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Friday, November 01, 2024

 

Commemorating Lenin: Electricity, Logic and Science


Prabir Purkayastha 





On his death centenary this year, we need to not only remember Lenin’s contributions to political action and building a revolutionary party, but also to the philosophy of science and the role of electricity.

This year is Comrade V I Lenin's death centenary year. For those who are socialists and communists, the Soviet Union was the hope of founding a new society in which the working people, and not the capitalist or the feudal classes, would own the means of production. For many, the Soviet Union gave hope for a different social order and the possibility of national liberation from the clutches of the colonial rulers. The Bolshevik Revolution changed the capitalist and the colonial world, giving birth to the possibility of a world without greed and oppression, where those laboured would get the fruits of their labour. Not a set of parasitic classes who had very little contribution to production.

But this is not what I want to write today. I will address two very different aspects of Lenin's contribution which may not be so well-known: i) the electricity sector and its larger role in society, ii) science and philosophy. I will address only a few of the issues he grappled with and how these issues continue today, though in different forms.

In both these fields, Lenin not only had views but was also an active participant in shaping the views of his generation. In the electricity sector, he saw the future of industrialisation and agriculture in the Soviet Union. So much so that he declared that the Soviets and electrification equalled socialism; this was not simply a slogan but a deeply thought-out structure of the relationship he was proposing between the economy, the productive forces and knowledge. That, for him, included both science and technology—and the peoples' organisations: at that time, the Soviets.

The second addresses the new physics—relativity and quantum mechanics—both of which created problems not only for classical physics but also all the existing philosophical systems. Not surprisingly, not only were the old-school philosophers divided, but also the Marxists, many of whom dismissed both relativity and quantum mechanics as bourgeois deviations.

For Lenin, it was not simply a question of interpretation of reality within the framework of dialectical materialism but also one of how to enlarge the framework itself to meet these new challenges. Though he had published his initial work, Materialism and Empirio-criticism, and is widely known, his Philosophical Notebook, which advanced his formulations over his earlier work, remains as notes.

Though published later in the Soviet Union and available to all interested people, we miss the final form his notes would surely have taken due to his early death in 1924 at the age of 53.

Let us start with the story of the Soviet Union's electrification. At the time the Bolshevik Revolution took place—in 1918—the Soviet Union had an installed capacity of only 4.8 MW, catering at best to a few cities. What Lenin and the Communist Party recognised was that without large-scale electrification, neither industries nor agriculture would develop. Agriculture needed both irrigation and manufacturing to produce agricultural implements. This was why he said that the Soviets plus electrification was equal to socialism. For him and the Bolshevik party, that meant not just importing machines but also manufacturing them. The first target of industrialisation, therefore, was the electricity sector itself.

In November 1920, Lenin identified electricity as Russia's path to communism: "Communism is equal to Soviet power plus the electrification of the entire country". The declaration signified the Communist Party's approval of a plan forwarded by GOELRO, The State Commission for the Electrification of Russia, composed of engineers and scientists.

Lenin repeated his understanding of electricity and its importance to the Bolshevik Revolution in his address to the Third Congress of the Comintern (1921):

"A large-scale machine industry capable of reorganising agriculture is the only material basis that is possible for socialism… We had to undertake the scientific work of drawing up such a plan for the electrification of the USSR...with the cooperation of over two hundred of the best scientists, engineers and agronomists in Russia. Arrangements have now been made to convene an all-Russia congress of electrical engineers in August 1921 to examine this plan in detail, before it is given final government endorsement."

A number of later bourgeois scholars, including post-modernists, have tried to present Lenin as a mechanistic materialist who sought to strait jacket science within a utilitarian framework of technology. What they fail to understand is that Lenin was proposing an alliance of the technical workers with the peasantry for the two-fold purpose of rapid industrialisation of Russia and expanding its agriculture.

The technical intelligentsia—engineers and scientists—also allied with the revolutionary forces through this programme of expanding the fledgeling electricity sector. It was not simply expanding electrification but also developing the ability to build the machines that would produce electricity: the hydro-turbines.  This is what Marx called the Department 1 of the industry, the ability to build the machines themselves that produce other artefacts/goods. Hydroelectric power would supply electricity to the people and the industries, and the dams would provide water to irrigate the peasants' fields. The alliance of the workers and peasants would be built around the hydroelectric projects themselves.

Lenin's slogan of Soviets plus electricity was a political slogan as much as it was a techno-economic one. It became the backbone of the industrial development of the Soviet Union, as without electricity, no large-scale industrialisation would have been possible. It also built up a cadre of workers and technologists who would power the industrialisation of the Soviet Union.

Interestingly, the electricity sector in India was also the arena in which Nehruvian, the socialist-communist and the Ambedkarite vision also came together in post-Independence India. Just as Lenin had identified the electricity sector and hydroelectric projects as the core of the socialist project, so did Nehru and Ambedkar.

As we know, Nehru declared hydroelectric projects as the "temples" of modern India, though he also later thought of many small dams and small industrial projects as an alternative to a few large projects (When the big dams came up: The Hindu, March 20, 2015).

What is less known is Ambedkar and his pioneering efforts as the Chairman of the Policy Committee on Public Works and Electric Power in 1943, and drafting of India's Electricity Act in 1948. He, as the architect of the Act, envisaged that electricity was an essential necessity, needed to be in the public sector and kept free of profit-making (Ambedkar's Role in Economic Planning Water and Power Policy, Sukhdeo Thorat, Shipra Publications, 2006). He also defined himself as a socialist, though not a Marxist (India and CommunismB.R. Ambedkar, Introduction by Anand Teltumbde, Leftword Books).

Remembering Lenin, we not only have to remember his many-sided contributions to political action and building a revolutionary party but also his contribution to philosophy, including the philosophy of science.

His first major philosophy of science work was Materialism and Empirio-criticism, in which he criticises those who uncritically accepted the Copenhagen interpretation of quantum mechanics. Undoubtedly, quantum mechanics and the theory of relativity posed serious challenges to all philosophical schools. This is the nature of any major scientific advance. It not only challenges the knowledge of nature that we have, but also the philosophies of nature that we build on such an understanding of nature.

Just like the heliocentric world, the discovery of the quantum world and the relativistic nature of the world, shook up the philosophical world. Philosophers refused to accept Einstein's theory of relativity, arguing that Einstein did not understand the philosophical nature of time, to which Einstein's reply was he only understood the time that could be measured and not philosophical time.

This was reflected in a major debate between Einstein and Henri Bergson in Paris (The Physicist and the Philosopher, Jimena Canales, 2015). Though history would show that Einstein's vision of time was objective, unlike subjective time for Bergson, Bergson's view prevailed on the Nobel Committee, which gave Einstein the Nobel Prize for the photoelectric effect and not for relativity, for which he became world-famous, keeping in mind, "...that the famous philosopher Bergson in Paris has challenged this theory".

Lenin's Philosophical Notebooks, though not written as a book but as notes to himself, makes clear that he had moved beyond his earlier formulation of sense perception of the external world as a "reflection". However, the critics of his Material and Empiro Criticism condemn it wrongly as being crude materialist based on this formulation alone. This is on par with condemning Engels as a crude materialist as opposed to Marx as the "correct" materialist.

Though Lenin always recognised that scientific laws are only partial and "fallible", his understanding of motion itself as—being in two places simultaneously—as dialectical and cannot be captured by binary (yes/no) Aristotelian logic. This is enunciated clearly in the Notebook. Though many multi-valued logic formulations exist, an exposition of dialectical logic that can replace Aristotelian binary logic and yet retain the mathematics built on this structure of Aristotelian logic remains a challenge. In other words, Zeno's paradox of why Achilles cannot catch a tortoise still remains a problem in the current paradigm of mathematical logic, even though we are fully aware that Achilles will overtake the tortoise!

We should be happy that Lenin has left us many more problems than what he has solved, both in revolutionary practice, history, economics and philosophy. This is our challenge, and a challenge all living science and philosophy should have. Others are dogmas that need to be discarded to understand the dynamics of nature and society


Thursday, February 22, 2024

The Passing of Lenin. (1924)


From the March 1924 issue of the Socialist Standard


One of the significant facts brought into prominence by the great war was the intellectual bankruptcy of the ruling class of the Western World.

A gigantic field of operations and colossal wealth at their disposal, failed to bring out a single personality above the mediocre, from England and Germany down the list to America and Roumania.

The only character that stood, and stands, above the Capitalist mediocrities, was the man lately buried in Moscow – Nikolai Lenin.

The senseless shrieks of the Capitalist henchman against Lenin was itself evidence of their recognition of their own inferiority. All the wild and confused tales that were told by the agents of the master class (from Winston Churchill to Mrs. Snowden) to suggest that Lenin was “the greatest monster of iniquity the world has ever seen,” largely defeated their object, to every person capable of thinking clearly, by their sheer stupidity and extravagance.

One result of this tornado of lies was to cause a corresponding reaction on the other side. The various groups of woolly headed Communists, inside and outside of Russia, began to hail Lenin a new “Messiah” who was going to show the working class a new quick road to salvation. Thus does senseless abuse beget equally senseless hero-worship.

From sheer exhaustion the two-fold campaign has died down in the last year or two, even the “stunt” press only giving small space to Lenin and Russia.

Lenin’s sudden death, despite his long illness, has brought forward a flood of articles and reviews entirely different in tone from those that greeted his rise to power.

The shining light of modern Conservatism – Mr. J. L. Garvin – does not know whether Lenin was famous or infamous, whether he was a great man or a great scoundrel, so, wisely, leaves the verdict to posterity to settle.

A Fabian pet, Mr. G. D. H. Cole, in the New Statesman, for the 2nd February, makes the claim that Lenin’s great work was the “invention of the Soviet”! It is difficult to understand how the editor of a journal, supposed to be written for “educated” people, should have allowed such a piece of stupid ignorance to have passed his scrutiny. The word “Soviet” – that seems to have mesmerised some people – simply means “Council.” Every student of Russia knows that the “Council” has been an organic part of the Russian Constitution since the middle of the 16th century. But there may be another explanation of Mr. Cole’s attitude. As one of the leaders of that hopeless crusade to turn back the hands of the clock (known as “The Guild System”) he sees around him the ruins and the rubbish of the various experiments in this system and maybe he hopes by claiming Russia as an example of “Guildism” to arouse some new enthusiasm for further useless experiments. His hopes are built on shifting sands.

Michael Farbman, in the Observer, Jan. 27th, 1924, takes a more daring and dangerous line. He claims to understand Marx and Marxism, and yet makes such statements as:-
  “When Lenin inaugurated the Dictatorship of the Proletariat he obviously was unhampered by the slightest hesitation or doubt as to the efficacy of Marxian principles. But the longer he tested them as a practical revolutionist and statesman the more he became aware of the impossibility of building up a society on an automatic and exclusively economic basis. When he had to adopt an agrarian policy totally at variance with his Marxian opinions, and when later he was compelled to make an appeal to the peasants’ acquisitive instincts and go back to what he styled ‘State Capitalism,’ he was not only conscious that something was wrong with his Marxian gospel, but frankly admitted that Marx had not foreseen all the realities of a complex situation. It is probably no exaggeration to say that the greatest value of the Russian Revolution to the world Labour movement lies in the fact that it has replaced Marxism by Leninism.”
The above quotation has been given at length because it not only epitomises Mr. Farbman’s attitude but also that of many so-called “Socialists.”

It will, therefore, be a matter of astonishment to the reader unacquainted with Marx’s writings and theories to learn that almost every sentence in that paragraph either begs the question or is directly false.

In the first sentence we have two assertions, One that Lenin established the “ Dictatorship of the Proletariat,” the other that this is a “Marxian principle.” Both statements are deliberately false.

Lenin never established any “Dictatorship of the Proletariat” – whatever that may mean – but only the Dictatorship of the Communist Party which exists today. In the whole of Marx’s writing that he himself saw through the press the phrase Dictatorship of the Proletariat does not occur once! This, of course, Mr. Farbman knows well. The next sentence contains a phrase that Mr. Farbman may know the meaning of, but which is idiotic nonsense from a Marxian standpoint. To talk of a Society “on an automatic and exclusively economic basis” is utterly in opposition to all Marxian teachings.

If Lenin ever made the statement attributed to him in the sentence that follows – “that Marx had not foreseen all the realities of a complex situation” – which is at least doubtful as no reference is given, that would only show Lenin’s misreading of Marx.

But the last sentence is a gem. Not only has the Russian revolution not displaced Marxism by Leninism (for as showed above Marxism never existed there) – it has displaced Leninism by Capitalism.

To understand Lenin’s position, both actually and historically, it is necessary to examine the conditions under which he came to the front. Early in 1917 it was clear to all observers that the corruption, treachery and double-dealing of the Czar and his nobles had brought about the collapse of the Army. (See M, Phillips Price The Soviet, the Terror and Intervention, p. 15; John Reed, Ten Days that Shook the World, etc,).

This was the most important factor in the whole Russian upheaval, and is the pivot upon which all the rest turns.

The Romanoffs and their crew had fallen from power when an efficient armed force was no longer at their disposal. Kerensky, who replaced them, tried to keep the war going without men or munitions. Lenin obtained permission to leave Switzerland for Russia and tried to stir up a revolt in March, 1917, but this failed, and he had to fly to Finland. Confusion grew, and finally it was decided to take steps to call a Constituent Assembly to draw up a new Constitution for Russia. The Bolsheviks hailed this move and loudly protested against the dilatoriness of Kerensky, who was afraid of losing office. At the same time the various Councils of peasants, workers and soldiers began to send representatives to Petrograd for an All-Russian Congress. At once a struggle began between the Kerensky section – or Mensheviks – and the Lenin section – or Bolsheviks – to obtain the majority of representation in this Assembly. For days the struggle continued and almost to the last moment the issue was in doubt, but the superior slogan of the Bolsheviks – “Peace, Bread, Land” – finally won a majority over to their side.

A day or two before this Lenin had come out of his hiding place and placed himself at the head of the Bolsheviks.

The first thing Lenin did when in office was to keep his promise. He issued a call for peace to all the belligerents on the basis of’ “no annexations, no indemnities.” This astonished the politicians of the Western Nations to whom election promises are standing jokes.

It was at this point that Lenin made his greatest miscalculation. He believed that the working masses of the western world were so war weary that upon the call from one of the combatants they would rise and force their various Governments to negotiate peace. Unfortunately these masses had neither the knowledge nor the organisation necessary for such a movement, and no response was given to the call, except the snarling demands of the Allies that Russia should continue to send men to be slaughtered. This lack of response was a terrible disappointment to Lenin, but, facing the situation, he opened negotiations for a separate peace with Germany. And here he made a brilliant stroke. To the horror and dismay of all the diplomatic circles in Europe he declared that the negotiations would be carried on in public, and they were. Thus exposing the stupid superstition still so beloved of Communists here, that it is impossible to conduct important negotiations in public.

Of course the conditions demanded by the Germans were hard. Again and again Lenin’s followers demanded that war should be re-opened rather than accept these conditions. Radek reports a conversation (Russian Information and Review, January 26th, 1924):-
  “The mujik must   the war. ‘But don’t you see that the mujik voted against the war,’ Lenin answered. ‘Excuse me, when and how did he vote against it?’ ‘He voted with his feet; he is running away from the front.’”
Large tracts of territory were detached from the Bolshevik control, and the greatest blow was the separation of the Ukraine, whose splendid fertile soil would have been of immense value for the purpose of providing food.

Still the problems to be handled were enormous. The delegates to the Constituent Assembly had gathered in Petrograd, but Lenin, who shouted so loudly for this Assembly when out of office, was not running the risk of being deposed now he was in office. He had the gathering dispersed, and refused to let the Assembly meet. Sporadic outbreaks among the peasantry were a source of continual trouble, particularly as the Bolsheviks had only a poor force at their disposal. The signing of the Armistice however solved this problem. The Communists are fond of claiming that Trotsky organised the “Red Army.” This claim is absurd, for Trotsky knew nothing of military matters. The upheaval in Germany, after the signing of the Armistice, threw hundreds of German officers out of work and Lenin gladly engaged their services, at high salaries, to organise the army. By the offer of better food rations, better clothing and warmer quarters plenty of men offered themselves for enlistment. The main difficulty however was not men but munitions.

Lenin and his supporters expected that the victorious Allies would turn their combined forces on Russia. But the Allies were so engrossed in trickery, double-dealing and swindling each other over the sharing of the plunder that they largely ignored Russia. Still to show their good will and kind intentions they subsidised a set of thieving scoundrels – Koltchak (assisted by that British hero “Colonel” John Ward), DenikenWrangelYudenitch, etc., to invade Russia for the purpose of taking it out of the control of the Russians.

It was a most hopeful undertaking, this sending in of marauding bands! The peasant, who had just got rid of his age-long enemy the landlord (sometimes rather summarily) was expected to assist in restoring that gentleman. To help them in reaching a decision, these marauding bands, with strict impartiality, plundered friend and foe alike. The only result of these various raids was to unify the mass of the people in Russia in accepting the Bolshevik rule. Slowly the Russians began to gather arms. Their army was already in good order, and although the enormous distances and lack of transport prevented them reaching many places, yet whenever the Red Army met the looting bands mentioned above the latter were defeated, with monotonous regularity.

Of course compared with the battles on the western front these engagements were mere hand skirmishes, as neither side had any heavy artillery, high-velocity shells, poison gas, nor bombing aeroplanes.

A greater enemy to Leninism than any of these gangs, however, and one which had been exerting its influence for some time, now greatly increased its pressure, this was the individualistic conditions of the peasant, combined with the wants of the townsmen. Various decrees had been passed forbidding private trading in the towns and villages (apart from special licences) but the Bolsheviks had never dared to enforce these decrees in face of the food shortage. The result of this increased pressure was the famous “New Economic Policy,” that caused such consternation in the ranks of the Communist parties. In this country Miss Sylvia Pankhurst nearly died of disgust when the news arrived.

But once more Lenin was right. He recognised the seriousness of the conditions and tried to frame a policy to fit them. His own words describe the situation with great clearness:-
  “Yet, in 1921, after having emerged victoriously from the most important stages of the Civil War, Soviet Russia came face to face with a great – I believe, the greatest – internal political crisis which caused dissatisfaction, not only of the huge masses of the peasantry, but also of large numbers of workers.
  “It was the first, and I hope the last, time in the history of Soviet Russia that we had the great masses of the peasantry arrayed against us, not consciously, but instinctively, as a sort of political mood.
  “What was the cause of this unique, and, for us, naturally disagreeable, situation? It was caused by the fact that we had gone too far with our economic measures, that the masses were already sensing what we had not properly formulated, although we had to acknowledge a few weeks afterwards, namely, that the direct transition to pure Socialist economy, to pure Socialistic distribution of wealth, was far beyond our resources, and that if we could not make a successful and timely retreat, if we could not confine ourselves to easier tasks, we would go under.” (Address to the Fourth Congress of the Communist International.) (Italics ours.)
The most significant phrase in the above statement – the one we have underlined – now admits at last that Marx was right, and that the whole of the Communist “Theories and Theses” are rubbish from top to bottom.

Mr. Brailsford, the £1,000 a year, editor of The New Leader, in the issue for January 25th, 1924 says:-
  “Alone in the earthquakes of the war period, this Russian revived the heroic age, and proved what the naked will of one man may do to change the course of history.”
What knowledge! What judgement! What intelligence! Where has the “course of history” changed one hair’s breadth owing to Russia? And the above specimen of ignorance, that would disgrace a school child, is considered worth £1,000 a year by the I.L.P.! Doubtless the measure of their intelligence.

The chief points of Lenin’s rule can now be traced out. He was the product of the “course of history” when the breakdown occurred in Russia. At first – nay even as late as the publication of Left-Wing Communism (p.44) – Lenin claimed that it was “a Socialist Revolution.” He also claimed that the Bolsheviks were establishing “Socialism” in Russia in accord with Marxian principles. Some of the shifts, and even deliberate misinterpretations of Marx’s writings that Lenin indulged in to defend his unsound position have already been dealt with in past issues of the Socialist Standard and need not detain us here. To delay the victorious Allies taking action against Russia, large sums were spent on propaganda in Europe by the Bolsheviks. “Communist” Parties sprang up like mushrooms, and now that these funds are vanishing, are dying like the same vegetable. Their policy was to stir up strife. Every strike was hailed as the “starting of the revolution.” But somehow they were all “bad starts”!

When the Constituent Assembly was broken up by Lenin’s orders he had the Russian Soviet Constitution drawn up. He realised that if the Bolsheviks were to retain control this new Constitution must give them full power. We have already analysed this Constitution in detail, in a previous issue, but a repetition of one point will make the essential feature clear. Clause 12 says:-
  “The supreme authority in the Russian Soviet Republic is vested in the All Russia Congress of Soviets, and, during the time between the Congresses, in the Central Executive Committee.”
Clause 28 says:-
  “The All Russia Congress of Soviets elects the All Russia Central Executive of not more than 200 members.”
Innocent enough, surely! But – yes there is a but – the credentials of the delegates to the All-Russia Congress are verified by the officials of the Communist Party and at every congress it turns out – quite by accident of course – that a large majority of the delegates are members of the Communist Party. The others are listened to politely, allowed to make long speeches, and then voted down by the “Block.” This little fact also applies to all “The Third Communist International Congresses,” and to all “The International Congresses of the Red Labour Unions.” No matter how many delegates the other countries may send, the Russian delegation is always larger than the rest combined.

By this “Dictatorship of the Communist Party” Lenin was able to keep power concentrated in his own hands.

Lenin made desperate efforts to induce the town workers to run the factories on disciplined lines, but despite the most rigid decrees these efforts were a failure. The Russian townsmen, like the peasant, has no appreciation of the value of time, and it is impossible to convert a 17th century hand worker into a modern industrial wage slave by merely pushing him into a factory and giving him a machine to attend. Lenin’s experience proves the fallacy of those who proclaim that modern machines, because they are made “fool-proof” in some details, can be operated by any people, no matter how low their stage of development.

Another idea was tried. A number of minor vultures on the working class, of the I.W.W. and Anarchist “leader” type, had gone to Russia to see what could be picked up. There were 6,000,000 unemployed in America. Lenin called upon these “leaders” to arrange for the transport of numbers of mechanics and skilled labourers to form colonies in Russia, with up-to-date factories and modern machinery. These “leaders” pocketed their fees and expenses, but the colonies have yet to materialise.

Such was the position up to the time of Lenin’s illness.

What then are Lenin’s merits? First in order of time is the fact that he made a clarion call for a world peace. When that failed he concluded a peace for his own country. Upon this first necessary factor he established a Constitution to give him control and, with a skill and judgement unequalled by any European or American statesman, he guided Russia out of its appalling chaos into a position where the services are operating fairly for such an undeveloped country, and where, at least, hunger no longer hangs over the people’s heads. Compare this with the present conditions in Eastern Europe!

Despite his claims at the beginning, he was the first to see the trend of conditions and adapt himself to these conditions. So far was he from “changing the course of history” as Brailsford ignorantly remarks that it was the course of history which changed him, drove him from one point after another till today Russia stands halfway on the road to capitalism. The Communists, in their ignorance, may howl at this, but Russia cannot escape her destiny. As Marx says:-
  “One nation can and should learn from others. And even when a society has got upon the right track for the discovery of the natural laws of its movement – and it is the ultimate aim of this work to lay bare the economic law of motion of modern society – it can neither clear by bold leaps nor remove by legal enactments the obstacles offered by the successive phases of its normal development. But it can shorten and lessen the birth pangs.” (Preface Vol, I. Capital.)
The Bolsheviks will probably remain in control for the simple reason that there is no one in Russia capable of taking their place. It will be a question largely as to whether they will be able to stand the strain for the task is a heavy one, and they are by no means overcrowded with capable men. But this control will actually resolve itself into control for, and in the interests of, the Capitalists who are willing to take up the development of raw materials and industry in Russia. The New Economic Policy points the way.

The peasant problem will take longer to solve because of the immense areas, and lack of means of communication. Until the capitalists develop roads and railways the peasants will, in the main, follow their present methods and habits. When these roads and railways are developed, modern agriculture will begin to appear worked at first with imported men and machines. But then Russia will be well on the road to fully developed Capitalism.

The Communists claim that Lenin was a great teacher to the working class the world over, but with singular wisdom they refrain from pointing out what that teaching was. His actions from 1917 to 1922 certainly illustrate a certain lesson that is given above, but the teacher of that lesson was Karl Marx.
Jack Fitzgerald



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Einstein Opposed Zionist Colonization in

 

Palestine and Predicted the Current

 

Catastrophe



November 1, 2024
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Photo by Phil Hearing

A few weeks before the creation of the State of Israel, Shepard Rifkin, executive director of the Stern Group, requested that representatives of the group meet with Albert Einstein in the United States, “the greatest Jewish figure of the time” according to I.F. Stone. Einstein’s response was unequivocal:

“When a real and final catastrophe should befall us in Palestine the first responsible for it would be the British and the second responsible for it the Terrorist organizations built up from our own ranks. I am not willing to see anybody associated with those misled and criminal people.”[2]

To grasp Einstein’s prescience, one need only replace “the British” with “the Americans” and “terrorist organizations” such as the Stern Group and the Irgun group with the Netanyahu government, the political descendants of the leaders of these groups, Menachem Begin and Yihtzak Shamir.

Einstein said that his “life was divided between equations and politics.” Yet, among his biographers—there are hundreds of them—and in the mainstream media, his extensive political writings on Israel and Zionism have been, at best, swept under the rug, at worst, completely distorted making him a supporter of the State of Israel.

That is, until the late Fred Jerome sought them out, found them, had them translated, mostly from German, and published them in the book Einstein on Israel and Zionism. Unfortunately, the first edition of this book, published by a New York publishing house, had a very small print run, was never promoted or made into an e-book, and sold out in no time, the publisher having bowed to enormous pressure from the Zionists. That is why Baraka Books has published a new edition with the agreement of Jocelyn Jerome, the author’s widow.

It was in Germany in the 1920s, a time of rampant anti-Semitism when the theory of relativity was attacked as “Jewish science,” that Einstein was drawn to the Zionist movement. It was not until 1914, when he arrived in Germany, that he “discovered for the first time that he was a Jew,” a discovery he attributed more to “Gentiles than Jews.” Before that, he had seen himself as a member of the human species.

He called himself a “cultural Zionist,” but as early as 1921 Kurt Blumenfeld, a Zionist activist sent to recruit Einstein, warned Chaim Weizmann, the future president of Israel, about the great scientist:

Einstein, as you know, is no Zionist, and I ask you not to try to make him a Zionist or to try to attach him to our organization. . . . Einstein, who leans to socialism, feels very involved with the cause of Jewish labor and Jewish workers. . . . I heard . . . that you expect Einstein to give speeches. Please be quite careful with that. Einstein . . . often says things out of naïveté which are unwelcome by us.”

Apart from Einstein’s supposed “naivety,” Blumenfeld could not have said it better. Einstein would be a constant obstacle to the Zionist project of colonization of Palestine and the creation of the State of Israel until his death in 1955.

Here are some examples of the positions he took.

His exchanges with Chaim Weizmann, the future president of Israel, illustrate how important Einstein was to the Zionists, but more importantly how his views differed from theirs. In a letter to Weizmann on November 25, 1929, he wrote:

“If we are not able to find a way to honest cooperation and honest pacts with the Arabs, then we have learned nothing during our two thousand years of suffering, and deserve the fate which will befall us.”

The idea of “the fate which will befall us” recurs often. In 1929, he seems to have already foreseen that the State of Israel that the Zionists dreamed of creating without “honest cooperation and honest pacts” with their Palestinian neighbors would become what it is today, namely the most dangerous place in the world for Jews to live.

A few weeks later, on December 14, 1929, he wrote to Selig Brodetsky of the Zionist Organization in London, “I’m happy that we have no power. If national pigheadedness proves strong enough, then we will knock our brains out as we deserve.” »

Furthermore, Leon Simon, one of his early editors and translators, wrote:

“There is in Professor Einstein’s nationalism no room for any kind of aggressiveness or chauvinism. For him the domination of Jew over Arab in Palestine, or the perpetuation or a state of mutual hostility between the two peoples, would mean the failure of Zionism.”

Unlike the vast majority of Zionists, Einstein’s support for a possible “Jewish homeland”—not a state—was not limited to Palestine. There was nothing religious in his commitment. Some Zionists advocated the establishment of such a homeland in China, Peru or Birobidjan in the Soviet Union, but in full agreement with the state authorities and the populations in each case.

Einstein supported these steps. For example, on the Jewish homeland of Birobidjan in the Soviet Union after the Second World War he wrote:

We must not forget that in those years of atrocious persecution of the Jewish people, Soviet Russia has been the only great nation who has saved hundreds of thousands of Jewish lives. The enterprise to settle 30,000 Jewish war orphans in Birobidjan and secure for them in this way a satisfying and happy future is new proof for the humane attitude of Russia towards our Jewish people. In helping this cause we will contribute in a very effective way to the salvation of the remnants of European Jewry.”

In the pivotal years between the end of the war and his death in 1955, Einstein was outspoken about the Jewish state project. Invited to testify before the Anglo-American Committee of Inquiry on Palestine in Washington, D.C., in January 1946, Einstein answered unequivocally when asked about the possible State of Israel versus a cultural homeland: “I have never been in favor of a state.”

In March 1947, I.Z. David, a member of the Irgun terrorist group led by Menachem Begin, sent him a questionnaire to which he responded sharply and clearly:

Question: What is your opinion about the establishment of a free

National Jewish Palestine?

Einstein: Jewish National Home? Yes. Jewish National Palestine? No. I favor a free, bi-national Palestine at a later date after agreement with the Arabs.

Question: Opinion about partition of Palestine and Chaim Weizmann’s proposals re partition??

Einstein: I am against partition.

On the question of British and American imperialism, Einstein had no illusions as London handed over to Washington:

“It seems to me that our beloved Americans are now patterning their foreign policy on the model of the Germans, since they appear to have inherited the latter’s inflatedness and arrogance. Apparently, they also want to take on the role England has played up to now. They refuse to learn from each other; and learn little even from their own harsh experience. What has been implanted into the heads from early youth is rooted more firmly than experience and reasoning. The English are yet another good example of this. Their old-fashioned methods of suppressing the masses by using indigenous unscrupulous elements from the economic upper class will soon cost them their whole empire, but they are incapable to bring themselves to change their methods; no matter whether it’s the Tories or the Socialists. With the Germans, it was exactly the same. All of this would be good and well, except for the fact that it’s so sad for the better elements and the oppressed… (Letter to Hans Mühsam)

As for the political ancestors of the current Netanyahu government, Einstein tore into them and their political parties, particularly in The New York Times. When Menachem Begin came to New York in late 1948, Einstein, Hannah Arendt, and other Jewish figures in the United States published a letter denouncing his visit and the organization he led calling it “a political party very close in its organization, methods, political philosophy and social appeal to the Nazi and fascist parties.” One example they cited was the massacre of 240 men, women, and children in the Palestinian village of Deir Yassin.

Einstein would repeat this accusation until his death in 1955: “These people are Nazis in their thoughts and actions.” Anyone who says this today in the mainstream media is immediately labeled an anti-Semite and banned from the same media.

It is common knowledge that when Chaim Weizmann died in 1952 the Prime Minister of Israel offered the presidency of Israel to Albert Einstein. Less well known, however, is the reason Einstein gave for this refusal: “I would have to say to the Israeli people things they would not like to hear.” Even less well known is Ben Gurion’s statement: “Tell me what to do if he says yes! I’ve had to offer him the post because it was impossible not to, but if he accepts we are in for trouble.”

Hundreds, if not thousands, of people are being accused of anti-Semitism or fired from their jobs because they dare to criticize the State of Israel, call it an apartheid state, and denounce the genocide of the Palestinians. May they rest assured: they are in good company, because if Einstein were alive today he would be in the front lines demonstrating with them.

Notes.

[1] Robin Philpot is Publisher of Baraka Books

[2] All quotes are from Einstein on Israel and ZionismNew Enriched Edition by Fred Jerome.


Why Socialism?

Albert Einstein (1959), charcoal and watercolor drawing by Alexander Dobkin

Albert Einstein (1959), charcoal and watercolor drawing by Alexander Dobkin. Dobkin (1908–1975) was an important painter of the mid-twentieth century American realist tradition along with other left-wing artists such as Jack Levine, Robert Gwathmey, Philip Evergood, and Raphael and Moses Soyer. A student and collaborator of the Mexican muralist Jose Clemente Orozco, his work is in the permanent collections of the Butler Art Institute, the Museum of Modern Art, the Brooklyn Museum, the Whitney Museum of American Art, the Philadelphia Museum of Art, the Library of Congress, and the Smithsonian Institution. (The preceding caption was written by John J. Simon, "Albert Einstein, Radical: A Political Profile," Monthly Review vol. 57, no. 1 [2005].)

Albert Einstein is the world-famous physicist. This article was originally published in the first issue of Monthly Review (May 1949). It was subsequently published in May 1998 to commemorate the first issue of MR‘s fiftieth year.

The Editors

Is it advisable for one who is not an expert on economic and social issues to express views on the subject of socialism? I believe for a number of reasons that it is.

Let us first consider the question from the point of view of scientific knowledge. It might appear that there are no essential methodological differences between astronomy and economics: scientists in both fields attempt to discover laws of general acceptability for a circumscribed group of phenomena in order to make the interconnection of these phenomena as clearly understandable as possible. But in reality such methodological differences do exist. The discovery of general laws in the field of economics is made difficult by the circumstance that observed economic phenomena are often affected by many factors which are very hard to evaluate separately. In addition, the experience which has accumulated since the beginning of the so-called civilized period of human history has—as is well known—been largely influenced and limited by causes which are by no means exclusively economic in nature. For example, most of the major states of history owed their existence to conquest. The conquering peoples established themselves, legally and economically, as the privileged class of the conquered country. They seized for themselves a monopoly of the land ownership and appointed a priesthood from among their own ranks. The priests, in control of education, made the class division of society into a permanent institution and created a system of values by which the people were thenceforth, to a large extent unconsciously, guided in their social behavior.

But historic tradition is, so to speak, of yesterday; nowhere have we really overcome what Thorstein Veblen called “the predatory phase” of human development. The observable economic facts belong to that phase and even such laws as we can derive from them are not applicable to other phases. Since the real purpose of socialism is precisely to overcome and advance beyond the predatory phase of human development, economic science in its present state can throw little light on the socialist society of the future.

Second, socialism is directed towards a social-ethical end. Science, however, cannot create ends and, even less, instill them in human beings; science, at most, can supply the means by which to attain certain ends. But the ends themselves are conceived by personalities with lofty ethical ideals and—if these ends are not stillborn, but vital and vigorous—are adopted and carried forward by those many human beings who, half unconsciously, determine the slow evolution of society.

For these reasons, we should be on our guard not to overestimate science and scientific methods when it is a question of human problems; and we should not assume that experts are the only ones who have a right to express themselves on questions affecting the organization of society.

Innumerable voices have been asserting for some time now that human society is passing through a crisis, that its stability has been gravely shattered. It is characteristic of such a situation that individuals feel indifferent or even hostile toward the group, small or large, to which they belong. In order to illustrate my meaning, let me record here a personal experience. I recently discussed with an intelligent and well-disposed man the threat of another war, which in my opinion would seriously endanger the existence of mankind, and I remarked that only a supra-national organization would offer protection from that danger. Thereupon my visitor, very calmly and coolly, said to me: “Why are you so deeply opposed to the disappearance of the human race?”

I am sure that as little as a century ago no one would have so lightly made a statement of this kind. It is the statement of a man who has striven in vain to attain an equilibrium within himself and has more or less lost hope of succeeding. It is the expression of a painful solitude and isolation from which so many people are suffering in these days. What is the cause? Is there a way out?

It is easy to raise such questions, but difficult to answer them with any degree of assurance. I must try, however, as best I can, although I am very conscious of the fact that our feelings and strivings are often contradictory and obscure and that they cannot be expressed in easy and simple formulas.

Man is, at one and the same time, a solitary being and a social being. As a solitary being, he attempts to protect his own existence and that of those who are closest to him, to satisfy his personal desires, and to develop his innate abilities. As a social being, he seeks to gain the recognition and affection of his fellow human beings, to share in their pleasures, to comfort them in their sorrows, and to improve their conditions of life. Only the existence of these varied, frequently conflicting, strivings accounts for the special character of a man, and their specific combination determines the extent to which an individual can achieve an inner equilibrium and can contribute to the well-being of society. It is quite possible that the relative strength of these two drives is, in the main, fixed by inheritance. But the personality that finally emerges is largely formed by the environment in which a man happens to find himself during his development, by the structure of the society in which he grows up, by the tradition of that society, and by its appraisal of particular types of behavior. The abstract concept “society” means to the individual human being the sum total of his direct and indirect relations to his contemporaries and to all the people of earlier generations. The individual is able to think, feel, strive, and work by himself; but he depends so much upon society—in his physical, intellectual, and emotional existence—that it is impossible to think of him, or to understand him, outside the framework of society. It is “society” which provides man with food, clothing, a home, the tools of work, language, the forms of thought, and most of the content of thought; his life is made possible through the labor and the accomplishments of the many millions past and present who are all hidden behind the small word “society.”

It is evident, therefore, that the dependence of the individual upon society is a fact of nature which cannot be abolished—just as in the case of ants and bees. However, while the whole life process of ants and bees is fixed down to the smallest detail by rigid, hereditary instincts, the social pattern and interrelationships of human beings are very variable and susceptible to change. Memory, the capacity to make new combinations, the gift of oral communication have made possible developments among human being which are not dictated by biological necessities. Such developments manifest themselves in traditions, institutions, and organizations; in literature; in scientific and engineering accomplishments; in works of art. This explains how it happens that, in a certain sense, man can influence his life through his own conduct, and that in this process conscious thinking and wanting can play a part.

Man acquires at birth, through heredity, a biological constitution which we must consider fixed and unalterable, including the natural urges which are characteristic of the human species. In addition, during his lifetime, he acquires a cultural constitution which he adopts from society through communication and through many other types of influences. It is this cultural constitution which, with the passage of time, is subject to change and which determines to a very large extent the relationship between the individual and society. Modern anthropology has taught us, through comparative investigation of so-called primitive cultures, that the social behavior of human beings may differ greatly, depending upon prevailing cultural patterns and the types of organization which predominate in society. It is on this that those who are striving to improve the lot of man may ground their hopes: human beings are not condemned, because of their biological constitution, to annihilate each other or to be at the mercy of a cruel, self-inflicted fate.

If we ask ourselves how the structure of society and the cultural attitude of man should be changed in order to make human life as satisfying as possible, we should constantly be conscious of the fact that there are certain conditions which we are unable to modify. As mentioned before, the biological nature of man is, for all practical purposes, not subject to change. Furthermore, technological and demographic developments of the last few centuries have created conditions which are here to stay. In relatively densely settled populations with the goods which are indispensable to their continued existence, an extreme division of labor and a highly-centralized productive apparatus are absolutely necessary. The time—which, looking back, seems so idyllic—is gone forever when individuals or relatively small groups could be completely self-sufficient. It is only a slight exaggeration to say that mankind constitutes even now a planetary community of production and consumption.

I have now reached the point where I may indicate briefly what to me constitutes the essence of the crisis of our time. It concerns the relationship of the individual to society. The individual has become more conscious than ever of his dependence upon society. But he does not experience this dependence as a positive asset, as an organic tie, as a protective force, but rather as a threat to his natural rights, or even to his economic existence. Moreover, his position in society is such that the egotistical drives of his make-up are constantly being accentuated, while his social drives, which are by nature weaker, progressively deteriorate. All human beings, whatever their position in society, are suffering from this process of deterioration. Unknowingly prisoners of their own egotism, they feel insecure, lonely, and deprived of the naive, simple, and unsophisticated enjoyment of life. Man can find meaning in life, short and perilous as it is, only through devoting himself to society.

The economic anarchy of capitalist society as it exists today is, in my opinion, the real source of the evil. We see before us a huge community of producers the members of which are unceasingly striving to deprive each other of the fruits of their collective labor—not by force, but on the whole in faithful compliance with legally established rules. In this respect, it is important to realize that the means of production—that is to say, the entire productive capacity that is needed for producing consumer goods as well as additional capital goods—may legally be, and for the most part are, the private property of individuals.

For the sake of simplicity, in the discussion that follows I shall call “workers” all those who do not share in the ownership of the means of production—although this does not quite correspond to the customary use of the term. The owner of the means of production is in a position to purchase the labor power of the worker. By using the means of production, the worker produces new goods which become the property of the capitalist. The essential point about this process is the relation between what the worker produces and what he is paid, both measured in terms of real value. Insofar as the labor contract is “free,” what the worker receives is determined not by the real value of the goods he produces, but by his minimum needs and by the capitalists’ requirements for labor power in relation to the number of workers competing for jobs. It is important to understand that even in theory the payment of the worker is not determined by the value of his product.

Private capital tends to become concentrated in few hands, partly because of competition among the capitalists, and partly because technological development and the increasing division of labor encourage the formation of larger units of production at the expense of smaller ones. The result of these developments is an oligarchy of private capital the enormous power of which cannot be effectively checked even by a democratically organized political society. This is true since the members of legislative bodies are selected by political parties, largely financed or otherwise influenced by private capitalists who, for all practical purposes, separate the electorate from the legislature. The consequence is that the representatives of the people do not in fact sufficiently protect the interests of the underprivileged sections of the population. Moreover, under existing conditions, private capitalists inevitably control, directly or indirectly, the main sources of information (press, radio, education). It is thus extremely difficult, and indeed in most cases quite impossible, for the individual citizen to come to objective conclusions and to make intelligent use of his political rights.

The situation prevailing in an economy based on the private ownership of capital is thus characterized by two main principles: first, means of production (capital) are privately owned and the owners dispose of them as they see fit; second, the labor contract is free. Of course, there is no such thing as a pure capitalist society in this sense. In particular, it should be noted that the workers, through long and bitter political struggles, have succeeded in securing a somewhat improved form of the “free labor contract” for certain categories of workers. But taken as a whole, the present day economy does not differ much from “pure” capitalism.

Production is carried on for profit, not for use. There is no provision that all those able and willing to work will always be in a position to find employment; an “army of unemployed” almost always exists. The worker is constantly in fear of losing his job. Since unemployed and poorly paid workers do not provide a profitable market, the production of consumers’ goods is restricted, and great hardship is the consequence. Technological progress frequently results in more unemployment rather than in an easing of the burden of work for all. The profit motive, in conjunction with competition among capitalists, is responsible for an instability in the accumulation and utilization of capital which leads to increasingly severe depressions. Unlimited competition leads to a huge waste of labor, and to that crippling of the social consciousness of individuals which I mentioned before.

This crippling of individuals I consider the worst evil of capitalism. Our whole educational system suffers from this evil. An exaggerated competitive attitude is inculcated into the student, who is trained to worship acquisitive success as a preparation for his future career.

I am convinced there is only one way to eliminate these grave evils, namely through the establishment of a socialist economy, accompanied by an educational system which would be oriented toward social goals. In such an economy, the means of production are owned by society itself and are utilized in a planned fashion. A planned economy, which adjusts production to the needs of the community, would distribute the work to be done among all those able to work and would guarantee a livelihood to every man, woman, and child. The education of the individual, in addition to promoting his own innate abilities, would attempt to develop in him a sense of responsibility for his fellow men in place of the glorification of power and success in our present society.

Nevertheless, it is necessary to remember that a planned economy is not yet socialism. A planned economy as such may be accompanied by the complete enslavement of the individual. The achievement of socialism requires the solution of some extremely difficult socio-political problems: how is it possible, in view of the far-reaching centralization of political and economic power, to prevent bureaucracy from becoming all-powerful and overweening? How can the rights of the individual be protected and therewith a democratic counterweight to the power of bureaucracy be assured?

Clarity about the aims and problems of socialism is of greatest significance in our age of transition. Since, under present circumstances, free and unhindered discussion of these problems has come under a powerful taboo, I consider the foundation of this magazine to be an important public service.

2009Volume 61, Issue 01 (May)