I continue to be fascinated by the Bolshevik Revolution, because in its success there are many lessons. Unbiased history and biography of the Bolsheviks is a relatively recent phenomenon; prior to 1991, a combination of lack of primary materials and philo-Communism among Western historians meant very few objective books were published. Since 1991, though, the balance has shifted, even if plenty of Communist-loving propaganda is still published by major historians, because the global Left has always, and continues to, fully support the goals and methods of Communism. They mostly just keep it a bit more quiet in public than they used to.
It seems to me that we in the West are like men in a cavern, out of which lead many paths, none signposted. Some paths lead to bright futures, but other paths lead to terrible ones, among them those where, once again as we did not so very long ago, we slaughter each other over ideology. And the way back is closed, so we must choose one path forward. The service of this book is that it illustrates Solzhenitsyn’s dictum, that the line between good and evil runs through every human heart. Thus, reflecting upon this book may help us choose the correct exit from the cavern, and to that end, it is worth bearing the unease that comes over us when we read books like this. This book, a staple of Holocaust studies for twenty-five years, has recently risen to fresh prominence due to repeated mentions of it by Canadian psychologist, and superstar, Jordan Peterson. His focus on the book arises from his own decades-long study of evil regimes, and his thought on how …
I am currently very focused on the ascent to power of Communism in Russia, not because it had anything to recommend it, but for the lessons it can teach us. Some of those lessons are ones the author of this book, Sean McMeekin, wants to impart—the dangers of left-wing ideology, primarily. Those are valuable lessons, certainly, but if we haven’t learned them after many decades of left-wing horror shows, we’re not going to learn them from this book. The lessons I am seeking, therefore, are more dynamic: how power can be grasped and used in fluid, chaotic situations, and by what kind of people. And those lessons are also on full display in this book, even if I did not learn any new ones.
This is a book that rewards patience. The problem is, I am not a patient man, nor do I think that the reward here would be commensurate with the effort. Thus, I spent enough time, which was quite a bit, to grasp maybe half of this book. I think the rest escaped me. That’s partially my fault—but it’s also the author’s fault, since an elliptical writing style combined with frequent use of untranslated French phrases (even the educated don’t generally learn French anymore), along with scatterings of Greek, does not conduce to good communication. And aside from foreign languages, Arendt’s thought sometimes is so obscure as to be ethereal, an odd trait in a book that (in this edition) features a clenched fist on the cover, which is really not truth in advertising.
In these days of changing ways, so-called liberated days, it is not only political beliefs that are getting a fresh look from a lot of people, but beliefs about all aspects of human life. These include the beliefs of traditional Christians in America, whose options for Christ-centered communal worship within an organized framework narrow every day. The Roman church is both corrupt and led by that man of perdition, Jorge Bergoglio; the degradation of ecclesiastical Protestantism is complete; evangelicals offer only Moralistic Therapeutic Deism or obeisance to Trumpian caesaropapism. This leaves as the last institution standing the Orthodox Church, which shows no signs of trimming its sails to modernism and for whom Saint John Chrysostom might as well as have died yesterday. Hence the recent surge in popularity of this 2001 book, a modern exposition of Orthodox spirituality, written by a man with a foot in both the West and the East.
This book was once famous, but was mostly forgotten when Communism died and so-called liberal democracy seemed ascendant. It is increasingly famous again, and relevant, in these days of a new creeping totalitarianism, this time in the West itself. Such timelessness is the signature of a classic work, so my goal today is to explicate Václav Havel’s thought, and to show why its time has come round again.
Cass Sunstein has gathered an ensemble cast of today’s intellectual Davoisie (several of whom taught me in law school) to tell us, in seventeen separate essays, whether Trump is the harbinger of American structural doom, and if so, how. It is illuminating to read this book immediately after having read Glenn Reynolds’s The Judiciary’s Class War, with its distinction between the ruling Front-Row Kids and the ruled Back-Row Kids. This is because ultimately nearly all the authors presented here believe that “it” can’t, or is extremely unlikely to, “happen here,” because they expect the Front-Row Kids to be able to stop “it.” That is, in different ways but with the same result, the authors expect that people just like them will continue to rule, Trump and the peasants be damned.
When we think of the Soviet Union, we mostly think of it as a fully realized totalitarian state. We think of Stalin, of World War II and of the Cold War. Lenin is a shadowy figure to most of us, usually lumped in with the chaos that preceded and surrounded the Russian Revolution. As a result, biographies of Stalin and histories of the Cold War are a dime a dozen, but there are few objective biographies of Lenin. Lenin, though, was the true author of Soviet totalitarianism, and, more importantly, he, and he alone, was the indispensable man to the creation of Communism as a realized state, even if he did not live to see it. His life, therefore, is important, in that it illuminates history, and also in that it provides, in some ways, an instruction book for those seeking change today.
This book’s title is a lie, as is most of what little history it contains. I read Europe Since 1989: A History to fill in the gaps from Tony Judt’s Postwar, which ends its history around 2000. Philipp Ther’s book was published in 2014, with an English translation in 2016, and it specifically name-checks Judt’s book. Thus, it seemed like the ideal way to bring my knowledge to the present day. But this book could better be titled A Narrow Attack on the Economics and Social Impact of Neoliberalism in Post-Communist Eastern Europe; Or Why State Socialism is Awesome. This book is, in fact, an apologetic for Communism, and a plea for a return to as many aspects of it as feasible, buried under a mishmash of rambling attacks on the economic methods used during the return to freedom of Eastern Europe.
Postwar, by the late Tony Judt, is the type of book for which the term “magisterial” might have been invented. Judt takes an enormous amount of information and condenses it down to a manageable narrative, not in the service of some overarching thesis, but simply to communicate the basic history of the period (namely, from World War Two until early 2005). He is even-handed and insightful. The only problem, though, is that today’s reader finds it hard to care about this period. Viewed from the perspective of 2017, very much of this strikes the reader as roughly equivalent to discussion of who ruled Mohenjo-Daro in 2413 B.C. The knowledge is not worthless, but it is not worth much, because it is irrelevant to today’s Europe, barren of children and swamped by barbarians, a continent whose major challenges are maintaining any global relevancy past the next few decades, and surviving in any recognizable form thereafter. On the other hand, though, the facts narrated here do offer various lessons for us, which is one reason the book …