This article offers a major reinterpretation of the nature of interwar Marxist theory. It does so by offering a new reading of the work of Karl Korsch in the context of a network of ex-communist intellectuals. In Marxism and Philosophy (1923), Korsch responded to the split in the labour movement with a radical new claim to Marxist orthodoxy. Rather than engaging in Marx exegesis, he aimed to turn the Marxist 'method' on Marxism's own history. In the narrative he constructed, Bolshevikinspired Communism appeared as the next logical step in the dialectic. But this argument rested on a historicisation of Marx's own writing that led to an unresolvable tension in Korsch's work that threatened to undermine its claim to Marxist orthodoxy. Once it is understood that Marxism was a political currency as much as a purely theoretical space of argument, Korsch's reluctance to resolve the tension one way or the other becomes understandable. This reinterpretation of Korsch's work challenges the 'Western Marxism' paradigm in which he has been read, showing that Korsch's work presupposed a reading of revolutionary success and potential rather than defeat and that he did not advocate a turn to superstructural or cultural questions in the manner supposed.
This article offers a new reading of the place of Hannah Arendt's The Origins of Totalitarianism in the history of totalitarianism theory. Building on a novel genealogy of Marxist theories of totalitarianism, the article traces this inheritance into Arendt's early work on the subject, demonstrating that her “languages” (in the Pocockian sense) were basically continuous with those of interwar Marxism. The article proceeds in three stages. First, it reconstructs two core languages of interwar Marxism (imperialism and Bonapartism). Second, it shows how these languages underpinned a central controversy in Marxist theories of totalitarianism during World War II, a debate conducted in the languages of imperialism and Bonapartism and turning on the relationship between the political and the economic. Third, it shows that Arendt wrote in these languages and contributed to the same debate. In conclusion, this striking affinity with Marxism in Arendt's early work is contrasted with the emergence of classical totalitarianism theory—a project with which Arendt was soon eager to associate herself and which makes a unified and consistent reading of The Origins of Totalitarianism so difficult.
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