Soviet Inspirational Quotes

To all the talented young men who wander about feeling that there is nothing in the world for them to do, I should say: 'Give up trying to write, and, instead, try not to write. Go out into the world; become a pirate, a king in Borneo, a labourer in Soviet Russia; give yourself an existence in which the satisfaction of elementary physical needs will occupy almost all your energies.' I do not recommend this course of action to everyone, but only to those who suffer from the disease which Mr Krutch diagnoses. I believe that, after some years of such an existence, the ex-intellectual will fin that in spite of is efforts he can no longer refrain from writing, and when this time comes his writing will not seem to him futile.

We stand for organized terror - this should be frankly admitted. Terror is an absolute necessity during times of revolution. Our aim is to fight against the enemies of the Soviet Government and of the new order of life. We judge quickly. In most cases only a day passes between the apprehension of the criminal and his sentence. When confronted with evidence criminals in almost every case confess; and what argument can have greater weight than a criminal's own confession?

Just forget for a minute that you have spectacles on your nose and autumn in your heart. Stop being tough at your desk and stammering with timidity in the presence of people. Imagine for one second that you raise hell in public and stammer on paper. You’re a tiger, a lion, a cat. You spend a night with a Russian woman and leave her satisfied. You’re twenty five. If rings had been fastened to the earth and sky, you’d have seized them and pulled the sky down to earth

The problem in Venezuela is not that socialism has been poorly implemented, but that socialism has been faithfully implemented. From the Soviet Union to Cuba to Venezuela, wherever true socialism or communism has been adopted, it has delivered anguish and devastation and failure. Those who preach the tenets of these discredited ideologies only contribute to the continued suffering of the people who live under these cruel systems.

no matter what my small sufferings are, I have a choice. I can either let them make me bitter, or I can meet them with the confidence that God will not abandon me.

Gaiety is the most outstanding feature of the Soviet Union.

The Soviet state was, in fact, almost perfectly designed to make people unhappy. It denied its citizens not just hope, but also trust. Every activity had to be sanctioned by the state. Any person could be an informant. No action could be guaranteed to be without consequence. Father Dmitry preached friendship and warmth and belief to his parishioners, and inspired a generation to live as humans and not as parts of a machine.

Living according to God's truth means that my ego must die, and I must live entirely for God and for my neighbors. Living according to God's truth means not following the crowd and not being dismayed when even your friends misunderstand you. For the God whom you serve will have the final word. On the day of judgement he will speak the final word over the whole of your life.

To promise to abide by this legislation, so inimical to God, would mean forsaking the gospel and turning away from God's law. This is why Christians have a choice to make, either to trade in their loyalty to God for freedom from persecution, or to remain true to Christ and consequently run the risk of persecution.

His deepest fear was that its invention would inspire a deadly nuclear arms race between the West and the Soviet Union. To prevent this, he insisted, it was imperative that the Russians be told about the existence of the bomb project, and be assured that it was no threat to them.

Why is the dance beautiful? Answer: because it is an unfree movement. Because the deep meaning of the dance is contained in its absolute, ecstatic submission, in the ideal non-freedom. If it is true that our ancestors would abandon themselves in dancing at the most inspired moments of their lives (religious mysteries, military parades), then it means only one thing: the instinct of non-freedom has been characteristic of human nature from ancient times, and we in our life of today, we are only consciously—

The color revolutions did not change the post-Soviet world, but they left a lasting legacy and the hope that it would change one day. Ukrainians reappeared on the world’s television screens in November and December 2013, when they poured onto the streets of Kyiv once again, this time in support of closer ties with the European Union. At a time when enthusiasm for the European Union was at a low ebb among its member countries, the readiness of the Ukrainians to march and stay on the streets in subzero temperatures for days, weeks, and months surprised and inspired

On a chilly morning in early January, a self-described ‘militant’ opened the door of CasaPound’s squat in central Rome. Inside, he pointed to the walls of the corridor, colorfully painted with the names of the party’s heroes. Italian leader Benito Mussolini and philosopher Friedrich Nietzsche, important historical inspirations for contemporary fascists, were among the more obvious names. Less explicable were names such as Ahmad Shah Massoud, the late Afghan militia leader who battled the Soviets and the Taliban alike, and Jack Kerouac, the American novelist and pioneer of the Beat Generation.

Eisenhower was determined to avoid a direct confrontation with the Soviets. It is unlikely he would have sent American armed forces unilaterally. Yet something could have been done through international organizations, especially if nonaligned nations like India could have been brought on board. In the event, nothing was done. The message to other “captive peoples” was clear: if you rebel, the United States will not help you, and the Soviets will crush you with overwhelming force. There was discontent in other satellite states at the time. If things had gone better in Hungary, more rebellions might have been inspired. The whole history of Europe and the Cold War might have developed differently.

The aims and ideals of the Soviet revolution inspired the patriotic enthusiasm of millions of people in the 1930s, during World War II, and in the postwar reconstruction period. This explains the Soviet Union's great leap forward, the achievement of a high level of industrial capacity in a very short time, the transformation of the Soviet Union into a major power in terms of science and culture. The historic victory in the Great Patriotic War against Nazism, which was a surprise not only for Hitler but also for the Western democracies is also explained by what we have said above. All this is true. But the historical truth is also that the regime and the system abused the faith of the people in these high ideals, turning them to its own advantage.

The particular importance of the Ukrainian Orange Revolution is not, however, that it took place in such a large and important country in the former Soviet empire or that it inspired many countries still burdened with postcommunism, but in something perhaps even more significant: that revolution gave a clear answer to a still open question: where does one of the major spheres of civilization in the world today (the so-called West) end, and where does the other sphere (the so-called East, or rather Euro-Asia) begin? I recall — and I mentioned this during my meeting with Yuschenko — that an important American politician once asked me where Ukraine belongs. My impression is that it belongs to what we call the West. But that’s not what I said; I said that this was a matter for Ukraine to decide for itself.

Now, quite apart from the fact that, from the point of view of the Earther, socialism suffers the devastating liability of only exhibiting internal contradictions when you are trying to use it as an adjunct to your own stupidity (unlike capitalism, which again, from the point of view of the Earther, happily has them built in from the start), it is the case that because Free Enterprise got there first and set up the house rules, it will always stay at least one kick ahead of its rivals. Thus, while it takes Soviet Russia a vast amount of time and hard work to produce one inspired lunatic like Lysenko, the West can so arrange things that even the dullest farmer can see it makes more sense to burn his grain, melt his butter and wash away the remains of his pulped vegetables with his tanks of unused wine than it does to actually sell the stuff to be consumed.

The Thousand Year Reich did not last two decades; the Soviet Union lasted three quarters of a century; Idi Amin ruled for eight years; the Confederacy didn't make it to kindergarten; Argentina's Dirty War lasted six years; Pinochet dominated Chile for sixteen years; nothing lasts forever, even the worst things. Hitler killed himself; Stalin and Franco lasted too long but ultimately dropped dead and last year Franco's body was exhumed from its grand prison-labor-built monument and dumped in a municipal cemetery; Pol Pot died in prison; Mugabe had to step down; Putin is not immortal. Every day under these monstrosities was too long, and part of the horror of life under a corrupt and brutal regime is that it seems never-ending, but nothing lasts forever. And believing that something can end is often instrumental to working toward ending it; how the people in Eastern Europe dared to hope that their efforts might succeed I cannot imagine.

Perhaps it is time to question goals that run counter to near-universal behavior. There may be lessons for us in the failure of Soviet-style Communism. It is our era's foremost example of a system that made mesmerizing promises of an earthly paradise but betrayed those promises. Millions of people were inspired by an ideology that would do away with capitalist exploitation. Marxists believed that the working class would seize the means of production, the state would wither away, selfishness would disappear, and man would live 'from each according to his ability to each according to his needs.' In the name of this ideology millions gave their lives and took the lives of millions of others. Communism failed. It failed for many reasons, not least because it was a misreading of human nature. Selfishness cannot be abolished. People do not work just as hard on collective farms as they do on their own land. The almost universal rejection of Communism today marks the acceptance of people as they are, not as Communism wished them to be. Is it possible that our racial ideals assume that people should become something they cannot? If most people prefer the company of people like themselves, what do we achieve by insisting that they deny that preference? If diversity is a weakness rather than a strength, why work to increase diversity?

[Magyar] had an intense dislike for terms like 'illiberal,' which focused on traits the regimes did not possess--like free media or fair elections. This he likened to trying to describe an elephant by saying that the elephant cannot fly or cannot swim--it says nothing about what the elephant actually is. Nor did he like the term 'hybrid regime,' which to him seemed like an imitation of a definition, since it failed to define what the regime was ostensibly a hybrid of. Magyar developed his own concept: the 'post-communist mafia state.' Both halves of the designation were significant: 'post-communist' because "the conditions preceding the democratic big bang have a decisive role in the formation of the system. Namely that it came about on the foundations of a communist dictatorship, as a product of the debris left by its decay." (quoting Balint Magyar) The ruling elites of post-communist states most often hail from the old nomenklatura, be it Party or secret service. But to Magyar this was not the countries' most important common feature: what mattered most was that some of these old groups evolved into structures centered around a single man who led them in wielding power. Consolidating power and resources was relatively simple because these countries had just recently had Party monopoly on power and a state monopoly on property. ... A mafia state, in Magyar's definition, was different from other states ruled by one person surrounded by a small elite. In a mafia state, the small powerful group was structured just like a family. The center of the family is the patriarch, who does not govern: "he disposes--of positions, wealth, statuses, persons." The system works like a caricature of the Communist distribution economy. The patriarch and his family have only two goals: accumulating wealth and concentrating power. The family-like structure is strictly hierarchical, and membership in it can be obtained only through birth or adoption. In Putin's case, his inner circle consisted of men with whom he grew up in the streets and judo clubs of Leningrad, the next circle included men with whom he had worked with in the KGB/FSB, and the next circle was made up of men who had worked in the St. Petersburg administration with him. Very rarely, he 'adopted' someone into the family as he did with Kholmanskikh, the head of the assembly shop, who was elevated from obscurity to a sort of third-cousin-hood. One cannot leave the family voluntarily: one can only be kicked out, disowned and disinherited. Violence and ideology, the pillars of the totalitarian state, became, in the hands of the mafia state, mere instruments. The post-communist mafia state, in Magyar's words, is an "ideology-applying regime" (while a totalitarian regime is 'ideology-driven'). A crackdown required both force and ideology. While the instruments of force---the riot police, the interior troops, and even the street-washing machines---were within arm's reach, ready to be used, ideology was less apparently available. Up until spring 2012, Putin's ideological repertoire had consisted of the word 'stability,' a lament for the loss of the Soviet empire, a steady but barely articulated restoration of the Soviet aesthetic and the myth of the Great Patriotic War, and general statements about the United States and NATO, which had cheated Russia and threatened it now. All these components had been employed during the 'preventative counter-revolution,' when the country, and especially its youth, was called upon to battle the American-inspired orange menace, which threatened stability. Putin employed the same set of images when he first responded to the protests in December. But Dugin was now arguing that this was not enough. At the end of December, Dugin published an article in which he predicted the fall of Putin if he continued to ignore the importance of ideas and history.

When I spoke to you here the last time, my old party comrades, I did so fully conscious of victory as hardly a mortal has been able to do before me. In spite of this, a concern weighed heavily on me. It was clear to me that, ultimately, behind this war was that incendiary who has always lived off the quarrels of nations: the international Jew. I would no longer have been a National Socialist had I ever distanced myself from this realization. We followed his traces over many years. In this Reich, probably for the first time, we scientifically resolved this problem for all time, according to plan, and really understood the words of a great Jew who said that the racial question was the key to world history. Therefore, we knew quite well-above all, I knew-that the driving force behind these occurrences was the Jew. And that, as always in history, there were blockheads ready to stand up for him: partly spineless, paid characters, partly people who want to make deals and, at no time, flinch from having blood spilled for these deals. I have come to know these Jews as the incendiaries of the world. After all, in the previous years, you saw how they slowly poisoned the people via the press, radio, film, and theater. You saw how this poisoning continued. You saw how their finances, their money transactions, had to work in this sense. And, in the first days of the war, certain Englishmen-all of them shareholders in the armament industry-said it openly: “The war must last three years at least. It will not and must not end before three years.”-That is what they said. That was only natural, since their capital was tied up and they could not hope to secure an amortization in less than three years. Certainly, my party comrades, for us National Socialists, this almost defies comprehension. But that is how things are in the democratic world. You can be prime minister or minister of war and, at the same time, own portfolios of countless shares in the armament industry. Interests are explained that way. We once came to know this danger as the driving force in our domestic struggle. We had this black-red-golden coalition in front of us; this mixture of hypocrisy and abuse of religion on the one hand, and financial interests on the other; and, finally, their truly Jewish-Marxist goals. We completely finished off this coalition at home in a hard struggle. Now, we stand facing this enemy abroad. He inspired this international coalition against the German Volk and the German Reich. First, he used Poland as a dummy, and later pressed France, Belgium, Holland, and Norway to serve him. From the start, England was a driving force here. Understandably, the power which would one day confront us is most clearly ruled by this Jewish spirit: the Soviet Union. It happens to be the greatest servant of Jewry. Time meanwhile has proved what we National Socialists maintained for many years: it is truly a state in which the whole national intelligentsia has been slaughtered, and where only spiritless, forcibly proletarianized subhumans remain. Above them, there is the gigantic organization of the Jewish commissars, that is, established slaveowners. Frequently people wondered whether, in the long run, nationalist tendencies would not be victorious there. But they completely forgot that the bearers of a conscious nationalist view no longer existed. That, in the end, the man who temporarily became the ruler of this state, is nothing other than an instrument in the hands of this almighty Jewry. If Stalin is on stage and steps in front of the curtain, then Kaganovich and all those Jews stand behind him, Jews who, in ten-thousandfold ramifications, control this mighty empire. Speech in the Löwenbräukeller Munich, November 8, 1941

It is the political change in international relations as well as a change in superpower fortunes which indicate that the days of successful unilateral intervention are past and that multilateral military intervention might only succeed in exceptional circumstances. Even before the changes in these relationships had occurred, both the old USSR and the USA discovered in the most dramatic way the true impotence of their power in the intra-state conflicts of Afghanistan and Vietnam respectively. Not least, the cost of unilaterally inspired intervention was horrendous. The total bill for Vietnam was $190 billion while the Soviets spent $3-4 billion for each of the years their forces were fulfilling no useful purpose in Afghanistan. The fact is that most military interventions undertaken this century should never have been embarked upon, for they were doomed for failure. The reason for this has tended to be due to misplaced faith in national capabilities as well as misappreciation of the size of the problem. By way of illustration it is appropriate first to relate international theory to the concept of military intervention, followed by a current overview essentially of the two states most traditionally involved in military intervention, the former USSR and USA.

irritatingly moralistic. Democratic globalism sees as the engine of history not the will to power but the will to freedom. And while it has been attacked as a dreamy, idealistic innovation, its inspiration comes from the Truman Doctrine of 1947, the Kennedy inaugural of 1961, and Reagan’s “evil empire” speech of 1983. They all sought to recast a struggle for power between two geopolitical titans into a struggle between freedom and unfreedom, and yes, good and evil. Which is why the Truman Doctrine was heavily criticized by realists like Hans Morgenthau and George Kennan—and Reagan was vilified by the entire foreign policy establishment for the sin of ideologizing the Cold War by injecting a moral overlay. That was then. Today, post-9/11, we find ourselves in a similar existential struggle but with a different enemy: not Soviet communism, but Arab-Islamic totalitarianism, both secular and religious. Bush and Blair are similarly attacked for naïvely and crudely casting this struggle as one of freedom versus unfreedom, good versus evil. Now, given the way not just freedom but human decency were suppressed in both Afghanistan and Iraq, the two major battles of this new war, you would have to give Bush and Blair’s moral claims the decided advantage of being obviously true. Nonetheless, something can be true and still be dangerous. Many people are deeply uneasy with the Bush-Blair doctrine—many conservatives in particular. When Blair declares in his address to Congress: “The spread of freedom is … our last line of defense and our first line of attack,” they see a dangerously expansive, aggressively utopian foreign policy. In short, they see Woodrow Wilson. Now, to a conservative, Woodrow Wilson is fightin’ words. Yes, this vision is expansive and perhaps utopian. But it ain’t Wilsonian. Wilson envisioned the spread of democratic values through as-yet-to-be invented international institutions. He could be forgiven for that. In 1918, there was no way to know how utterly corrupt and useless those international institutions would turn out to be. Eight decades of bitter experience later—with Libya chairing the UN Commission on Human Rights—there is no way not to know. Democratic globalism is not Wilsonian. Its attractiveness is precisely that it shares realism’s insights about the centrality of power. Its attractiveness is precisely that it has appropriate contempt for the fictional legalisms of liberal internationalism. Moreover, democratic globalism is an improvement over realism. What it can teach realism is that the spread of democracy is not just an end but a means, an indispensable means for securing American interests. The reason is simple. Democracies are inherently more friendly to the United States, less belligerent to their neighbors and generally more inclined to peace. Realists are right that to protect your interests you often have to go around the world bashing bad guys over the head. But that technique, no matter how satisfying, has its limits. At some point, you have to implant something, something organic and self-developing. And that something is democracy. But where? V. DEMOCRATIC REALISM The danger of democratic globalism is its universalism, its open-ended commitment to human freedom, its temptation to plant the flag of democracy everywhere. It must learn to say no. And indeed, it does say no. But when it says no to Liberia, or Congo, or Burma, or countenances alliances with authoritarian rulers in places like Pakistan

He had given Bolshevism strong personal leadership without being a dictator who ruled by arbitrary command. The movement had arisen as his political following in Russian Marxism and developed for twenty years under his guidance and inspiration. Although not institutionalized in an office, his role of supreme leader had entered into the unwritten constitution of Bolshevism, its habitual modus operandi. Lenin had been the movement’s organizer, its chief strategist and tactician, the author of its distinctive version of Marxist ideology, and the authoritative interpreter of party doctrine. He had been the commander-in-chief of the party in the political struggles that led up to the revolutionary conquest of power, and in those that ensued after power was won. He had been the dominant policy-making personality of the ruling party and of the new Third International that came into being under its auspices. His unique authority enabled him to unify an extremely disputatious ruling group whose inner conflicts continually threatened to tear it apart into warring factions. As head of the Soviet government, moreover, Lenin was Bolshevism’s chief executive and director of its foreign relations.

All the art experts, all the big galleries, if not maybe quite all of the humble folk who look at them, agree Jackson Pollock’s splatter paintings do indeed count as great art. And JP intended it to be art too. But what’s curious about most of the most radical artists of the post-Second World War period is that they came from nowhere to prominence with the support of . . . the CIA! Yes, the American secret services actively promoted (through books, funding schemes, newspapers and of course galleries) radical art as part of a labyrinthine strategy to undermine the Soviet Union. This was all part of a special strategy to win over intellectuals – including philosophers – described as ‘the battle for Picasso’s mind’ by one former CIA agent, Thomas Braden, in a television interview in the 1970s. Tom Braden was responsible for dispensing money under the heading Congress for Cultural Freedom. Naturally, most of the people he gave money to had no idea that the funds, and hence the artistic direction, actually came from the CIA. Intellectuals and great artists, after all, hate being told what to think. And what was the communist empire doing meanwhile? They were promoting, through galleries, public funding and so on, a very different kind of art supposedly reflecting communist political values. ‘Soviet realism’ was a kind of reaction to ‘Western Impressionism’ (all those dotty – pointilliste the art-experts call them – landscapes and swirling, subjective shapes) and ensured that people in the paintings looked like people, decent, hard-working types too, and what’s more were doing worthy things – like making tractors or (at least) looking inspirationally at the viewer. When Soviet art wasn’t figurative (as this sort of stuff is called), it was very logical and mathematical, full of precise geometrical shapes and carefully weighted blocks of colour.

When we are asked 'what is socialist realism?' and we answer: acquaint yourself with all the best books by Soviet writers, we often see disappointment on the faces of our questioners. We are expected to offer prescriptions! What is amazing is that the more foreign writers talk about artistic freedom, saying that we Soviet writers are leveling and regimenting literature, the more insistently, even aggressively they demand that we give them, at last, a precise answer to the question 'What is socialist realism and how does this method operate?' It seems to me that partially because of their aggressive demands these writers receive a recipe of sorts: socialist realism requires 50 percent positive, 5 percent negative hero, 1 percent social contradictions, 1 percent inspired romanticism, and 100 percent aqua distillata. But art is not created by recipes.

Of course, Soviet war literature shows all the profound suffering and privation caused by the perfidious attack on the Soviet Union by the nazi war machine. Reading about the privations of their motherland inspired the hearts of Soviet soldiers with a thirst for vengeance and fired them with hate for the nazi beast. But to reduce Soviet war literature to the single common denominator of suffering and privation is to impoverish it, to rob it of its ideological and political ring, and consciously to belittle its active influence in fostering the heroism of the Soviet soldier.

Not only did the barbaric incident shake the king’s “confidence in the innate decency of mankind,” it inspired his son’s lifetime loathing of the Bolsheviks, the murder of his godfather, Nicholas II, setting his heart against the Soviets and all their works.

Because we are so focused on the real world, we keep forgetting how fantasy-driven the Left really is....As with orthodox Marxists, the left adamantly believes it is "Progressive", implying that its adherents know the inevitable and virtuous outcome of history. In the Soviet Union the Party truly believed every five years that Stalin's commands to fix agriculture were bound to work....Lenin and Stalin killed tens of millions of "rich peasants" without ever learning how to feed their country.

The Soviet five-year planning process—surely the ultimate management challenge—took its inspiration directly from the work of one of Taylor’s most successful disciples, Henry L. Gantt.

We’ve been through this, Ma. Beer isn’t booze. Wine isn’t booze. If it ruins lives and inspires Irish poetry, country music, and soviet land wars, then it’s probably booze. Get me something with Kentucky written on the bottle.

I learned there the lesson which would keep me going in the years to come: religion, prayer, and love of God do not change reality, but they give it a new meaning.

Soviet diplomat Vyacheslav Molotov is thought to be the only man to ever shake hands with Stalin, Lenin, Hitler, Himmler, Goering, Roosevelt, and Churchill and is also the inspiration behind the term Molotov cocktail.

During the Great War, the German army occupied Kristóf’s village and forced the residents to use the German language. Upon liberating Hungary, the Soviets made learning Russian compulsory in school. In this way, Kristóf’s mother tongue was repeatedly stolen from her amid the ravages of war. As a result, she wrote in what she often called “an enemy language,” and when she wrote these three novels, she elevated the tragic loss of her native language into literature.

Given my insistence on the importance of acknowledging radical negativity and of relinquishing the idea of a society beyond division and power, it will not come as a surprise that I disagree with the attempt by a group of left intellectuals to revive the ‘Idea of communism’.9 They claim that the ‘communist hypothesis’ is absolutely necessary for envisaging a politics of emancipation. They argue that the egalitarian ideal is so intrinsically linked to the horizon of communism that its future depends on bringing back such a model. They are no doubt right in refusing the widely accepted view that the disastrous failure of the Soviet model forces us to reject the entirety of the emancipatory project. But I do believe that there are important lessons to be learned from the tragic experience of ‘really existing socialism’, and this calls for a serious rethinking of some central tenets of the communist project. It would indeed be too easy to simply declare that the Soviet model represents a flawed realization of an ideal that remains to be truly implemented. To be sure, many of the reasons for which the communist ideal went astray could be avoided and the current conditions might provide a more favourable terrain. But some of the problems that it encountered cannot be reduced to a simple question of application. They have to do with the way this ideal was conceptualized. To remain faithful to the ideals that inspired the different communist movements, it is necessary to scrutinize how they conceived their goal so as to understand why those ideals could have become so disastrously misled. It is the very notion of ‘communism’ that needs to be problematized because it strongly connotes the anti-political vision of a society where antagonisms have been eradicated and where law, the state and other regulatory institutions have become irrelevant. The main shortcoming of the Marxist approach lies in its inability to acknowledge the crucial role of what I call ‘the political’. While traditional Marxism asserted that communism and the withering away of the state logically entailed each other, Laclau and I assert that the emancipatory project can no longer be conceived of as the elimination of power and the management of common affairs by social agents identified with the viewpoint of the social totality. There will always be antagonism, struggles and division of the social, and the need for institutions to deal with them will never disappear. By locating socialism in the wider field of the democratic revolution, we indicated in Hegemony and Socialist Strategy that the political transformations that will eventually enable us to transcend capitalist society are founded on the plurality of social agents and their struggles. Thus the field of social conflict is extended rather than being concentrated in a ‘privileged agent’ such as the working class. It is for this reason that we reformulated the emancipatory project in terms of a radicalization of democracy. We emphasized that the extension and radicalization of democratic struggles will never have a final point of arrival in the achievement of a fully liberated society. This is why the myth of communism as a transparent and reconciled society – which clearly implies the end of politics – must be abandoned.

Inspired by their interpretation of biblical prophecies in the Book of Revelation, conservative Protestants had long feared a “one-world” government that would be ruled over by the Antichrist. In the early twentieth century these fears had attached to the League of Nations, and during the Cold War these fears were often channeled into a virulent anticommunism—though Hal Lindsey’s best-selling The Late Great Planet Earth (1970) had warned of a European Community that would usher in the reign of the devil. With the fall of the Soviet Union, suspicions fell squarely on the UN. And, in the case of Robertson, on the Illuminati, on wealthy Jewish bankers, and on conspiratorial corporate internationalists. The Wall Street Journal dismissed Robertson’s book as “a predictable compendium of the lunatic fringe’s greatest hits,” written in an “energetically crackpot style.

Yet the interests of the international statesman may not always align with the ‘national interest’, particularly if the statesman is now also a member of some international organization that provides him with a whole bunch of new incentives.21 At that point, the statesman’s role is in danger of becoming disturbingly ambiguous. Does the new international club provide a convenient scapegoat for the delivery of unpopular measures at home, as happened with the imposition of austerity measures in Southern European countries during the Eurozone crisis that began in 2010? Does the homogeneity of view associated with club membership – for example, adherence to the Washington Consensus or acceptance of inflation-targeting conventions – undermine otherwise legitimate protests at home? Does the new club limit the powers of domestic government through the growth of, for example, a supranational legal authority? And what happens if the views of the international statesman – and the new club he has now joined – are rejected by the nation he is supposed to represent? None of these issues is new. The scale of the problem is, however, bigger than ever before. Even as markets – in trade, capital and labour – have become ever more globalized, the institutions able to govern those markets have become ever more fragmented. In 1945, when the United Nations was founded, there were 51 member nations. In 2011, the year in which South Sudan joined, there were 193. With the collapse of the Soviet Union, there is no longer a binary choice between what might loosely be described as US-style free-market capitalism and Moscow-inspired communism.

To the Cedar Falls legalists, if God’s word could come that way 10,000 years ago, there was no reason to believe it couldn’t come that way now. So when Vicki decided her family would follow Old Testament law and stop eating unclean meat like pork and oysters (“The Lord says, ‘Don’t eat it’—He knows it’s got trichonomas and isn’t good for your body,” Vicki wrote to a friend), no one in the group thought she’d come about the decision from anywhere but Scripture and His divine will. There would be anywhere from four to ten people at the Weavers’ house, sometimes as often as four nights a week. Randy led the Bible study most of the time, but everyone read chapters and commented on what they might mean. Vicki was clearly the scripturalist and scholar of the group. It was as if she had memorized the whole thing, from Genesis to Revelation, Acts to Zechariah. They read only the King James Version of the Bible, because Vicki said other translations weren’t divinely inspired and were pagan-influenced. By 1981, the Old Testament books were opening up for Randy and Vicki, not as outdated stories, but as the never-ending law of the Maker. He was opening their eyes to what was happening now, in the United States, just as Hal Lindsey had foretold. The forces of evil (the Soviet Union, the U.S. government, Jewish bankers) were ready to strike at any time against American people. From Ezekiel, they read: “Son of man [Christian Americans], set thy face against Gog [the grand conspiracy] … “Be thou prepared, and prepare for thyself, thou, and all thy company [their Bible study group] that are assembled unto thee, and be thou a guard unto them. After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword [somewhere in the American West], and is gathered out of many people, against the mountains [the Rockies] of Israel [the United States], which have been always waste [the desolate mountains of Montana? Colorado?

This issue of Stvar we dedicate to the anniversaries. Each effort that commences from historical years and epochal dates, however, is not only supposed to cope with the legacy and lessons of evoked events and figures, but also to question a certain (dominant) relation to the past and history. In other words, the task is not a commemorative one, that is, a fetishist relation to the epoch of decisive dates and big events, but rather the radical grasping of the materiality of history following its work where social contradictions require that fight for emancipation and progress is to be taken up. What is at stake here is not an academic requiem or a leftist memorial service to the era of revolutions and great revolutionaries; it is all about casting our gaze toward the past in order to better examine those moments where the past opens itself toward the future. The relation toward past, therefore, should contain perspectives of different future. Amputation of the future is nowadays one of the features of many current academic, scientific and ideological discourses. Once this perspective of different future has been eliminated, the resignification of Marx, Luxemburg, Kollontai, Lenin and others becomes possible, because their doctrines and results have been quite depoliticized. On the contrary, it is the memory that calls for struggle that is the main cognitive attitude toward the events remembered in the collected texts in this issue. Not nostalgic or collectionist remembrance but critical memory filled with hope. The main question, thus, is that of radical social transformations, i.e. theory and practice of revolution. In this sense, Marx, Kollontai, Lenin and other Bolsheviks, and Gramsci as well, constitute the coordinates in which every theoretical practice that wants to offer resistance to capitalist expansion and its ideological forms is moving. The year 1867, when the first Volume of Marx’s Capital is brought out in Hamburg, then October 1917 in Russia, when all power went to the hands of Soviets, and 1937, when Gramsci dies after 11 years of fascist prison: these are three events that we are rethinking, highlighting and interpreting so that perspective of the change of the current social relations can be further developed and carried on. Publishing of the book after which nothing was the same anymore, a revolutionary uprising and conquest of the power, and then a death in jail are the coordinates of historical outcomes as well: these events can be seen as symptomatic dialectical-historical sequence. Firstly, in Capital Marx laid down foundations for the critique of political economy, indispensable frame for every understanding of production and social relations in capitalism, and then in 1917, in the greatest attempt of the organization of working masses, Bolsheviks undermined seriously the system of capitalist production and created the first worker’s state of that kind; and at the end, Gramsci’s death in 1937 somehow symbolizes a tragical outcome and defeat of all aspirations toward revolutionizing of social relations in the Western Europe. Instead of that, Europe got fascism and the years of destruction and sufferings. Although the 1937 is the symbolic year of defeat, it is also a testimony of hope and survival of a living idea that inspires thinkers and revolutionaries since Marx. Gramsci also handed down the huge material of his prison notebooks, as one of the most original attempts to critically elaborate Marx’s and Lenin’s doctrine in new conditions. Isn’t this task the same today?

When Castro learned of the deal made without him, he was furious and felt betrayed by what he considered his ally. Castro, acting on his own, demanded that the United States stop the blockade of the island, and end its support for the militant Cuban dissidents in exile. He also insisted that the United States return Guantánamo Naval Base to Cuba and stop violating Cuban airspace, as well as its territorial waters. The United States totally ignored him and his demands, dealing instead directly with the Soviet Union. Castro feeling slighted did the only thing left for him, and refused to allow the United Nations access to inspect the missile sites for compliance with the withdrawal agreement. Although costly, the Soviet Union thought of this entire “missile exercise” as a display of Communist power in the Americas. This was a total disregard of the Monroe Doctrine regarding foreign influences in the Americas. Although ultimately it was a futile attempt, the Soviet Union hoped that it would inspire other Latin countries to follow the move towards Communism. During the next two decades, many attempts were made by Cuba to influence other Latin American countries to accept Communism. This influence was exercised primarily by inserting sympathetic leftist leaning movements into their political structure. However most of these attempts failed with the exception of Nicaragua. In 1967 “Che” Guevara attempted such a blatant movement in Bolivia. In time however many of these Latin countries such as Venezuela, took a shift to the left through their constitutional electoral process and embraced socialistic forms of government on their own.

CRITICAL OVERVIEW POLITICAL MEANING The political message of Animal Farm is inspired by the events of the Russian (Bolshevik) Revolution (1917–21), when Russian peasants overthrew the monarchy in favor of socialism, a political system in which land, business, property, and capital are owned by the community as a whole. In Animal Farm, Orwell (a Socialist) shows the animals’ efforts to overthrow human dictatorship and to establish a socialist community in which everyone contributes to the common gain. During the course of the novel, Napoleon takes control, moves socialism in the direction of communism (Stalinism), a political system in which all economic and social activity is controlled by a “totalitarian” state (dictatorship) dominated by a single political group or party that keeps itself in power. Orwell’s intent in writing this fable was to destroy the Soviet (communist) myth of the perfect society and to restore genuine socialist principles. He wanted to show how the original intentions of revolution have all too often been corrupted and perverted by one person or group who, for selfish reasons, seizes power, exploits people, and eliminates all opposition.

Lysenko had publicly come out in favor of a technique of close planting of crop seeds in order to increase output. The theory was that plants of the same species would not compete with each other for nutrients. This fitted in with Marxist and Maoist ideas about organisms from the same class living in harmony rather than in competition. “With company, they grow easy,” Mao told colleagues. “When they grow together, they will be comfortable.” The Chinese leader drew up an eight-point Lysenko-inspired blueprint for the Great Leap Forward, and persecuted Western-trained scientists and geneticists with the same kind of ferocity as in the Soviet Union.