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Along Came Marx - Part 2

A Blurred Vision

(816 words)

The Jewish predilection for socialist/collectivist socioeconomics most likely relates to the long history of the Diaspora. Jewish enclaves were dispersed throughout Europe largely insulated from the surrounding, often hostile, host cultures. Under these circumstances a communal/collectivist lifestyle would be a natural, adaptive development especially for small mercantile populations with their own unique religion, culture, and traditions. That tradition continues even today in the kibuttzim of Israel - though none too successfully it seems.[1]

Centuries of such cloistered living would be likely to result in an inordinately restricted gene pool - plausibly a gene pool weighted toward a particular (right brain dominant?) worldview: A genetically-impelled worldview that could persist through generations. [2] What drives the more nihilistic and revolutionary element of the radical Left needs another explanation.

Today’s radical Left are the heirs of the Russian Bolsheviks: Only the tactics have changed. The current revolution is not by blood-in-the-streets but by stealth and subversion, but it’s revolution nonetheless. The enemy now, as then, is Capitalism with its subtext of Western European culture built on Judeo-Christian morality and ethics. The crypto-Marxist banner has been relabeled “Social Justice” for cosmetic reasons to seduce new generations of the unwary into supporting it. It may sail disingenuously under the idealistic flag of tikkun olam but its mission is to destroy the traditional capitalistic order while simultaneously replacing it with an imagined socialistic Eden. The new clergy and chief architects of this secular faith seem to be the atheistic, anti-Zionist and peculiarly self-hating, anti-Semitic, non-Jewish Jew of whom Marx was the prototype. Whittaker Chambers, [3] in his classic book Witness, describes one other such individual, Boris Bykov - at the time a fellow Soviet communist spy - this way:

Bykov was Jewish, but he was a violent anti-Semite. His hatred of rabbis was pathological. If we passed a rabbi on the street, Bykov- - would stop dead and stare while his face worked with anger. With one hand, he would grab my sleeve. With the other, he would point while he sneered in an audible voice: Look! Look! I would have to pull him away. Apparently he could not control himself.

Again, anger and hatred emerge as a disturbing ingredient of the radical mentality suggesting a hostile pathology behind the supposed idealism. Such anger might have developed as genetic or epigenetic expressions of suppressed patricidal urges developed by centuries of subjugation within a passive but highly patriarchal Jewish culture during the Diaspora. Oedipal, misandrist, or other hatred of the (Jewish) father - and by extension - all male authority figures including God (atheism) might also be consequences of this subjugation. Forced into subservience by a more dominant surrounding culture, the Jewish father might well have appeared weak to his impressionable offspring. So too with God for allowing this subjugation to occur and the rabbinate for its ostensibly passive complicity.

Vitz has termed this the “defective father” hypothesis and noted that Marx, and Freud himself, each had such a father:

Freud’s father was passive in response to anti-Semitism. Freud recounts an episode told to him by his father in which [Freud’s father] allowed an anti-Semite to call him a dirty Jew and knock his hat off. Young Sigmund, on hearing the story, was mortified at his father’s failure to respond, at his weakness.

Oedipal neurosis is another possible cause of the angry radical. Again, Vitz notes that “…the Oedipal dream is not only to kill the father…but also to displace him.” And

Now man, not God, is the consciously specified ultimate source of goodness and power in the universe. Humanistic philosophies glorify him and his ’potential’ much the same way religion glorifies the Creator.

And therein may lie “…the dark center of the radical heart…”.

So Marxism as communism/socialism/collectivism readily qualifies as a secular religion now engaged in a stealth crusade of social revolution under a faux banner of “social justice”. “Speech codes“; designated “hate speech”/“hate crimes” and “political correctness” are part of its censorious methods of repression. This crusade brings with it a deadly history of Leftist messianism which trivializes that of the Inquisitions and Crusades of past religious eras and reveals the zealotry of those who pursue it. 

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END NOTES

1. Muravchik, Joshua, Heaven on Earth: The Rise and Fall of Socialism, Encounter Books, San Francisco, 2002,321

2. Whitfield, 219: “No scholar or political analyst of the 1950s could have anticipated how dramatically The corpse of radicalism would be jump-started in the following decade.” And, 221-2: “In some ways the most baffling aspect of that commitment [to social justice] involved the student power movement … because its militancy could not be explained as immigrant working class socialism … or in terms of the economic desperation that the Great Depression engendered. The student radicals who rebeled [sic]… were privileged. They were not motivated by self- interest….”

3. Chambers, Whittaker, Witness, Regnery (Gateway), 50th Anniversary Edition, 439

Posted on Friday, May 1, 2009 at 12:29PM by Registered CommenterMaxEntropy | CommentsPost a Comment

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