (May-June 1983). The German right has been interested in the IRA since the 1920s; the title of this journal, Wir Selbst (“we ourselves”), is a translation of Sinn Fein.
[83] See Betz, “On the German Question,” pp. 45–46; and Wölk, “Neue Trends,” p. 123.
[84] Unless otherwise indicated, quotations in this section are from the FAP’s Action Program (15 Aug. 1990); the FAP charter (15 Aug. 1989); “Basic Principles and Goals of the FAP — Electoral Program for Rhineland-Westphalia” (n.d.); and “Overview of Members of the Party Executive Committee for the Provincial Associations” (15 Aug. 1990), all as cited in Ditfurth, Feuer, p. 229ff. [Since early 1993, when this article was originally written, the FAP has been banned in the Federal Republic.]
[85] See Christopher T. Husbands, “Militant Neo-Nazism in the Federal Republic of Germany in the 1960s,” in Neo-Fascism in Europe, Luciano Cheles, Ronnie Ferguson, and Michalina Vaughan, eds. (Essex: Longman Group, UK Limited, 1991).
[86] See Husbands, “Militant Neo-Nazism.”
[87] Husbands, “Militant Neo-Nazism,” p. 96.
[88] Quotations in this section are from the basic program of the Republicans, adopted at their first federal congress (26 Nov. 1983) in Munich; the 1987 program of the Republicans; “Ja zu Europa — Nein zu dieser EG — Deutsche Interessen haben Vorrang,” the Dinkelsbühl Declaration of the Republicans for the European elections of 1979; and the 1990 party program of the Republicans, all as cited in Ditfurth, Feuer, p. 228ff.
[89] Unless otherwise indicated, quotations in this section are from the NPD’s 1973 Düsseldorf program; the 1988 Wurfsendung of the NPD; and the NPD newspaper Deutsche Stimme 4–5 ( 1992), all as cited in Ditfurth, Feuer, p. 228ff. On the NPD generally, see David Childs, “The Far Right in Germany Since 1945,” in Neo-Fascism in Europe, Cheles, Ferguson, and Vaughan, eds.
[90] Betz, “On the German Question,” p. 35.
[91] Quotations in this section are from a DVU leaflet (c. 1990) and “Overview of the Members of the Party Executive and the Provincial Associations” (20 Nov. 1989), as cited in Ditfurth, Feuer, p. 228ff.
[92] The following section on the root-race theory is based on Wölk, “Neue Trends,” pp. 120–21, and Ditfurth, Feuer, pp. 217–22. In English, a mild ‘revised’ account appears in Rudolf Steiner, An Outline of Occult Science (Spring Valley, N.Y.: Anthroposophical Press, 1972), especially chap. 6.
[93] Rudolf Steiner, lecture (3 March 1923), Gesamtausgabe, vol. 349, pp. 52–67, cited in Ditfurth, Feuer, p. 221.
[94] Steiner, Outline, p. 216.
[95] Quoted in Ditfurth, Feuer, p. 216.
[96] Quoted in Ditfurth, Feuer, p. 216.
[97] Steiner, Outline, p. 361.
[98] Ditfurth, Feuer, p. 200.
[99] See Wölk, “Neue Trends,” p. 123.
[100] Ditfurth, Feuer, p. 222.
[101] He is mentioned in passing in Laqueur, Young Germany, p. 194n.
[102] Ditfurth, Feuer, p. 224.
[103] Quoted in Betz, “On the German Question,” p. 36.
[104] Werner Georg Haverbeck, Rudolf Steiner: Anwalt für Deutschland (Munich, 1989), pp. 143f, 242f, 324, cited in Ditfurth, Feuer, pp. 224–26.
[105] Werner Georg Haverbeck, “Das Ringen um Völker- und Geistesfreiheit,” in Europa (Feb. 1990), p. 41f, cited in Wölk, “Neue Trends,” pp. 131–32.
[106] Wölk, “Neue Trends,” p. 132.
[107] Letter from the WSL’s provincial executive for Schleswig-Holstein to the WSL presidium (28 July 1981), cited in Wölk, “Neue Trends,” p. 133; also in Vlothoer Tageblatt (19 Nov. 1982), cited in Ditfurth Feuer, p. 225.
[108] Ursula Haverbeck-Wetzel, “Vom Wirtschaftskrieg zum Geisteskampf,” in Europa (Mar. 1990), p. 28, cited in Wölk, “Neue Trends,” p. 132.
[109] Helmut Roehrig, letter (2 Apr. 1982), cited in Wölk, “Neue Trends,” p. 133.
[110] Cited in Wölk, “Neue Trends,” pp. 13–34. On Springmann in the Greens, see, e.g., Werner Hülsberg, The German Greens: A Social and Political Profile, trans. Gus Fagan (London and New York: Verso, 1988), pp. 94–95.
[111] Neue Anthropologie 3–4 (1988), p. 91, cited in Wölk, “Neue Trends,” p. 131.
[112] Ditfurth, Feuer, p. 190.
[113] See conversation with Rudolf Bahro, “Die deutschen Linken und die nationale Frage oder unsere Öinteressen am Golf,” Streitschrift 3 (Nov. 1990), pp. 4–7, quoted in Ditfurth, Feuer, p. 210.
[114] Conversation with Rudolf Bahro, Streitschrift, quoted in Roger Niedenführ, “New Age: Die spirituelle Rehabilitierung der Nationalsozialisten durch Rudolf Bahro, Rainer Langhans und J. Kirchoff,” in In bester Gesellschaft: Antifa-Recherche zwischen Konservatismus und Neo-faschismus, Raimund Hethey and Peter Kratz, eds. (Göttingen: Verlag die Werkstatt, 1991), pp. 141–54, at 149.
[115] Niedenführ, “New Age,” pp. 141–54, esp. 147–50.
[116] Quoted in Hülsberg, German Greens, p. 93.
[117] See the exchange between Bahro and André Gorz in Telos, no. 51 (Spring 1982). See also Rudolf Bahro’s From Red to Green: Interviews with New Left Review, trans. Gus Fagan and Richard Hurst (London: Verso, 1984), especially part three, wherein Bahro says, “In practice, if we want to build an ecological decentralized Germany, we have to first free German territory” (p. 237).
[118] Bahro, From Red to Green, pp. 220–21.
[119] Rudolf Bahro, “Hinein oder hinaus? Wozu steigen wir auf? Rede auf der Bundesdelegiertenkonferenz der Grünen” (Hamburg), Kommune 1 (1985), pp. 40–43.
[120] Conversation with Rudolf Bahro, “Die deutschen,” Streitschrift, quoted in Ditfurth, Feuer, p. 210.
[121] Rudolf Bahro, Connection (July-Aug. 1989), quoted in Ditfurth, Feuer, pp. 207–08.
[122] Lernwerkstatt, Rundbrief 13 (c. 1990); the Lernwerkstatt’s 1991 program.
[123] Rudolf Bahro, Logik der Rettung: Wer kann die Apokalypse aufhalten? — Ein Versuch über die Grundlagen ökologischer Politik (Stuttgart and Vienna, 1987). I will refer to this book herein as The Logic of Salvation.
[124] Conversation with Rudolf Bahro, “Die deutschen,” Streitschrift, quoted in Ditfurth, Feuer, p. 210.
[125] The author was present at this debate.
[126] Rudolf Bahro, “Rette sich, wer kann,” an interview with Rudolf Bahro, Connection, vol. 5, no. 8 (1989), pp. 18–19, cited in Niedenführ, “New Age,” p. 148.
[127] “Die Logik der Selbstausrottung,” an interview with Rudolf Bahro, Magazin 2000, vol. 22, nos. 81–82 (1989), p. 64, cited in Niedenführ, “New Age,” p. 148.
[128] Niedenführ, “New Age,” pp. 147–48.
[129] Rudolf Bahro, “Lösung des Schattens und ökologische Kulturentwurf,” Connection, vol. 6, no. 2 (1990), p. 65, cited in Niedenführ, “New Age,” pp. 147–48.
[130] Bahro, Logik, p. 153.
[131] Bahro, Logik, p. 335; emphasis in the original.
[132] Peter Kratz, “Bahros ‘Grune Adolfs’: Die ‘Neue Rechte’ an der Berliner Humboldt-Universität,” reprinted in A-Kurier [Berlin] 41 (1993), pp. 6–15.
[133] Bahro, Logik, p. 391.
[134] Bahro, Logik, pp. 67–70. On the Conservative Revolution, see Stern, Cultural Despair, passim.
[135] Conversation with Rudolf Bahro, “Die deutschen,” Streitschrift, quoted in Ditfurth, Feuer, p. 210.
[136] Kratz, “Bahros ‘Grune Adolfs,’” p. 6.
[137] Quoted in Dietmar Pieper, “Schickimicki unter Wolfen,” Der Spiegel 26 (22 June 1992), pp. 62–63. See also Bahro, Logik, pp. 344, 481.v
[138] Rudolf Bahro, “Über kommunitäre Subsistenzwirtschaft und ihre Startbedingungen in die neuen Bundesländer,” working paper, p. 10, cited in Kratz, “Bahros ‘Grüne Adolfs,’” p. 9.
[139] Bahro, Logik, p. 363.
[140] “Salvation government” in Bahro, Logik; “god-state” in Pieper, “Schickimicki.”
[141] Bahro, Logik, p. 325.
[142] Bahro, Logik, p. 491ff.
[143] Bahro, Logik, p. 59.
[144] Quoted in Ditfurth, Feuer, p. 206.
[145] Conversation with Rudolf Bahro, “Die deutschen,” Streitschrift, quoted in Kratz, “Bahros ‘Grüne Adolfs,’” p. 8.
[146] Bahro, Logik, p. 64.
[147] Bahro, Logik, pp. 344–45.
[148] Bahro, Logik, p. 346f. See also Robert Jungk, “Sein Kampf: Kritik an Logik der Rettung,” in tageszeitung (10 Oct. 1987).
[149] Bahro, Logik, p. 350.
[150] Bahro, Logik, p. 461.
[151] Bahro, Logik, p. 399.
[152] Conversation with Rudolf Bahro, “Die deutschen,” Streitschrift, p. 6, quoted in Kratz, “Bahros ‘Grüne Adolfs,’” p. 8.
[153] Conversation with Rudolf Bahro, “Die deutschen,” Streitschrift, p. 6, quoted in Kratz, “Bahros ‘Grüne Adolfs,’” p. 8.
[154] Bahro, Logik, p. 347.
[155] On the ‘sleeping emperor,’ see Norman Cohn, The Pursuit of the Millennium: Revolutionary Millennarians and the Mystical Anarchists of the Middle Ages, rev. ed. (London and New York: Oxford University Press, 1970; original, 1961), chaps. 6–7.
[156] Summarized by Niedenführ, “New Age,” p. 149ff.
[157] Rudolf Bahro, foreword to Jochen Kirchhoff, Nietzsche, Hitler und die Deutschen: Die Perversion des Neuen Zeitalters (Berlin, 1990), quoted in Niedenführ, “New Age,” p. 150.
[158] Bahro, foreword to Kirchhoff, Nietzsche, Hitler, quoted in Niedenführ, “New Age,” p. 150.
[159] Niedenführ, “New Age,” p. 150.
[160] Bahro, Logik, p. 346.
[161] Rudolf Bahro, Rückkehr: Die In-Welt Krise als Ursprung der Weltzerstörung (Frankfurt: Horizonte Verlag/Berlin: Altis Verlag, 1991), pp. 24–25.
[162] All Langhans’s quotes are from Niedenführ, “New Age,” p. 146.
[163] Bahro, foreword to Kirchhoff, Nietzsche, Hitler, p. 26, cited in Niedenführ, “New Age,“p. 152.
[164] On Christophersen and Holocaust denial, see, for example, Roger Eatwell, “The Holocaust Denial: A Study in Propaganda Technique,” in Neo-Fascism in Europe, Cheles, Ferguson, and Vaughan, eds.
[165] This exchange was transcribed from a tape recording of the Bookchin-Bahro discussion, at which the author was present.
[166] Quoted in Anti-EG Gruppe Köln, “Mit ‘LebensschützerInnen’ und RassistInnen gegen EG und Kolonialismus? Anmerkungen zur ÖDP und anderen ‘BundnispartnerInnen’ in der Kampagne ’92,” ÖkoLinX: Zeitschrift der ökologischen Linken 6 (July-Aug.-Sept. 1992), pp. 11 and 19, translated into English as “Should We Work in Coalition with ‘Right-to-Lifers’ and Racists?” Green Perspectives, no. 27 (Aug. 1992), pp. 2–6.
[167] Daniel Gasman, The Scientific Origins of National Socialism: Social Darwinism in Ernst Haeckel and the German Monist League (New York: American Elsevier; London: Macdonald & Co., 1971), pp. xxii-xxiii.
[168] Adolf Hitler, Mein Kampf, trans. Ralph Mannheim (Boston: Houghton Mifflin, 1943), pp. 288, 400.
[169] Gasman, Scientific Origins, p. xxiii.
[170] For critiques of Gruhl, see: Anti-EG-Gruppe Köln, “Mit ‘LebensschützerInnen’”; Antifa-Gruppe Freiburg und Volksfront gegen Reaktion, Faschismus und Krieg, eds., Beitrag zur Kritik des Ökologismus and Beitrag zur Ideologie und Programmatik der ÖDP (Cologne: GNN-Verlag, 1989); and Ditfurth, Feuer, pp. 151–69.
[171] Herbert Gruhl, Ein Planet wird geplündert (reprint Frankfurt/Main, 1987; original, 1975).
[172] Charlene Spretnak and Fritjof Capra, Green Politics (New York: E. P. Dutton, 1984), p. 15.
[173] Ditfurth, Feuer, p. 152.
[174] See, e.g., Tageszeitung (7 Nov. 1991).
[175] Quoted in Antifa-Gruppe Freiburg, Beitrag, p. 30.
[176] Herbert Gruhl, Das irdische Gleichgewicht (Munich, 1985), p. 127; Antifa-Gruppe Freiburg, Beitrag, p . 27; and Anti-EG Gruppe Köln, “Mit ‘LebensschützerInnen,’” p. 10.
[177] Quoted in Antifa-Gruppe Freiburg, Beitrag, p. 35.
[178] Antifa-Gruppe Freiburg, Beitrag, p. 68.
[179] Quoted in Ditfurth, Feuer, p. 159.
[180] Gruhl, Ein Planet, p. 322f.
[181] Quoted in Antifa-Gruppe Freiburg, Beitrag, p. 114f.
[182] Quoted in Anti-EG Gruppe Köln, “Mit ‘LebensschützerInnen,’” p. 11.
[183] Herbert Gruhl, “Die Menschheit ist am Ende,” Der Spiegel 13 (1992), pp. 57–58.
[184] Quoted in Anti-EG Gruppe Köln, “Mit ‘LebensschützerInnen,’” p. 11.
[185] Quoted in Anti-EG Gruppe Köln, “Mit ‘LebensschützerInnen,’” p. 10.
[186] Gruhl, Ein Planet, p. 110.
[187] Herbert Gruhl, Himmelfahrt ins Nichts (Munich: Verlag Langen Müller, 1992), p. 242. See Thomas Ebermann’s criticism, “Massakriert den Armen!” Konkret ( June 1991), pp. 36–37, translated into English as “Massacre the Poor!” Green Perspectives, no. 27 (Aug. 1992), pp. 6–7.
[188] Quoted in Antifa-Gruppe Freiburg, Beitrag, p. 113.
[189] Quoted in Reimar Paul, “EK III in Grün-Braun,” Konkret [Hamburg] (Dec. 1991), pp. 35–36.
[190] Quoted in Paul, “EK III,” pp. 35–36.
[191] Tom Metzger, quoted in Elinor Langer, “The American Neo-Nazi Movement Today,” Nation (16–23 July 1990), pp. 82–107, at 86.
[192] Quoted in Langer, “American Neo-Nazi Movement,” p. 86.
[193] Bill Devall, Simple in Means, Rich in Ends: Practicing Deep Ecology (Layton, UT: Gibbs Smith, 1988), p. 189.
Detlev Claussen (b. 1948) is Professor Emeritus of Social Theory, Culture and Sociology at Leibniz Universität Hannover. In the mid-sixties he moved to Frankfurt to study with Theodor W. Adorno and Max Horkheimer, where he was actively involved in the protest movements associated with the political upheavals of 1968. In the seventies, Claussen worked as Oskar Negt’s assistant, with whom he shared the common project of opening up new avenues for critical theory without renouncing the thought of their intellectual mentors. Since then, Claussen has argued that instead of offering an overarching theory that can be applied from ‘outside’ of existing social reality, critical theory offers a variety of strategies that allow us simultaneously to disentangle and invigorate present experience. Claussen has written on a wide range of themes, including social theory, psychoanalysis, the sociology of science and culture, as well as anti-Semitism, racism, nationalism and migration. His biography of the legendary Jewish coach and footballer Béla Guttmann, yet to be translated into English, offers a prime example of how his published work cannot be separated from the wider context of his intellectual biography. Both an essayist and Adorno’s biographer, Claussen is one of the leading lights of critical theory today.
Jordi Maiso: How did you come to critical theory?¹
Detlev Claussen: The need to transform the society in which one lives: that led me to critical theory. For me it wasn’t present from the start, but the other way around, as is often the case with normal citizens lacking in intellectual self-awareness: they arrive at the theory after encountering obstacles in their attempt to change society. They begin to reflect on why such a transformation is so hard; and, when they come up against the failures that lived experience presents in the process, cannot help but ask what went wrong. Critical theory offers the means to understand this process because it was conceived from the outset as a reflection on a failed revolution. That is, while trying to understand society from the point of view of its transformation, critical theory participates in the Marxian theoretical tradition. However, how it thinks of its historical genesis is different. For critical theory it makes no sense to talk about the supposed ‘revolutionary optimism of the twenties’, as certain intellectual historians have put it. Rather, it was a desperate situation in which nobody knew if the attempt to transform society would have any effect or outcome whatsoever. It is this reflexive concern for historical experience that characterises critical theory, requiring it to constantly renew itself under the imperative of immanence. At the time, this imperative meant the incorporation of psychoanalysis. Yet this need for immanent renewal also means that one cannot focus exclusively on Adorno and Horkheimer’s project.
JM: As a student, you moved to Frankfurt with the intention of transforming society. Why Frankfurt? Were you already familiar with Horkheimer and Adorno’s work?
DC: I moved to Frankfurt in 1966. In Bremen, the city where I grew up, I’d listened Adorno’s ‘Progress’ lecture as a student, and was completely convinced by it.² Immediately I knew I wanted to study with him. Until then I had only read one book by him, The Jargon of Authenticity, but gathered in it was everything I’d had to suffer intellectually as student; namely, the trivialised Heideggerianism that marked the intellectual climate in the Federal Republic of Germany. Today, I would say that it was a post-national-socialist climate, Nazi-lite, so to speak, that manifested itself in an omnipresent language: from radio stations and evangelical academia through to the ‘Popular University’ [Volkshochschule], etc. This jargon was omnipresent, and it had a sinister element, because as a teenager you didn’t have the least idea of where it all came from. Then I read The Jargon of Authenticity, that blue pocket book which demonstrated the direct relation such language had to Nazism. The whole atmosphere was terribly oppressive, and behind its apparent naivety the ideology of ‘national community’ or Volksgemeinschaft persisted. Today the fifties are idealised, but that era was terrible. The Cold War was frightful: that narrowness that penetrated everyday life, the persecution of all remotely divergent behaviour. It was a totally conformist society. Likewise, if for some reason you disagreed, you were told to ‘get lost to the other side!’, to the German Democratic Republic. That’s the environment we grew up in. The meanness and narrowness of the dominant mentality was unbearable. When you encountered the likes of Adorno, it was as if the blindfold had been lifted.
JM: Adorno was therefore a way out of this oppressive provincialism and post-national-socialist regime. Was Frankfurt also an appropriate place to leave behind the narrow mentality of the Federal Republic?
DC: Yes, Frankfurt was ideal. There, the student bodies were the product of the post-war re-education programmes. Student halls of residence were self-governing and had to offer something to different to the traditions of the German student fraternities [Burschenschaften]. We had for example a self-run film studio, where we could watch the whole gamut of contemporary films: from French New Wave to the new ‘third’ Polish cinema and American movies, etc. Similarly there was also the self-managed student magazine Diskus; a magnificent magazine for which I became editor of the culture section. At the time, the most important writers interested in democratic initiatives (for example, Günther Grass, Peter Weiss, Heinrich Böll, Martin Walser or Hans Magnus Enzensberger) had a great interest in writing in student publications because they knew that their future readers were there. As a student in Frankfurt there were many activities on offer, and that greatly expanded our intellectual horizon: it was like an explosion that took you out of the old Federal Republic. And all these institutions existed thanks to Horkheimer’s work as rector, thanks to what he’d made possible on both a practical and a political level. It should not be forgotten that at the time in the Federal Republic people only ever talked about the wall and the division of Germany, accompanied by the constant lament that painted Germany as the victim of universal history: ‘What a disgrace, everyone always against us Germans, why, such injustice’, etc. On the other hand, Frankfurt offered another perspective, among other things because it was the city of the Auschwitz trials. Nevertheless, in general Frankfurt allowed a totally different relationship to society outside. There were many American students, but also some Israelis, and in this way we were suddenly confronted with realities which until then we hadn’t had the slightest idea about. The media and the press were worse than they are today. There was no news of conflict in the Middle East, for example, nothing was known about the Palestine Liberation Organisation (PLO), because in the media it was not mentioned at all. Yet, in Frankfurt, the Six-Day War was acutely felt as it affected our Israeli friends and their families.
JM: And in this broader Frankfurt context you began to study with Adorno. What do you remember about his lectures?
DC: When I arrived in Frankfurt, in the winter of 1966-67, Adorno was on a sabbatical term during which he finished writing Negative Dialectics. Instead I had the opportunity to attend an introductory course by Horkheimer, which influenced me decisively. At that point Adorno was totally overwhelmed with work, by the enormous effort that writing Negative Dialectics entailed, and which contributed to his early death. Actually you could argue that Negative Dialectics is a kind of extension of The Jargon of Authenticity: Although many people do not take it into account, they contain the same political impulse. In my second term I attended a series of seminars by Adorno on Negative Dialectics. I attended despite being only nineteen years of age because Hans-Jürgen Krahl, who was doing his doctorate with Adorno, thought that I had to learn everything as soon as possible, so he took me with him and said: ‘You come with me, sit in the seat next to me, and nobody will dare question why you are here.’ For this reason I ended up attending the seminar alongside twenty-seven-year-olds and doctoral students. I also met Angela Davis there, and that’s how our friendship, which has lasted to this day, began.
JM: Did guests also attend the seminars from time to time?
DC: Of course. When there were two upholstered chairs it meant that Horkheimer had come from Montagnola, and if there were three, Horkheimer and Pollock. When Horkheimer was there, Adorno didn’t talk to any of us. He was simply trying to present his ideas in order to hear what Horkheimer thought of them. That was enormously interesting. For example, sometimes they ended up arguing about the Freudian concept of sublimation, and Adorno was at the end of his tether as Horkheimer saw things completely differently. Then he would say: ‘But Max, you have always said the same!’ That’s why it’s so ridiculous that certain historical studies speak presumptuously of ‘paradigmatic differences’, asking whether or not one viewed a problem in one manner and the other in another: all that is nothing but pseudo-historiography. They discussed among themselves a variety of subjects as normal intellectuals do, albeit vastly learned ones. In any case they would usually agree on a joint formulation in the end. Later, these experiences prompted me to write about the real context in which critical theory was actually produced, and of course the Adorno biography offered the ideal opportunity to present my observations.
JM: What was Adorno’s relationship with his students like?
DC: At first, Adorno seemed very elusive, but once you got past that he was very interested in his students and their individual progress. He always spoke of ‘my students’, and all those who were his disciples in the fifties and sixties had a very close and personal relationship with him. Many ended up in the media or in radio station newsrooms, that’s why there are so many pieces for radio by Adorno. There was nothing better for an editor with a script at her disposal than the chance to invite Adorno on, because he spoke so well that you could print it directly. What’s more, he always had something interesting to say. He often brought along some of the most distinguished protagonists of the German art and theatre worlds. There are some simply excellent radio broadcasts, of which a good many were ad-libbed. For example, the comments on Proust collected in Notes on Literature are improvised glosses that Adorno made as Marianne Hoppe read his text live on air. It’s amazing what can be gained from that text, and it was all off-the-cuff! You can read it five or six times and always discover new takes.
JM: And yet the academic situation for Adorno and his students was not easy, am I correct?
DC: It was not easy at all. Adorno followed his student’s professional development closely, as for those who had done their doctorates with him it was not easy to find an academic placement. At the time it was very difficult to find a place in the university system and, contrary to what some argue again and again (all these stories about the ‘Frankfurt School’ as the ‘second foundation of the Federal Republic’ and other nonsense), Frankfurt was in fact very isolated, and Adorno himself was isolated in the University of Frankfurt until the end of the fifties. Working with Horkheimer and Adorno meant fewer professional opportunities. For example, Ralph Dahrendorf soon latched onto this and quickly disappeared from the Institute for Social Research because his stay in Frankfurt did not help him at all to promote his academic career. Habermas’s relationship with the Institute is an unfortunate story, but it also highlights a typical impasse. This is what I wanted to document with the publication of Horkheimer’s letter to Adorno in 1958 as it demonstrates very clearly what a university position meant for Horkheimer.³ Horkheimer institutionally rejected the approximation of academic and political radicalism, because for him this necessarily led to a merely verbal radicalism. I think that in this context, rather than accuse Horkheimer of political cowardice for having dropped Habermas from the Institute, it is important to reflect on the veracity of those claims, given that ten years later Habermas’ arguments against the students would be quite similar, but not exactly the same either.
JM: Was Horkheimer still the ‘political brains’ of the Institute?
DC: Without a doubt; to tell the truth, more so even than Adorno. While gathering information for my Adorno biography I found many things in the Horkheimer Archive that I could not use in the book. There I found for example a huge file on Iraq. I discovered that Horkheimer had dealt extensively with the coup in Iraq in 1958, as well as the Chinese Cultural Revolution. Many people simply did not understand just what drove him to study these events so devotedly, but he certainly had a good instinct. For him it was not solely about Iraq, rather that something terrible had happened there: it was a paradigmatic case of what I have called an ‘ill-fated revolution’. And he had to study and reflect on it, because he saw that it was an absolutely fundamental issue.
JM: Yet one often gets the impression that Horkheimer is not taken into account. One might say that he is studied even less today. What was your impression of him?
DC: In Horkheimer, one met with a grand seigneur. For me, that’s highly appealing and enormously likeable. Among today’s academics you no longer see that at all. Even at the time Horkheimer had an elegance that few could match. He lived the good life: good food, good drink, good hotels, and the others, more or less, tried to follow his lead. There is a very nice memo of a conversation between Horkheimer and Pollock, in which they argue about what they want to do with the Institute and what rules they want to establish. Horkheimer writes to him: ‘never do expenses’. His noble instinct was already evident in that for him there were much more important things than a career. For Horkheimer, as for many socialists of the twenties, the term ‘upstart’ was an insult: he did not want such people in the Institute. It is a completely different attitude to today’s, from another culture, even. When in my first term I attended an introductory course taught by him, he impressed me deeply: his enormous intelligence and sharpness, his experience, the serenity with which he explained to students who were only eighteen years old ThePhenomenology of the Spirit. I immediately wanted to find out more about him, and I soon discovered that without him there would have been no critical theory and no Institute for Social Research as we know it today.
JM: However, his later interpretations are often oversimplified or misinterpreted, which may have to do with his relatively scarce output, productively speaking, after his return to Europe. It would seem that Dialectic of Enlightenment signalled some sort of end for Horkheimer, at least for his writing, while Adorno’s return spurred him to take on a frenetic work-rate. How would you explain this situation?
DC: When we talk about Horkheimer’s apparent lack of productivity, we should not forget that few men have understood so quickly and synchronically that which came to pass after 1941. Once that is accepted, we see that the question of his output, not to mention that of an academic career, is ultimately not the most important thing. One is not especially motivated to pursue these directions either. However, Horkheimer’s late annotations, the only things he came to write after 1945, are an inexhaustible source of interest since they contain excellent analyses. Many of them stem from conversations. Horkheimer and Pollock lived in Montagnola, and Pollock realised that he ought to write down the conversations he’d had with Horkheimer next to the fireplace over a glass of red wine. This is how Splinters: Notes on a Conversation with Max Horkheimer happened [Späne: Notizen über Gespräche mit Max Horkheimer], in which there are extremely intelligent reflections to be found.⁴ It is a text that can be read again and again and one will always discover something new. Much the same can be said for the piles of correspondence. Horkheimer was a prodigious letter writer, and these letters have a lot of substance. The letters themselves provide excellent commentaries on specific situations of the time, and bear witness to the intelligence and precision with which he approached his subject matter. Nevertheless, it is fundamental to keep in mind that Horkheimer recognised and understood the significance of the fragment for the philosophy of history. Faced with the supremacy of political systems and conceptual disintegration, the fragment offered an appropriate response. Therefore, although it hadn’t been planned that way, Dialectic of the Enlightenment passed down as a collection of fragments, a torso, a work in progress. That’s why it can’t be read as an exclusively academic text: it does not represent the last word on any given matter; rather it attempts to capture a particular historical moment, specifically the state of the world from 1944-47. The great contribution of the book is that Horkheimer and Adorno managed to recognise and express the epochal quality of the historical-social transformations they were examining precisely as they were taking place. Normally, the meaning of a particular shift is only ever understood twenty years later. Today, our understanding of the epochal change that took place in 1989 still has a long way to go, yet Dialectic of Enlightenment managed to recognise what was changing contemporaneously.
JM: Hence your insistence on the ‘temporal kernel of truth’ …
DC: Exactly. The legacy of critical theory, which I aspire to in my own theoretical work, is that we must understand the present. That doesn’t mean that the past isn’t important. What it means is that our conception of the past has to be continually renewed, but always from the perspective of the present. I would say that critical theory is a critique of the present and that the past is constantly transformed by this criticism. Therefore, it is absurd to try and establish a particular set of axioms or to try and marginalise a certain theoretical orientation by denouncing it as ‘orthodox critical theory’. There can be no orthodoxy in the first place, as critical theory is not a doctrine that can be found in this or that book. Rather, it is the attempt to articulate historical and social experience by way of theory. That’s why it was so important to Horkheimer to only publish those writings of his that met the demands of the present. In them, his capacity for historical differentiation is evident: a text written in 1966 has to be different than one written in 1944. Hence also his irritation with Habermas’ text in his letter to Adorno: in 1958 you could not establish continuity with Marx’s early writings without some kind of rupture. It is something people experience in their development: when you’re young, you read the Economic and Philosophical Manuscripts with great excitement. What you have initially is that very enthusiasm: the encounter has yet to incorporate a moment of reflection. First, you have to keep in mind when the text was written, why it was written like that, what Marx understood by ‘work’, what relation that has to work today, etc. Of course the impulse behind the pre-1848 era that guides the early writings, known as the Vormärz, is very appealing, and that’s why one deals with historical issues. However, to understand all that one needs much more than enthusiasm. Hence Horkheimer’s distrust of pure enthusiasm and verbal radicalism. He had seen everything. Today I can understand it much better: I abhor verbal radicalism given my own experience. When you reflect critically on the sixties, it becomes clear that verbal radicalism often ends up accepting the conformism of protest. And that has dangerous consequences both theoretically and practically, for example when pre-fascism is confused with fascism.
Critical theory and the student movement
JM: I would like to ask you some questions about your relationship with the anti-authoritarian protest movement of the second half of the sixties. You played an important role in Frankfurt’s SDS [Socialist Federation of German Students] and had close contact with key figures in the movement like Hans-Jürgen Krahl and Angela Davis, who also had a strong link to critical theory. What was the historical and biographical situation which led you to the student movement?
DC: When I went to Frankfurt to study with Adorno, it was accepted everywhere that something had to give socially. It was in the air. There was great dissatisfaction with West Germany’s post-Nazi situation. Shortly before, there’d been the ‘Spiegel scandal’, which posed a dangerous threat to the freedom of the press.⁵ For my generation, which had been exposed to the benign influence of the re-education programmes, in a progressive intellectual climate, this situation became intolerable. A strong impulse to transform society emerged from the contradiction between the democratic aims we’d been educated in and the day-to-day reality of the Federal Republic. This was compounded by my first experience abroad, to England, where daily life seemed to be marked by a basic democratic outlook that simply fascinated me. It was not merely a democracy without content, where one just goes to vote every four years. Instead, there was a permanent spirit of debate: there were people on the streets that approached citizens for their views on the political issues of the day, asking for example what they thought about atomic war and things like that. Yet the decisive factor in understanding this drive for transformation was obviously Germany’s past. In this sense, the Auschwitz and Eichmann trials were enormously important in my upbringing. We mustn’t forget that nobody in the Federal Republic ever spoke about such things; it was as if they had never happened. And suddenly both trials could be followed on television. Naturally, this led to conversations within the family: we wanted to know who this Eichmann was, what he had done, and when we read something about him or discovered a new fact we were completely shocked. Little by little we began to understand why Germany was not particularly well-regarded in Europe and to see through the ideological construct that rendered Germany a victim of world history. As you can imagine, given the historical, social and generational situation, the SDS was very attractive. For example, in the mid-sixties the SDS campaigned for Nazi justice reparations, which for me was enormously important. My father was a solicitor who would’ve liked to have made it as a judge, however his examiner deemed him insufficiently national-socialist, fortunately. I remember that in the early fifties, from time to time my father would see old faces at the court entrance; sometimes, when I asked him what they’d done he’d simply say: ‘he used to be a judge’. Only later did I come to understand the situation: as judges they’d handed down death sentences over nothing, over trivialities. During this campaign, we discovered things that somehow we could have intuited but could not demonstrate. That was decisive for my entry into the SDS. The more you dealt with the subject, the more you felt your blood curdle. Besides, what was really mobilising was that not only did you come up against the events of 1933-1945, but also with everything that happened after. For us this didn’t represent an attempt to rake up the past, on the contrary, such events were inseparable from our childhood and youth, from this totally enforced silence. It was as if we were covered in muck: there were issues that simply couldn’t be touched, as it were, and if one did, the result was immediate social exclusion. In this context, the SDS played a very important role.
JM: That was also one of the main points of agreement between the SDS and critical theory, was it not?
DC: Yes, but in general the Frankfurt SDS had close ties to critical theory. Horkheimer and above all Adorno were regular guests at the SDS headquarters. With Adorno we saw each other very often and we argued a lot. He tried to convince us that it was somewhat imprudent to compare West German society with fascism: one could speak of a survival of national-socialism in the Federal Republic, even of a potential for fascism, but always stressing the fundamental difference between democracy, even in its authoritarian forms, and fascism. In spite of this, there was always the possibility of a reversal back to an authoritarian state, and this was a view that everyone shared, including Adorno. That’s why he always referred to us as ‘my students’, because we represented the possibility of continuing the work he had done. We saw things in much the same light. For us it was a question of identifying a space in which to articulate a critical theory that understands society from the perspective of its transformability. By then, it wasn’t possible to talk about a revolutionary movement of workers, let alone of a vanguard formation that would attempt a ‘substitute revolution’ of the proletariat, on their behalf and for them, so to speak. That’s why we thought that the student milieu was a terrain where transformation could take place. For this reason, as potential intellectuals, the task of the students was to understand society – to understand it, but also to transform it. In this way, we tried to reflect on the problem of students and their social privilege: the intention was not to suppress privileges, but to extend them. The desire to reach beyond the university, to communicate what critical theory knew to the whole of society, all this had to be informed by such an intention. This was what the student movement in the second half of the sixties originally set out to do.
JM: And therefore, when you arrived in Frankfurt, you made the decision to join the SDS.
DC: Yes, in my first week I went to the SDS office on Wilhelm Hauff Street to sign up. Coincidentally Krahl was there, that’s how we met, and immediately we went together to the printers to prepare pamphlets. I was quickly accepted into the group. Back then the bars were the heart of the SDS social scene. Krahl drank a lot. He set the pace with his doubles, a nightmare for the liver. Yet there was also much talk and discussion and I learned a lot. First of all, they insisted I read The Phenomenology of Spirit. I bought the book right away, but of course I didn’t understand a thing, and so it was clear to me that I should join Krahl’s research group as soon as possible. They were the ones who took me with them to the seminars: Adorno, Alfred Schmidt and, above all, Oskar Negt – that’s how I met him. Negt did many things with us and took great care of our theoretico-political development. He was decisive in our learning: he was extraordinarily well-grounded theoretically and also very interested in working with us. He realised immediately that if he was able to convince Krahl to collaborate with his seminar, then he would bring all of his friends with him and in this way he could bring together the great critical potential there was in Frankfurt. The quality of the discussions in those seminars was excellent, first-class. His seminar on the philosophy of right, which lasted several for years, was also a great mainstay. In 1967 we began with twenty people and by 1968 we were two hundred and fifty, and there were also people like Alexander Kluge and his sister Alexandra. It was thanks to that seminar that Negt met Kluge. In 1968 it was fantastic to see.⁶
JM: What was the relationship with the older critical theorists like? Did they also collaborate closely, as did Negt?
DC: It was of a different kind, though of course very respectful and cooperative, too. They were extremely influential. Adorno was first of all our teacher, for us he was a figure of authority; Horkheimer was slightly secondary, but he was always available, on-hand, and we often bumped into one another. With Marcuse it was different; more of a friendship, and that was a decisive experience for my own personal development. In spite of an age difference of forty years, he was able to cultivate true friendships – that’s a quality few people have, and Herbert had it. He always wanted to meet young people and had an enormous interest in what they thought, what they did, etc. On the other hand, his advice helped us a lot in various difficult moments, for example in our discrepancies with Adorno. We invited him again and again to Frankfurt, and from 1967 until his death he came every year, and we also went to visit him in San Diego. We saw each other often and so we could maintain our friendship. His presence was enormously important for me.
JM: Given the context of the relation between critical theory and the student movement, how did things stand with Jürgen Habermas?
DC: With Habermas there were also intense debates and very incisive discussions, but back then Habermas was much more political as an intellectual. His seminar was held on Saturday mornings. His assistants were the ones who prepared the discussion and, as Negt was his assistant, he also participated in the seminar; the discussions with him were simply great, because he was incredibly well prepared. Then there was also Krahl and our group, whose level of preparation was also high. We discussed Habermas’ ideas and texts. There were also, of course, some of Habermas’s favourite students, such as Albrecht Wellmer and Claus Offe, who generally had little to do with us, but actively participated in debates of an extraordinarily high quality. I remember that there were some enormously interesting discussions, for example on the essay ‘Science and Technology as Ideology’ [published by Habermas in 1968], and all that was also fundamental to our learning process.
JM: When in this case you speak of ‘us’, to whom are you referring exactly?
DC: I’m talking a relatively small group of people. In a way, I’m referring to the group that coalesced around Krahl and a handful of students who wanted to do their doctorate with Adorno. As Adorno’s doctoral student, Krahl was exemplary. When Horkheimer said that Adorno was proud of ‘his students’, he was referring to this group of people around Krahl, since, of course, they were not the dimmest and you could expect a lot from them.
JM: Yet this group of people also played a fundamental role in the occupation of the Institute for Social Research in January 1969, is that correct?
DC: Undoubtedly the occupation of the Institute was the stupidest action we undertook. Few situations are more deserving of the label ‘idiotic’. Besides, to top it off, I was the spokesperson for the action and had to try to sell it to the press. In my opinion, Adorno understood everything perfectly: our strike movement was collapsing and we needed a new twist; ‘they’ve done so because they were running out of breath, for propagandistic aims’, he said at the time.⁷ In fact, it had been Krahl’s idea and we agreed to see it through, against our better judgment. It’s also true that we already felt it wasn’t the right course of action to take. Krahl’s obituary for Adorno was shot through with guilt,⁸ and when the funeral took place, he said: ‘if anyone is out of order, if it occurs to anyone to do anything, I will kill them.’ Everybody was on their best behaviour, and usually this only works when the feeling of guilt is widespread. However, at the time we simply hadn’t understood the severity of the situation. Not for a moment had we been aware of the terrible strain Adorno and the Institute were under. Walter Rüegg, who was the rector of the university at the time, a sociologist of the Faculty of Economic and Social Sciences, was not exactly a friend of critical theory. He had put Adorno under enormous pressure, and it was clear that they were going make him personally responsible for anything that may have happened during the occupation of the Institute. That way they could get the Federal State of Hessen to end their financial support to the Institute for Social Research, so that the sociological model of the Faculty of Economic and Social Sciences could occupy the whole field, thus eradicating critical theory from the University of Frankfurt. Yet we did not take all that into account, we behaved like apolitical ignoramuses. We were only interested in how our ‘assassination of the father’ looked to those outside the university, and indeed in that respect it worked well.
JM: Notwithstanding, wasn’t the occupation of the Institute an attempt to stop the further disintegration of the protest movement?
DC: Strictly speaking, that process had not yet begun, but of course the occupation was a decisive contribution to it. What you could already notice then was that little by little militants were becoming increasingly competitive. I do not want to psychologise the facts, but for a period
Krahl was afraid that he would be overtaken on the left by exclusively militant forces. There were for example the so-called ‘leather jackets’ lot that caught everyone’s eye because they were totally anti-intellectual and opposed to theory. For example, in our shared flat they assaulted and destroyed a friend’s bedroom, and some of the traces of this incident are to be found in Adorno’s ‘Marginalia to Theory and Praxis’.⁹ In the desolate atmosphere after the occupation of the Institute, Krahl tried to smooth things over with them, but that only lasted for two or three weeks. In the end he had to distance himself because these were people who were completely hostile to theory and reflection, and Krahl was the epitome of a reflective, theoretically-oriented individual. In the summer of 1969, Krahl turned his attention towards theoretical questions with renewed intensity, and in this last phase he wrote very interesting things about the new problems faced by critical theory in its relation to protest movements.
JM: It is difficult to avoid the impression that Krahl has been unjustly forgotten, especially at a time when movements associated with ‘1968’ are given great historical weight.
DC: Yes, in that respect many things are overlooked. I remember that at the time, Krahl seemed to me to be older, a fully-rounded adult, but he was only twenty-five or -six, like Rudi Dutschke: that’s what’s incredible! Rudi led a terrible life, travelling constantly from one place to another, and meanwhile he read, read and read like a madman, and that was only possible by sacrificing hours of sleep. That has to be taken into account when his writings are commented on today: it was a lifestyle that had nothing to do with academia or the university. The writings of Krahl or Dutschke available today are texts that have been either taken from notes or transcribed from recordings: they can’t be considered in the same way as a piece of writing composed over several years! Yet at that point two thousand people were listening to these texts. Perhaps some half-grasped a couple of their ideas. Today we lack the sensitivity to understand the enormous potential these people had. Krahl was undoubtedly one of the most intelligent and astute people I ever met, who nevertheless had a miserable life-story and an untimely, terrible death.
After Adorno’s death
JM: Adorno died in August 1969 and Krahl in February 1970. The working context of critical theory in Frankfurt, in which different teachers from the University of Frankfurt collaborate with one another and with some groups of students, little by little dissolves. You have identified Adorno’s death as the key moment in this process. How did this dissolution take place and why? Why did a large number of your circle end up moving to Hannover with Oskar Negt?
DC: Without a doubt, Adorno was the figure around which everything had crystallised. Adorno exerted a very strong pull, and not only in the Federal Republic of Germany – that’s why Angela Davis came to Frankfurt, through Marcuse. Although in the first analysis we saw ourselves as his disciples, critical theory was for us a collective project that ought to be continued, not a kind of ‘unitary paradigm’ or anything like that. We considered our work an elaboration of critical theory in the manner that Adorno intended, and our aim was to continue in this direction. Nevertheless, after Adorno’s death we found ourselves confronted with the unavoidable question: ‘How do we do something new now? From where do we glean new impulses?’ To this was added the whole dispute over who was to get Adorno’s chair at the University of Frankfurt. First of all, some considered whether Leszek Kolakowski ought to be his successor, but we could not allow it. Habermas’ ambivalence towards Adorno’s critical theory can already be seen in the fact that he was the one to propose Kolakowski in the first place: he was not interested in a continuation of the old style of critical theory. However, as long as we had the right to our say and a vote, we did our best to make sure that his chair wasn’t occupied by someone who was openly anti-Adorno. There were those who attacked us for our lack of sympathy for those persecuted by communist regimes in Eastern Europe, but anyone who has even glanced at the three volumes of Kolakowski’s Main Currents of Marxism knows to what extent this book is defamatory against critical theory. For example, it claims that Herbert Marcuse had demanded that libraries be burned, as if he were a Nazi book-burner himself! Those assertions are indisputably false, simply defamatory: we could not allow someone with that kind of attitude to occupy Adorno’s post at the University of Frankfurt. It would have been more logical then for Oskar Negt to have occupied the chair. Everything seemed to point in this direction, and I think it would have been the best outcome. Negt was surrounded by the most promising young students, and without a doubt was perfectly qualified both intellectually and professionally for the post. However, even though Negt was an extraordinarily political man, he ended up declining the offer. He was afraid that pressure from the Ministry of Culture would be too great, that he’d be involved in a permanent struggle, but also taking into account the fact that it was not yet clear which direction the student movement would take. In the end he preferred a change of environment and moved to Hannover. His intention was to create a centre for critical theory there, and I have been involved in this project for almost twenty years. After Adorno’s death it was undoubtedly one of Oskar Negt’s merits to have created this space where one could reflect and re-examine the situation. We could no longer continue what we had done in Frankfurt without some sort of interregnum. The point was to ask how we might appropriate a legacy of thought that was so fragmented, and also establish something new, and this transfer to Hannover forced us to resituate ourselves, to rethink our circumstances. This whole process of reflection, which attempted to develop critical theory in a political and not merely academic sense, is documented in my book With a Heart of Stone [Mit steinerem Herzen].¹⁰
JM: And where did the renewed impulse to continue with critical theory stem from? By then there wasn’t much to be hoped for from the protest movement, am I right?
DC: Certainly not. After 1970, with the dissolution of the SDS, we no longer knew what to do politically. Everything broke down quickly into small groups, the majority of which were of a Marxist-Leninist character, which also reveals the backlash of the movement as a whole. All these Marxist-Leninist groups were really repulsive. To this day I associate them with feelings of disgust. Their anti-intellectualism, their aversion to pleasure and art, their bad asceticism, as if what we needed in the West was the misery of real socialism: all that was frankly repugnant to me. These groups detested critical theory from the beginning, it was their number one enemy, but in reality they were unable to say anything other than ‘Critical theory is bourgeois, and you are all bourgeois because you are critical theorists.’ Yet what I thought really dangerous was the way such groups enforced conformism in their own ranks: anything that deviated from the norm was threatened and persecuted highly aggressively. That is the most terrible thing of all. And when all these people are expelled or become ex-Marxist-Leninist, the majority of them do not change. Perhaps the outline of what they once defended changes a little, but in any case, anyone who is not mainstream, who does things on their own terms, continues to be a target of hatred. That’s why I had to leave Germany – to find something new, new leads, a new well of experience with which to water the theory.
In those years there were several factors and experiences that were very relevant to my development. In the first place, Italy was enormously important. After 1969, the most significant thing that remained of the protest movement was the Italian situation and, through friendships and personal relationships, I myself ended up going there. In the seventies I spent a lot of time in Italy, especially in Milan, later in Rome, and there I met some really intelligent and fascinating people. This is how I met Adriano Sofri, one of the founders of Potere Operaio, an incredibly smart guy, and through him I came round to the idea of examining Eastern modes of production. Unfortunately Sofri has been imprisoned unjustly for years in connection with the events of Piazza Fontana: he has paid a terrible price having done absolutely nothing; and that people like Berlusconi, who are the ones who should truly go to jail, should be re-elected and return to lock Sofri up is simply unspeakable.¹¹ What has happened in Italian society in recent years is something that I simply cannot understand.
JM: In the Italy of the seventies you must have found a political situation that bore little resemblance to the one you’d encountered in Germany. Is that so?
DC: As an outsider, what quickly caught my attention was that even though friends were clearly distancing themselves from the Italian Communist Party, it was obvious that the PCI was at the heart of the entire Italian political environment, both positively and negatively: the presence of communism was simply stronger and also had institutional support. In those years in Italy I also worked heavily on Eurocommunism, which at that time was enormously important. New friendships emerged from the confrontation with Eurocommunism, especially Luciana Castellina and, through her, Rossana Rossanda. Thanks to them we were also able to get in touch with Eastern European dissidents. That impressed me and affected me a lot, because they were people and intellectuals of a very special order. In 1977 I met some of these dissidents at a conference in Venice [organised by Il Manifesto].¹² Among them were [Ukrainian mathematician and cybernetician] Leonid Pljuschtsch, who had just left the Gulag, Edmund Baluka, one of the leaders of the Szczecin strikes, a movement that preceded Solidarnosc, and, above all, Franz Marek, thanks to whom I was better able to understand the processes of transformation at work in Hungary and Czechoslovakia.¹³ Experience of the Italian situation and contact with Eastern European dissidents enabled me to better understand the divided situation in Germany. On the other hand, thanks to Franz Marek I heard for the first time about the Hakoah football team in Vienna, and also of the enormous role they played in raising Jewish awareness up until the mid-thirties. This discovery would lead me several years later to occupy myself extensively with Béla Guttmann and Jewish football.¹⁴
JM: The problem of anti-Semitism would also be one of the fundamental concerns of your later work. Was your own biographical experience influential in this regard?
DC: Yes, initially it was thanks to the Jewish and Israeli friends I had met in Frankfurt. However it eventually became a central issue that was to shape the next ten years. In Frankfurt I was in close contact with a Jewish support group, and I learned a lot from how it was established and progressed over time. From then on the situation in Israel-Palestine became a fundamental problem. From there arose the friendship with Dan Diner, who was enormously constructive.¹⁵ Thanks to him, I learned many things about Israel-Palestine, but also about the meaning of the Middle East, in the widest sense. Finally, I became aware of wanting to continue working on the dispute between anti-Semitism and critical theory, since the ‘Elements of anti-Semitism’ chapter in Dialectic of Enlightenment was not the final word on the matter, but a point of departure that required elaboration. Out of these political experiences, I came to view my theoretical work as an attempt to articulate this problem and think it anew with pin-point accuracy.¹⁶
JM: What other experiences of this era were important for your intellectual development?
DC: In 1971-1972 Angela Davis was arrested, and that affected me a lot personally. The Sozialistische Büro was willing to start a campaign in favour of Angela’s release and I was actively involved in it and I went to tour with them for a year.¹⁷ On my part, the trip to the United States in 1978 was also undoubtedly a key experience. I visited the country to see friends and acquaintances, and so I acquired a panoramic view of the whole. Above all, I was impressed by the democratic character of daily life in America. Of course, racism, violence and white supremacy are deeply rooted in American society, and without a doubt there are crude adversaries of democracy, such as rednecks or the awful anti-abortionists. However, in spite of everything, it is a country that airs its discussions out in the open. Its basic structures are democratic, everything must be discussed, and that gives rise to a sort of éducation sentimentale. Definitively, all these experiences from the seventies were not only thought processes, but vital processes of experience, and that helped me enormously in reflecting on how to continue the tradition of critical theory. That’s because critical theory needs the articulation of new experiences to fill it, and that’s what I did then. The most important thing about such experiences was acting within a framework of relations alongside people who were working on similar issues, which represented a breakthrough in my own trajectory, and that is why we did our best to maintain contact; back then establishing such connections was not as simple as it is now. Therefore each encounter carried with it a tremendous broadening of horizons. This whole process of experience was fundamental for understanding the significance of social awareness and behaviour, including that of daily life. Later, in the nineties, I developed a whole theory of daily life, which was completely new territory for me, informed by all these prominent experiences.
JM: In 1978 you returned to Germany. Your return coincides with the so-called ‘years of lead’ of the Federal Republic, which today has become the subject of numerous publications and even some movies. What was your impression of the socio-political predicament Germany faced at the time?
DC: This period in Germany was unbearable, especially the whole issue with the Red Army Faction (RAF). I got to know everyone personally from the first generation of the RAF. They were all stupid and politically useless. You could say, with Walter Laqueur (with whom I disagree on almost everything else), that there has never been a group of more insignificant people about whom so much has been written. Fundamentally, all that was intended as a strategic backlash against ‘68, and there are still echoes of it today. The fact is that society had changed for the better, albeit indirectly, but this is how social transformation actually takes place: not because a couple of individuals make their wishes a reality, but through social conflicts and their development. For example, the level of social intolerance significantly decreased. In 1970, if a girl was wearing a short skirt or a boy had long hair, his hair would be pulled or they’d have things thrown at them in the street. Already by 1977 that was unimaginable. However, this process of transformation was counteracted at a political level. A frightening victim mentality emerged. If you made certain comments, that was enough to see you suddenly involved in a disciplinary procedure. If the social and political climate after the kidnapping of Schleyer and the events in Mogadishu had lasted for three further weeks, nobody knows how democracy would have ended up in Germany. That is something that is completely forgotten when talking about the RAF today. Heinrich Böll understood this victim mentality very well when he observed that something was not right in German society given that it had to mobilise sixty million inhabitants against six people. Similarly, among some there was the total idealisation of the RAF, which was completely insignificant with regard to the real social dynamic, with what was actually going on in German society. The RAF was simply a repulsive organisation of truly stupid people. You could not take them seriously, not even one of them was able to think politically. Even Ulrike Meinhof was totally apolitical; she did little else but moralise – not to mention Horst Mahler. And today they are styled as if they had been something extraordinary. The public is fascinated that there are people who go around with hand grenades and weapons! I cannot have the slightest respect for something like that, and I cannot take it seriously politically either. The members of the RAF were ideal victims for the secret services and, if they had not played their own game, they would have finished with them in four weeks: it was very easy to find them! Half the city of Hannover knew when Ulrike was there, because there were people who went around asking everyone if they could crash at hers. And the police, who had special units dedicated only and exclusively to finding her, do not know where she is? Those are the issues that need to be clarified, and not whether Karl-Heinz Kurras received some money from the Stasi or not.¹⁸ What is certain is that the Stasi did not say: ‘shoot Ohnesorg in order to trigger the rise of a protest movement in Germany’, because the student movement disrupted the entire strategy of the SED [the governing party of the German Democratic Republic]. The illegal leaders of the KPD [German Communist Party] tried time and again to exert influence on the SDS, but from the opposite direction. They said: ‘You mustn’t do this, you mustn’t do that – you are only going to irritate people!’, and things like that. In fact the anti-authoritarian protest movement was a real nightmare for authoritarian communists: they wanted something very different! That’s why it’s incredible, the nonsense you read in the newspapers today, and nobody dares contradict them.
The actuality of critical theory
JM: From the end of the seventies, some academic volumes began to present the history of critical theory as the unified development of a project of ‘interdisciplinary materialism ‘. In the eighties, with the publication of the theory of communicative action, the so-called ‘paradigm shift’ in critical theory was proclaimed. Since then the term ‘critical theory’ is often associated primarily with the name Jürgen Habermas, and Adorno’s work is abstractly declared to have been ‘superseded’. In this context you have spoken of an ‘invention of tradition’. What consequences has this had for the reception of critical theory and for attempts to develop it?
DC: To understand the meaning of this whole process, an analogy could be established with the development of psychoanalysis. Psychoanalytic theory and praxis have remained completely at the mercy of the associations of psychoanalysts, and the implications of this development have already been criticised, for example by Paul Parin, who recently passed away. On the other hand, there have also been attempts to re-appropriate psychoanalysis for science, especially from the perspective of literary theory. Nevertheless, such attempts cling to psychoanalysis as a simple mode of representation, as if it were a purely academic theory in which contradictions and drives are no longer recognised, so to speak; that is, psychoanalysis as such is preserved, but its contribution to knowledge and self-knowledge, that which made it worthwhile, is eliminated. Something similar has happened with critical theory. The ‘invention of tradition’ has academicised it completely, and with this it has eliminated its principal attraction: it has made it one theory among others, a rung on the career ladder. However, according to my experience, critical theory is informed above all by a non-academic impulse. Critical theory requires an interest in emancipation and, to put it crudely, in human happiness. I understand emancipation to be the movement of a social totality that runs within each and every individual. Yet the interest in emancipation also requires reflection on the contradictions that hinder it; that is to say, it refers to what Parin has called ‘the contradictions of the subject’. Experiencing these contradictions in the subject and wanting to understand them is the driving force that leads one to dedicate oneself to critical theory – that is why those who present critical theory as some kind of apocalyptic fantasy completely confuse its meaning. Every individual, if she is not psychically damaged, tries to close the gulf between her predicament and happiness. The attempt to overcome suffering is constantly renewed . Theoretical activity is therefore a moment in the articulation of a vital force, it is a union of the ‘ego’ and ‘superego’, and the ‘super-ego’ is not just an enemy soldier who watches over the occupied territory of the ‘ego’, but must also help the ‘ego’ to achieve satisfaction. Nevertheless, this is all completely neglected by the ‘invention of tradition’.
JM: Sometimes you have the feeling that the so-called ‘paradigm shift’, with its turn towards the purely procedural, has finally emptied critical theory of all substance and experience.
DC: That’s right. Actually this ‘invention of tradition’, with its merely instrumental understanding of knowledge, falls well below the level of Dialectic of Enlightenment. Enlightenment resorts to a focus on what is crudely instrumental, and in the end we have many great instruments, but we cannot build anything with them. In this sense the ‘linguistic turn’ has led to a dead end. Critical theory is now without an object, without content, without any experience that reflection requires in order to function. That is why the ‘linguistic turn’ has left a desolate intellectual landscape: everything consists of theoretical collections in which some things are hoarded alongside others, everything is deemed equivalent, everything is reconstructed, reformulated; it’s enough to make you weep. That has nothing to do with critical theory; it is simply adaptation to a conformist academic culture. From those premises you can perhaps build an academic career or direct an editorial line, but of course it has little to do with the possibility of gaining knowledge about a society in transformation. Critical theory can only be renewed if one thinks with reference to new objects, and that also means referring to new contradictions. And in this sense I am an optimist, because there is now a need to restore substance to thought and that is why Adorno is being read again.
JM: Yet if critical theory is understood as elaboration of social experience by means of thought, is it not problematic to include Habermas in this theoretical tradition?
DC: First of all, we can’t forget that Habermas represents a leap forward for German intellectuals: Habermas has been for the Federal Republic what Max Weber was for Wilhelmine Germany. He is a tremendously sharp and intelligent individual who has not shied away from political dispute; he is someone who has consistently opposed the reactionary tendencies that crop up again and again in German society. As a deeply democratic intellectual, Habermas is undoubtedly a very important figure for Germany, and also for Europe. However, the critical theory that I was attracted to was different. I think Habermas is actually closer to the tradition of Weber than of critical theory – hence the division of his writing along the lines of ‘grand theory’ and ‘politics’. The critical theory of Horkheimer and Adorno was closely linked to their experience of emigration and exile, and of course one cannot claim a similar background and say ‘I belong to this tradition.’ Nevertheless one should try to make such experiences bear fruit in the work itself. It is about making visible the experience of the present from the experience of the past. That’s why I deal with issues such as those linked to migration. Today we no longer live in ethnically homogeneous societies and that raises new problems. In this sense, the critical theorist’s experience of exile qualifies the understanding that these issues are not only problems of language acquisition or of integration, but that they require a new concept of culture. Culture is not like a billiard ball that is solid and sealed; rather the cultural process is a very complex issue that is in continual flux. That’s why I think it is disingenuous when certain authors speak of a ‘German’ or ‘Anglo-Saxon’ tradition, as if they were fixed and separate entities that could be theoretically reconciled with the right array of tools.
JM: So, how can the reference to ‘tradition’ be understood today? In an anti-traditional sense, as Adorno would have said? As the search for the new in the old from the viewpoint of the present?
DC: For me, the book The Invention of Tradition by Eric Hobsbawm and Terence Ranger was very stimulating because from the German perspective England has always been admired for having an unbroken and accessible sense of tradition. In France, in England, and in the United States, bourgeois society was something real, but in Germany around 1800 there was nothing of the sort; that’s why you had to think about it, and that’s how the German intellectual tradition came about: without German misery there would have been no German idealism. Be that as it may, today we no longer have a tradition that we may call a whole, instead we have only broken continuities. Today we have to create our traditions, because tradition is not simply the transmission of the old, but the foundation of something new. In this sense you might say that Germany has a head start because we do not have the illusion of continuity that dominates in Anglo-Saxon countries. However, what is true is that we have such a strong rejection of the new that we are not capable of conceiving it as such. In 1989, a new reality was created in Germany, but we have termed it ‘reunification’, as if it represented the reestablishment of something from the past. In opposition, critical theory wants to understand the new and, after the Cold War, this can no longer be attempted from within national borders, rather it must take into account what has become of society globally. That is the current challenge: we live in a transformed society, but we lack the adequate concepts with which to grasp it. That’s why critical theory is not simply ‘there’, it is not something available to us to inherit; instead it is something that we must develop.
JM: How would you explain the relationship between the inevitably historical character of the work of Adorno, Horkheimer and Marcuse and the relevance of their approaches? What’s the significance of this ‘tradition of thought’ today?
DC: Critical theory is part of the great theoretical tradition of German idealism, in which the big themes were thought, freedom and action. However, it can no longer settle for idealism, as it has become aware of the limits of the Enlightenment, the limitations of spirit, of material contradictions – and that requires consciousness of the most terrible events in history and society. Critical theory states from the outset that these atrocities cannot be cancelled out by intellectual progress or the development of consciousness. And that means that critical theory is only possible by acts of remembrance. That’s why I wrote Adorno’s biography: for me Adorno is the nucleus of the 20th century, and only following his example can we continue to develop critical theory. The experiences he gives voice to in his thinking cannot be marginalised, one cannot say: ‘that was simply a dark chapter of history’. Such experiences were not just a German adventure, but part of world history, and that is why we must reflect on national-socialism, on the gulag archipelago, and also, for example, on Chinese history, which in the past hundred years has been nothing but an accumulation of catastrophes. Crucially, all these experiences are deposited in today’s subjects: the terror of the past is the fear of the present, that’s why individuals no longer trust in their abilities, and the whole world has concluded in one way or another that human life is of little value or consequence, and you don’t need to be a critical theorist to realise that.
JM: You have also pointed out that today we are no longer in a position to carry out an immanent critique of bourgeois society, since it no longer exists as such. What is there to draw on that could take critical social theory in the direction you propose?
DC: That’s the subject of the book that will follow the one I’m working on right now. It is titled Changes, and it will thematise the relationship between the ‘long nineteenth century’, the ‘short twentieth century’ and the present. It will therefore constitute an attempt to read history and society as a palimpsest. Today the nexus of experience is no longer given: contemporary society is fragmented, everything appears disconnected. The Internet is a magnificent example: there are millions of perspectives, but in reality, the only thing that holds them together is the computer screen. That is, today the nexus has to be built out of the different fragments of experience. The dissolution of received experience, of inherited context, happened over time. Marx could still count on a lot of received knowledge, hence the prominence of Hegel and Ricardo in his work. For critical theory the situation was already more difficult, but nevertheless they attempted to analyse contemporary thought as part of a whole, for example in The Critique of Instrumental Reason by Horkheimer. That’s no longer available to us, and, given the decline of academia and the university, probably won’t be possible in the future either. That’s why I’m interested in building an experiential totality, and Changes will do it by addressing food, sports, television or art, and also how the different fragments superimpose and overlap with one another. Due to the fact that today the totality of the ‘spirit’, as it were, or culture, is no longer a unity as it had been during the ‘long nineteenth century’, this whole is no longer so powerful and it does not subject individuals to such an overwhelming extent. And this also opens up new possibilities. There are those whose listening capacity is pseudo-deformed after a lifetime of being raised on a compromised musical language. Such people become very irritated when listening to Schönberg as his music doesn’t have a melody. Nevertheless, current generations of students are free of these prejudices, they encounter Schönberg and are able to listen; for them this music is also sound in which something interesting might be found. Those are the moments in which you can begin to build anew the connections that make critique possible. In this sense, one might say that by doing theory you strengthen the subject, showing that it needn’t be as fragile as it currently is. In fact what takes place, generally speaking, is that the subject encounters a series of socially enforced prohibitions and obstacles. These mechanisms prevent subjects from realising their social experience in an emphatic sense. Our job is to work against this tendency.
JM: How do you foster this emphatic intellectual experience? Is it possible to give voice to something like that in universities today?
DC: For the time being, I try to make these experiences possible in the shadow of the university. With the current set-up of degree and master’s degree, as exists in Germany and many other European countries, the possibility of having formative experiences during one’s period of study is greatly hindered if not completely destroyed. Universities have become exam machines: your work-rate is monitored, but not what you learn. I think that the future for universities is pretty dismal as I get the impression that educational policy is directed by financial interests and a misunderstood utilitarianism. With regard to how intellectual wealth is produced, a completely mistaken approach predominates. This is because one can only have wealth when one has abundance, when other variables are allowed to come into play. What’s useful from a practical point of view is generally the product of abundance, of a surplus, and not the product of attempting to obtain something directly. There are so many tests that demonstrate this that it’s not necessary give any further detail. On the other hand, I don’t know if universities are at all suitable places for critical theory. What I was able to experience was that it not only hinders the work of those who carry out critical theory in its most authentic sense, but to a certain extent it also persecutes them for doing so – just as anything that deviates from the norm is also pursued, and which in one way or another has to do with freedom and independence. That’s why old-fashioned concepts like ‘academic freedom’ are today enormously important, because currently the university mostly tends to inhibit freedom rather than enable it.
However we needn’t be so grim. In the past ten years I have met excellent groups of students all over the world, even in universities where one expects only to meet students from elite institutions who have been completely hot-housed and know exactly which career path they’re on. I found that even in those universities there exist critical theory reading groups that look to maintain and encourage discussions that often go on for hours – such is the liveliness of their interest. When in discussion with them, you sense that their needs come up against the institution, and they thus find themselves called to take up themes and issues that are beyond the mainstream, and that is a good substrate for critical theory. After having been so isolated throughout the nineties and early noughties, seeing this new interest resonate even at a global level has filled me with optimism. This isn’t to say that I am naïve. Instead, I would like to think that I am true to the maxim of my mentor, old Horkheimer: ‘Pessimism in big matters, optimism in the small.’
Notes
This interview was held on the 12 June 2009 in Frankfurt am Main. The transposition from spoken conversation to legible text would not have been possible were it not for the work of Arne Kellermann.
The transcript is included in Theodor W. Adorno, ‘Fortschritt’, Gesammelte Schriften 10.1.
Claussen is referring to Max Horkheimer’s letter to Adorno of September 27 1958. After having read Habermas’ ‘On the Philosophical Question of Marx and Marxism’, Horkheimer wrote to Adorno wanting to clarify Adorno’s relationship to the Institute and, more generally, to introduce certain changes inside the Institute. The letter, which bears annotations by Adorno, is reproduced in Claussen’s biography of the latter.
See Max Horkheimer, Späne: Notizen über Gespräche mit Max Horkheimer, in Gesammelte Schriften 14: Nachgelassene Schriften 1949-1972, 5. Notizen (Frankfurt a. M.: Fischer, 1988). [An English translation is currently unavailable.]
The Spiegel-Affäre concerned the freedom of the press in the Federal Republic of Germany. Following the publication of a critical article in the magazine, several editors and contributors to Der Spiegel were arrested and accused of national treason. Finally, in 1965 the court of appeal decided not to pursue the case.
See Johan Hartle’s interview with Oskar Negt, ‘Critical Theory’s contexts of cooperation’, Radical Philosophy 2.04 (Spring 2009), 73–85.
‘Now they are all contrite, but Krahl organised the whole action so as to enter preventive detention and keep the Frankfurt SDS – which is breaking down – together, and for the moment it has succeeded. In their propaganda they turn things upside down completely, as if we were the ones to have taken repressive measures and not the students who told us to shut up, who told us we weren’t welcome.’ Theodor W. Adorno, letter to Herbert Marcuse 14th February 1969, in Frankfurter Schule und Studentenbewegung, ed.Wolfgang Kraushaar (Hamburg: Hamburger Edition, 1998), S. 575.
See Hans-Jürgen Krahl, ‘The Political Contradiction in Adorno’s Critical Theory’, Telos 21 (Fall 1974), 164–67. Originally published in Konstitution und Klassenkampf (Frankfurt a M.: Neue Kritik, 2008), 291–94.
‘Today once again the antithesis between theory and praxis is being misused to denounce theory. When a student’s room was smashed because he preferred to work rather than join in actions, on the wall was scrawled: “Whoever occupies himself with theory, without acting practically, is a traitor to socialism”.’ Theodor W. Adorno, ‘Marginalia to Theory and Praxis’, in Critical Models: Interventions and Catchwords, trans. Henry W. Pickford (New York: Columbia University Press, 2005), 259–78.
In January 1997 Adriano Sofri was sentenced to 22 years in prison for allegedly participating in the murder of police officer Luigi Calabresi. Calabresi was one of the officers whose responsibility it was to investigate the massacre that took place at Piazza Fontana. In December 1969, while investigations were underway, one of the suspects, a railworker named Giusepe Pinelli, died in custody after falling out of the window of an office that belonged to Calabresi. The circumstances surrounding Pinelli’s death have yet to be clarified; however the conditions under which he was detained strained the limits of legality. At one point, Sofri held Calabresi responsible for Pinelli’s death. Calabresi was assassinated in Milan in May 1972 and in 1990 Adriano Sofri was convicted. Sofri has always insisted on his innocence.
The minutes from this conference were published in Potere e opposizione nelle società postrivoluzionarie (Rome: Alfani editore, 1978).
Born to a family of Polish Jews, Franz Marek was one of the intellectual leaders of the Austrian Communist Party (KPÖ). In the 1960s the party shifted towards reformist positions. After the Prague spring he adopted a decidedly critical attitude towards Soviet communism and soon became one of the principal representatives of Eurocommunism. Unable to convince the KPÖ to follow suit, in the 1970s he tried to encourage an independent stream of thought as editor of the Wiener Tagebuch.
See Detlev Claussen, Bela Guttmann. Weltgeschichte des Fußballs in einer Person (Berlin: Berenberg, 2006).
Dan Diner is a writer and historian who lives between Germany and Israel, and who has worked on the conflict in the Middle East, the history of the twentieth century, historical memory, the holocaust and Jewish history.
In particular, this line of thought is developed in Detlev Claussen, Grenzen der Aufklärung. Zur gesellschaftlichen Geschichte des modernen Antisemitismus (Frankfurt a. M .: Fischer, 1987).
The Sozialistische Büro was am important German New Left organisation formed in 1969 that published the magazine Links and other influential publications. Participants included, among others, Oskar Negt, Elmar Altvater, Dan Diner, Joachim Hirsch and Hans-Dieter Narr.
Karl-Heinz Kurras was a former West Berlin police officer, who on 2 May 1967, at the demonstration against the Shah of Persia’s visit to Berlin, shot and killed a student demonstrator, Benno Ohnesorg. The demonstration against the Shah and Ohnesorg’s murder triggered the rise of the protest movement in the Federal Republic. The movement gained force when Kurras was exempted from all charges. In the spring of 2009 it was revealed that Kurras had in fact been working as a Stasi agent on behalf of the GDR. The German press began an effort to revise and recast the history of the student movement, suggesting that its entire operation had been organised and orchestrated by the secret services of the GDR. In this way, they hoped to downplay the meaning and scope of the protest movement, as well as the historical conflicts that it drew on, by framing the narrative as one of a simple reaction to the gunshot that killed Ohnesorg.
Today radical opposition can be considered only in a global framework. Taken as an isolated phenomenon its nature is falsified from the start. I shall discuss this opposition with you in the global context with emphasis on the United States. You know that I hold today’s student opposition to be a decisive factor of transformation: surely not, as I have been reproached, as an immediate revolutionary force, but as one of the strongest factors, one that can perhaps become a revolutionary force. Setting up connections between the student oppositions of various countries is therefore one of the most important strategic necessities of these years. There are scarcely any connections between the American and German student movements; the student opposition in the United States does not even possess an effective central organization. We must work for the establishment of such relations, and if in discussing the theme of this talk I mainly take the United States as an example, I do so in order to help prepare for the establishment of such relations. The student opposition in the United States is itself part of a larger opposition that is usually designated the “New Left.”
I must begin by sketching briefly the principal difference between the New Left and the Old Left. The New Left is, with some exceptions, Neo-Marxist rather than Marxist in the orthodox sense; it is strongly influenced by what is called Maoism, and by the revolutionary movements in the Third World. Moreover, the New Left includes neo-anarchist tendencies, and it is characterized by a deep mistrust of the old leftist parties and their ideology. And the New Left is, again with exceptions, not bound to the old working class as the sole revolutionary agent. The New Left itself cannot be defined in terms of class, consisting as it does of intellectuals, of groups from the civil rights movement, and of youth groups, especially the most radical elements of youth, including those who at first glance do not appear political at all, namely the hippies, to whom I shall return later. It is very interesting that this movement has as spokesmen not traditional politicians but rather such suspect figures as poets, writers, and intellectuals. If you reflect on this short sketch, you will admit that this circumstance is a real nightmare for “old Marxists.” You have here an opposition that obviously has nothing to do with the “classical” revolutionary force: a nightmare, but one that corresponds to reality. I believe that this completely unorthodox constellation of the opposition is a true reflection of an authoritarian-democratic “achieving” society, of “one-dimensional society” as I have tried to describe it [1], whose chief characteristic is the integration of the dominated class on a very material and very real basis, namely on the basis of controlled and satisfied needs that in turn reproduce monopoly capitalism – a controlled and repressed consciousness. The result of this constellation is the absence of the subjective necessity of a radical transformation whose objective necessity becomes ever more flagrant. And in these circumstances opposition is concentrated among the outsiders within the established order. First it is to be found in the ghettos among the “underprivileged,” whose vital needs even highly developed, advanced capitalism cannot and will not gratify. Second, the opposition is concentrated at the opposite pole of society, among those of the privileged whose consciousness and instincts break through or escape social control. I mean those social strata that, owing to their position and education, still have access to the facts and to the total structure of the facts-access that is truly hard to come by. These strata still have knowledge and consciousness of the continuously sharpening contradictions and of the price that the so-called affluent society extorts from its victims. In short, there is opposition at these two extreme poles of society, and I should like to describe them briefly:
The Underprivileged. In the United States the underprivileged are constituted in particular by national and racial minorities, which of course are mainly unorganized politically and often antagonistic among themselves (for example there are considerable conflicts in the large cities between blacks and Puerto Ricans). They are mostly groups that do not occupy a decisive place in the productive process and for this reason cannot be considered potentially revolutionary forces from the viewpoint of Marxian theory – at least not without allies. But in the global framework the underprivileged who must bear the entire weight of the system really are the mass basis of the national liberation struggle against neo-colonialism in the third world and against colonialism in the United States. Here, too, there is no effective association between national and racial minorities in the metropoles of capitalist society and the masses in the neo-colonial world who are already engaged in struggle against this society. These masses can perhaps now be considered the new proletariat and as such they are today a real danger for the world system of capitalism. To what extent the working class in Europe can still or again be counted among these groups of underprivileged is a problem that we must discuss separately; I cannot do so in the framework of what I have to say here today, but I should like to point out a fundamental distinction. What we can say of the American working class is that in their great majority the workers are integrated into the system and do not want a radical transformation, we probably cannot or not yet say of the European working class.
The Privileged. I should like to treat the second group that today opposes the system of advanced capitalism in two subdivisions. Let us first look at the so-called new working class [2], which is supposed to consist of technicians, engineers, specialists, scientists, etc., who are engaged in the productive process, albeit in a special position. Owing to their key position this group really seems to represent the nucleus of an objective revolutionary force, but at the same time it is a favorite child of the established system, which also shapes the consciousness of this group. Thus the expression “new working class” is at least premature.
Second, and practically the only subject of which I shall speak today, is the student opposition in its widest sense, including the so-called dropouts. As far as I can judge, the latter represent an important difference between the American and German student movements. In America many of the students who are in active opposition stop being students and, as a full-time occupation, organize the opposition. This contains a danger, but perhaps a positive advantage as well. I shall discuss the student opposition under three categories. We may ask first, what is this opposition directed against; second, what are its forms; and third, what are the prospects for the opposition?
First, what is the target of the opposition? This question must be taken extremely seriously, for we are dealing with opposition to a democratic, effectively functioning society that at least under normal circumstances does not operate with terror. Furthermore, and on this point we in the United States are quite clear, it is an opposition against the majority of the population, including the working class. It is an opposition against the system’s ubiquitous pressure, which by means of its repressive and destructive productivity degrades everything, in an increasingly inhuman way, to the status of a commodity whose purchase and sale provide the sustenance and content of life; against the system’s hypocritical morality and “values”: and against the terror employed outside the metropolis. This opposition to the system as such was set off first by the civil rights movement and then by the war in Vietnam. As part of the civil rights movement students from the North went to the South in order to help blacks register for the vote. It was then that they saw for the first time how this free democratic system really looks, what the sheriffs really are up to, how murders and lynchings of blacks go unpunished though the criminals are well known. This acted as a traumatic experience and occasioned the political activation of students and the intelligentsia in general in the United States. Second, this opposition was augmented by the war in Vietnam. For these students the war revealed for the first time the essence of the established society: its innate need of expansion and aggression and the brutality of its fight against all liberation movements.
Unfortunately I have no time to discuss the question whether the war in Vietnam is an imperialist war. However, I should like to make a short observation here because the problem always comes up. If imperialism is understood in the old sense, that is that the United States is fighting for investments, then it is not an imperialist war even though this narrow aspect of imperialism is today already becoming an acute problem again. In the July 7, 1967, issue of Newsweek, for example, you can read that Vietnam represents twenty billion dollars worth of business, and this figure is growing every day. Despite this, however, we do not need to speculate on the applicability of a new definition of imperialism here, for leading spokesmen of the American government have pronounced upon it themselves. The aim in Vietnam is to prevent one of the world’s strategically and economically most important areas from falling under Communist control. It is a question of a crucial struggle against all attempts at national liberation in all corners of the world, crucial in the sense that the success of the Vietnamese liberation struggle could give the signal for the activation of such liberation movements in other parts of the world much closer to the metropolis where gigantic investments have been made. If in this sense Vietnam is in no way just one more event of foreign policy but rather connected with the essence of the system, it is perhaps also a turning point in the development of the system, perhaps the beginning of the end. For what has been shown here is that the human will and the human body with the poorest weapons can keep in check the most efficient system of destruction of all times. This is a world-historical novelty.
I come now to the second question that I wanted to discuss, namely the forms of the opposition. We are speaking of the student opposition, and I should like to say from the start that we are not dealing with a politicization of the university, for the university is already political. You need think only of the extent to which the natural sciences, for example, and even such abstract disciplines as mathematics find immediate application today in production and in military strategy. You need think only of the extent to which the natural sciences and even sociology and psychology depend today on the financial support of the government and the large foundations, the extent to which the latter two fields have enrolled in the service of human control and market regulation. In this sense we can say that the university is already a political institution, and that at best the student opposition is an attempt at the anti-politicization, not the politicization of the university. Alongside positivist neutrality, which is pseudo-neutrality, it is necessary to provide a place in the curriculum and in the framework of intellectual discussion for its critique. That is why one of the main demands of the student opposition in the United States is a reform of the curriculum so that critical thought and knowledge are fully brought to bear on intellectual discussion – and not as agitation and propaganda. Where that is not possible, so-called “free universities” and “critical universities” are founded outside the university, as for example at Berkeley and at Stanford and now at some of the larger universities in the East. At these free universities courses and seminars are given about subjects that are not or only inadequately dealt with in the regular curriculum, such as Marxism, psychoanalysis, imperialism, foreign policy in the Cold War, and the ghettos.
Another form of student opposition is that of the famous teach-ins, sit-ins, be-ins, and love-ins. Here I should like to point only to the range of and tensions within the opposition: critical learning and teaching, concern with theory on the one hand, and, on the other, what can be referred to only as “existential community,” or “doing one’s own thing.” I should like to say something about the meaning of this tension later, because in my opinion it expresses that fusion of political rebellion and sexual-moral rebellion which is an important factor in the opposition in America. It finds its most visible expression in the demonstration – unarmed demonstration – and there is no need to go hunting for occasions for such demonstrations. To seek confrontations only for their own sake is not only unnecessary, it is irresponsible. Confrontations are there. They do not have to be drummed up. Going out of the way to find them would falsify the opposition, for today it is in a defensive, not offensive, position. The occasions are there: for example, every escalation of the war in Vietnam; visits by representatives of war policies: picketing (as you know, a special form of American demonstration) factories in which napalm and other means of chemical warfare are produced. These demonstrations are organized and they are legal. Are such legal demonstrations confrontations with the institutionalized violence that is unleashed against the opposition? My answer is based on the American situation, but you will see that you can easily infer from it what applies to your own. These demonstrations are not confrontations when they remain within the framework of legality. But when they do so, they subject themselves to the institutionalized violence that autonomously determines the framework of legality and can restrict it to a suffocating minimum; for example, by applying laws such as those forbidding trespass on private or government property, interfering with traffic, disturbance of the peace, etc. Accordingly what was legal can become illegal from one minute to the next if a completely peaceful demonstration disturbs the peace or voluntarily or involuntarily trespasses on private property, and so on. In this situation confrontations with state power, with institutionalized violence, seem inevitable – unless opposition becomes a harmless ritual, a pacifier of conscience, and a star witness for the rights and freedoms available under the status quo. This was the experience of the civil rights movement: that the others practice the violence, that the others are the violence, and that against this violence legality is problematic from the very beginning. This will also be the experience of the student opposition as soon as the system feels threatened by it. And then the opposition is placed before the fatal decision: opposition as ritual event or opposition as resistance, i.e. civil disobedience.
I should like to say at least a few words about the right of resistance, because I am astonished again and again when I find out how little it has penetrated into people’s consciousness that the recognition of the right of resistance, namely civil disobedience, belongs to the oldest and most sanctified elements of Western civilization. The idea that there is a right or law higher than positive law is as old as this civilization itself. Here is the conflict of rights before which every opposition that is more than private is placed. For the establishment has a legal monopoly of violence and the positive right, even the duty, to use this violence in its self-defense. In contrast, the recognition and exercise of a higher right and the duty of resistance, of civil disobedience, is a motive force in the historical development of freedom, a potentially liberating violence. Without this right of resistance, without activation of a higher law against existing law, we would still be today at the level of the most primitive barbarism. Thus I think that the concept of violence covers two different forms: the institutionalized violence of the established system and the violence of resistance, which is necessarily illegal in relation to positive law. It is meaningless to speak of the legality of resistance: no social system, even the freest, can constitutionally legalize violence directed against itself. Each of these forms has functions that conflict with those of the other. There is violence of suppression and violence of liberation; there is violence for the defense of life and violence of aggression. And both forms have been and will remain historical forces. So from the start the opposition is placed in the field of violence. Right stands against right, not only as abstract claim but as action. Again the status quo has the right to determine the limits of legality. This conflict of the two rights, of the right of resistance with institutionalized violence, brings with it the continual danger of clashing with the violence of the state unless the right of liberation is sacrificed to the right of the established order and unless, as in previous history, the number of victims of the powers that be continues to surpass those of the revolution. That means, however, that preaching nonviolence on principle reproduces the existing institutionalized violence. And in monopolistic industrial society this violence is concentrated to an unprecedented extent in the domination that penetrates the totality of society. In relation to this totality the right of liberation is in its immediate appearance a particular right. Thus the conflict of violence appears as a clash between general and particular or public and private violence, and in this clash the private violence will be defeated until it can confront the existing public power as a new general interest.
As long as the opposition does not have the social force of a new general interest, the problem of violence is primarily a problem of tactics. Can confrontation with the powers that be, in which the challenging force of the resistance loses, nevertheless in certain cases alter the constellation of power in favor of the opposition? In the discussion of this question one often-quoted argument is invalid, namely that through such confrontations the other side, the opponent, is strengthened. This happens anyway, regardless of such confrontations. It happens every time the opposition is activated, and the problem is to turn this strengthening of the opponent into a transitional stage. Then, however, the evaluation of the situation depends on the occasion of the confrontation and especially on the success of systematically executed programs of education and the organization of solidarity. Let me give an example from the United States. The opposition experiences the war against Vietnam as an attack on freedom, on life itself, that affects the entire society and that justifies the right of total defense. But the majority of the population still supports the government and the war, while the opposition is only diffusely and locally organized. The form of opposition that is still legal in this situation spontaneously develops into civil disobedience, into refusing military service and organizing this refusal. This is already illegal and makes the situation more acute. On the other hand the demonstrations are accompanied ever more systematically by educational work among the population. This is “community work.” Students go into poor districts in order to activate the consciousness of the inhabitants, initially to eliminate the most obvious needs, such as the lack of the most primitive hygiene, etc. The students attempt to organize people for these immediate interests, but simultaneously to awaken the political consciousness of these districts. Such educational work, however, does not take place only in slums. There is also the famous “doorbell-ringing campaign,” which involves discussing what is really going on with housewives and, when they are there, their husbands. This is particularly important before elections. I stress discussion with women because it has in fact turned out, as one might of course expect, that in general women are more accessible to humane arguments than men are. This is because women are Hot yet completely harnessed into the productive work is very laborious and slow. Will it have success? The success is measurable – for example by the number of votes obtained by so-called “peace candidates” in local, state, and national elections.
Today a turn toward theory can be observed among the opposition, which is especially important in that the New Left, as I emphasized, began with a total suspicion of ideology. I believe that it is becoming more and more visible that every effort to change the system requires theoretical leadership. And in the United States and the student opposition today we find attempts not only to bridge the gap between the Old and the New Left but also to work out a critical theory of contemporary capitalism on a Neo-Marxist basis.
As the last aspect of the opposition I should like now to mention a new dimension of protest, which consists in the unity of moral-sexual and political rebellion. I should like to give you an illustration that I experienced as an eyewitness, which will show you the difference between what is happening in the United States and here. It was at one of the large anti-war demonstrations in Berkeley. The police, it is true, had permitted the demonstration, but forbidden access to the target of the demonstration, the military railroad station at Oakland. This meant that, beyond a particular and clearly defined point, the demonstration would have become illegal by violating the police order. When thousands of students neared the point at which the forbidden road began they came upon a barricade consisting of about 10 rows of heavily armed policemen outfitted in black uniforms and steel helmets. The march approached this police barricade, and as usual there were several people at the head of the march who yelled that the demonstration should not stop but try instead to break through the police cordon, which naturally would have led to a bloody defeat without achieving any aim. The march itself had erected a counter-cordon, so that the demonstrators would first have had to break through their own cordon in order to cross that of the police. Naturally this did not happen. After two or three scary minutes the thousands of marchers sat down in the street, guitars and harmonicas appeared, people began “necking” and “petting,” and so the demonstration ended. You may find this ridiculous, but I believe that a unity spontaneously and anarchically emerged here that perhaps in the end cannot fail to make an impression even on the enemy.
Let me speak for just a few minutes about the prospects of the opposition. I never said that the student opposition today is by itself a revolutionary force, nor have I ever seen in the hippies the “heir of the proletariat”! Only the national liberation fronts of the developing countries are today in a revolutionary struggle. But even they do not by themselves constitute an effective revolutionary threat to the system of advanced capitalism. All forces of opposition today are working at preparation and only at preparation – but toward necessary preparation for a possible crisis of the system. And precisely the national liberation fronts and the ghetto rebellion contribute to this crisis, not only as military but also as political and moral opponents – the living, human negation of the system. For the preparation and eventuality of such a crisis perhaps the working class, too, can be politically radicalized. But we must not conceal from ourselves that in this situation the question whether such radicalization will be to the left or the right is an open one. The acute danger of fascism or neo-fascism has not at all been overcome.
I have spoken of a possible crisis, of the eventuality of a crisis of the system. The forces that contribute to such a crisis would have to be discussed in great detail. I believe that we must see this crisis as the confluence of very disparate subjective and objective tendencies of an economic, political, and moral nature, in the East as well as the West. These forces are not yet organized on a basis of solidarity. They have no mass basis in the developed countries of advanced capitalism. Even the ghettos in the United States are in the initial stage of attempted politicization. And under these conditions it seems to me that the task of the opposition is first the liberation of consciousness outside of our own social group. For in fact the life of everyone is at stake, and today everyone is part of what Veblen called the “underlying population,” namely the dominated. They must become conscious of the horrible policy of a system whose power and pressure grow with the threat of total annihilation. They must learn that the available productive forces are used for the reproduction of exploitation and oppression and that the so-called free world equips itself with military and police dictatorships in order to protect its surplus. This policy can in no way justify the totalitarianism of the other side, against which much can and must be said. But this totalitarianism is not expansive or aggressive and is still dictated by scarcity and poverty. This does not change the fact that it must be fought – but from the left.
Now the liberation of consciousness of which I spoke means more than discussion. It means, and in the current situation must mean, demonstrations, in the literal sense. The whole person must demonstrate his participation and his will to live, that is, his will to live in a pacified, human world. The established order is mobilized against this real possibility. And, if it harms us to have illusions, it is just as harmful, perhaps more harmful, to preach defeatism and quietism, which can only play into the hands of those that run the system. The fact is, that we find ourselves up against a system that from the beginning of the fascist period to the present has disavowed through its acts the idea of historical progress, a system whose internal contradictions repeatedly manifest themselves in inhuman and unnecessary wars and whose growing productivity is growing destruction and growing waste. Such a system is not immune. It is already defending itself against opposition, even that of intellectuals, in all corners of the world. And even if we see no transformation, we must fight on. We must resist if we still want to live as human beings, to work and be happy. In alliance with the system we can no longer do so.
THE PROBLEM OF VIOLENCE –
QUESTIONS AND ANSWERS
Question: If you say that the proletariat of the Third World is the major force capable of destroying imperialism, then you have to take this into the structure of your theory. But you have not done this, since you assert in One-Dimensional Man that theory lacks an agent of revolution, and in your talk you say that the student movement has no mass basis. The opposition must make the Third World proletariat its mass basis.
Marcuse: The relationship has already been established in objective reality. I take as my starting point the conception that in today’s situation there is no longer anything “outside capitalism.” Even the socialist and Communist systems are linked with capitalism today, come what may, in a world system. Therefore we can speak of an “outside” only in a very relative sense. The national liberation movements in the Third World are not by themselves a revolutionary force strong enough to overthrow advanced capitalism as a system. Such a revolutionary force can be expected only from a confluence of forces of change in the centers of advanced capitalism with those in the Third World. To bring this about is really a most difficult task. Naturally it is easy to say that the opposition of the intelligentsia has or must have its mass basis in the national liberation fronts of the Third World. How to produce this association is something which still has to be achieved and with which we have not even yet begun. The difficulties that stand in the way are immense. Aside from the problem of distance, there is the problem of language, of the total cultural difference, etc. These are all new elements, which must be taken into account both in theory and in practice.
From a general perspective I see the possibility of an effective revolu- tionary force only in the combination of what is going on in the Third World with the explosive forces in the centers of the highly developed world.
Q: The student opposition knows how difficult it is to get popular support in the advanced capitalist countries. In discussions with workers, students have repeatedly heard the answer: “I don’t know what you are talking about – I have got it good, much better than before.” And what does this worker care about the terror in Vietnam? Humanitarian arguments wouldn’t do, since humanity itself gave rise to terror.
M: The worker who says that he has it better than before is right if, in a nonrevolutionary situation, he does not think and behave like a revolutionary. All you can do is to make him aware of the costs of his (poor) well-being – the perpetual toil of his own life and the misery of others. And we must eventually come to grips with the idea that, in the period of advanced capitalism, the driving revolutionary force may not be generated by poverty and misery but precisely by the higher expectations within the better living conditions, and by the developed consciousness of highly qualified and educated workers: precursors of a new working class or a new part of the old working class. The internal contradictions of capitalism assume an ever more brutal and global form, and the new consciousness may become a catalyst in their explosion and solution. As to your suspicion about humanitarian arguments, I think we should not believe that we can no longer make use today of humanitarian arguments. I should like to ask you all a question. If I really radically exclude humanitarian arguments, on what basis can I work against the system of advanced capitalism? If you only operate within the framework of technical rationality and from the start exclude historically transcendent concepts, that is, negations of the system – for the system is not humane, and humanitarian ideas belong to the negation of the system – then you continually find yourself in the situation of being asked, and not being able to answer, the question, What is really so terrible about this system, which continually expands social wealth so that strata of the population that previously lived in the greatest poverty and misery today have automobiles, television sets, and one-family houses? What is so bad about this system that we dare take the tremendous risk of preaching its overthrow? If you content yourself with material arguments and exclude all other arguments you will not get anywhere. We must finally relearn what we forgot during the fascist period, or what you, who were not even born until after the first fascist period, have not fully become conscious of: that humanitarian and moral arguments are not merely deceitful ideology. Rather, they can and must become central social forces. If we exclude them from our argumentation at the start, we impoverish ourselves and disarm ourselves in the face of the strongest arguments of the defenders of the status quo.
Q: Assuming for a moment that the opposition in the United States succeeds in its fight with the established power structure, how do you imagine the constructive work of the opposition, which would then be the possessor of state power?
M: You mean how do I imagine the construction of a free society under given conditions? To answer this question would take hours. Let me say only one thing. We cannot let ourselves think that the success of the student opposition would push the situation to a stage from which we can ask about the construction of a free society. If the student opposition remains isolated and does not succeed in breaking out of its own limited sphere, if it does not succeed in mobilizing social strata that really will play a decisive role in the revolution on account of their position in the social process of production, then the student opposition can play only an accessory role. It is possible to regard the student opposition as the nucleus of a revolution, but if we have only a nucleus, then we don’t have a revolution. The student opposition has many possibilities of breaking out of the narrow framework within which it is enclosed today and changing the intelligentsia, the “bourgeois” intelligentsia, from a term of abuse into a parole d’honneur. But that would mean breaking out of or extending the framework to the point where it included quite different forces that could materially and intellectually work for a revolution.
I shall attempt to be concrete. I am sorry if I have understood the question in the sense of the power of positive thinking; I still believe in the power of negativity and that we always come soon enough to the positive.
In my lecture I have already suggested what students can do. First they must make clear to those who ask that it is really impossible to ask what is really so wrong in this society, that this question is all but inhuman, brutal. They must be made to see and hear and feel what is going on around them, and what their masters, with the silent or vociferous consent of the ruled, are doing to the peoples in the countries under the heel of the imperialist metropoles. The subsequent steps differ according to the type of society or area, in other words if you have a “democracy” such as that in the United States or a “democracy” such as that in Berlin. Each case would require its own first step. I should consider it constructive in the United States today, for example, if the war in Vietnam were ended with the withdrawal of American troops; that is, I should consider it an achievement of the opposition. But this has nothing to do with the construction of a socialist society; and yet it is an immensely positive and constructive step. So we must proceed from one step to the next. If you say to anyone in the United States today, “What we want is socialism and the expropriation of private property in the means of production and collective control,” then people run away from you. That does not mean that the idea of socialism is false: to the contrary. But it does mean that we have not at all succeeded in awakening the consciousness of the need for socialism, and that we must struggle for its realization if we are not to be barbarized and destroyed.
Q: How can the potentialities be realized if the working population has no need of them, if we have to first awaken the need, which seems impossible within the system? Also, it appears that people are using your critique of repressive tolerance to say that all tolerance is repressive, so that disagreement about the consequences of even your own ideas is just shouted down.
M: With regard to realization: you can not see how a system of this cohesion and strength can be overthrown, since it will meet the least provocation with all its power. If that were true, then this would be the first social system in world history that is of eternal duration. I believe that today the fissures are deep enough. The internal contradictions of the system are more acute than ever: first, the contradiction between the immense social wealth on the one hand and its repressive and destructive use on the other; second, the tendency toward automation, which capitalism is forced to if it wants to maintain expanded reproduction. Automation tends toward eliminating the use of physical labor power in the production process and is therefore, as Marx saw, incompatible with the preservation of capitalism in the long run. Thus there is no basis for talking of the system’s immunity.
I hope that nothing in my essay on tolerance suggests that I repudiate every sort of tolerance. That seems to me such idiocy that I cannot under- stand how such an interpretation has come into being. What I meant and said was that there are movements, which manifest themselves in propaganda as well as action, of which it can be predicted with the greatest certainty that they will lead to an increase of repression and destruction. These movements should not be tolerated within the framework of democracy. Here is a classic example: I believe that if, in the Weimar Republic, the Nazi movement had not been tolerated once it had revealed its character, which was quite early, if it had not enjoyed the blessings of that democracy, then we probably would not have experienced the horrors of the Second World War and some other horrors as well. There is an unequivocal criterion according to which we can say: here are movements that should not be tolerated if an improvement and pacification of human life is to be attained. To make of this the claim that I believe that tolerance is an evil in itself is something that I simply do not understand.
On the first question: today we are faced with the problem that transformation is objectively necessary but the need for it is not present among precisely those social strata who were defined as the agents of this transformation. The mechanisms that stifle this need must first be eliminated, which presupposes the need for their elimination. This is a dialectic from which I have found no issue.
Q: Do you think that the European working class can play an important role in a future transformation? Or are we not at a point where the revolution of the future will be not the proletarian revolution but the human revolution, for which all people can be considered potentially revolutionary, owing to the defunctionalization of the capitalist class?
M: While the political tradition of the European workers still seems strong in at least a few European countries, in America, where it also existed at one time, it has been stifled.
But aside from the vague concept of political tradition, the answer to your question depends on another question, namely, whether the tendencies that have become dominant in the United States will do so in Europe as well, so that all countertendencies based on the political tradition of the European working class are stifled in Europe, too. This depends on the time at which activation, political activation, commences. If it begins at the end of Americanization, then we could probably not speak of a revolutionary role for the working class as such in Europe. If it begins in a situation in which this tendency has not yet gained the upper hand, in which the developmental stages of European capitalism clearly differ, as they do now, from those of American capitalism, then the chances are greater. Will the European economy, the European capitalist economy, completely follow the tendencies of its American counterpart? Will the American economic penetration of Europe make further progress, or will it be arrested at a certain point?
Q: You have spoken of the eventuality of a crisis of the capitalist system that is to be hoped for and feared – feared because it might mobilize the workers into fascism. I think that the latter cannot occur because the fascist mobilization of 1933 was connected with a society that was not as homogeneous as today’s but was rather influenced by relics of the past. On the other hand, the recent development of capitalism, especially through Keynesian policy, shows that there is no reason to expect a crisis, even taking automation into account. The crisis theory is based on the classical theory of imperialism. This theory and the hopes based on it seem dubious. But are not our opponents not the masses but the institutions? Will not the human forces tend to be on our side?
M: Potentially everyone is on our side. But can we make an actuality of this potentiality? The new fascism – if it comes – will be very different from the old fascism. History does not repeat itself so easily. When I speak of the rise of fascism I mean, with regard to America, for example, that the strength of those who support the cutback of existing civil and political liberties will grow to the point where the Congress can institute repressive legislation that is very effective. That is, the mass basis does not have to consist of masses of people going out into the streets and beating people up, it can also mean that the masses support increasingly actively a tendency that confines whatever scope still exists in democracy, thus increasingly weakening the opposition.
I am reproached with being so terribly pessimistic. But I must say that after hearing you I feel like an irresponsible optimist who has long left the solid substance of reality. I cannot conceive of even the nicest capitalist system lasting for eternity. The objections you have raised about automation are correct if you isolate automation from the other social trends which make of it a revolutionary force, for example: first, the enlightenment of consciousness; second, the education especially of the “new working class”; third, psychological-moral disintegration (which is again one of the reasons why I believe that morality has long ceased to be mere ideology); and fourth, a subject we have not discussed at all tonight, the fact that there is also a second world consisting of the Soviet bloc, which will enter into ever sharper economic competition with capitalism. These forces should be taken into consideration.
Q: Must we not attempt to concretize in detail the negation of the established order? If not, are we then not in danger of remaining a minority since the majority has indeed much to lose if this order is destroyed? How much tolerance must we have of reformists and revisionists? Does social democracy have a positive function in the transformation?
M: On the question of a concrete alternative: How you can formulate this in Berlin I do not know, because I have been here too short a time. If this question were asked in America, my students and I would say this: a state must be created in which you no longer have to send your sons to be slaughtered in Vietnam; a society must be created in which Blacks and Puerto Ricans are no longer treated as second-class citizens (now indeed they are often not treated as citizens at all) and in which a good education is granted to all, not merely to the children of the wealthy. And we can also specify the steps that must be taken in order to bring about this state. You may still not consider this something positive. But I believe that it is something positive, it is an alternative, particularly for those who are really hit hard by what is happening in Vietnam.
I do believe that it is inadequate to equate Soviet society with advanced capitalist society under the title “developed industrial society” and that this concept does not do justice to the fundamental trends. Nevertheless I do see a cooperation in effect today between the Soviet Union and the United
States which goes beyond temporary Realpolitik and seems to correspond to the wholly unMarxian theory that there is a community of interests of the richer nations in opposition to the poorer nations, one which overcomes the distinction between capitalist and socialist society and includes both within it.
With regard to the problem of socialism as the alternative, in America you naturally hear again and again: “If that’s your alternative, then we don’t want to have anything to do with it. Whatever you may say against established society, there’s no question that we’re better off than people in the Soviet Union or other socialist countries.” Then it is hard to tell them that what goes on there is not socialism.
There are in fact large groups in the population with whom discussion is hopeless. It is a waste of time and energy to talk to these people. This does not mean being intolerant or aggressive, it simply means avoiding talking to them. It is really not intolerant because one knows and can know that this talking will lead nowhere.
We should concentrate energy and time on those strata and groups of which we can assume that they will listen and that they can still think. There real educational work is possible. But not haphazardly: indoctrination has gone too far for that.
Q: On the definition of revisionism mentioned in the previous question: revisionists are those who think they can change something in this society within the established institutions, while a large number of students thinks it is necessary to form an anti-institutional and extra-parliamentary oppo- sition.
M: It is necessary to see important differences and make significant distinctions. Let me say something personal. If you mean by revisionism the German Social Democratic Party, I can only say to you that from the time of my own political education, that is since 1919, I have opposed this party. In 1917 to 1918 I was a member of the Social Democratic Party, I resigned from it after the murder of Rosa Luxemburg and Karl Liebknecht, and from then on I have criticized this party’s politics. Not because it believed that it could work within the framework of the established order – for we all do this, we all make use of even the most minute possibilities in order to transform the established order from inside it – that is not why I fought the S.P.D. The reason was rather that it worked in alliance with reactionary, destructive, and repressive forces.
Since 1918 I have always been hearing of left forces within the Social Democratic Party, and I have continually seen these left forces move more and more to the right until nothing left was left in them. You see that I am at least not very convinced by this idea of some kind of radical work within the party.
Q: Is not even major social change, such as from Stalinism to the contemporary situation in the Soviet Union, immanent to the system, and would that not be true of America, for example, if the Vietnam war were ended? Isn’t the question of violence not just one of tactics but of strategy and humanitarian principles? And cannot progressive ideas such as Leninism become perverted?
M: In my lecture I have emphasized that there are many different kinds of violence employed in defense and in aggression. For example, the violence of the policeman which consists in overpowering a murderer is very different, not only externally but in its instinctual structure, its substance, from the violence of a policeman who clubs a demonstrator. Both are acts of violence but they have completely different functions.
What applies here in an individual case also applies socially and histori- cally. The violence of revolutionary terror, for example, is very different from that of the White terror, because revolutionary terror as terror implies its own abolition in the process of creating a free society, which is not the case for the White terror. The terror employed in the defense of North Vietnam is essentially different from the terror employed in the aggression.
How one can prevent revolutionary terror from turning into cruelty and brutality is another question. In a real revolution there are always ways and means of preventing this. At the beginning of the Bolshevik Revolution there was no cruelty, no brutality, no terror going beyond resistance against those still in power. Where in a revolution this sort of terror changes into acts of cruelty, brutality, and torture, then we are already talking about a perversion of the revolution.
Q: Several questions:
First, should we not use opportunities to join existing organizations to attempt to introduce ferment and consciousness into their lower levels?
Second, on the right of resistance: in your essay on tolerance you put this right in quotation marks, but now you have interpreted it as an ancient principle. What is this right based on? Is it a romantic relic of natural law, or is it a self-posited right and, if so, how can the opposition invoke a right which it must first generate?
Third, it is true that enlightenment of consciousness must occur through demonstrations as well as discussion. But how can we organize unarmed opposition and carry out materially manifest nonviolence when the bureau- cracy reacts with efforts at physical annihilation? Our opposition essentially consists in defending existing rights, which are continually violated by state violence and manipulation. Perhaps instead of invoking the “right of resistance” we should say that we are sacrificing lower-level laws in order to defend constitutional law. Furthermore, the theoretical reasons against the principle of nonviolence contradict the humanitarian reasons for it.
M: I can answer your questions only in brief.
The last contradiction is based on a misunderstanding. I have not asserted that nonviolence should be applied or preached as a principle of strategy. I have in no way equated humanitarianism and nonviolence. To the con- trary, I have spoken of situations in which it is precisely the interest of humanitarianism which leads to violence.
Whether there are situations in which work aiming at radical trans- formation can be carried out within existing parties? If the question is posed in this way, I would say, Yes. This is actually a question of practicability. If you know from experience, in your evaluation of the situation, that there are groups and local organizations which are open and willing to listen, then of course one should work in these groups. I only said that from my experience I consider the possibility of transforming the major parties from within to be null and am just as pessimistic as I was forty years ago.
On the question of the right of resistance: the quotation marks in the essay on tolerance were only supposed to indicate that it was an old term of political theory.
There is a very interesting problem contained in the question whether those who invoke the right of resistance in their favor have not themselves brought into being the principle on whose basis they resist positive law. That is, whether the appeal to the right of resistance is not relative and no more than the particular interest of a particular group. I should like to point out that historically that is not the meaning of the doctrine of the right of resistance. The doctrine of the right of resistance has always asserted that appealing to the right of resistance is an appeal to a higher law, which has universal validity, that is, which goes beyond the self-defined right and privilege of a particular group. And there really is a close connection between the right of resistance and natural law. Now you will say that such a universal higher law simply does not exist. I believe that it does exist. Today we no longer call it natural law, but I believe that if we say today that what justifies us in resisting the system is more than the relative interest of a specific group and more than something that we ourselves have defined, we can demonstrate this. If we appeal to humanity’s right to peace, to humanity’s right to abolish exploitation and oppression, we are not talking about self-defined, special, group interests, but rather and in fact interests demonstrable as universal rights. That is why we can and should lay claim today to the right of resistance as more than a relative right.
On the thesis that tolerance must turn into specific actions in specific situations, I am in complete agreement. In my talk I asserted that we have found ourselves for a long time in a situation in which discussion will turn into demonstration and other forms of action. No matter how nonviolent our demonstrations are or will be, we must expect them to be met with institutional violence. We cannot calm ourselves with the thought that we are demonstrating peaceably, that therefore it’s legal and nothing bad will happen. In this sense there is no general organization of “manifest- material nonviolence.” What we must anticipate at every moment is that the established order will put into action the institutionalized violence at its disposal. This is not to exclude our being able to and having to find forms of demonstration that avoid this confrontation with violence in which, in the present situation, we are bound to be defeated. If I was correctly informed yesterday, such forms have already been developed and even tested right here in Berlin. You will know what I am referring to. I don’t want to go into it at greater length.
One thing seems to me to be dangerous. You are quite right to assert that actually we are the ones who are defending existing positive laws. If in a democracy we defend civil liberties, we are in fact defending the laws of the establishment. But unfortunately that is too simple. For example, the police and their ordinances are also positive law. In general we can in fact say: we are the ones who defend democracy. But that changes nothing about the fact that in the same breath we must add that we are fully conscious that we are violating positive law and that we believe we are justified in so doing.
Q: Some observations and questions on concrete problems:
On the workers – the role of the European working class differs from that of the American working class because the class conflicts can’t be shifted onto minorities, since there are none here. This means that the working class can be radicalized.
On the universities – in the historical situation in which we find ourselves at present, academic freedom is part of repressive tolerance for it now consists predominantly in the fact that anyone who wants to can and does buy the faculty and institutes of the university. Therefore it is our duty to organize a critical university as a counter-university and make clear that our tolerance threshold has been reached, that we will bring charges against specific forms of the misuse of knowledge for destructive and inhuman purposes. Would you go into your published proposal for setting up a documentation center on the misuse of knowledge and science?
On students and radicals in the professions – how do you envisage the possibility of student revolutionary potential after students leave the uni- versity and are on the way to getting immersed in bourgeois life? At the moment it is not so important how students are internationally organized – we are already trying that in Western Europe – but how they are organized after they get their degrees.
M: That is really one of the most important questions. In America much more even than here. While here one can study for years without having to get a degree and then even go to another university, in the United States this is not possible. Instead one has to look for a job, and then the happy days of student opposition are simply over. It is therefore immensely important to find some means by which those who were in the opposition during their studies still remain in the opposition afterwards. How this is to be done must be worked out differently in different cases. But precisely in view of the terribly important role that the intelligentsia will be playing in the future social process of production, such a continuity of opposition after one’s studies is really a crucial problem.
I have already outlined the difference between the European and American working classes. I agree with the questioner. I believe that we cannot say that American capitalism has shifted its contradictions onto minorities. That has little to do with the current situation of capitalism. In the long run the essential contradictions of capitalism cannot be shifted onto minorities.
On the one hand we defend existing rights, including academic freedom. We must insist on academic freedom, one element of which is the right of students to discuss and demonstrate not only in the classroom but on the entire campus. In America at least this is still recognized as a right and as part of academic freedom.
But there is also real misuse of academic freedom: the misuse of science for purposes of destruction, particularly for military purposes in Vietnam, is a striking example. In America it has been brought about at several uni- versities that the university will no longer be a party to contracts with government agencies and industries that produce means of biological and chemical warfare. This was, by the way, the result of the work of but a small number of people who without any help sat down, got the material, and then organized a group. Although it is infinitely difficult, people are working at documenting such misuse of science, and to prevent this misuse is a very important task.
Notes
1. Herbert Marcuse, One-Dimensional Man (Boston: Beacon, 1964).
2. On this point, see Serge Mallet, La Nouvelle Classe Ouvrière (Paris: Editions du Seuil, 1963).
“The Problem of Violence and the Radical Opposition” is a translation of a lecture that Marcuse gave at the Free University of West Berlin in July 1967, translated by Jeremy J. Shapiro and Shierry M. Weber and published in Five Lectures. The questions and answers at the end of the lecture were translated for Das Ende der Utopie (Berlin: Verlag Peter von Maikowshi, 1967); the questions were abridged by the translators and the answers provided in full.
“The working class in every country lives its own life, makes its own experiences, seeking always to create forms and realize values which originate directly from its organic opposition to official society.”
—CLR James, Grace Lee Boggs, and Cornelius Castoriadis, “Facing Reality”
1. The George Floyd Rebellion was a Black led multi-racial rebellion. This rebellion cannot be sociologically categorized as exclusively a Black rebellion. Rebels from all racialized groups fought the police, looted and burned property. This included Indigenous people, Latinx people, Asian people, and white people.
2. This uprising was not caused by outside agitators. Initial arrest data shows that most people were from the immediate areas of the rebellions. If there were people driving in from the ‘suburbs,’ this only reveals the sprawling geography of the American metropolis.
3. While many activists and organizers participated, the reality is that this rebellion was not organized by the small revolutionary left, neither by the so-called progressive NGOs. The rebellion was informal and organic, originating directly from working class black people’s frustration with bourgeois society, particularly the police.
4. Not only was the police-state caught off-guard by the scope and intensity of the rebellion, but civil society also hesitated and wavered in the face of this popular revolt, which quickly spread to every corner of the country and left the police afraid and in disarray.
5. The police displayed many weaknesses during the rebellion. Up against a few hundred protesters, departments were easily overwhelmed and forced to concentrate their forces in particular hot-spots. Once police arrived in one area of conflict, people would retreat and move on to another location to do more damage. Conventional warfare, with its emphasis on superior weaponry and technology, failed to counter a series of flexible, decentralized, rapid maneuvers focused on property destruction.
6. The militant phase of the rebellion was from May 26th to June 1st. After June 1st the rebellion was not only repressed through military force, but also politically repressed. Aside from the police, military, and vigilante crackdown, the uprising was politically repressed by elements of the left, which reacted to the riots by blaming them on outside agitators. In some places, “good protesters” went so far as to detain “bad protesters” and hand them over to the police.
7. Black NGOs, including the Black Lives Matter Foundation, had no relationship to the militant phase of the rebellion. In fact, such organizations tended to play a reactionary role, often preventing riots, looting, and attacks on the police from spreading. Black NGOS were the spearhead of the forces dividing the movement into good and bad protestors. The social base of Black NGOs is not the Black proletariat, but the Black middle class and most importantly a segment of the radicalizing white middle class.
8. This rebellion was about racist police violence and racial inequality, but it was also about class inequality, capitalism, COVID-19, Trump, and more.
9. This rebellion opens up a new phase in the history of Turtle Island. A new generation of people have experienced a powerful movement, and in the face of ongoing inequalities and crises people are unlikely to sit back and accept them. The rebellion has produced a new political subjectivity—the George Floyd rebel—initiating a set of processes with many possible outcomes which will be determined by class struggles in the present. The American proletariat has finally emerged and entered history.
10. This rebellion is the tip of the spear in the struggle against the pandemic. The rebellion shows the world that revolutionary struggle can happen even during a pandemic. The pandemic is only going to worsen the living conditions of people around the world, and as a result, we can expect more rebellions across the planet.
11. The George Floyd rebellion has been put down for the time being. Many NGOs and middle class people will make a buck off the brave efforts of the rebels who fought during that week. But these rebellions will return. They are part of the ongoing class struggles that have been happening in the United States and at a global level since the last global recession (2008-2013). Now the world economy is once again in recession.
12. The ongoing daytime protests are a contradictory product of the rebellion, drawing in large crowds, more middle class and more white. This composition certainly helps to create a non-violent and “good protestor” type atmosphere, but that is inseparable from the Black leaders who advocate this type of politics. At the same time, the expansion of the day time protests allows for greater participation, which is important.
13. The night time riots had a limit in the sense that they did not draw larger sections of society into their activity. Riots, looting, and attacking the police are a young peoples and poor peoples’ activity. Many working people had sympathy with it, but stayed at home. This shows that riots by themselves are not enough.
14. Many important struggles have merged with this movement, including transit workers refusing to collaborate with the police. Still, it is unclear how this rebellion connects to the simmering workplace struggles, prison struggles, and housing struggles which are unfolding in the context of the pandemic. It seems there are historical and future connections to be made. To what extent were those involved in the prior workplace struggles involved in the riots? To what extent will the rioters go back to work and continue the struggle at work?
15. Unions often view police and prison guards as workers in need of protection, instead of seeing them as the armed thugs of the bourgeoisie that they are. Despite the long history of police being strike-breakers, much work remains to be done on the labor front when it comes to police and prison abolition. Without the transit workers, logistical workers, sanitation workers, medical workers and others, the abolitionist struggle is doomed.
16. Considering the low unionization rates, many workplace struggles will be chaotic, explosive, and unmediated by unions or any other kind of official organization. Unions will come in and attempt to control them and co-opt them. Can the struggles in the workplace feed back into the struggles in the streets? If they do, we will enter a new phase of struggle.
17. In order to reconsolidate its power and prevent revolution, the bourgeoisie scrambles to grant reforms and concessions. Some police get fired and charged; the budgets of some police departments get cut; some schools and universities cancel their contracts with police; some racist statues are removed; Trump signs an executive order providing more resources for police accountability; the Minneapolis City Council votes to disband its police department. This sequence follows a common pattern in capitalist history – the ruling class responds to revolutionary crises by reorganizing and restructuring itself in a way that allows it to stay in power.
18. What must be done through the self-activity of the proletariat, other elements of society are attempting to do through petitions, voting, legislation, and policy change. Reforms are a commendable goal in a racial capitalist system that clearly prioritizes policing over life. However, we must keep in mind that bourgeois society wants to keep this rebellion as narrow as possible: making it only about George Floyd, about slashing police budgets and redistributing the budget to other areas of society. But this rebellion is about something much more. It is about the deep injustice felt by a people which no amount of reform can extinguish.
19. Abolition entails the material destruction of the range of policing infrastructures built during the era of racial capitalism. Abolition occurred from May 26 to June 1st. As a result of widespread rioting, more has happened in a week to discredit and limit police power than has occurred in many decades of activism. Here we see the potential of abolition in its fullest sense, opening up a brief moment of solidarity between the different racialized fractions of the proletariat, causing a national crisis, and cracking open the door to a new world for a brief moment.
20. Not everything that took place during the uprising was empowering and liberating. The same problems that existed before, continued during the rebellion —racism, transphobia, homophobia, competition for meager resources. All of that doesn’t suddenly disappear in a rebellion. The crucial work of building a new world remains to be done.
21. We have yet to answer the full meaning of this rebellion. Is the content of Black Lives Matter only about those who are racialized as Black or does the Black struggle take on a larger content?
22. Comparisons of this rebellion to 1968 are wrong. This rebellion is different on many levels. It is Black mayors and Black police commissioners who govern in many cities. It was a multi-racial proletariat which rebelled.
23. Can the Black proletariat lead the other racialized fractions of the proletariat in the upcoming years? This is a question that goes back a century with Du Bois, Haywood, James, Jones, and Hampton all trying to devise various coalitions with other fractions in this country or overseas in an attempt to defeat racial capitalism and empire. They all knew that the Black proletariat could spark a broad rebellion, but could not defeat its enemies on its own.
24. The unification of the proletariat in a common struggle to eliminate capitalism is the only hope humanity has of saving itself and the earth. This counter-power is based on all people coming together to fight against racism, patriarchy and everything that capitalism brings with it.
25. The desire for multi-racial solidarity is always fraught, as the histories of racism have shown. The development of solidarity will be tense, difficult, and will depend on objective circumstances and strategic choices. Of greatest concern is that solidarity might come at the expense of Black liberation. To prevent this, efforts must be made to respect and support the autonomy of the Black revolutionary struggle.
-Shemon and Arturo
June 2020
Cosmonaut.blog – Richard Hunsinger & Nathan Eisenberg give an in-depth analysis of the current crisis where economic breakdown, pandemic, and mass revolt collide into a historic conjuncture that will forever shape the trajectory of world events.
We are running out of places to keep the bodies. In Detroit, a hospital resorted to stacking up the dead on top of each other in a room usually used for sleep studies. In New York, the epicenter of the pandemic where, for a week in April, someone died of COVID-19 every 3 minutes, a fleet of refrigeration trucks is enabling interment in parking lots for overcrowded hospitals. The chair of New York’s City Council health committee, publicly stated that they were preparing contingency plans, per a 2016 “fatality surge” study, to dig mass graves in a public park. The resulting moral backlash prompted Mayor de Blasio to deny any such plans would be carried out, but he would go on to emphasize the necessity for mass graves on Hart Island, an old potter’s field in the Bronx long home to the unclaimed corpses of the indigent, which has quintupled its monthly intake of bodies. As is protocol, the excess demand for the work of burying bodies on the island is being met with the use of prison labor from Rikers Island, which itself has the highest infection rate in the world. The situation in private funeral homes is similarly dire. Dozens of corpses were recently found rotting in U-Hauls outside a funeral home in New York. In Ecuador, there are cases of bodies being wrapped in plastic and left on the sidewalk for days before strained hospitals can send an ambulance, prompting engineers in Colombia to come to their aid by developing hospital beds that transform into coffins. Mass graves are cropping up across the world, in Ukraine, in Iran, in Brazil. A man in Manaus, Brazil, interviewed by a Guardian reporter while watching his mother’s coffin be lowered into a trench alongside 20 others, despaired, “They were just dumped there like dogs. What are our lives worth now? Nothing.”
Such macabre undertakings point to a sense that this pandemic is unmasking the real immanent content of capitalist society in all its uncaring austerity and banal cruelty. The simple fact, now visible to anyone forced to work without PPE or handing over rent payments from dwindling savings with no horizon of replenishment, is that capitalist social relations cannot sustain human life, that their own perpetuation requires our mass endangerment. The exceptional nature of these present circumstances show the degree to which basic subsistence has been whittled down through protracted class struggles to the point where it is more or less precisely calibrated to merely maintain bare social coherence, leaving the system in a place where it cannot endure significant disruption. This fragility, which routinely exposes proletarians to the most brutal deprivations, is now generalizing across previously secure populations, emanating directly from capitalism’s constitutive contradictions, contradictions between the human fabric that serves as labor-power inputs and the circuitous process of capital accumulation that it animates. All creative activity is organized for this end, no matter the consequences. In the current moment, an accumulation of consequences, previously arrested and deferred, are now spilling forth all at once, like a burst clot. Blood is pooling in the tissues of the social body; the airways are blocked.
If we seek to give an honest diagnosis of the injury and trace the symptoms back to determining conditions, we find an advanced necrosis. This necrosis has many appearances. Capital overaccumulation, taking the form of frantic and increasingly fictitious credit-money markets, on the one hand, and a build-up of industrial capacity far in excess of what is profitable to operate, resulting in chronic overproduction, on the other. Intertwined with this surplus capital are the masses of surplus populations, an explosion in the landless proletariat in absolute numbers colliding with depressed capital that can profitably exploit only a relatively waning subset, rendering the remaining masses superfluous and subject to the diverse tortures of increasing lumpenization. The declining social wage fund that results from this is managed and calibrated with protracted disinvestment in public welfare infrastructure, now most spectacularly in the arena of public health, constituting an outright abandonment of social reproduction. The result has been a managed decline, never so precipitous as to descend fully into social chaos or break the holding pattern, except in punctuated moments that have proven containable in time. While these morbid symptoms of the capitalist mode of production sputtering under its own weight metastasized, the rot was allowed to fester through a palliative nurturance designed to mask it.
We are now witnessing a precipitous collapse of some kind, novel in many of its features, even if it is not yet recognizable as the eschaton many communists (at least implicitly) imagine. Several prominent left-liberal commentators have formed a chorus, which always seems to be at-hand during such a spectacle, theorizing the transformative potential of the pandemic, tending to speculate with unwarranted utopian optimism. Slavoj Žižek activated his Verso showerthought pipeline to crank out a book of impressionistic digressions on the virus, musing that coronavirus is a “perfect storm” that “gives a new chance to communism.” Of course, this would not be the “old-style communism”, but rather the communism of the World Health Organization, where we “mobilize, coordinate, and so on…”; in other words, the banal mechanisms of liberal governance (though as we will see, even this is too much to ask anyway). He makes a vaguely humanist point about how our shared biological vulnerability generates some basic solidarity, citing how even the state of Israel “immediately” moved to help Palestinians, following the logic that “if one group is affected, the other will also inevitably suffer.” This claim is, of course, absurd, as a cursory glance at recent news reveals: Israeli police shut down a testing clinic set up by the Palestinian Authority in East Jerusalem, settler violence against Palestinians in the West Bank increased 78% in late March, house seizures and IDF abuses only worsened and plans to annex the West Bank continue uninterrupted. In a significantly more sober and careful appraisal of the situation, looking at India, Arundhati Roy still characterizes the pandemic, in a turn of phrase reminiscent of Walter Benjamin’s Janus-faced figure of a historical juncture, as a portal through which we might step into a better world. The environmental economist Simon Mair finds hope in the revelatory nature of the crisis, as the failures of “market neoliberalism” are bared for all to see, and maps out four futures after the pandemic, the boldest horizon of which is a program of nationalization plus “new democratic structures.” This “democratic antidote” appears frequently in a context notably distanced from the violence of the present. In a call to “socialize central bank planning,” Benjamin Braun writes on behalf of the “Progressive International” of a democratic vision for finance. Amidst the muddled juggling of abstractions, democracy, capitalism, and technocracy are posited in an assumed possibility of harmonious balance; a goldilocks-esque treatment for reinvigorating capital accumulation. Echoing the wonkish dialect of Elizabeth Warren, Braun writes: “indeed, the left’s capacity to develop sophisticated, actionable economic policy blueprints is growing fast. TINA (“there is no alternative”) was yesterday — today, progressives ‘have a plan for that.’” For the supposed strength of this ideology of “the plan,” a plan of any sort is nowhere to be found outside of these aimless gestures at a remote possibility. Most importantly, the class struggle required for even these tepid evolutions is conspicuously unmentioned.
For all the aspirations to a “radical reform” embedded in the slew of prescriptions, these supposedly “realistic” invocations of new horizons of possibility continue to ring hollow. The immediacy of crisis is inevitably lost in the wish-lists of those that appear merely disappointed in power. The rose-colored glasses of the “democratic” path see opportunity conveniently devoid of context. Begging sobriety, it is critical to acknowledge that no matter where we go from here, it is in the wake of unfathomable loss. Such is the ritual of capital, a totalizing directional movement based on a logic of infinite expansion, only realized through the domination of the living by the dead in a process existing purely for its own sake. While it is true that with crisis comes contingency, and thus new possibilities, these only emerge under certain determinate conditions. In the last instance, it is in the terrain of economy, by which we enter into relations independent of our will and become bound to the social productive forces of material existence, that we ascertain the most pronounced objective shape to history. This edifice, however, merely appears objective, as an undead automaton distorting time and space at a steady interval. Our lives, the time we breathe into them, are rendered unconscious non-events by the mechanical operations of capitalist reproduction. Despite the novelty of this present crisis and the rapid pace of developments, there are trends and outcomes we can begin to apprehend with relative confidence. Critically engaging this material substratum of the economic, the fundamental base of society’s reproduction, presents us with a range of interpretation. Our intention is not to speculate or to anticipate what new reality will emerge out of this situation, but rather to demonstrate that the events and ensuing struggles of the present, despite their unprecedented scale and intensity, have clear origins. For us, this is the best way to interpret the present crisis: in context.
For the crisis at hand, to merely meditate on the apparent ruptures will not suffice. Despite this particularly catastrophic iteration of the onset of crisis, it fundamentally cannot be divorced from the prior dynamics of capitalist development. The pandemic acts as both disruptor and accelerant, imposing strains on an already struggling and weak global economy. Both the imminent threats of recession and pandemic having long before been present and dire. The failures of the present order bring the world as it was before into a new clarity. Necessity invigorates demands that may prove to undermine capitalism’s conditions of possibility. Social relations previously taken as fixed begin to reveal that their rigidity was in fact fast-frozen movement. The roles played in mediating these contradictions, the bourgeois classes, revealed as nothing but mere figures carved of wood: mocked-up subjects performing an empty ritual, a mockery of life largely reliant on birth lottery and sycophantic power games. It is ironic, then, that the very moment that we may not enter the world without a mask, these character-masks of our era would begin to show signs of slipping. In light of this, simply anticipating a return to “normal” seems premature. It is only through the impacts of emergent struggles that we will know what becomes possible at this juncture.
It is here that we must speak of another potential unmasking. Marx theorizes class in the abstract as defined by one’s relation to production, a crucial element of which is the functional role thus performed within the circuit of capital accumulation. Marx referred to such reified social roles as “character-masks” (Charaktermaske), which is frequently translated into English as “bearer”: subjects who are compelled to carry the process of capital accumulation forward. With the original wording, the emphasis rests more on an external construct that comes to displace the interiority of the subject: as one assumes the mask, so they assume the character. Capital, as the dominating logic of society, is otherwise indifferent to the lives of its subjects beyond adherence to this character-mask, a hazard true for any specific members of the bourgeoisie. And so he writes “As a capitalist, he is only capital personified. His soul is the soul of capital.”1 This near-total identification is no natural relation, of course, but a contingent one existing in a continuum of ceaseless struggle.
Of course, the two character-masks in this process, the bourgeoisie and the proletariat, are not static structures, two opposites with parity, but mutually contradictory social forms locked into an antagonistic dialectic between the owning class and the class which owns nothing that has yet to be resolved. In this way, we can understand class as a matter of material compulsions embedded within the general problem of social reproduction. The proletariat is maintained as such in order for it, as a class, to fulfill its role selling labor-power, the exploitation of which is the foundation of capitalist society. Capital is more forgiving of the proletariat: if they fail to sell any labor-power, and are thus relieved of this function, they remain a proletarian. The immiseration of their position is a given in their role. The strictures of performance, however, are much more severe for the bourgeoisie. The extent to which one personifies this role in relation to production, how successfully one allows their social behavior to be subsumed into the dictates of capital, determines one’s ability to stay a member of the capitalist class. If one is caught off guard, either by allowing their workers to slack off or neglecting the growth of their profits, then one is promptly expelled from the class by their competitors, expropriated and ruined like any proletarian.
Such purges are cyclical within capitalism, as recurring economic crises brush aside the low-performing capitals and pave the way for concentration, thus allowing capital as a totality to maneuver out of its convulsions and establish accumulation anew. This secular process of consolidation brings with it qualitative shifts, such as the late-19th century emergence of monopoly capital that Lenin and Hilferding identified as the driver of imperialism, resulting today in substantially internationalized capital blocs. The exact social geography of these particular capital blocs was laid down through the bloody history of our long epoch. In Capital, Marx methodologically distinguished between “capital in general” and the operation of “many capitals”, analyzed in Volume I and III respectively (though one implicitly containing the other from the beginning), the former a logical structure and the latter taking a concrete appearance more sensitive to history. But this is no relation of accident, with the essence towering above, the weight of ontology behind it, and the appearance flitting across the surface, a mere virtuality. Capital as an abstract logic works itself out through the activities of its constituents, the “universal drawing itself out of a wealth of particularity,” as Jairus Banaji put it.2 Capital in general develops, clashing against itself, as the froth of many capitals.
The centripetal force here is competition. Capitalism is a society without guarantees. As with the interchangeable exchanges of a commodity-producing society, all positions are, strictly speaking, precarious relative to the individual. These different layers of mediation imply within them a whole grid of conflicts, as particular capitalists compete to better exploit fractions of the working class and workers externalized from reproduction compete with each other in the market in order to be exploited, resulting in a violent fragmentation that obfuscates the relations of production, substituting instead diverse outward manifestations as members of the bourgeoisie compete to install themselves behind the character-masks of different capitals. This struggle to realize a contradictory totality, capital in general, leads to a succession of ill-fitting masks. “The fact that the movement of society is full of contradictions impresses itself most strikingly on the practical bourgeois in the changes of the periodic cycle through which modern industry passes, the summit of which is the general crisis”.3 The destabilizing onslaught of crisis forces this contradictory totality to the extremes of its formal coherence. The antagonistic relations of social reproduction are revealed here in an abstract social totality often assumed universal amongst the classes, while the concrete particularity of need violently asserts itself, inflamed by the way the crisis intensifies the disparities in their relative degrees of externalization from reproduction. Conflict first appears over this asymmetrical distribution amongst class fractions, but often reveals its roots to be found deeper, in the fundamental relations of production, whose forces ultimately determine this reproduction.
Though the class structure may be submerged under this fragmentary appearance, these social relations appearing as fetishized fragments themselves constitute the actuality of capitalist society. Class position is never separate from the spontaneous and cultivated ideologies that crisscross social existence. Though embedded in the general cognition of its subjects, which always exists in excess of social formations, ideology follows closely behind the material recomposition of individuals out of self-consciousness of their class, dependent on all manner of “exterior” relationships ranging from the spurious to the deeply felt, into an infinite variety of social interest groups. Such mediations can be very intensive, dissolving wayward subjects within powerful structures of feeling, and able to appear as authentic products of one’s individual will. This is entailed by the specific fetish-structure of the capitalist social form, in which everyone is classified individually as commodity-sellers, merely distinguishable quantitatively. All are equal under bourgeois right, in a liberal harmony free from the materiality of systematic exploitation. In this sense, ideology emerges “spontaneously” from the social relations of capital. But fragmented identifications can also be cultivated, drawn out through deliberate attempts at “non-class composition”, in which ideological formations push people towards the liberal-democratic imperative to gain representation within the body politic (or attempt to commandeer it, as the case may be). Politics dominates class in capitalist society, displacing it in the appearance of an endlessly speciated but classless citizenry, as they variously campaign, petition, assemble, protest, advertise, analyze, persuade and sell to each other ad nauseum like carnival barkers.
The proliferation of ideological incoherence that we see in this moment, and its intensification over the turbulence of the preceding decades, reveals the extent of the crisis of bourgeois society today. The social logic of capital must be imposed and perpetuated within concrete circumstances, and so, while the circuit of capital accumulation can be grasped in abstraction from human particularity, its practical existence depends crucially on such situated, “extra-economic” ideological arrangements to tamp down class struggle, extract submission to hegemony, discipline capitalists who disrupt the balance, or keep people going to work when material compulsion is not enough. It must also gravitate towards the production of particular commodities, using particular technologies for particular markets. Capital would be content to produce qualityless widgets at ever-increasing scale indefinitely, but it is consigned to always stand in some bare relation to the social reproduction of those who bear its character-masks. We can refer to this kind of historicized picture of the social environment conducive to capital accumulation as a conjuncture, a joining together of incidental human concerns in a subordinate and form-determined manner, based upon the prevailing balance of class forces.
Though the exhaustion of economic growth is systemic and global, it is not necessarily the case that the potential depression we face will constitute an existential crisis for the capitalist system. Indeed, economic crashes tend to facilitate capitalism’s longevity through the concentration and rationalization of the surviving capitals. The global proletariat is too dispersed and disorganized to mount a significant enough challenge when the decisive moments will call for it. But in order to successfully reorganize and perpetuate capitalist social relations for another business cycle, the entire ensemble of political, ideological, and proprietary relations might have to undergo seismic adjustments before resettling into a stable regime of accumulation. Masks will fall away. Class contradictions will become unbearable, straining, and tensing to breaking points. Even if not quite an existential crisis, we may be in the midst of a conjunctural crisis, a disruption that brings these relations within the contradictory totality into sharper relief through the struggle between classes, an explosive struggle of content within form.
In the following sections, we will elaborate some of the causes and consequences of the conjunctural crisis that is developing. In the section below, we will attempt to provide a basic etiology of several of the morbid symptoms that are starting to present themselves. We will set the current stimulus bills and monetary measures in the context of the chronic overleveraging of the credit system that has accompanied the global slump in production. It becomes clear that such maneuvers are first and foremost attempts to preserve the existing complex of asset titles and price levels in order to maintain the volume of financial claims on surplus value produced around the world that are at the core of contemporary imperialism, and only as a secondary matter provide scant relief for masses of workers at the hard edges of unemployment or infection risk. In section three, we examine the recent collapse of employment, widely posited as a temporary predicament but likely to leave long-term scars on the labor market, against the wider global patterns of underemployment and the consequences this has had for the social reproduction of the proletariat. In the final section, we will look at some of the political conflicts and class struggles that have exploded as a result of the pandemic crisis. Certain terrains of struggle are expanding, while others are closing, possibly pointing to the shape of class compositions to come. The fascistic ideological passions, particularly conspiracism, which have been enervating the right since 2008 are coalescing into organization and action in the service of big capital, while the tensions of the present begin to erupt as well in a new cycle of riots over police executions, exposing the sharp contradiction between our economic dependence on business as usual and the bodily vulnerabilities of we who bear it. These are just preliminary outbreaks, but they are worth tracing, as the abyss looming over future capital accumulation will continue to intensify such conflicts.
The prefiguration of even modest utopias then offers us nothing but a disengagement from examining the particular tendencies that overdetermine the present. Any move to preserve the stability of the present totality forestalls the possibility of its abolition. Likewise, the means of achieving this cannot be prefigured but must be derived from a concrete analysis of a concrete situation. The crisis maneuvers undertaken to date appear both unimaginable without such devastation, and yet also the bare minimum tolerable to assure that demands will not exceed the capacity of bourgeois will. We have yet to see the full scope of the developing economic crisis of capital, its exact depths and contours are still in indeterminate flux. Taking shape amidst this crisis-in-formation are political subjectivities emerging in the struggles born out of necessity. The renewed importance of political expressions reveals that history is not content to allow itself to appear as the indefinite neutral passage of time. It is this subjective, conscious action upon the objective, material factors of the present that determine if we will, in fact, be living through history. More than anything else, bourgeois society fears history.
“Capitalist production constantly strives to overcome these immanent barriers, but it overcomes them only by means that set up the barriers afresh and on a more powerful scale.” – Marx 1981, Capital Vol. III, p. 358
This eternal fear of history leads to a tendency to distort time. The long crisis we are in presents itself as an indefinite series of small disasters that occasionally escalate into catastrophe. But their pattern and distribution reveals subterranean faultlines. Every successive business cycle follows the narrow conditions of profitability, and state policy follows the path of least resistance to ensure the bare minimum of capital accumulation, a process itself increasingly disjunct and subject to violent, incomplete cycles. Cyclical invigorations of economic activity in the advent of crisis has led to an indefinite state of debt-led growth regimes, forever deferring the arrival of the present by constantly hedging the future, only ever capable of momentarily extending the cheap credit lending and borrowing conditions necessary to reestablish a sense of general equilibrium, serving to make the barriers to reproduction increasingly insurmountable with every business cycle.
The latest iteration of this crisis management, the $2+ trillion CARES Act stimulus effort and the measures of the US Federal Reserve and Treasury Department, are fated to the same eternal return. While the bill is touted for its scope, every declaration that “this will save Main Street” reads as an insincere cliche. In practice, the stimulus package is already revealing itself to be a glorified bailout, a scaling up of now routine monetary practices that have kept capital afloat since the post-2008 “recovery” and determined by the crises preceding it. The dysfunctions in the implementation of the still-growing stimulus efforts reveal that much of the targeted elements serve only to give the appearance of a state apparatus that can adequately respond to the economic strains on the broader population. In truth, it’s all about keeping open lines of cheaply available credit to forestall the evaporation of fictitious investments heretofore unable to be realized through productive investment. It is life support for the existing arrangement of capitals. The collapse of smaller business capitals and the centralization of capital in more intensely concentrated industries remains an underlying dynamic crucial to capital’s survival at present, and therefore an inevitability.
The cracks in the foundation are becoming more and more visible as the expressed goals and concrete execution of the stimulus spending diverge. The initial $350 billion allocated in funding Payroll Protection Program (PPP) for small business lending was rapidly grabbed up, prompting an additional $320 billion in congressional funding allocation (and possibly more to come), as well as new guidelines from the Small Business Administration (SBA) on who qualifies, as large chain restaurants, hedge funds, and private equity firms had all applied for and acquired loans, meeting with public outrage. The new rule, however, does not prevent private equity-owned firms from applying for relief as long as applicants certify that “current economic uncertainty makes this loan request necessary.” As of April 20, 45% of the initial $350 billion went to larger companies who were borrowing more than $1 million, while merely 17% went to those applying for loans of less than $150,000. On a volume basis, those small businesses accounted for 74 per cent of the funds’ recipients. Following the racial composition of prior proletarianization in the US, black-owned businesses have suffered a disproportionately faster rate of closures and less aid. After public outrage, of the 234 public firms that received PPP loan funding, only 14 had promised to return the money.
The $50 billion Payroll Support Program for airlines has also proven itself a simple matter to circumvent, as United Airlines received $5 billion from the US Treasury to retain staff, but is still cutting the hours of 15,000 workers. Despite the 120-day ban on evictions of tenants that reside in properties that receive federal subsidies or have federally-backed mortgages, these landlords are still executing evictions, and tenants in the rental market at large are left to a patchwork of state and municipal level measures of varying efficacy, themselves subject to even less capacity for enforcement. The only saving grace in many municipalities is that the courts have been closed, stalling what will become a wave of eviction filings. The temporary expansion of unemployment insurance benefits will likely never get to the mass of unemployed, as governors are cutting off new unemployment benefits before many applicants have even received their first checks, following the stresses to reopen their economies from the federal government, protests, and budgetary strains from the loss of sales tax revenue. Stimulus checks being sent to dead people offer an almost too poetic reflection of reality in this naked redistribution of social wealth to capital. Whatever might have remained of America’s mythic Main Street before this, it is surely now nothing more than an empty shell, upon which political parties will still hang their banners in the months to come.
Even as we watch stimulus efforts turn into a life support system for capital, turning our attention to the scale of response on the part of the US Treasury Department and Federal Reserve should relieve us of the illusion that they could be anything but. While central bank intervention and the stop-gap measures of governments have taken center-stage in the whirlwind timeline of the pandemic’s economic fallout, it must be remembered that these direct measures of intervention returned months before the pandemic. In September 2019, the unexpected spike in overnight money market rates led to a liquidity crisis in the repurchase agreement (repo) market, prompting swift intervention by the US Federal Reserve. The immediate trigger for this was the quarterly corporate tax payment deadline on September 16 leading to a high volume of withdrawals from bank and money market mutual fund accounts into the US Treasury’s account at the Federal Reserve, leaving bank reserves $120 billion light and unable to match the volume of repo market agreements in Treasury securities that required financing the next day. The resulting inflexibility in banks to increase lending from their thinning margin of excess reserves, in part due to reserve requirements imposed after the 2008 financial crisis, led to more loan requests from US financial institutions to the federal funds market, as banks resorted to Federal Home Loan Banks over interbank lending, leading to a decreased supply in federal funds lending and an excess demand among banks and financial institutions. Initial Fed intervention in September offered up to $53 billion in additional reserves and led to a decline in interest rates for lending, and the effective federal funds rate was lowered to stay within a stable target range. By mid-October, it appeared that this would not be enough to address the extent of the liquidity problem, as trade disputes signaled the possibility that the securitized loans at the base of this liquidity market might become non-performing, and the Federal Reserve announced it would be engaging in overnight repo operations of up to $60 billion a month. Over the course of 2019, the Fed cut the interest rate 3 times, almost down to zero, to stabilize reserves for lending in money markets, with plans to reassess in January 2020.
But the hopes for a resurgence of economic vitality were dashed by the beginning of the year, though these emergency actions themselves, implemented to counteract a turbulent environment for liquidity operations, should already have been a massive clue that this would be the case. In the bailout effort from the 2008 crisis, the quantitative easing operations undertaken by the Treasury and Federal Reserve, to keep markets solvent and credit available for lending through asset purchases, saw the Federal Reserve’s balance sheet expand by $4.5 trillion from 2010 to 2015. Furthermore, it cannot be forgotten that much of the global economy after the 2008 crisis was further bolstered by China’s debt stimulus fueled infrastructure projects, running a debt-fueled growth regime of roughly $586 billion USD. It was only by 2018 that the Federal Reserve began attempts to deleverage, though the gradual offloading of $800 billion in assets was met by stock market volatility and by September 2019 immediately met with this liquidity crisis set off in the repo markets.
By early 2020, the emerging disturbances in Wuhan, the manufacturing metropole in the Hubei province of China, started roiling supply chains and put many key industries in danger of financial insolvency, thwarting the Federal Reserve’s expectations of rolling back its efforts and prompting escalated intervention in money markets and repo operations. The months of February, March, and April 2020 saw an unprecedented scale of operations, an expansion of the Fed’s repo market operations and a reintroduction of quantitative easing up to hundreds of billions of dollars in a whirlwind series of overnight decisions as global stock markets plunged. From February 24th to April 27th, the Federal Reserve expanded its balance sheet by $2.6 trillion to a total of roughly $7.1 trillion. These trends, having already been in motion, should sufficiently deflate any notions that the so-called fundamentals of the distant bourgeois god known as “the economy” were at all strong even months before the pandemic. The circulation of money capital itself appears incapable of operating without a ventilator.
Now, as part of stimulus efforts undertaken to avoid a depression at all costs, the Federal Reserve enters into new territory, the consequences of which remain to be seen. The precedent set by the government bond purchases that characterized the Federal Reserve’s post-2008 quantitative easing policy has left little terrain of movement than what is currently underway: the introduction of a wide variety of programs and lending facilities to directly purchase assets, now notably including corporate debt, via direct lending, buying bonds, and buying loans. What has rightly prompted even more concern about the possible outcomes of this hail mary is the Fed’s purchases of high-risk, high-yield corporate debt, known as junk-rated bonds, which could put what is effectively the world’s central bank towards a point of no return. This is all occurring with the facilitation of $2.3 trillion in credit lines opened through the newly fashioned lending facilities, and interest rates set almost at zero with speculations of going negative. In addition to the $3 trillion added to Fed capacity for liquidity support in the current quarter, largely from the stimulus efforts, the US Treasury expects to borrow a further $677 billion in the three months before September. Having already borrowed $477 billion in the first quarter of the year, it would bring the total amount to more than $4 trillion for the full fiscal year. As if the thin veil covering the obvious bailout underway was not enough, all pretense is stripped as a division of BlackRock, the world’s largest asset manager, has been hired by the Federal Reserve to act as the investment manager for three of the newly created lending facilities: two Fed-backed vehicles that will buy corporate bonds, and a program that will buy mortgage-backed securities issued by US government agencies. Furthermore, BlackRock can direct the Federal Reserve to purchase their own assets, including their own junk-rated exchange-trade fund (ETF) bonds, and BlackRock employees involved in this effort can use the knowledge they gained as advisors for trading purposes that benefit their own firm after a mere 2-week “cooling-off” period.
Lest we make the mistake of thinking the Fed has merely gone rogue, let’s briefly consider the doctrine of negative interest rates recently implemented in the turbulent economies of other capitalist powers. Setting central bank deposit rates negative effectively charges a fee for storing money-capital, forcing banking institutions to dump their holdings into whatever asset markets seem remotely viable, thus “growing” the economy. Even before the US repo market liquidity crisis of September 2019, the European Central Bank (ECB) had dropped the deposit rate to -0.5%, the lowest on record, and initiated a new quantitative easing program of €20 billion per month in asset purchases, for the third time in a decade. The Bank of Japan (BOJ) followed suit, cutting rates in multiple rounds. The ECB and BOJ had both experimented with negative interest rates previously: the ECB in 2014 to shake off the slump from the 2011 sovereign debt crisis and at a time when the unemployment rate in the eurozone was ~12%; Japan in 2016 in a desperate bid to combat deflation. Though neither case worked as intended in the first iteration, each central bank sought this time to go even more negative to inject some activity into undeniably sagging growth. That the largest currency zones in the world all engaged in periodic and escalating programs of severe interest rate cuts and massive asset buyouts throughout the 2010s, and with little success, suggests not so much an extremist interpretation of mandate on the part of central banks, as some post-Keynesians accuse, but rather an expression of structural decrepitude.
A cursory overview of Federal Reserve policy over the past few decades reveals that these new drastic measures actually reflect the limited range of motion available to mitigate crisis while still maintaining the reproduction of capitalist relations. The Volcker shock of 1979, in the unprecedented raising of interest rates with the intention of curbing inflation, set off a wave of unemployment in the US and cemented the finance-dominated global restructuring of industry that was progressively taking shape throughout the 1970s, ultimately meeting its own fate once again in the 1987 crash of the high-risk, high-yield junk bond market that fuelled the financial means of this global expansion. The ensuing neoliberal regime of accumulation from 1982-1997 unleashed growth in the expansion of industrial capital further into the Global South and peripheries, bolstering rates of profit, but nowhere near the highs prior to the downturn of the 1970s. Following the 1987 junk bond crash, the Federal Reserve of the 1990s, under the tenure of Alan Greenspan, saw the official onset of such practices dubbed by Robert Brenner as “asset price Keynesianiam,” cementing as official policy market capitalizations of publicly traded companies through direct liquidity support via lowering the Federal Funds Rate. This effectively freed up credit to stimulate asset price inflation, and with it an illusory “wealth effect” in which personal fortunes and GDP alike depended on low-interest rates. The rise in pension funds and the doctrine of shareholder value, now with official backing in Federal Reserve policy, left the US economy perpetually subject to and ultimately dependent on the inflation of asset bubbles. This culminated first in the chain of events set off by the East Asian crisis of 1997, itself the cumulative effect of the Japanese banking crisis of the 1980s that would domino into a real estate bubble in Thailand by the early 1990s, resulting in a series of chain reactions throughout the region that spilled over into the Western economies through the collapse of the Long-Term Capital Management Hedge Fund in 1998 and the dotcom bubble crash of 2000. Asset price valuations have long been the driving force of the projection of vitality for capital, not the expansion of production, which has long been redundant and overproducing due to a high organic composition of capital. The terrain of expansion is increasingly insufficient relative to the mass of capital valuations it requires. Expansion must take the shape of an upward ticker in stock market activity. Anything else would be effective suicide. The 2008 housing bubble that ripped through the credit-reliant construction and real estate industries prompted the Federal Reserve to respond with both lowering rates and direct asset purchases in quantitative easing.
While private capital requires a relatively autonomous state to assist in guaranteeing reproduction, these roles have increasingly become intermeshed, forming neither a state takeover of the free market, as bemoaned by devotees of the invisible hand, nor the gutting of the state, as often decried by left critics of “neoliberalism”. What we see is rather a reflection of the growing centralization of capital and its concentration within specific spheres of industry, in this case, the banking and finance sector involved in controlling circulatory flows of money-capital, drawing the international state system into a more coordinated global regime of accumulation that cannot cohere due to global overaccumulation of capital. The instance of BlackRock’s direct involvement in directing Federal Reserve corporate debt purchases reveals that the world’s most powerful central banking institution’s status as “lender of last resort” has been resorted to so frequently in recent history that it has effectively displaced the executive as the central “committee for managing the common affairs of the whole bourgeoisie.” Financial accumulation to this degree has meant that global manufacturing overcapacity and declining output can only be continually managed by an ever more swelling and carefully attenuated market regime, a regime where accumulation primarily occurs through the cornering of market shares through appropriations of the flows of realizable surplus value via property-based mechanisms of capital acquisitions that consolidate firms. We see here the rise of multinational conglomerates with massive asset portfolios that allow them to dominate the labor of large swaths of the global working class in both direct and indirect ways. Due to the decline in complete accumulation by means of reproductive expansion, credit becomes increasingly important to maintaining the continuity of economic functions, and thus the appearance of capital writ large as profit-making via price speculations and fictitious profit generation.
Now that the future is arriving, decades of political imperatives to buttress risk at all costs in order to maintain dominance has left too many landmines. The federal government’s insurance of risky corporate debt poses a new problem, of which the outcome is still unknown. The IMF raised the alarm over a $19 trillion corporate debt “time bomb” in its Global Financial Stability Report in October of 2019. Tobias Adrian and Fabio Natalucci, two senior IMF officials, said of their findings, “We look at the potential impact of a material economic slowdown [that would trigger said “time bomb”] – [requiring only] one that is half as severe as the global financial crisis of 2007-08. Our conclusion is sobering: debt owed by firms unable to cover interest expenses with earnings, which we call corporate debt at risk, could rise to $19 trillion. That is almost 40% of total corporate debt in the economies we studied.” To place this alarming conclusion in the present context, the impact of the present crisis in the lockdown periods results in a global average rate of GDP growth of -3.0%, as estimated by the IMF. For further context, the impact of the Global Financial Crisis of 2009 was -0.1%. Two trillion dollars of corporate debt is set to be rolled over this year, and according to findings from the OECD, more than half of all outstanding investment-grade corporate bonds have a BBB credit rating, just one grade above junk status. If we want to understand why such intensive measures are being taken by central banks at the present moment to keep credit lines open and available, there it is. To date, US companies have continued to take on debt, borrowing a year’s worth of cash in the past 5 months alone. Here we find something of the double edged sword of liquidity. Everything may be done to maintain the circulation of money-capital in hopes of realizing a prospective value, but circulation itself yields nothing. Merely adding to the money supply might throw things into a sense of motion, but it may still do so with no traction. Now, as the threat of hyperinflation looms, Goldman Sachs has begun establishing short positions on the US dollar, anticipating the currency’s devaluation and preparing to make a profit on it. For all that is made of the Federal Reserve and its role, it is clearly only buckling under the pressure of what is required to maintain capital at present, and that is cheap credit and viable conditions for lending by any means necessary.
“The greater the social wealth, the functioning capital, the extent and energy of its growth, and, therefore, also the absolute mass of the proletariat and the productivity of its labour, the greater is the industrial reserve army. The same causes which develop the expansive power of capital, also develop the labour power at its disposal. The relative mass of the industrial reserve army thus increases with the potential energy of wealth. But the greater this reserve army in proportion to the active labour army, the greater is the mass of a consolidated surplus population, whose misery is in inverse ratio to the amount of torture it has to undergo in the form of labour. The more extensive, finally, the pauperized sections of the working class and the industrial reserve army, the greater is official pauperism. This is the absolute general law of capitalist accumulation.” – Marx 1976, Capital Vol. I, p. 798
Meanwhile, unemployment has skyrocketed with no end in sight, stimulated by the shelter in place orders instituted around the country. The official count of unemployment insurance filings are, as of the time of publication, roughly 40.8 million since mid-March, adding to the existing 7.1 million already on UI, with the US real unemployment rate in April reaching a post-WWII high of 14.7%. The measurement that month for the U6 rate, which includes workers precariously employed and involuntarily part-time for economic reasons and is by definition higher than “real unemployment,” was at 22.8%. Given that data collection for the most recent surveys are affected by the pandemic, these figures are underestimations of the actual number of people suffering significant cuts to their income. At the beginning of June, the financial press and the state’s economic advisors touted a success in an apparent employment resurgence, as 2.5 million jobs were “created” and the unemployment rate fell to 13.3%. U6 only dropped down to 21.2%. While temporary lay-offs declined from 18.1 million to 15.3 million in May, the number of permanent job losses increased from 2 million to 2.3 million. Furthermore, the US Labor Department already conceded making errors in the employment classifications of the May report, including counting 4.9 million temporarily laid-off people as employed, revealing that any “impressive” numbers are in fact quite deceptive.
It appears quite clear that this, rather than a resilient economy arising like a phoenix from the ashes of its immolation, is more likely a reflection of just how weak efforts to reopen have been thus far. While leisure and hospitality services appear to be hailed as a sector surging back to work, the unemployment rate for this sector is still at 35.9%. Government unemployment is also continuing to surge, as 1.6 million were unemployed in this sector the last two months alone, following the contours of austerity we can expect in any attempts at “recovery.” We still have yet to see the full effects on long-term unemployment that the threats of a second wave of COVID-19 infections may have, and further what will happen to economic activity once additional funding for unemployment relief halts in July, should a stimulus effort here not be repeated. It is now still estimated that at least 42% of recent layoffs will result in permanent job loss. In the US, it is also clear that this wave of unemployment is cutting along prior racializations of labor precarity, with hispanic and black workers facing disproportionately higher rates of unemployment than white workers. Globally, the International Labor Organization estimates that 1.25 billion workers, 40% of the total global workforce, are employed in sectors vulnerable to cuts in hours due to expected declines in output. Counted in lost hours, we can expect the equivalent of 305 million full-time jobs to disappear, constituting 10.5% of the worldwide total work hours in the last pre-crisis quarter, suggesting underemployment will far outstrip the unemployment numbers alone. In the vast informal sector in which 60% of workers eke out a living, there was a 60% decline in earnings in the first month of lockdowns, and as high as 81% in Africa and Latin America. Since a missed day’s work means missed income full stop, informal workers will, in the words of the ILO, “face this dilemma: die from hunger or die from the virus.”
At the end of their recent report linked above, the ILO advocates strong “labor market institutions” and “well-resourced social protection systems” to ensure a “job-rich recovery.” This comes off as idealistic and naive when set against the context of the global slump of the last few decades, in which the fundamental reproductive institution for proletarians, wage labor, has increasingly given way to the uncertainties and tribulations of wageless life. The growth of informality itself is a consequence of the rising organic composition of capital, a tendency where the double bind at the core of the capitalist value-form – between socially necessary labor-time, the first determinant of the value that can be realized on the market given prevailing technical and social conditions of production, and surplus labor, which marks the proportion of this value which can be appropriated by the capitalist above the costs of production – ratchets production in the direction of secular, systemic and often “premature” deindustrialization, permanently expelling millions of workers from manufacturing in several rounds of restructuring since the end of the post-war boom. There is a persistent decline in labor demand and in labor share of income, as the capitalist class reorganizes the labor process, suppresses wage growth, and opens barriers to capital, yoking workers of the world into a single giant labor market exploited as nodes in logistics chains increasingly stationed in exurban peripheries, still dependent upon the social wage fund, but perpetually underemployed. The “working class” strives daily to survive but less and less of this work itself is integrated into the circuit of valorization of capital.
The incapacity of the global economy to adequately generate jobs is evidenced in the travails of youth unemployment. As new entrants into the labor market, young workers are subject to whatever potential economic growth may or may not contain for the reproduction of the working class intergenerationally and as such give us a glimpse of future trends. In the months before the pandemic, youth unemployment (ages 15-24) was at 13% globally, and up to ~40% in the Middle East and North Africa, a steady rise from 2008. In addition to the more temporary unemployment rates, youth labor force participation is at an all-time low, with 21% of young people fully disengaged from the economy or education. Of those working, 80% of young workers around the world are in informal work, as opposed to 60% of older adults. And young workers have to travel farther to find the work they do have: 70% of labor migrants are under the age of 30. There are several reasons for this dismal state of affairs. First, there is an increase in early school dropouts, due to precarity at home and the need for children to labor, usually either to take over housework for an older caretaker who is out earning money or to join the informal workforce themselves, often permanently barring them from ever obtaining stable, formal employment. Simultaneously, there are diminishing returns on higher education, with longer transition times between school and work, and for consistently less compensation relative to costs and time spent in education, with these transition times increasingly uncorrelated with education level, instead reflecting job availability. This latter fact can perhaps be accounted for by the overall trajectory of work composition, with semi-skilled jobs evaporating in favor so-called low-skilled (that is, low-paid) work. Entry-level jobs are becoming less compensatory on average, and often lead only to a quagmire of dead-end work – nearly 40% of youth fail to transition to stable jobs even when they are older, a phenomenon referred to as “scarring” by the ILO to describe how failed labor market integration in youth follows workers around for many years into their adulthood.
The rhetoric of scarring suggests a kind of stigma that marks each worker as they travel through life, euphemizing and obscuring what is actually a structural inability of developing economies to adequately absorb new workers. This is especially egregious when considering that job prospects are so stagnant compared to population growth that the global economy will need to generate 5 million new jobs each month just to keep unemployment rates constant, a veritable pipe dream now. Finally, young workers are especially vulnerable to long term scarring from the pandemic crisis. They are generally more sensitive to recessions, experiencing steeper inclines in the unemployment rate as they are laid off before older coworkers. In addition to the aforementioned overrepresentation in informal work, young workers are more likely to have precarious job arrangements, such as gig work, and make up the primary workforce for the retail, hospitality, and food service industries that are most affected by the lockdowns. Jobs among youth are composed of automatable tasks at a higher rate, leaving them uniquely susceptible to automation-based job loss, both historically and in the future as companies seize the vacuum left by the pandemic to rationalize their production costs. The very ability of capitalism to sustain the bare reproduction of the proletariat within the exigencies of accumulation is receding over the horizon.
This dialectical process of subsuming creative labor-power, replacing it wherever possible with machinic repetition of motion and cutting the human being loose (so fundamental that Marx referred to it as the general law of capitalist accumulation) is exacerbated by a parallel bloodbath in which masses are newly proletarianized in droves. Between 1980 and 2000, the global workforce doubled in size, before adding a further 1.3 billion workers by 2019. These increases came from the absorption of workers following the full integration into global capital of the USSR and China (who were not previously counted), but significant segments came from a wave of land grabs, from agribusiness and extractive industries, and debt traps, where subsistence peasants forced into the market take out loans and microfinance to counteract losses from intensified global competition, effectively abolishing the smallholding peasantry as a significant class, pushing them to the margins of the market in labor-power as new proletarians. That capital is little prepared or interested in incorporating the swollen ranks of the reserve army of labor is evidenced in the massive growth of exurban slums and crowded megacities, with hinterlands many hours from the new factories. Any given person may cycle through a job relevant to the production of value for a time, but each individual, especially in the age of longer, more treacherous and more frequent migrations, is strictly expendable. The condition of dependence on the labor market for bare subsistence is generalized, but the labor market is everywhere shedding labor to cut costs.
These are the material circumstances that overdetermine possible economic recoveries from recessions, which have been increasingly jobless, with the restoration of employment levels to pre-recession rates taking longer in each of the last five recessions, lagging behind other indicators. Returning to the US, the Great Recession took a full ten years to recover in this sense, and even this has been uneven, with unemployment rates officially higher than before 2007 in more than 90% of metro areas. But more significant than the literal number of jobs is the stagnant wage level, which was flat between 2002 and 2014, only recently producing modest gains. Labor force participation has declined absolutely from ~66% in 2008 to ~63% in 2019, causing long term unemployment to creep up as a proportion of total unemployment. At least 1.5 million adults had effectively dropped out of the workforce, and therefore unemployment rate statistics, by 2017. There were also significant shufflings, as jobs permanently shifted from some sectors to others. New jobs tended to be paid less, receive less benefits, have less long-term prospects and schedule less hours. Ninety-five percent of jobs created since 2005 have been independent contracting, temporary, part-time or on-call. Indeed, some of the most visible and celebrated innovations of the new “recovery economy” were gig platform-middlemen like Uber, lauded for “disrupting” and redefining work itself. The average tenure at these shit jobs has dropped to 4.4 years, and the rates of switching jobs, endlessly churning over in the vain search for better pay, hopped to record highs amongst the growing proportion of low-wage workers as of 2019. In short, the capacity of the economy to support wage growth in proportion to productivity growth, to proffer the expected quality of life from the postwar boom that both left and right nationalists nostalgically yearn for, is severely truncated as the dynamics of accumulation place hard limits on profitable exploitation. Meanwhile the remaining “decent” jobs are left to get cyclically hollowed out as the political consensus has converged on a program of constantly escalating the gutting process.
Against these dwindling fortunes, the severe contraction in income seen in the last two months will rip holes in the tattered safety net of private household finance. Earlier this year, the Fed found that 39% of Americans could not cover an unexpected $400 expense without going into debt, if at all. Ten percent already could not cover existing bills. This is a small wonder when 58% have less than $1000 in savings at any one time. Many have become dependent on side hustles to make ends meet. Meanwhile, the costs of living have gone up. Transportation costs have grown 54% as average commute times have lengthened, which can be correlated with housing prices, now accounting for 9.2% of total household expenditures. Food expenses as share of income have remained steady at 10%, except for the lowest quintile of households, where it has grown to 35%.
After $19.2 trillion in household wealth completely evaporated with the 2008 mortgage and subsequent retirement savings crisis, homeownership, long a mainstay in the US middle-class reaction formation, has increasingly given way to renting, with the renter population growing 10% between 2001 and 2015, primarily among older people. Median rent has gone up 32% over the same time period, as median income has fallen 0.1%. Thirty-eight percent of renters are rent-burdened, forking over at least 30% of their monthly income to their landlords, and 17% severely so, paying over 50% of their income. Of this severely rent-burdened population, the Pew Research Center found that over half had less than $10 in liquid assets in 2015. This bleeding out of savings quickly began to hemorrhage with the onset of the pandemic. On April 1, just two weeks after the initial spike in unemployment, 31% of renters did not pay their landlords. This dropped down to 20% in May, mostly due to the arrival of the one-time stimulus checks. Some percentage of this constitutes a newly politicized bloc of rent strikers and tenant unions, a trend that we will return to below, but the vast majority must be understood as the disorganized fallout of the abrupt plunge into wagelessness – especially when considering that 19% already missed rent every month before the pandemic.
For homeowners, the situation is also grim. In the largest single-month gain on record, US home loan delinquencies surged by 1.6 million in April. The proportion of loans over 30 days delinquent rose to 6.45%, with 3.4 million loans delinquent and another 211,000 properties now scheduled for foreclosure. While federal relief efforts aim to address this and avoid the foreclosure wave following 2008 that is seared into the collective memory, the sum total of these efforts are a forbearance program to delay payments for a six-month period without penalty, which assumes a sharper rebound in an economic recovery than any forecast can yet foretell. As of May 12, 4.7 million borrowers are in forbearance on their loans. As for businesses, commercial mortgage backed securities (CMBS) are in a severely precarious position, as it was announced that $45 billion of loans bundled into US CMBS were overdue and entering “grace periods” in April. Of these, the Mall of America’s $1.4 billion mortgage is now delinquent, sending the threat of a ripple of contagion throughout the rest of the market. To complicate the perils of the US CMBS market and fallout effects on retail further, a whistleblower in 2019 revealed systemic efforts to inflate profits and wipe losses from the records of these loans, adjustments that served to continue CMBS lending and inflate the valuation of these sectors so that borrowers appear more creditworthy and credit can be extended. A familiar scenario. Facing risks of default exacerbated by the contraction in activity in hotels and retail, the potential fall in the wake of this bubble is all the more precipitous. This will necessarily also foreclose employment for millions more, and those home loans in forbearance may require more than six months to avoid delinquency.
This disparity is made up for with debt. Peaking in 2008, the US household debt to GDP ratio has settled around 76%, while the debt to income ratio was at 96%, as of 2017. Auto lending in particular has taken off, 20% of which are subprime loans made secure to the lender with the implementation of remotely-controlled devices that the lender can use to interrupt the car’s starter when the loan is delinquent. Severe delinquencies (90+ days without payment) have doubled for both auto and student loan debt since 2004, the latter being the fastest growing type of household debt. Credit card debt was actually decreasing over the last few years, until March of this year, when it spiked 23%, presumably as people scrambled to hold their lives together in the absence of real income. We can expect this trend to worsen.
Observing this ongoing breakdown of the wage relation’s legitimacy in guaranteeing reproduction, we can apprehend the trajectory of its deterioration through the concept of a “social wage fund.” We can define the social wage fund as the aggregate of personal wage compensation, benefits spending, and state expenditures on public infrastructure, social welfare and common resources; in short, the general costs of production in variable capital and business operations taxation that capitalists must forfeit for purposes of general social reproduction and which impinges on the rate of profit. As the rate of profit and the rate of accumulation slug downwards, there is a struggle over the value of labor-power as capitalists tighten the vice grip it holds over this fund, both at the point of origin in the diminishing payouts received by proletarians for their labor and through intensified recuperation with the privatization and commodification of everything possible. This leaves the totality of social reproduction in an increasingly fragile and vulnerable state, with more and more people being expelled from the material community of capital to attempt to survive in abjection. We have already covered the decline in real wages and wage-labor conditions at some length, but to really understand what is at stake in the downturn and subsequent intensification of class warfare we will cursorily detail the pattern of deterioration of social infrastructure, which has many manifestations too numerous to fully expand on.
We will briefly summarize the nature of the class conflicts over healthcare insurance in order to demonstrate the particular limits that healthcare imposes. There is an intrinsic relation between the declining investments of variable capital that compose the social wage fund, and the process of externalizing costs of labor’s reproduction in the capitalist subsumption of healthcare services. In the production process, the value of labor-power constitutes a diversion of the quantity of value expropriated by the capitalist, primarily in the form of reluctantly doling out wages. The value of labor-power is defined by Marx as the sum of values of the necessary goods which go into the reproduction of the worker. The ratio of this to the total value formation, as set by the socially necessary labor time of the commodity, brackets the entirety of surplus value, the increase of which is the sole aim of capital, and the necessary condition for its material reproduction. As the socially necessary labor time of commodities generally drops, the value magnitudes obtainable from the market drop as well, reflected in the volatile movement of prices outside of various special conditions. This constitutes a perennial and even existential problem for capital that underlies the tendency for the fall in the rate of profit, driving it along a winding, nonlinear path towards the breakdown of reproduction. If the value of labor-power were fixed in place, this would constitute a severe problem for capital accumulation, and indeed it did as the growth engine of postwar expansion dwindled to a low hum in the mid-1970s, crashing into the floor set by a historic height of wage levels in the imperial core that reflected the balance of class forces rising from the corporatist union-mediated labor accord. The struggle over the value of labor-power has been central to a countertendency to this crisis, through labor market arbitrage, wage suppression, and the “organic” decline of the value of labor-power, as necessary goods cheapen due to the improvements in necessary labor times mentioned above. Having once been necessitated by the Great Depression, the persistent escalation of conflict pushed by the proletariat and the resulting conjunctural crisis of the interwar period, the succeeding interregnum saw the progressive deterioration of proletarian class composition, midwifed by ruthless anti-communist containment worldwide and bureaucratic anti-militancy in the labor movement. This set the conditions for the boss’s offensive and neoliberal restructuring that enabled a minor but insufficient rally in the rate of profit between 1982 and 1997 before exhausting itself into the slump we are in today.
An apt metonym for the effect that this process has had on the extreme and preventable fatality rate of COVID-19 in the US might be the recent flash floods in Midland, MI, as two dams burst, forcing 10,000 people to evacuate and flushing a Federal superfund site near the Dow Chemical plant into the watershed. The dams are privately owned, by Boyce HydroPower, who bought the dams but refused to finance their retrofitting and maintenance, leading to their inability to withstand high water flow. Over half of the dams in the US are privately owned by energy companies, large landowners, and private equity firms in an increasingly crowded “public infrastructure market”. Reconfiguring basic infrastructure as a new revenue-generating asset class has only intensified a long pattern of systematic disinvestment, leading to pronounced physical degradation. The private companies investing in them often have their profits secured through predatory contracts with municipalities which guarantee that any losses are covered through taxes, leaving little interest in that wasteful and unproductive enterprise of routine maintenance. The incremental excision of all state expenditure on public goods, in waves of austerity forced through over a decimated workers’ movement, has affected nearly every facet of life. Similar patterns of privateering and disinvestment, with the added dynamic of ruthless rent-seeking at every access point, has left the medical system with enough cracks in it to buckle against the floodwaters of infection.
There are a number of components that make up the blanket healthcare system in the US, each subsumed by capital in their own way, contributing to an infrastructure defined by extremely patchy coverage, absurd costs and declining, uneven quality. The dilemma for capital, starkly revealed now by the willful sacrifice of thousands of lives a day, is between, one the one side, allowing for the expansion of the social wage fund that robust public health measures would require, and thus cut into the already suffering rate of profit, and, on the other, letting the general health of the populace decline to the point where it cuts into productivity. Historically, the US capitalist class has opted to thread this needle very close to the bare minimum, foisting more miseries and indignities onto the working class as increasing portions come to contribute to the economy not primarily as labor-power, but as “medical consumers.” The private healthcare industry has a unique position within the wider historical process of declining profitability and the suppression of the social wage fund.
We relate this to the long-term deterioration of the public health and healthcare system in the US, constituting a kind of class-based triage, which underlies the current difficulties it faces with COVID-19 and going some way to explaining the unique severity of the pandemic here in the US. Generally, we can characterize the trend in healthcare profiteering as one of partial subsumption which, though this situation would normally hurt the growth of an industry, has been circumnavigated with the ability to exploit the inelastic demand of a captive market, due to healthcare’s place as a central pillar of necessary social reproduction. Marx used the example of the architect to explain how our cognitive capacities enable us to change our environment, and therefore our own natures, but a more fitting example might be the physician, fundamentally transforming the ways we inhabit our bodies.
Capital progressively subsumes social life into relation with it. Social reproduction as a real category, that is, as a series of concrete activities oriented towards the maintenance of populations, is itself a consequence of this process of subsumption, as capital institutes a rigorous separation between work and life activities. The inclusion of public health and healthcare within social reproduction means that it is organized out of the social wage fund, and represents a cost within the value of labor-power. It is unsurprising then that the first battles over the funding source and method of distribution emerged as dependence on the wage became generalized at the turn of the century with the rise of US industrial prominence. Struggles over the definition and administration of public health measures emerged directly out of the work of reformist leagues attempting to sanitize urban slums and agitation on the part of workers to improve their working conditions in the first decades of the 20th century. The hazards of life for industrial workers lead to the development of a hodge-podge of illness, accident and death insurance plans, originally created to overcome the chronic unemployment that would leave them wageless to fend for themselves. Such plans were often perpetually low on funds, with premiums still too high for many workers, in part from strict price controls for drugs, hospital care and medical services maintained by reactionary professional lobbies that functioned as cartels at the time, such as the American Medical Association and American Hospital Association.
More important than these plans were the union-sponsored clinics, attempts by workers to directly organize medical services in conjunction with medical professionals, some of which still exist. The first insurance benefits offered by employers were specifically to attack these meager but autonomous worker organizations while undermining unions generally, a reaction to the balance of class forces shifting in the direction of labor that had been building with the union movement. The 1930s saw the widespread adoption of the hospital model of distributing care, as they became attractive “cost centers,” stimulating the parallel growth of the private voluntary insurance industry. As the network of independent worker clinics was displaced by the hospital system, the battle lines moved and workers began to fight for insurance plans and other forms of payment support rather than for direct control over the care itself. In other words, they increasingly had to accept the terms of commodification. But the inadequacy of union insurance plans and the conditional nature of employer plans, based on the principle of “cost-sharing,” lead to agitation for publicly funded coverage. The American Federation of Labor of Samuel Gompers, its latent conservatism coming to the fore as the wave of interwar class struggles began to crest in the early 1930s, opposed universal coverage on the grounds that it would counteract the unions’ appeal, as it would cover union members and nonmembers alike.
Within this struggle, workers attempted to connect public health with working conditions, pointing to occupational hazards, chronic conditions and illnesses plaguing the industrial labor force by exerting influence primarily through control over the shop floor. As the Depression plunged millions into poverty, there was a rash of lawsuits over workplace injury and disease seeking remuneration from employers. The climate of ascendant labor struggles pushed the courts in a direction more sympathetic to labor and the framework for worker’s compensation policies began to emerge from this era of case law. But as shop-floor control was wrested away with the move from militancy towards normalized business relations, worker’s compensation became the official solution to dangerous and harmful work environments, not autonomy in the workplace enabling improved conditions. The labor movement, having initiated the first organizations of mass healthcare and public health, was outmaneuvered and had forfeited its conflictual and definitive place within the management of social reproduction for a position firmly outside of it, consigned to negotiating for access from across the counter. In the midst of these battles, both unions, with massively expanded memberships beyond the administrative capacities of the old clinics, and the bosses, eager for cheap concessions that would not give in to unions and lessen their domination, increasingly began to turn towards private, third-party insurance schemes.
With the Federal government guaranteeing industrial profits with the “cost plus” financing plans during WWII, more companies bought plans for their employees. This generalized in the post-war period, with coverage for unionized workers expanding from 625,000 beneficiaries to 30 million between 1945 and 1954. This new paradigm gave ample room for expansion. Hospitals, traditionally treated as community utilities, were becoming high-tech complexes with large staffs and overheads. Nurses and other hospital workers began to unionize themselves, driving their wages up. Hospital services went up in cost, which insurance companies made no attempts to negotiate back down, preferring to raise premiums. Meanwhile, though union involvement in medicine had its origins in coverage for the unemployed, healthcare access had become a matter conditional on employment and union representation. The social forces were growing for another push at universal healthcare, as reformist organizations joined with unions to mobilize the uninsured. They struggled to manage benefits for retiring members, particularly the elderly, culminating in the creation of Medicare and Medicaid. These proved to be the high watermark, incomplete as they are, in the aborted project of constructing a national health insurance. These programs became frequent targets for irate conservatives or slick neoliberals looking for governmental bloat to trim in times of austerity, as the program funds were increasingly eyed as a revenue source for insurance companies.
The relatively lucrative balance of class forces in the immediate postwar period that was produced by labor struggles started to unravel in the general conjunctural crisis of the 1970s. A severe depression, coming in two waves, inaugurated the long descent of the general rate of profit, as new global competition in trade and industrial overcapacity killed the engine of growth. This had two major impacts on public health. First, as stated above, the share of value diverted to the social wage fund for the maintenance and social reproduction of living conditions began to exert a pronounced strain on the total formation of value, and therefore on surplus value. This is a constant tension, experiencing perpetual movement, and depends on the overall balance of class forces, but is exacerbated during declines in profitability. In short, the capitalist class supports a high quality of life, both in terms of wage growth and in terms of political support for public benefits, when they can afford to, when it serves their interests and, especially, when the working class has the organizational strength to push demands. When they cannot afford it, the need to recuperate costs overdetermines the ground for any such capitulations, and, when the working class is weakened, such progress can be reversed. As a widespread boss’ offensive kicked off in the 1970s and 80s, union membership declined and real wages were forced into a perpetual stasis, cutting off avenues to healthcare for many workers, fundamentally altering the course of public health. Second, as US capital progressively deindustrialized, it entered the current period of high “financialization,” in which accumulation was systematically oriented towards firms that manipulated the global circulation of capital to extract profit. This process facilitated massive bubbles of surplus capital with low rates of accumulation, i.e. declining reinvestment into valorization activity, that flowed into many non-marketized areas, precipitating massive pressures of privatization. A wave of mergers and acquisitions followed, concentrating capital and “juicing up” the rate of profit, to a slight degree, between 1982 and 1997. This era saw the infusion of capital into the medical industry in a project of restructuring the entire apparatus of public health. The net effect of this has been to severely limit access to healthcare for large swaths of proletarians, at a multitude of access points.
Medical conglomerates, encompassing hospitals and care facilities, private practices, pharmacies, insurance, research, and pharmaceutical companies, were structured to extract as much profit as possible out of the business of care. Outside of the production of drugs and equipment, healthcare companies are not engaged in directly valorizing value (that is, “producing capital”) in the traditional sense. Rather, they are more akin to landlords and other rentiers, creating gated access to a necessary resource for which they charge admission, ultimately deriving their incomes by capturing circulating surplus value in finance and, more to our point, predating upon the social wage fund. Such rentier capitalists actually stand to gain from increasing the portion of capital that goes towards the social wage fund, and therefore stand in competition with industrial capitalists who instead seek to suppress this to maximize their share of surplus value. But this division between the interests of healthcare rentiers and that of industrial capitalists is not so clear-cut when placed in the context of class struggle and the long downturn. As already discussed, third party insurers and private hospitals provided a means for capitalists to recuperate their upperhand in workplace conflicts over worker control of the shop and union-run clinics. Furthermore, the commodification of medicine facilitated the envelopment of healthcare and wellbeing into the wage itself, rather than in a social form that would be less easily subsumed and more ambiguous with respect to the value-form, like independent, universally accessible clinics. Because workers had to purchase care as a set of services and products on the market, a minimum standard of health could not be universalized or maintained but instead became incidental, a consequence of choices and the “anarchy of the market,” an externalized cost burden outside of capital’s concern as soon as paychecks were issued, perhaps with a deduction for the employee contribution to medical insurance.
The history of healthcare in the US up to this point can be viewed in retrospect as a period of potential alternative paths that, through union forfeiture and accommodation, became a patchy system begging for reform. The politicization of medicine had returned in the 1960s ready for another fight, but it had run head-long into the conjunctural crisis of the 1970s and, already vulnerable, became fertile ground for commodification. But as we stated, healthcare is only partially subsumed and is in fact inherently resistant to subsumption, due to a particular tension arising from its concrete qualities. Unlike manufacturing, the labor of caring for human health is subtle, complex and requires significant attention and is therefore not easily rationalized or automated. This is true of many services, but is subject to even more limitations than, say, retail. The “raw material” being “worked over,” so to speak, is the human body, not a substrate that is malleable in the hands of labor. Revolutionizing the production process to raise productivity rates and relative surplus value, the primary tool of capitalists to increase their profits, is not so much an option for capitalists wanting to make money off of medical services. This core contradiction, which is an aspect of the contradiction between human social reproduction and the expanded reproduction of capital, drives many of the trends within healthcare, exacerbated in the US due to a special political unwillingness to shield healthcare from the dictates of capital. Care labor productivity is fiddled with through various managerial schemes over the work process, technological assistance and expanded division of labor (the usual mechanisms) but it is nonetheless persistently sticky and productivity gains are largely static. Capitalists cannot opt out of seeking profit, however (and even nonprofit institutions have been known to turn a profit), and as a result must pursue margins by driving down wages, diversifying revenue streams, raising prices and lowering the cost of care (and therefore also its quality).
Obamacare fits into a genre of schemes euphemized as “managed competition,” a highpoint in the feckless loyal opposition of the Democratic party, a perfect mix of corporate write-offs that could still be decried as socialism by the right. This paradigm, first developed by RAND Corporation logistics analyst Alain Enthovan, emphasized the reorganization of medicine into managerial sponsors who would choose from competing health plans on behalf of patients, supposedly optimizing based on abstruse cost-benefit models. This structure ensures that private insurance companies can harvest pre-set capitation fees from publicly administered trust funds, employers and individuals, which, unlike fee-for-service payment structures used previously, ensures a much more stable revenue stream that can be used as capital for these companies to diversify investments. Managed competition was rejected by the Carter Administration in 1977, but was subsequently promoted in countries in the Global South by the World Bank, and has served as a means of plundering the public sector social security funds in Latin America, Asia and Africa by private insurers, mostly based in the US. Hilary Clinton headed a task force in the 1990s, which helped jump-start her later political career, devising healthcare reform legislation based on managed competition, which was not passed by Congress. It later cropped up in Massachusetts in the form of Romneycare. After receiving the largest campaign donation from the private health insurance industry to any candidate in history, Obama adopted a managed competition reform plank, moving away from his previous support for a single-payer plan. The result, after endless tortured floor debate, was the Affordable Care Act (ACA), which actually increased insurance company profits directly from increased Medicare capitation fees.
Obamacare stopped short of, and in fact never aimed at, abolishing for-profit insurance and healthcare provision; as such, its structure, written with the help of insurance lobbyists, is sensitive to the kinds of distortions that profit creates. While many private insurers still derive most of their income from contracts with big employers, there is still a tendency to avoid the ACA “marketplaces” and managed care organizations (MCOs). Nonetheless, like elsewhere, the public money pot, here in the form of pre-negotiated capitation fees, has proven to be quite lucrative. Public hospitals that historically have provided the safety net for the remainders and margins of capitalist public health, such as the beleaguered county hospitals, now compete directly with private companies for public funding. This has prompted budget cuts and reductions in services, and even set off a wave of closures. Obamacare was intended, at least nominally, to plug the holes and provide coverage for the 40 million uninsured Americans. To this end, it defines a minimum benefits package mediated by the MCOs in order to provide the floor for coverage, purposely allowing room for a variety of tiering schemes for those able to pay more. This way insurers and providers could avoid the burden of actually providing universal coverage through a labyrinth of hedging strategies, all of which tend to reduce quality and restrict access.
There are three ways to look at healthcare spending: unit cost of service, unit price of service, and the quantity or rate of utilization, which are, of course, interrelated. For providers, keeping costs low, prices high and utilization frequent ensures maximum profitability; for insurers, not wanting to pay for such mounting costs, the incentive is to negotiate the unit price down – or push this cost onto the insured and do what they can to manage utilization. The cost structure in medical care is complex, but generally providers, like any business, want to suppress their own operation costs. Corporate restructuring of medical provision has tended to integrate both vertically, in the steadily rising rate and size of mergers and acquisitions, and horizontally, in the centrifugal sprawl of out-patient clinics, at-home services, nursing homes, urgent care centers, radiology, and lab testing companies, therapy centers and private specialist practices, referred to as the “care continuum.” Many of these are their own companies, rent-seeking around the edges of the continuum, but many of these smaller facilities are owned by growing hospital conglomerates that are increasingly absorbing these smaller practices, to the point where more physicians are employed by a provider network than operate their own practices. The composition of physicians has decisively shifted, following the incentive structures of private healthcare which emphasizes expensive post hoc diagnoses and procedures rather than preemptive and lifestyle care: primary care physicians, the frontline of any public health system, make up just 12% of medical doctors, 85% some kind of specialist or subspecialist. This has been accompanied by a decline in people who receive primary care, especially in rural areas and urban centers, and lowered life expectancies. Such consolidation offers more opportunities to transition to contract labor and temporary staffing. The division of labor in clinical settings has shifted as well, with nurses taking on more tasks in direct patient care, leading to higher workloads, higher burnout and turnover, and more fatal malpractice. There is a global nursing labor shortage, especially in developing countries, which has contributed to such workload stress. This tight labor market has been capitalized on by nurses’ unions to agitate for higher pay and better working conditions, but hospital employers have responded in turn by transitioning to contract labor and temporary staffing, such as traveling nurses and temps. Temporary staffing enables providers to cut costs and bust unions. The extensive and increasing casualization of nursing is a desperate attempt to produce fungibility in an extremely tight labor market. Radiating out from centralized hospitals, into the care continuum, we find even lower wages. In short-term clinical services, such as running lab tests, phlebotomists, who draw blood samples, make a median salary of $35,510 per year. Workers at LabCorp, a private testing company with massive contracts, even managed to successfully unionize to combat dismal wages. In Long-Term Services and Support, where 8.3 million people, a majority of annual patients receive services from various assisted living programs, 71% of staff are low-waged direct care workers (DCW) who are mostly women of color. Still, an estimated 85% of long-term care is provided by unpaid family and community. Most DCW are certified nursing assistants, for whom wages have lagged behind inflation, 15% of whom live below the federal poverty line and 13% of whom are themselves uninsured. Without worker organization this is likely to improve as, unlike the labor shortage amongst nurses, direct care workers, taken together, are among the fastest growing employment sector in any industry, due to the rapidly aging population. Certification and even training requirements for DCW are lax and inconsistent, constituting a deprofessionalization and even deskilling of nursing. This effect can be seen in the dilution of Advanced Cardiac Life Support, a protocol for dealing with cardiac arrest, which now is excised from many nurse training programs. Despite early success in a unionization drive by Service Employees International Union, union-busting efforts are aggressive and well organized. The Trump Administration passed a rule that prohibited home care workers from paying union dues with paychecks issued using Medicare funds, causing an 84% drop in union membership.
All of the above personnel decomposition allows big providers to lower their operating costs. However, other factors push in the opposite direction. Administrative overhead, due to an increasing tilt towards management over medicine in hospitals and the expanding science of claims engineering, has come to take up 34% of healthcare costs, amounting to $2500 spent annually per person on administration cost alone. The overreliance on managers to streamline the efficiency of care service has not met as much success, as mass casualization actually lowers productivity. Attempts to make doctors work faster and see more patients, by shortening the time they see patients and relying on nurses for everything else, have worked to some extent, but it gets tripped up under its own complexity. Lean techniques strive to reduce “wasteful” allocations, creating untenable rhythms and pacing. When services become spread across many providers, either subsidiaries of a conglomerate or separate companies networked together in an MCO, care becomes “fragmented” both raising the utilization rate and lowering the efficacy and quality of the care. Fragmentation does not follow differing regional health needs, but rather reflects the constraints of business strategy. The practical deconcentration but financial conglomeration of care services also allows these massive companies to reap the rewards of this increased utilization, but it comes with costs as well. To overcome this barrier to coordination, providers have implemented a much-hyped new paradigm called Electronic Health Records (EHR) systems. But EHR, now a $23.6 billion dollar industry, seems to have actually reduced productivity, diverting time spent with patients to filling out documentation, causing medical practitioners to see fewer patients than before. The interfaces are counterintuitive, making it difficult to actually track down much-needed information for physicians to get a holistic profile of patients. The data entry follows a series of prompts that don’t reflect medical priority, but rather itemization to optimize billing. EHRs, despite their big data allure, often suffer from interoperability issues caused by proprietary boundaries, causing lossy transfers, formatting errors, and excessive human error. Nonetheless, this is a growing industry and one being pushed by hospital administrators to accommodate the paradigm of the “patient-centered medical home,” which is no kind of home but rather a bundle of patient information that changes hands in large clinical teams managed under a single physician; in other words, the institutionalization of personnel changes described above. These EHR systems are costly, based on proprietary software, in a medical tech industry that increasingly resembles the kind of overvaluation bubbles of the rest of the tech industry. Medical equipment is the 4th largest category of capital investment, 40% of which is leased, making it a $200 billion a year industry. The regulatory environment is extremely lax, and so leasing contracts are rent-seeking at their finest, with the proliferation of “per click” arrangements, which charge providers based on use and just-in-time hospital management. To keep equipment costs down, providers have shifted over to “just-in-time” hospital supply chain management, in which inventories are kept low and calibrated to demand with heavy use of data. All the same, costs have steadily risen, even if not to wage growth, but providers have managed to keep unit cost growing at a slower pace than unit price, effectively capturing more shares of the social wage fund. Unit price growth is the single primary driver of increasing expenditure, over rising chronic disease rates, and increased system usage, growing at 150% the rate of unit cost. By dominating provision markets with a high pace of mergers, providers have been able to negotiate higher commercial claims disbursements from insurers.
Insurers do not bear this burden alone, and in fact manage to reap incredible profits. They too consolidate in order to obtain regional monopoly, which allows them to jack up premiums with little limitation. There are various ways for insurance companies to pass these high claims onto patients. Total out-of-pocket spending has risen 54% between 2006 and 2016. Premiums have risen 55% between 2007 and 2017, rising faster than wages. In addition, for market insurance, the method of payment for medical service itself sneaks in hidden costs. The US predominantly relies on fee-for-service line-item billing (FFS), in which individual services are priced separately. Of all the types of billing structure in healthcare systems around the world, FFS squeezes the most out of patients, shunting the risk of business onto them, as providers can recuperate costs through increasing the variety of unbundled billable services. For MCOs, which use capitation billing (pre-negotiated lump sums), they structure their plans into a series of tiers. A “Bronze” plan, the lowest tier that qualifies as a coverage floor, is advertised as covering 60% of in-network expenses. This percentage reflects the total payout for all beneficiaries with Bronze plans, so an individual recipient may end up paying much more than 40% of costs in a year, in co-payments, deductibles, fees for dependents, tiers for pharmacy coverage. Various other plans – Silver, Gold and Platinum – justify higher premiums with less point-of-service and deductible cost-sharing, but all plans leave out-of-pocket expenses for the patient. Limited physician, pharmacy and hospital networks allow companies to charge penalties for going out-of-network. Co-payment increases of even $1 have been shown to turn the poorest patients away from seeking care, leading to preventable health deteriorations requiring emergency room visits and costlier procedures. Deductibles, effectively forcing patients to pay their own way for most routine health services by front-loading more costs, have grown to half of total cost-sharing payments, exceeding $1200 on average. In addition, fewer payments can be applied to deductibles to draw them down; copays and monthly premiums leave them untouched. Plans are constantly restructured once a patient begins to pay in, allowing incremental reapportionments of cost. These plans rely heavily on “healthcare rationing” with the use of utilization management, in which an external reviewer influences healthcare decisions on behalf of the MCO or private insurer, often over the patient or doctor, potentially leading to the denial of coverage for recommended treatments, depending on cost metrics. While ACA outlawed denial for pre-existing conditions, an endemic problem before, insurers still denied 18% of in-network claims between 2015 and 2017, with huge variation between insurers (<1% to 40%). These claims denials patterns have even opened up opportunities to game the system. A rash of “surprise billings” hit patients, as they went to an in-network facility which then quietly contracted out-of-network specialists who charged full rate; an estimated 40% of procedures come with such surprises.
Adjusted for inflation, healthcare spending increased by an average of 9.9% every year between 1960 and 2006. This is twice as fast as the GDP growth rate over the same period, driven almost entirely by unit price increases in physician services, hospital costs and pharmaceuticals. Throughout the 1990s, healthcare prices rose at double the rate of inflation, and was already expected to again this before the onset of the pandemic. Per capita spending on healthcare expenditures compared to income can vary widely depending on coverage and health, but can go up to 14% of income for households below the poverty line, and 18.5% if at least one family member has health complications. At the current growth rate, healthcare spending as a share of household income is projected to equal median total income by 2033. Nationally, the costs of healthcare, from hospital stays to insurance premiums to clinical services, are unilaterally rising, with total expenditure equaling 17.7% of GDP, predicted to rise to 20% in 2022, and averaging $10,000 per household, far in excess of other OECD countries. Spending has grown substantially since 1970, outpacing the rate of growth of GDP and much faster than the rate of inflation, over 50% of this driven by high pricing rather than the quantity of provision. Forty-two percent of Americans have some amount of medical debt, contributing to the general condition of indebtedness for the working class described above. Medical debt is especially burdensome, accounting for 66.5% of bankruptcies and often requiring dips into retirement savings or forgoing necessities, and dangerous, with half of cancer patients reporting that they delay medical care to avoid costs, a common sacrifice which regularly leads to unnecessary hospitalizations and even premature deaths. This massive process of restructuring leads to a system of extraction operating in layers. As each and every component of the healthcare system is privatized and attempting to profit off each others’ expenses, costs are pushed ever upwards. These are then compensated with suppressed wages and price gouging, pushing the burden first onto insurers and MCOs, who in turn construct arcane hedging methods to loot the pockets of patients less and less able to pay.
The frailty and inflexibility of the US healthcare system is thus a direct result of the industry’s ongoing subsumption into increasingly profit-driven modes of organization confronting the particularity of healthcare labor processes. The outcome is a rigid and unresponsive infrastructure more capable of rentier extraction than dynamic movement when facing immediate crises. The convergence of these accumulating instabilities produces the novel extremes of this pandemic and the economic maneuvers required by capital to weather its consequences. The de facto public health system, distributed across the market and subject to the distortions of rent extraction, was a poorly tended-to dam, privately operated, waiting to catastrophically burst with any excessive strain. With nearly 2 million positive COVID-19 cases, as of June 4, we can safely say the flood came. Twenty-eight million Americans still entirely lack healthcare coverage. As COVID-19 spread to the US, many low-wage workers, lacking paid sick leave, continued to act as vectors against their will. One in seven workers said they wouldn’t seek care for COVID-19 due to prohibitive costs. It’s a small wonder: one uninsured person said her treatment for COVID-19 cost $34,927. While governments have promised to cover the expenses of testing and treatment, the fragmentary and disorganized healthcare system allows plenty of room for insurers to stick patients with exorbitant costs. In a stark demonstration of the structural pressures toward austerity, the US has repeatedly defunded pandemic preparedness programs for over two decades, leaving hospitals to weather the surge without much coordination or reserves. The paradigm of just-in-time supply chain management and lean operations has left the hospital system extremely vulnerable to being overwhelmed, quickly stretched beyond capacity and forced to “ration care,” restricting treatment for “non-emergency” conditions. Even Bain Capital reversed its earlier advocacy of lean supply management. Shortages of ventilators and personal protective equipment made headlines, and led to bidding wars between states and shady acquisitions, but all manner of care was subject to restriction, from medications to organizational capacity. Healthcare shortages are predicted to last long after the end of the pandemic. Electronic Health Records systems immediately became an obstacle to epidemiological tracking, designed as they were for billing rather than health profiles, with the low interoperability causing opacity in the data, and the pathwork system too convoluted to roll out software updates in time. Hospitals, whose revenues depend on high-price special procedures and treatments, not routine care or emergency services, have tapped out their cash flow, in some cases furloughing health workers, reducing salaries or even filing for bankruptcy. Unemployment for healthcare workers is at 9.5%, in the midst of a severe labor shortage. In a perverse actualization of the euphemistic “patient-centered medical home” concept, some hospitals with no bed vacancies scrambled to make up for it by using patients’ houses. Meanwhile, patients, COVID-19 or otherwise, turned away from needed care lead to a severe spike in the rate of people dying at home. Home care, staffed by underpaid and deskilled direct care workers, have been forced to pick up the slack of the failing hospital system. Nursing homes and other outpatient facilities are COVID-19 super-spreaders. Direct care workers, unable to socially distance from patients they care for and who, again, are primarily women of color, work in facilities that are tied to 20% of all COVID-19-related deaths. Healthcare workers, in general, are extremely vulnerable, accounting for 11% of total infections, with over 9,000 documented infections in the US and 300 deaths. To address the shortages, Congress exempted healthcare workers from the paid leave expansion in the CARES Act. Meanwhile, nurses’ unions have taken various labor actions to fight for better conditions. Healthcare workers have been the ones who have had to square the circle of the public health crisis, practically navigating the equipment shortages, lack of protection and low staffing with work speedups, longer hours and high-stress loads. This kind of strain, in the context of a horrorshow of thousands of deaths a day, watching patients and colleagues die and everyday feeling the obvious abandonment and callous disregard from hospital managers and governments, is traumatizing and would lead anyone to despair. To date, two emergency medical workers overwhelmed by the tragedy, John Mondello and Lorna Breen, have committed suicide.
The inability to respond adequately to the scale of social need is a result of the accumulated necrosis which has plagued the system. In order to overcome barriers to its reproduction, capital has, in the past, resorted to a program of amputation, coordinating within the capitalist class to ensure that it is only living labor that is severed, deferring the re-emergence of a communist horizon but exacerbating the build-up of dead capital. The proletariat, suffering from its own advanced decomposition, has so far been largely ineffective at routing this onslaught. This dynamic of defeat, which has structured the last 50 bleak years, and the current move to sacrifice thousands of lives a day to maintain economic normality, suggests that we can expect more bloodletting in our future. But the exact extent of social decay that is currently being unmasked, and the depth of our current plunge, is unknown. The social arrangements which enable such a state of affairs to perpetuate in spite of the material requirements of reproduction are possibly running into real limits, pushing us further into an exceptional situation. These measures may only ensure a more destructive manifestation of the economic crisis going forward.
This most recent phase in the crisis of capitalist reproduction is still taking shape, and following along the lines of a consistent historical trajectory. Prospects for recovery and the future behind it look bleak and few are willing to predict otherwise. “Growth” in GDP in advanced economies is projected to be -6.1% by the IMF, -5.9% in the US, a roughly 10% decline from before. Emerging market and developing countries, a bourgeois euphemism for the imperial peripheries, are expected to “grow” at a collective rate of -2.2%, excluding China (along with India, one of the few countries expected to have positive growth, 1.2% and 1.9% respectively). Goldman Sachs corroborates these figures. The UN reports an overall 15% contraction in world trade in 2020. But these already dire estimates presume a tapering off of the pandemic; indeed, some of them forecast positive growth by the end of the year and ample rates of ~5.8% in 2021. But the very real possibility of a second pandemic wave is looming, with the UN projecting a possible -0.5% GDP growth rate in 2021 in this case. Given that it will likely take 18 months to bring a vaccine from development to distribution, we still know very little about COVID-19’s true virulence or symptom etiology, and the consensus that recovery means putting people back into the workplace, a second or prolonged initial wave is the likely scenario. Now, the stock market surges against all indications that the fabric of capitalist society is disintegrating, the Nasdaq is recovering total yearly losses. The continuity of accumulation merely exists in the hopes of the market’s futures and the “investor confidence” in recovery. According to Moody’s chief economist, this speculative surge (which doesn’t reflect real profits or growth, but the willingness of possessors of fictitious money-capital to continue to circulate and trade) is attached to expectations of a “V-shaped” recovery, that is, a sharp return to the prior trajectory of growth. Given that the recovery from 2008 was “L-shaped” – recovering the same relative slope of growth, but not to the same levels – an economist at St. Louis Fed proposed that we finally pull the trigger and impose negative interest rates in order to obtain the sought after V curve.
Regardless, the long-term scarring is likely to plague the world economy for many years to come. The World Bank, looking ten years ahead, posits a number of deep adverse effects from the pandemic, focusing on long-term slowed growth in “emerging markets and developing economies,” particularly in China, which has thus far this century been the veritable heart of world accumulation. They predict damage to productivity growth, as forms of social distancing will become widely adopted as regular health and safety practice in many workplaces, straining the primary tool capital has for improving productivity: the concentration of workers. Output growth will fall even faster than it already has been, especially energy output as the rickety price structure of oil collapses. Most interestingly, they predict that capital capacity will be severely underutilized, reflected in the previously mentioned productivity and output rates. This means that an extremely high percentage of the accumulated productive forces would hum at lesser rates or outright lie fallow, producing more disused rust belts. This is exacerbated by the particular geographic distribution of the productive forces, organized into a global accumulation regime wholly dependent upon a stratified and deconcentrated industrial archipelago oriented for exports and trade. Given the unique nature of pandemics, it is this structure, so essential for propping up the rate of profit, that is especially vulnerable to long-term disruption, as countries are forced to institute export controls to stem the spread of the virus. Since the global industrial apparatus is already at severe overcapacity, due to a high organic composition of capital, these circumstances will only render this crisis tendency all the more intractable. We can expect a dip in total value formation and the capacity for valorization, and thus the rate of accumulation, the proportion of profit that goes back into production. As the World Bank notes, investment will have to continue innovating other pathways for accumulation, primarily in financial instruments or real estate, doubling down on the existing debt bombs. We can expect more financial asset crashes and more currency crises to hit a spiraling dollar reserve value-measure system.
We are certainly not looking at a coming boom. Large scale opportunities for profitable investment are increasingly non-existent. There will be no period of profitable reconstruction of productive capital, infrastructure, and housing, as there was in the ruins of Europe and East Asia after WWII; the virus alone will leave the industrial rustbelts, empty malls and overleveraged unfinished construction projects intact. The technological revolutions that once had massive effects on increasing employment have long failed to deliver on productivity or output increases, lead to persistent declines in capacity utilization, and have bottomed out in employment. Technological developments have only grown to increasingly expel labor-power from the point of production, simultaneously rendering null the very element of the expansion of value. When conditions for productive investment decline, money-capital that cannot be valorized is instead diverted to financial investments fundamentally rooted in the sphere of circulation, affecting the rate of capital accumulation and leading to the formation of unproductive hoards which become increasingly susceptible to speculative activity. Capital hedges on a future that material reproduction does not allow.
Barring the absence of political feasibility for the massive destruction of capitals, any semblance of recovery only becomes possible, as before, through the maintenance of the conditions for credit creation and lending capacity of financial institutions. The accumulation of money-capital swells and the reproduction of private capitals increasingly becomes a matter of redistributions of claims on future surplus value. Cornering market shares through centralization of capital and concentrating holdings becomes the sole measure of success, and the fetish of money-begetting money takes hold as the flows come in, divorced from their connections to material expansion. In this environment of growth hinging on credit availability, the “zombie firm” becomes an apt symbol of the crisis in value. Overleveraged corporate debt burdens weigh heavily on the potential for productive growth in the coming future of industry, and this dead weight requires that the well of liquidity and credit continue flowing, lest it bring it all down again. The expansion of value, now petrified in dead forms, is only reproducible if this gradual means of intensifying the appropriation of surplus labor can be posited towards a future valorization of capital. As the base for this grows increasingly narrow, this surplus labor capacity implied by productivity growth manifests as an absolute surplus population proportional to the growing masses of unrealizable surplus capital. Capital finds itself then in a double bind, reproducing the social relations that form the content of value, but as these relations are increasingly running out of steam and becoming materially untenable. The predatory appearance of the appropriation of surplus increasingly takes on rentier forms as the nets are cast wider and hooks deeper into the externalized costs of labor-power’s reproduction, shaking extra coin out of any nook it can find. The spatial fix of deindustrialization produces a mutable terrain of capitalist production infrastructures, moving more and more into hinterland regions as a buffer from proletarian access and struggle over the very wage-relation that structures their subsistence, even in its absence. This crisis in the wage-relation serves only to further foreclose the mutual reproduction of the class relation, producing instead fragmented subjectivities bent on the destruction of the present order instead of a mere share in its plunders.
It is this very rigidity in the face of exceptional situations that reveal to us the ultimate necessity of superseding capitalist social relations, whose image of wealth necessitates mass privation. It remains to be seen what a new order would consist of, though it is now struggling to emerge out of the present crisis. There is no guaranteed immediacy of revolution from capitalist breakdown all on its own; we must content ourselves with a turbulent and ambivalent intensification of conflict which may shift the balance of class forces and help realize our revolutionary aims. The bourgeois response to contemporary crises are desperate, state-led attempts to preserve the existing equity systems of national capitals in the face of the centralizing pull of the crisis. Capital can reconstitute itself, but the great upheavals required would yield an unrecognizable landscape. It is not totally unreasonable to anticipate the possible reorganization of nation-states into new clusters and axes, the dissolution and swallowing of entire parties and parliamentary apparatuses, and new class compositions emanating from employment arrangements favorable to the capital leftover in the struggle to consolidate. We can detect the embryonic forms of these circumstances coalescing in the world today; they just need to “make their break” and therefore require some sort of occasion. In the past, this has meant war.
“The tradition of all dead generations weighs like a nightmare on the brains of the living.” – Marx, 18th Brumaire of Louis Bonaparte
The specter of war hangs heavy over the present conjuncture. Given the degree of instability at present and the flailing attempts by the institutions of capital to mitigate the crisis, it appears the question of war is merely one of which kind. In the heat of the pandemic a number of struggles have taken hold, and the conflicts of the years preceding are inherited and intensified by the newest threat to a global order of capital that is already under severe strain. In the deepening crisis of capitalist reproduction there lies an intrinsic tension between particular proprietary relations that serve to buttress a given national bourgeoisie, particular bearers of the character-mask, and the reconstitution of capital in a more globally-integrated, de-personified and concentrated iteration. Ensuing struggles might not exactly follow obvious pro-capital and anti-capital interests, but instead find themselves mediated by intra-class rivalries inflicted onto the respective national working classes. Revealed here is the dialectical relationship between functionalist notions of state and capitalist institutions and the compositions that the classes are constituted as at any particular moment. Fractions of each class coalesce into ideological affiliations and interest groups vying for political power, but these are fetishized forms, more specifically the fetishization of form, following a class polarization intrinsic to processes of capital accumulation, increasingly pursuing a fragmentation into innumerable surface antagonisms. The class binary of capitalist production is counteracted by this process of fragmentation and emergent antagonism. This is the actual concrete terrain in which capital moves and within which the proletariat must move to achieve liberation.
Compacts between different fractional compositions stabilize in a given conjunctural arrangement, but, as seen with events throughout the still-developing pandemic contraction, this base moves so rapidly that the numerous scattered fragments, each with their own force and velocity, are falling into the chasm, producing the appearance of social chaos. The constant heat of agitation begins to overtake the pressure of its containment and threatens an explosive transition. As is seen in the case of the right-nationalist protests demanding economic reopening, it is possible for this unconstricted agitation to still be politically useful for capital. Antithetically, there appears an immanent opening for a war of position with the advent of the “essential worker,” contemporary development which suggests a possible resuscitation of a proletarian movement, drawing from the workplace and tenant struggles that are unleashed by the present instability and struggle over reproduction. In absolute terms, however, the prospects of a prolonged crisis in unemployment and the massive asymmetry in organizational capacity make it such that workers are more replaceable than ever. At the very moment that we must be intransigent, we are exceedingly solvent. The sharpening of these contradictions are fertile ground for the struggles over rents and a wave of wildcat strikes and actions unmediated by unions, but note that these contradictions, while sharp, are not yet our tools and are likely to cut away at us if we do not master them strategically. We already live in amputated social conditions.
Of importance is the ongoing struggle of the condition of surplus population, the growing mass of externalized surplus labor capacity increasingly spatially disembedded from the concentrations of production while also far removed from the spillovers of concentrated social wealth. These struggles take on the most violent and fragmentary extremes of capitalist domination, as superfluity robs the proletarian subject of reliable leverage in negotiations, while simultaneously rendering this subjectivity one that is exposed to the total and impersonal domination of military policing and surveillance in a reproduction increasingly dominated by informal economic relationships structured along the outskirts of the social wage fund’s circulation. This acts as a central location of the ongoing reproduction of racialization processes in contemporary capitalism, the exploitation of racial differentiation for wage stratification and labor arbitrage (“last hired, first fired”) giving way to various forms of overt carceral domination as surplus labor runneth over. The intensification of carceral regimes, the widespread distribution of military surplus to even the smallest municipal police departments and the formalization of predominantly racialized extra-judicial killings speaks to the development of a sprawling apparatus for the management of capital’s crisis of reproduction. As this crisis proceeds, we will see the limits of prison society’s capacities tested.
Identifying these fault lines remains the work of any conscious action against the reconstitution of capital. These fragmentations in the assumed class binaries of capitalist production compose this dialectic of abstract and concrete, the actuality of class and politics and the retrofitting of the state to reflect the transformations that national capital has necessarily undergone with imperialism and globally-integrated production and trade. There is a growing tension between capital as a real abstraction – pure surplus value accumulation indifferent to who makes up the capitalist class and where anything takes place – and capital as the proprietary means for a particular group in a particular place to maintain their ownership relation to production. Intra-capitalist competition remains a factor, as does the question over whether capital as a totality can successfully reorganize production to perpetuate itself, and whether this restructuring will leave the same old bourgeoisie and nation-states in place. Is it a choice between the hegemony of US and Western capital and the entire mode of production? To what extent is a pivot to East Asia as the center of accumulation overdue, and how does this dynamic play into the manifestation of this particular crisis? Are the character-masks which have come to dominate through a cunning of history now forming a phalanx of death-masks for the reigning order, appearing more as obstacles to capitalism’s reconstitution than guarantors, waiting to be swept to the side? This struggle is what makes it a conjunctural crisis, in which all the social institutions which support a regime of accumulation enter into a violent flux. When combined with the accumulating instabilities that accompany the growing surplus populations, this moment contains the possibility of resolving itself through the confrontation of these antagonisms into something qualitatively distinct from the preceding period. We will now look to the finer details of some of these recently escalating fault lines.
The current ecosystem of reaction is a contradictory outcome of the nonexistence of a nation as such, in old terms, and the failure of global integration to stave off crisis. This has produced intense nostalgia for past national might as both an organic expression and a manufactured political fringe. This is seen in the US most prominently in the Reopen protests, a series of efforts that began in mid-April and have developed in various forms, beginning with the primary impetus moving forward with plans to end lockdown measures to contain infection spread, famous for their disregard of “social distancing” measures and health protocol. There currently exist theories, plenty supported by convincing evidence, that these indeed are composed of a coordinated effort from special interest groups and coalitions that built connections during the Tea Party formation of the contemporary right-wing surge. Coordination alone, however, does not explain participation. In coverage of those involved, some divergence of interest and political motive can be discerned. There appear to have been disputes over method and urgency of reopening, some willing to adhere to cautious timelines and others largely organized around memetic incarnations of support for Trump and his interests, the anti-lockdown protest merely another site in the ongoing culture war. What appears consistent, however, is a high-degree of involvement and expression of business-owner, petty-capitalist interests in the displays, as the disruption of normative exploitation here can be a greater hindrance to subsistence than for larger capitals. It is in these circles that outright denials of COVID-19’s existence or severity are found, as conspiratorial thinking is anything but foreign to the contemporary US right-wing.
A political tension clear in these mobilizations is that between the reopening timelines set by states and the demands being placed on ensuing economic activities from the Executive branch, the current regime’s sensitivity to stock market volatility not being lost on anyone. Much of this has already manifested in conflicts over PPE pipelines to states, where Federal agencies have acted to intercept and requisition supplies procured by state governments, forcing many to resort to covert forms of smuggling. States have worked over the past few months to form and operate within regional pacts to strategize reopening on their own terms, regardless of Executive wishes. Past statements of ominous portent from Trump and leading media figures on the right have gestured at the possibility of popular mobilization as a tactic to deploy in order to grease the wheels of a political impasse. A key element of that degree of enforcement capability in Trump’s base of support on display in the Reopen protests is the far-right militia movement, an armed presence with Confederate or Nazi flags being a common fixture at these demonstrations. Another element within these formations to note is the invocation of the Boogaloo meme, a right-wing shibboleth referring to the apocalyptic desire and supposed readiness for a sequel to the American Civil War, presumably along much the same factional lines considering the neo-Confederate elements involved. The most notable escalation out of these has been the events surrounding the protests that moved successfully from the lawn to the center of the Michigan State Capitol. Armed protestors made it into the Capitol building on April 30 in a standoff with police inside, attempting to make their way to the legislative chambers housing the Governor and other state representatives. By May 14, two weeks later, the state government announced it would be closing the Capitol building and appears to be suspending certain sessions, in an attempt to avoid further clashes and armed escalations. During the protest on the day closure was announced, only 75 to 200 people were in attendance at any given time. This shows the striking ability of armed factions of the right-wing in the US to concentrate and deploy force to exploit crises, though contingent upon the sites where this promises to be most effective.
The synchronization of interests with armed right-wing militants and the Trump administration still appears one of mutual convenience, as the character of this intra-class fraction is one of opposing visions for the future of anti-social organization, but both converge on the maintenance of the reproduction of capitalist social relations at their respective levers of exploitation. While Trump remains inextricably bound by a reproduction of US capital that is reliant on global-integration and maintaining the US’s particular hierarchical position atop the organization of global value chains and trade arrangements, the militia movement is a product of the immiserating hinterland regions of systemic deindustrialization and exurbanizing poverty, led primarily by the petty-capitalist and wealthier landowners emerging above the overall historical trajectory of abjection. There is in these groups a defense of capitalist relations founded through an anti-globalization bent, placed at the forefront of their political commitments. A demonstration of this in the present instance can be seen in the voluntary protection of businesses opening in violation of state orders by armed militia groups, the more militant of them placing themselves “beyond left and right,” in an ultimate goal of autonomous territorialism founded on various forms of ethnic homogeneity or kinship in survivalism. The alliance with Trump in these instances are pragmatic maneuvers from groups that have a well-incorporated theoretical grounding in the exploitation of crisis to advance their particular interests by destabilizing state institutions in certain regions. The reaction in these incarnations of the right is such that these are ultimately movements that realize their ends through exclusionary methods backed by force, the vocal disdain for infection containment in the protests itself a manifestation of this anti-politics, where obfuscation and conspiracy cloud the terrain for the opposition, a phenomenon akin to a smoke grenade in combat.
A crisis of state legitimacy is not merely the terrain of reaction here. The unemployment wave and subsequent hit to the maintenance of relations of exploitation that keep economic activity moving has produced the discursive turn to the desperate and hollow celebration of the heroism of those workers endangering their lives, through the “essential worker” classification. For every instance that the “essential” distinction appears to outline the actual contours of necessary reproductive labor in society, such as nurses, even more are plainly obvious to be merely necessary for the functions of realizing exchange values and preventing total economic collapse. For those attaching hope to the apparent sacrifices made of the so-called “essential worker,” are they not buying the boss’ propaganda? It is entirely questionable which of these labor tasks would even remain in a social reproduction that becomes emancipated from its subsumption by capital. The cyclical employment of surplus populations into an industrialized consumer and service-heavy economy is revealing of the crisis of surplus capital today. The unrealizable surplus of potential capital values and commodity outputs must be either pushed to the extremes of realizing value in the social processes of exchange, or constrained in output and thus consistently exert an overleveraged burden on the costs of enterprise. Our employment in society is increasingly meaningless, increasingly only existing to serve the maintenance of the waning abstraction of value and thus perpetuate the class domination which serves and is reproduced by it. It is then unsurprising to see where these sites of proletarian struggle in the US have broken out in the present conjuncture. The strange desperation of the “essential worker” ploy then deserves some broader contextual grounding in the composition of this particular historical instance of widespread wage precarity.
The mass precarity implied by the chronic underemployment and untenable costs of living detailed above are not a result of rampant greed but instead the terminal arc of necessary restructuring within global capital. The composition of the labor market in the US and many other imperial core countries is directly tied to the increasing superfluity of labor relative to valorization, leading to deep polarizations in the geography of production and consumption. There has been a wholesale reorganization in the global division of labor towards integrated and stratified value chains cutting across borders, with workers in several countries linked into a single process of capital turnover, the lowest-waged workers producing goods to be shipped, warehoused, handled, retailed and delivered by a vast services stratum in the Global North, elongating the circulation time of the commodity before it reaches its terminus in consumption. The form this takes is a product of history. The so-called service economy of the Global North sediments the historic defeat of the working class, shattering the politicized composition of the class in the imperial cores and dispersing the most labor-intensive links in the increasingly transnationalized productive forces to dominated peripheries outfitted with debt-funded infrastructure and liberalized export practices. To be clear, most “services” are actually located in the Global South, in the informal work it takes to survive in slums, but the formal “service economy” that is now theorized in bourgeois economics to mark the most mature stage of development is distinguished by what it indexes underneath: the spatial concentration of consumption, forming a complementary half in world reproduction. The complexities of this historic arc are too numerous to fully explore here, but it suffices to say that new geographic sectoral concentrations emerged, with new producing and consuming countries, after the smoke cleared from neocolonial beach-heads in the 1970s and 80s.
This has a few relevant consequences for the present moment. The majority of European and American workers perform services. The proximity that these services have to production, in the form of scientific and technological development, or to the circulation of commodities, such as transport, retail, and marketing, may mark them as relatively “productive.” But large swaths are not strictly involved in the circuit of capital valorization. Nonetheless, the populations of the imperial core are responsible for the majority share of consumption, though these are skewed to the very top income strata. But this usurpation of manufacturing by the periphery has only resulted in extreme wage suppression and the distribution of goods out of those countries, contributing little in material improvement to their lives. Indeed, production in the periphery is increasingly tilted towards exports, as the export share of the world GDP has more than doubled between 1975 and 2018, from 13.6% to 30%. The export orientation and consumer product light industry emphasis of development was superintended through the loan and structural adjustment programs of the World Bank, International Monetary Fund and World trade Organization, from the late 1970s and, later, by the China Development Bank, and facilitated by the proliferation of free trade agreements. The fragmentation of the production process, in which the various steps of initial parts manufacturing through assembly and final packing occur at numerous sites across the world, facilitated by a logistics and shipping revolution, with multiple points of exchange in intermediary circulating capital, has enabled surplus value produced all down the line to funnel and concentrate in the final sale price, effectively distributing value upwards into the core, amidst a net transfer of plundered wealth. The material edifice of extraction through value chains underlies the outrageous wage differentials seen between OECD and developing countries. This arrangement has been necessitated by the spiraling development of contradictions in the value-form, a countertendency to the fall in the rate of profit to export damage from the imperial core to the periphery.
Diminishing prospects for capital to reproduce value directly follows the narrowing conditions for increasing or even maintaining the rate of profit. Technological advancement in processes of capitalist production develop means for the automation of labor tasks, increasing the efficiency in exploitation of each individual labor input in production, ultimately requiring less labor-power and the disembedding of proletarians from the point of production. However, as this increases the productivity of labor in theory, thereby increasing the rate of exploitation and thus the rate of surplus value, an increasing share of value in capitalist production is tied up in the fixed capital values that only reproduce the same magnitude of value through the course of the turnover time that encompasses their wear and tear and eventual obsolescence. While this increases the exploitation of each unit of labor-power, it progressively diminishes the base of a capital value’s expansion, i.e. valorization, in the production process. Rates for productivity growth thus decline. Intensified output capacity of industrial capital and the ongoing reduction in ability to profitably exploit productive labor capacities lead this excess capacity to become increasingly susceptible to crises of effective demand due to chronic overproduction. Consumption must then be proportionately integrated into the reproductive circuit of value, leading to a rise in service sector employment: an industrialization of consumption. Stagnating output following this bind of overcapacity leads to an imperative to lower the costs of production to the absolute floor. There are significant wage differentials between workers in the core and periphery, which are structurally required for capital reproduction, as they form the base of mass consumption which enables these value chains to be realized within the borders of the Global North. But, as the progressive immiseration described in section 3 demonstrates, we are approaching real limits in the capacity of this form of globalization to successfully realize the values latent in the global productive forces, as wages stagnate in the Global North and workers are beset on all sides with predatory capitalists cutting away little pieces of flesh.
With this understanding, it becomes more clear the exact nature of the fear lying behind the rushed calls to resume normal economic functions than the largely performative demonstrations of the Reopen protests: the entire edifice of world accumulation depends on every knick-knack making its way from the periphery through the Amazon warehouse into the hoards of merchandise we call homes in the imperial core. The backdrop in the rise of the “essential worker” reveals a widespread wave of actions taken by workers on their own initiative to combat the clear and present dangers to their health by being forced to continue work in the pandemic. Between March 1 and April 28, there were at least 151 wildcat strike actions, as can be examined in this essential COVID-19 strike wave map from Payday Report. The planned strikes and walkouts in Amazon fulfillment centers have been well-documented, from an instance on April 21 where 300 workers called out of shifts at 50 fulfillment centers, to the May 1 strike plan joined by Whole Foods, Instacart, and Target workers, demonstrating emergent coordination taking shape among workers in retail, distribution, and shipping centers within the industrial sector across capital owners. This is a strength in the present moment, as these are precisely those sectors increasingly prominent in labor market activity in the ongoing trajectory of the US as a highly-financialized service-heavy economy. Within the distribution and transportation industries, multiple instances of truckers taking the tactic of “slow roll” actions to protest dropping wages and low freight rates by either disrupting traffic on interstates to a crawl or encircling capitol buildings, as in Phoenix, AZ and Austin, TX. Public transportation workers and bus drivers have also demonstrated, as in a bus driver’s strike in Birmingham, AL, and a transit workers’ walkout in Greensboro, NC after coworkers tested positive for COVID-19. Not all of these escalations in worker militancy are proceeding unopposed: sanitation workers in New Orleans, all hired through a temp agency, who went on strike to demand hazard pay, sick leave, and proper safety equipment were all fired and replaced with prison labor making $1.30 an hour.
Industrial manufacturing sectors have also seen their fair share of struggle. Between March 19-20, workers in an automobile manufacturing plant in Detroit, MI shut down operations after infections emerged in the workplace. In this mainstay of the Rust Belt, hundreds of FCA Mack Engine Plant workers also walked out on the job over safety concerns, and on March 18 in nearby Sterling Heights, MI workers at a Chrysler plant went on strike over the same concerns. On April 20, workers at the Boeing factory in Renton, WA refused to show up to work, surely a detriment to a cornerstone manufacturing company for US capital that in recent history has seen ongoing problems of stymied growth beyond the 737 Max crisis of last year. In other production spheres of the domestic economy, a fixture of the present configuration of relative social stability has been the food sector, most notably that of meatpacking and slaughterhouse workers. COVID-19 has been found to spread twice as fast as the national average rate in US counties with major meatpacking plants. These counties accounted for 10% of all new cases reported from April 28 to May 5, primarily affecting rural regions where many of these plants are concentrated, away from the initial urban outbreak epicenters, affecting regions notorious for high poverty rates well above the national average and inadequate healthcare infrastructures. In one of the only actual invocations of the Defense Production Act to date, on April 28 Trump signed an Executive Order to keep meatpacking plants open and workers active in the facilities in order to mitigate potential disruptions to food supply chains.
Prior to this, workers in meatpacking plants across the US engaged in conflicts to deal with the health hazards of their environments. As early on as March 23, non-unionized workers at a Perdue Chicken plant in Kathleen, GA went on strike, with employee Kendaliyn Granville saying of the situation, “We’re not getting nothing — no type of compensation, no nothing, not even no cleanliness, no extra pay — no nothing. We’re up here risking our life for chicken.” In Greeley, CO, on April 1 approximately 1,000 workers, largely migrant laborers, walked off the job at a 4,000 person JBS processing facility. On April 15, Tyson Fresh Meats workers in Waterloo, IA staged a sick-out where hundreds refused to work. In response to the Executive Order, workers have been responding as needed. On May 1, a Tyson plant in Dakota City, NE had to slow production down due to a high degree of absent employees. Workers are quitting en masse at Smithfield Foods Inc.’s meatpacking plant in Sioux Falls, SD, following a wildcat strike by 50 workers at a Smithfield plant in Crete, NE on April 28, the day of Trump’s order. In response to the potential unrest and risk of infection, Nebraska state health officials decided to simply stop reporting case numbers as they arise. Just recently on May 14, a Tyson chicken processing plant in Wilkesboro, NC has been forced to shut down twice in one week due to high rates of absenteeism.
It is easy to see then how crucial economic reopening, ensuring a “normal” state of exploitation, is for the maintenance of capitalist reproduction at present, already taking a hit that will endanger it in the future in a still-to-come full realization of the general crisis. There is evidence of endemic misreporting and manipulation of data on negative tests, both at the CDC and in many states, to paint a portrait of successful containment and encourage reopening. The appearance of worker actions in these spheres are very much undertaken out of the immediate necessity of maintaining health in the face of endangerment, but could quite easily spill over into a generalized awareness of the capacity of an embedded workforce to bring capital to its knees, should the need arise in the future. This still, however, remains a resurgent front of the worker’s movement completely contingent upon the instability of the present situation, and cannot yet be said to be the only front important to the development of the struggle to come as the crisis develops. Before inessential businesses are allowed to resume operations, “essential workers” constitute a possible strategic bottleneck, a fact recognized and taken into account in the current strike wave, with many workers using the boss’s propaganda against them. But the high degree of unemployment guarantees an opportunity for capital to liquidate troublesome workers, and the possibility that unemployment could stay high for some time with little promise of future relief from federal funds signals an extremely competitive situation for workers to stay “essential,” lest they be expelled once capital regains its footing. These are not the only sites of struggle, however, as things heat up in the now-vast sphere beyond the workplace.
Tenant struggles here can be seen as a site of struggle for both those with “essential” jobs or are still working from home and for the masses now rendered jobless, as many of the nearly 40 million unemployed are still expected to pay rent for shelter. With grim prospects of a job market recovery in the near future, the downward pressure this will exert on wages will manifest as deeper rent burdens for many. The tenant movement is having a clear moment in the inability of municipal, state, and federal governmental authorities to sufficiently mediate the class conflict between the proprietary appropriation of surplus by capital through landlording and the inability of laid-off tenants to pay rent, lest they forego feeding themselves and their families. This faultline really exposes the central contradictions of capitalism: because the danger of spreading infection is so severe, people are unable to work which, under capitalism, means they can no longer afford housing, at precisely the moment when society as a whole needs to be sheltered. While the inability to pay rent poses a challenge to the traditional strategy of a rent strike, where the tenant organization’s leverage is withholding the rent with ability to pay, organizations across the US, largely in urban centers, have mobilized and worked with tenants to strategize coordinated strike actions.
The Autonomous Tenant Union Network quickly released a pandemic-specific organizing toolkit, as did some of its largest bastions, the Philly Tenants’ Union, LA Tenants’ Union and SF Bay Area Tenant and Neighborhood Councils, which are both COVID-19-related and generally applicable. These autonomous tenant unions have recently grown very fast. One of us organizes with Bay Area TANC and we can confidently say that our membership has quintupled since March. New autonomous unions have sprung up in a number of cities; individuals we’ve been in contact with have initiated unionization campaigns in new cities, laying the seed for an eventual grouping. New councils of tenants who all share the same landlord have formed within the unions and existing ones have been reinvigorated. Many of these groupings are in the process of organizing fellow tenants, agitating against their landlord, and openly struggling to extract demands from landlords such as protection from eviction, rent reductions, and full rent cancellation. Many state and local governments have passed a patchwork of injunctions, perhaps freezing evictions or allowing tenants to delay their rent for a range of months, all contingent on a hopeful but likely delusional scheduled return to normalcy sometime this next summer. As of writing, no jurisdiction in the country has moved to fully cancel or forgive rent for the period of the state of emergency, the only measure that will keep people securely housed long-term. And many existing measures are rather weak protections, requiring all sorts of means-testing and documentation, relying on court systems being dormant due to COVID-19 rather than explicit legislative language, or building in backdoors and loopholes for landlords to evict or take action to collect on rent by turning it into debt subject to collections agencies. In truth, the protections are quite uneven, which has granted room to maneuver in some areas, such as Alameda County in the Bay Area, but much less so in others; this crapshoot of legal relief has as much effect on the success of organizing as anything else. These measures are all temporary and will likely require extending as the economic and health crisis surely will not be resolved. However, which states and localities actually grant the extension is up in the air, and likely the kinds of measures and extensions adequate to deal with the precarious situation so many find themselves in will depend on the organized pressure that such tenant unions can exert. While this growth is encouraging, this iteration of the tenant movement is still very nascent and finding its legs.
This new emergence is a double-edged sword. On the one hand, there is little in the way of existing bureaucracies mediating the activity of the “rank and file” as in the labor movement, which have proven time and again to be timid, conciliatory vehicles that are often outright obstacles. Without such an ossified husk of previous struggles standing in the way, the nascent tenant movement can grow on terms set by tenants themselves, including more flexible autonomous structures, resembling more the “earlier” stages of workmen’s associations but with the benefit of hindsight. On the other hand, the crisis of rent defaults is massive and unprecedented and the larval class organization that exists and is currently being built is not capable of rising to the occasion and shaping the course of things. In addition, a variety of advocacy and direct service nonprofits, insisting on petitioning the state, are very involved in these matters, steering the demands and messaging into models that fit their structure and fundraising needs. This low development of class composition is insightfully discussed by Justin Gilmore, a comrade in TANC.
While we, as tenant organizers, think that a measure of formal organizing, to aid in coordinating solidarity and amassing maximum impact, is the best route to the construction of a viable and toothed tenant movement, there are a number of exciting developments that are more spontaneous and sporadic. In New York, 12,000 signatures appeared on a pledge to withhold rent, loosely organized as an online petition. Strike activity amongst less organized pockets of tenants kicked off across the country and in Canada kicked off in April and May, possibly numbering in the thousands. As discussed above, nearly a third of tenants did not pay rent in April, a significant uptick. The other side of housing struggles, that of ending houselessness and soliciting or expropriating housing for this purpose, has had some significant developments as well. Earlier this year, Moms4Housing, a campaign of black homeless and marginally housed mothers and their children, took over an empty home in West Oakland, in their words “evicting the speculators.” They eventually had to resort to eviction defense shifts staffed by community supporters as the Alameda County Sheriffs menaced them with threat of eviction, which was eventually carried out with the brandishing of assault weapons and armored vehicles early one morning. The moms were later able to come to an agreement to purchase the home with the landlord. Inspired by this brave inhabitation of empty real estate, a group of unhoused people in Los Angeles called Reclaim Our Homes took over 12 houses in a 163-house tract owned and left empty by Caltrans, California’s transport infrastructure agency, a week before the shelter-in-place order. State police then stationed themselves throughout the neighborhood to intimidate the reclaimers. In Chicago, a group of rent strikers and unhoused people took over a building owned by Deutsche Bank and turned it into a shelter for people experiencing houselessness and a community mutual aid hub. Such instances are placed in their historic context of an illustrious proletarian tradition of housing liberation by some other TANC comrades, Julian Francis Park and Hyunjee Nicole Kim.
These are relatively small and infrequent actions, reflecting the extreme risk that squatting and expropriation requires and the low capacity to sustain long-term support. The eviction defense for Moms4Housing brought out over 300 people, many of whom eventually had to go home, opening the way for the militarized police to come around early the next morning. This enthusiastic volunteer base is encouraging, but for now the state and rich speculators can afford to wait it out. This thorny and dangerous practical problem is the exact impasse generally facing nascent proletarian class compositions as they slowly coalesce into intermeshed movements capable of real actions that secure gains. In order to shift the balance of class forces decisively in our direction, the ability to sustain strike actions and expropriate and defend housing and other resources will have to be built up. These are daunting prospects, but there are latent and unexercised potentials in a tenant movement, centered around autonomous unions and councils composed of tenants, linking up with movements of the unhoused and landless. As hard to imagine as this is now, it is something that will become increasingly necessary as more and more people fall into housing insecurity by high rents and brutal evicters, get displaced into worse housing farther from their jobs and eventually become homeless. In truth, tenants, like all workers, are virtual paupers in waiting, easily expelled and replaced by the shifting needs of capitalists and property owners only to then face an increasingly policed and privatized urban space that pushes them to the absolute margins, joining the ranks of the disposable sleeping rough under freeway overpasses. Rent strikers are essentially squatters in the eyes of landlords, approaching that precarious place of living on another’s land from the other side of the unsheltered by expropriating a house for themselves. There is no clear path or formula, but building a strong and militant base, tied together through shared struggle and solidarity, can perhaps hit a critical transition point and become a flexible movement, with well-tested tactics to seize housing and ably defend it.
The situation has seen a spur in an already growing sector of class struggle in the US, and the hits are indeed impacting landlords, perhaps forecasting a similar concentration of property in the rental market as we saw in the aftermath of the 2008 crisis. Given the centrality of rentier capitalists to the US economy, the cancellation of rent as a demand and potentially realizable action poses a threat to an entire sphere of capitalist reproduction. The construction of housing in real estate development and growth of a population of renters is an increasingly vital sphere of industry for the reproduction of capital domestically, as loans and credit continually flow into these sectors driving bubble expansions of speculations and asset valuations, propped up by the appropriation of surplus value in these assets through interest on loans, the whole edifice only concretely backed up by the continual appropriation of wages through rent and loan payments. The possibility of a prolonged period of defaults would roil the entirety of the real estate market, a contagion that could rapidly work its way through into a generalized financial crisis in a similar way that brought the global economy to the brink in 2008. This is why state actions themselves cannot muster the political will for any response other than rent repayment plans and the accumulation of rental debt to tenants already unable to pay, for any rent cancellation cements the collapse that is already forming.
To return once again to the question of war, the disintegrating symbiosis between the US and China is a key international development signalling the erosion of the consensus arrived at in the late 20th century achievements of capitalist globalization. The previous year’s trade war remains in negotiation, and following the efforts of the US to pin the blame of the pandemic on China, the value of newly announced Chinese direct investment projects into the US fell to just $200 million in the first quarter of this year, down from an average of $2 billion per quarter in 2019. As we observe the bipartisan chicken race over which party can be the most hawkish on China throughout the rest of this election year, it appears safe to say we have long passed the signal point of arrival for the modern Cold War with an ascendant capitalist counterpower. Countering US smears that China has failed to deliver on “promised reforms,” President Xi Jinping has recently said that China will no longer seek attempts at a planned economy, a predictable outcome and the overdetermined culmination of decades of liberalization and global-integration that has been China’s trajectory since at least 1978. China, itself experiencing industrial restructuring along the same lines as the systemic deindustrialization in the US, is making attempts to transition to a more service-led economy along the lines of the more developed capitalist core economies. Much of the tension of this attempted transition can be seen in the ongoing internal problems of expansion and overcapacity occurring in the Chinese workforce, as wage gains after the post-2008 stimulus efforts gained by a strike wave from restive labor flatlined following the 2015 collapse of the Shanghai stock market, making export surplus increasingly vital to the national capital, and an aggressive position on trade conflicts with the US a matter of necessity. Technological dominance plays a crucial role here as well, as last year, for the first time, China surpassed the US in international patent applications, threatening the axis of US dominance in the tech sector through appropriation of surplus profits by way of intellectual property rents.
The rhetoric of politicians in the US often frames the pandemic as a war with the “invisible enemy,” and bipartisan hostilities towards China are greatlyintensifying. As many analysts, commentators, talking heads, and even the IMF are already declaring this to be the worst economic downturn since the Great Depression, it escapes no one’s memory, despite the poverty of bourgeois society’s historical consciousness, the rejuvenating effects of war by which the US was able to emerge triumphant after that crisis. As we illustrated above, however, this immobile expansion of value, globally-integrating interests of the capitalist class, and internationalization of production, as well as the paradigm of nuclear-capable militaries, make the possibility of a hot war conflict between inter-imperialist powers not quite tenable, much less politically feasible, at least in the immediate term. With globalized expansion of productive capacity and the internationalization of trade flows, a major hub of production that has stayed prominent within the US and central to its internal expansion is the defense industrial base. Often a focus for demonstrating the disparity in public investment into social programs, the defense industry remains a leading field for the US economy. It is interesting to note, however, how the military-industrial sector itself has undergone a degree of equalization in production conditions and predominance of financial operations on par with the general trend of industry in global economies. The sensitivity of defense companies to capital markets and investors presents us with a militarization operating in a distinctly international context, far from the clashes of nations we fear in the present with increasing hostilities between the US and China.
The global landscape of war exists in the shadow of nation-states now ambiguously attached to national capitals, an internal tension arising from the contradictions within capital’s tendency to expand beyond any containers. The national bourgeoisie are defined best in terms of proximity and intermeshment with a given central bank and banking system required for firms to retain stability, yet increasingly manage investment portfolios much more global in practice. The practical maintenance of the national capital is now impossible without tending to the interpenetrating global networks of trade, supply chains, and flows of financial capital. Currency valuations hinge on bond markets and treasury securities, the asymmetrical organization of production and circulation activities that have resulted from the contradictory relations of value-determination give us a world of property alien to itself and yet interdependent. Inter-imperial conflicts between great powers appear to be complicated by the contestations between capitals untethered to any one state. Even the apparent autonomy of the US Federal Reserve’s actions in the lead up to and wake of this crisis find themselves beholden to maintaining the fragile entanglements of a capitalist reproduction process in stasis.
For all this, however, a so-called “deglobalization” is indeed making itself an established presence through the disintegration of the order established by decades of international moves towards expansive liberalization. While the “trade war” between the US and China may have had the most immediate impacts and grabbed the most headlines, the November 2019 OECD Economic Outlook Report maps out a global economy experiencing trade disputes as a growing international trend, ushering in declining investment flows from a 4.33% annual growth rate in Q4 of 2017 to just 1.52% in Q2 of 2019. The shutdowns in travel and further contractions in investment brought about by the disruption of the pandemic prompted Henry Kissinger to pen, in an op-ed published in the Wall Street Journal, that “the pandemic has prompted an anachronism, a revival of the walled city in an age when prosperity depends on global trade and movement of people.” While the old guards of empire may now be recognizing such developments in print, the breakdown of the international consensus has been an established trend dominating the preceding years’ geopolitical movements, as can easily be seen in the intensification of border regimes to engineer suitably structured national labor markets amidst mass immigration. The manifestation of these trends into victorious democratic seizures of executive power over legislative stasis in core economies is certainly not merely the fault of the pandemic.
The signal year 2016, with the victories of Trump and the Brexit referendum, cemented a set of reactions not previously visible from the surface veneer of liberalism’s global hegemony. The center has consistently failed to hold as it is overcome by the depth of the crisis faced by capitalist reproduction today, and panics in the face of another catastrophe that threatens to make this crisis of legitimacy irreversible. Even in stimulus efforts aiming to hold an economy headed towards depression together, fractures are emerging in the institutions of bourgeois rule. Notably, the crisis in the deteriorating Eurozone refuses to abate, as Germany’s constitutional court may bar Bundesbank, the German central bank, from participating in the ECB’s multi-trillion bond-buying program, prompting the ECB to either take legal action themselves to bring Bundesbank back into the program or bear the burden of making up their quota without the largest shareholder in the ECB. This comes as recovery strategies are divergent across core economies, as Kristalina Georgieva, managing director of the IMF, has advocated for systemically important banks to suspend dividends and stock buybacks to shareholders to maintain buffers of retained capital in order to weather the crisis ahead, in direct conflict with the interests of the speculators, investors and corporations that subsist off these dividends, between capital as such and the cohort of particular capitals composing it, a sure sign that rifts in the global bourgeoisie will intensify in the conflicting interests that such measures would provoke.
While we observe these tensions forming amongst the bearers of capital, it remains more likely that it is, in fact, the class war that is in the most danger of becoming a hot conflict in the near future, and that the coalescing Party of Order is indeed aware of this and the measures that will be necessary to protect capital throughout this crisis. Defense industry production has shifted largely into the production of surveillance technologies developed from knowledge gleaned in the urban conflicts of insurgent warfare characteristic of the Forever Wars in the Middle East. Already in the pandemic, a surveillance apparatus has been rolled out for trial in Baltimore using aerial capabilities, the location surely not a coincidence, and in India a state-backed surveillance program, designated now for contact tracing, is underway. The potential mission creep of contract tracing is obvious, as it entails tracking one’s movements and social affiliations, and has already been actualized: police in Minneapolis are using contact tracing technology to map out the social networks of protestors there. The increase in military capacities at home is part of a broader feedback loop tendency of capital accumulation in this industrial sector. Military spending produces new use-values, but not posited directly to the future production of value. This depends on the specific application of these means of destruction. In the case of military force to secure domination of a raw material input for production processes, we can see a more direct path to value reproduction, though still not reproductively integrated itself. Military spending does, however, tend to increase the rise in the organic composition of capital, and thus the growth of the industrial reserve army, reproducing its own use-value by producing that necrotic and unruly surplus which it comes to police and incarcerate. It is no coincidence then that outside of imperial implementations to secure raw material inputs for production, military spending and the defense industries find productive expansion in surveillance technologies developed in insurgent zones abroad finding new homes in application to domestic populations who are increasingly rendered surplus. This build-up of military weaponry and surveillance tech, the circulation of counterinsurgency tactics, and the global institutional interpenetration of police and militaries constitutes a particularly menacing excess of enforcement capacity, mostly on reserve but able to muster concentrated force with increasing agility and itchier trigger fingers. The arsenal of the dictatorship of the bourgeoisie has historically and continually cut its teeth on people of color domestically, particularly black people in the US, and various colonized peoples in the periphery. This process then structures the ongoing processes of racialization that inflict gratuitous violence against people of color and functions to recompose the proletariat into a stratified mass of effectively segregated populations.
The prison is increasingly a site of the present order’s crisis of legitimacy as well, and a key area in the racialized geography of the pandemic’s impact. Prisons in the US are already epicenters of infection, one example being seen in Lompoc Federal Prison in California, where 70% of inmates have tested positive. Women’s prisons in Florida have become epicenters for high infection rates across the board. At the Yakima County Jail in Washington, 14 inmates escaped in late March following the state’s declaration of an emergency stay-at-home order. Throughout April, inmates in Cook County jails participated in a series of actions, from hunger strikes to uprisings and attacks on guards to a class action lawsuit, to demand COVID-19 testing, soap and face masks, end of the use of bullpens to group inmates in close quarters and even early release back into the community. On April 30, ICE detainees in Adelanto, CA went on hunger and work strikes to protest lack of disinfectants and general health measures. This was certainly to be expected, as in Italy at the outset of the emergency declarations widespread jailbreaks occurred, with such instances as a revolt at Foggia Prison, an escape following the assault and kidnapping of guards in Pavia, and an uprising at Dozza Prison, just to name a few. While these by no means can capture the full scope of the unrest happening behind the walls of capital’s modern system for the brutal domination of those rendered surplus, the cracks in the penitentiary walls are growing, and with these capital’s claims to legitimacy as it struggles to contain and mitigate its inherent antagonisms.
The brutality of the struggle we face moving forward is already making itself apparent to us beyond the mass death of the pandemic and the containment measures the state has since abandoned. As economic functions resume in the reopenings, the “pent-up demand” sought after by hopeful economists is revealing itself to be pent-up bloodlust, the collisions of fragmentary and alienated social relations in crisis taking precedence over any economic theory of “rational actors.” Three teenage workers at a McDonald’s in Oklahoma City, OK suffered gunshot wounds as a woman opened fire on them for telling her that the dining area was closed. A security guard at a Family Dollar store in Flint, MI was murdered by a woman after asking her to put a mask on before entering the store. A black man in Brunswick, GA was murdered by two white men in broad daylight on unfounded suspicions of theft, sparking local protests and demands for prosecution. Racialized extra-judicial police executions have remained consistent despite the crisis, as seen most notably in Indianapolis, IN, San Leandro, CA, and Minneapolis, MN. The bare violence defining American life, well in the public eye for the better part of the past decade, has not ceased or slowed in deference to the pandemic.
The previous cycle of riots that erupted in Ferguson, MO and Baltimore, MD now have reasserted themselves with a vengeance. In Minneapolis, following the execution of George Floyd, a protest of thousands followed, and those present justly sought to exact a proportionate response in kind. The ensuing destruction of police cars, the fog of tear gas, the ripping of rocks and rubber bullets amidst barricades of steel and shopping carts all made national headlines in the hours of their unfolding. Over the week of May 25, the rapid shift from riot to insurrection took hold, as a siege of the MPD 3rd Precinct resulted in cops fleeing, having exhausted their ammunition, with the looting and incineration of the station following on May 28. That night, the entire country learned that we can burn down the strongholds of the police if we are bold and numerous. The following weekend, protests erupted across the country, at the time of this writing they are to the count of 380 cities across the US in all 50 states, and many countries across the globe in solidarity; protests often led by black youth. This moment has already broken numerous precedents, and there are many developments worth discussing, but things are still very much in flux. It is clear that no party is in a position to authoritatively predict anything, as both the police apparatus and the rioting milieu are currently testing their own limits and capacities, so we will just make a few comments. Actions have quickly escalated into direct confrontations with police, the lines of America’s streets now lined with the burning husks of police cars and canisters of CS gas. Journalists are now consistent targets of the police and military, all precedents for domestic conflict are being breached as the forces of order seek to control the narrative and enforce compliance. Following the explosion of 50 protests across the country on May 29 alone, 17,000 National Guard troops have been authorized and deployed in 23 states, police forces in metropolitan regions have consolidated to the core sites of struggle, and the police have escalated their brutality as the threat to the power of heavily ideological policing institutions bubbles to the fore. Following the murder of Breonna Taylor from a no-knock raid by police in Louisville, KY, which set the current uprising there in motion, police there have already executed another unarmed black person, David McAtee, amidst the uprising. At the time of writing, it appears that there have been 7 verified murders of protestors at the hands of police so far, a number that may not give the full picture, given the chaos of information. In addition, 11,000 people have been arrested across the country in the span of a week; in comparison, 4,500 protestors were arrested in 5 months during the Hong Kong uprising.
“Outside agitator” narratives are on the rise, the nation’s liberal bourgeoisie lining up in lock-step with the Trump administration’s narrative in an effort to divide what is demonstrably a multiracial and working-class revolt that defies the decrepit political infrastructure of an empire that has proven irreformable. Racialization processes structure the extremes of this crisis and will aim to be reinforced, as the calls to return to civility increasingly aim to diffuse any militant actions acting in solidarity across racial coalitions. Suspicion abounds, paranoia is on the rise, but the danger is certainly real. The narrative of the pearl clutchers hinges very much on the tired exasperated trope of the disenfranchised that “destroy their own communities,” however, many of the uprisings at present are targeted at the symbols of luxurious wealth of the urban core and the police occupational outposts of their communities, a geographical contour that itself must be seen as a possibly conscious attack on the racialized displacements of gentrification that surge throughout the country following 2008. The new cycle of uprisings is clearly gaining ground, following lessons from the past while quickly developing in the moment to respond to the objectively new territory that is being charted. Fire emerges as a common weapon, “broken windows” deliver on the nightmare urbanism promised by the architects of mass incarceration, and non-violence is quickly discarded in favor of fluid but combative tactics. This already makes it apparent that these intense conflicts will be a persistent trend, as continually escalating expressions of political force in the pandemic crisis, and indeed the only option in many instances still, as proletarians treated by capital as externalized costs seek leverage in a situation they never chose.
To the extent there is an explicit demand, it is for cities to defund their police departments, which is already being conceded in Los Angeles, though only with relatively slight cuts. In truth, these protests are composite formations, with multiple characters. Some very much treat the gatherings as liberal protests, with particular choreographies, symbolism and messaging, and goals which are campaigned for through soliciting allies in reformist politicians, reflecting the involvement of existing nonprofit and activist groupings. But, often at the same location and standing in some tension with the former, there exists a multiracial throng of highly agitated and mostly very young militants spilling throughout the cities. This gives fuel to those decrying the “professional incendiarism” of the white anarchist outside agitators, but any careful observer of the composition of these crowds can safely reject such framing in the majority of cases, as they are neither primarily white nor previously steeped in a political subculture in any obvious way. These “riotous elements” can be described in some instances as “circulation struggles” in which rioting is a means of “decommodifying” goods produced elsewhere to meet immediate needs. Looters might take such things as diapers or shoes. But much of the activity is not strictly goal-oriented, instead tending to look more like defiant jubilation when a risky move yields a trophy or intense and passionate street battles with a clear and dangerous enemy. The real content emerging from these struggles, as we see it, is in the fight for control over urban space, which becomes a motivation in itself. For black, indigenous, and other people of color, free movement is constrained and confined by the racist police state which continually and ritually abjects them. The police rule the streets, an inverted expression of the growing surplus populations. As long as the formations remain agile, bold and willing to flood into the cracks in the armor, by continuing to overwhelm the police lines, they are practically demonstrating the limits of the state’s ability to deploy concentrated force at will, in many cases rendering them impotent, establishing evidence on the ground of this impotence and rushing to fill the void with a new sense of collective power.
We cannot help but note, with no claims about simple causality, that these large-scale uprisings occurred the week when real unemployment reached 23.9%. Black workers are at 16.7% unemployment as of April (most recent statistic), 2.5 % more than white workers. Less than half of black adults currently have a job. In the aforementioned St. Louis Fed study about household wealth, black households are nearly twice as likely as white ones to be unable to afford a $400 emergency. All the same, black workers make up a disproportionate 17% of essential workers (compared to 12% of total employees), particularly in jobs requiring close proximity like bus drivers or postal workers and jobs with particularly high infection risk. Black Americans are consistently disproportionately likely to contract COVID-19 in many states, with predominantly black counties experiencing a death rate six times that of predominantly white counties. In New York City, over half of people who died of COVID-19 are black; in Chicago it is 70%. This bleak portrait expresses the structure of racialized abjection in the US: black people are often the last hired and first fired in an already precarious labor force with the lowest median wages, having to accept the relief pittance the Federal government offers for the unemployed. At the same time, they make up many of the services, jobs with little sick pay that constitute the frontline of labor that the government has shown itself willing to sacrifice. It is no wonder then that the time came for further militant assertions that black lives matter.
The police seem shaken and understand the conflict in much the same terms: as a contest for space, the conquest of terrain. There is a lot of video evidence on the internet right now of extreme brutality, as well as police explicitly planning to take exceptional action to avenge the affront to their authority. Having lost some ground as these formations successfully routed their efforts at containment, many departments have had to fall back, turning to other agencies and jurisdictions. National Guard deployments are on the rise in urban areas, mutual aid agreements between nearby departments, county sheriffs and state police are in effect to help close ranks in metro centers, the FBI has been spotted wearing fatigues and sporting assault rifles, and prison riot suppression “specialists” from the Federal Bureau of Prisons have appeared in a number of places. There is even speculation of the use of private military contractors. The Border Patrol has been deployed to Washington DC, which lies within its expansive 100 mile border zone jurisdiction, a worrying development as the CBP retains the right to warrantless searches and seizures in violation of the 4th Amendment. Many talk of rumored future military deployments if this all reaches a zenith, debating back and forth about its legality under the Posse Comitatus Act, with the “liberal” New York Times publishing an op-ed by Sen. Tom Cotton calling for “restoring national order” by sending in the military. Numerous fascistic vigilantes have come out attempting to harm protestors, mostly getting repelled by selfless and decisive takedowns. Nonetheless, courageous protestors are refusing to give in. The policing apparatus remains overwhelmed and unable to quell the energy, as of writing. The riots are sure to continue to be a presence as the crisis deepens. An empire in decline will see such fracturing bursts of violence and carnage, the social body ripping itself apart as crisis exacerbates the already growing tendency of capital to find means of functioning despite its failing reproduction. An asymmetrical war of maneuver is fully in motion. The police must be treated as occupiers and engaged as such. We are in for a long and hot summer, and a year that still has yet to fully unfold.
The war we face ahead will be one unlike those experienced by movements that came before and sought to transform society, to revolutionize the social relations upon which reproduction is founded. We may still sing the songs and wave the flags of dead generations, but their ability to communicate to us beyond the grave is limited, and these transmissions may only serve us in the practice of engaging the class struggle as we now experience it, as it is already emerging in advance of and from this crisis. The current struggles themselves might not yet have cohered into specific, focused forms, but the mistake must not be made to merely transpose revolutions of the past onto the struggles of the present. To prefigure fixed forms of appearance of these social relations risks giving into a mere critique of the mode of distribution that perpetuates the antagonism of these social relations, themselves constituted by an alienation specific to the organization of production and exploitation in society, one that exists for its own sake and always aims to expand beyond its own limits according to the dictums of valorization. The arrival upon these barriers grinds the engine to a halt while the gas is still floored, so to speak. From this stasis, the quasi-independent existences of these social relations are then thrust into motion, encountering each other in this environment of alienation, our social constitution encountering us in the determinate conditions that created this form of alienated socialization, appearing as an objective constraint. This encounter of a developing subjectivity as a political agent within the objectivity of its situation becomes a decisive factor in such moments when continuity is called into question. We must reject the reified social roles that are congealing into universal death-masks.
The consciousness won in struggle, however, must be such that the causal relation of determined circumstance is revealed as the continual incorporation of the preceding phases of practice in struggle. The exercise of practice in this struggle produces the experience by which successive grounds can be gained as struggle advances. Experience will neither appear to us readymade, nor be gained all at once, but instead by degrees, as we engage in perpetual conflict with the unexpected. War is the haven of uncertainty, and it is these very moments of crisis where the contingencies exposed by the failures to guarantee reproduction clear space for a political contestation of classes and a potential shift in the balance of forces moving forward. It is the waste and refuse of capital today, an accumulated surplus of dead labor that can now only be set in motion into a speculated upon future in increasingly fictitious forms, constantly subject to violent disruptions, where these proprietary claims on value evaporate as illusions of a material reproduction are further shattered. The material production of value feeding these great chains of money-capital and proprietary capitalists always must remain just enough to grease the gears, though it becomes increasingly improbable, subject to fits and starts, devolving into a massive crumbling as soon as this shutdown initiated an impediment to this motion. We should not overestimate the termination of capitalism just yet, but there is a necessity to be able to demonstrate how the perpetuation of “extra-economic” coercion on the part of the bourgeoisie will have to be amplified, and how best to strategically respond. Hence the surge in insurrectionary uprisings against police, the rapid enhancement of their force in retaliation, the rise of a proto-fascist movement, the surveillance of striking workers; in short, the escalation of the smoldering class war.
Marx 1976, Capital Vol. I, p. 342
Jairus Banaji, “From the Commodity to Capital: Hegel’s Dialectic in Marx’s ‘Capital’” Value: The Representation of Labour in Capitalism, ed. Diane Elson, p. 80
Marx, Postface to the Second Edition, Capital Vol I, p. 103