Democratiya, Britain's pre-eminent social democratic literary journal, complicates the biography of the man everyone now associates with Jewish fascism:
While in Italy, Jabotinsky studied under Antonio Labriola, the pre-eminent Italian intellectual and Marxist, and the liberal economist Benedetto Croce. But perhaps the greatest influence was exerted by the anti-materialist syndicalist and founder of modern criminology, Enrico Ferri. From Labriola came Jabotinsky’s notion that individual will and the collective efforts of human beings determined the extent to which a society progresses. Croce fostered Jabotinsky’s preference for liberal over state-controlled economies as well as his support for liberal democracy. Like Labriola, Ferri insisted that revolution could be sparked and its success determined by the ‘will and enthusiasm of the people, not on materialistic parameters’ (p. 28). Yet, as a social scientist, Ferri attempted to explain human history with a scientific approach based on natural laws not metaphysics. For Ferri, modern science ‘starts from the magnificent synthetic conception of monism, that is to say, of a single substance underlying all phenomena—matter and force being recognized as inseparable and indestructible, continuously evolving in a succession of forms—forms relative to their respective times and places’ (p. 43)
Someone should really write a monograph on the strange, sinuous history of Italian socialism, particularly how it has influenced countless offshoot (and contradictory) movements in other parts of the world. Mussolini's tutor in Marxism was a woman named Angelica Balabanoff, later a secretary of the Comintern under Lenin, still later a valiant opponent of Fascism and Communism. "Crocism," named for the same Benedetto cited above, was the most liberal form of cultural Stalinism to emerge in Europe after World War II: it was to Italian art, literature and cinema what Togliattism was to party politics.
Also of interest in this review:
Intriguingly, Kaplan notes how the Revisionists found inspiration in the Black cultural renaissance occurring in the United States in the 1920s—in particular among Black poets—as a search for Black authenticity and racial consciousness through a rejection of the dominant (white) Western culture (p. 120). Jabotinsky admired another source of Black creativity and culture, jazz, ‘which he considered the true expression of the American pioneering spirit’ (p. 121). Yet while advocating the widespread flourishing of the Hebrew language and the development of Hebrew culture, his message to young Jews was expressed most clearly in his article ‘Affen Prippacheck, the New A B C’ (1933). He wrote, ‘For the generation growing up now and upon whose shoulders responsibility for the greatest turning point in our history will apparently be placed, the A B C has a very simple sound: young people—learn to shoot.’
Makes you wonder about the anti-Semitism of the Nation of Islam, many of whose latterday members started out as secular Black Panthers in the 60's.
UPDATE: Jewcy contributor Eddy Portnoy writes in: "Jabotinsky wasn't the only 20th century Jewish thinker to be influenced by synthetic monism. The lesser-known today, but infinitely-more-famous then Khaym Zhitlovsky frequently discussed monism in his Yiddish socio-political tracts. Zhitlovsky was the the main proponent of Socialist-Yiddishism, which held that Yiddish was the core cultural component (the mono in his monism) that would serve the Jews as they wrenched themselves into modernity. Combined with socialism as a political/economic feature, they would be…uh…unstoppable."
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