Today we have posted essay number 15, The Fun Revolutionaries, in the series by Jillian Becker titled The Darkness of This World (Part 3). (Find it under Pages in our margin.)

It is about the New Left rebel movements in Europe in 1967 and 1968; the Baader-Meinhof gang; the “Paris May”; and the political philosophers who incited and excused the violence that led to terrorism.

Here is part of it. As usual, we draw attention to the importance of the information in the footnotes (not added here).

*

The Fun Revolutionaries

Herbert Marcuse (1898-1979)

Louis Althusser (1918-1990)

Guy Debord (1931-1944)

The New Left arose in the Western world in the late 1960s. Its name was not intended to distinguish it from the Leftist regimes of Russia and China, and its philosophers and activists did not become famous for criticizing Stalin and Mao Zedong. What made it “new” was chiefly a momentous change in a central Marxist doctrine, forced upon it by History herself: the working class was no longer the bearer of “revolutionary consciousness”.

What had happened? The workers in the capitalist West had simply let the side down by becoming prosperous, and – what was worse – happy in their prosperity. They could not, would not, be persuaded it was in their interest to overthrow a system that provided them copiously with the good things of life.

It was a disappointing and downright treacherous development, and Communists found it hard to get their heads round it. While the revolution was still inevitable, who would become the dictator of the new order if not the proletariat? Some theorists reached in desperation for the Lumpenproletariat, the underclass of vagabonds, beggars, low-life criminals, which Marx himself had rejected as revolutionary material. But most shifted their hopes to the underdeveloped Third World with its vast reserve of underdogs, the “victims” of “imperialism” and “colonialism”.

One of the most prominent theorists of the New Left, Herbert Marcuse – considered by many to be its progenitor – reached for both the underclass and the Third World. He wrote: “The people [ie. the workers] recognize themselves in their commodities; they find their soul in their automobile, hi-fi set, split-level home, kitchen equipment … [But] underneath the conservative popular base is the substratum of the outcasts and outsiders, the exploited and persecuted of other races and other colors, the unemployed and the unemployable. They exist outside the democratic process. … Thus their opposition is revolutionary even if their consciousness is not.”

He recognized, however, that the revolution needed to be led by persons who could understand what he was talking about. Who could those be but the young educated sons and daughters of the bourgeoisie?

They represented, Marcuse said, “the most advanced consciousness of humanity”. It was their mission to lead the exploited but ignorant “substratum” against the established order. They could understand that while the capitalist order might look good, really it was bad. Its material abundance lulled people into an illusion of contentment. Its tolerance was really a form of repression. By leading the revolution, they could liberate the free from freedom and rescue the well-provided-for from plenty. And they did not actually have to give up anything, or go anywhere to do it. They must only “give themselves to the Great Refusal”; say “no” to liberal democracy and capitalism, and with their advanced consciousness, feel at one with distant victims.

The thousands of young rebels who marched down the streets of West European university cities on Sundays and fine spring evenings in 1967 and 1968, did not have to read the works of Sartre, Foucault, Lukács, Marcuse … to know what they thought and taught. The intellectual atmosphere of the West was saturated with their ideas. Rising generations had only to breathe to be intoxicated with a passionate hatred of freedom and everything else the West stood for.

They knew Marcuse’s flattering description of them; and they knew that not every Marxist professor agreed with it. Louis Althusser did not think the student protestors could or should lead the revolution which he continued confidently to expect the workers to bring about. But he did allow them to consider themselves working class; to “identify with” the proletariat. Louis’s wife Hélène told him that she saw no proletariat – or none likely to make revolution and establish a dictatorship in fulfillment of Marx’s prophecy. In Louis’s eyes, that was sin and apostasy. So he strangled her to death.

What did the student protestors say it was all for, the anger, the tumult and the shouting? Gently-reared, well-nourished in safe and comfortable homes, educated in lavishly equipped academies, these beneficiaries of Western Europe’s post-war economic recovery (greatly assisted by America’s Marshall Plan) had no cause of their own. But Marcuse told them they were oppressed by plenty and repressed by tolerance. And Althusser told them they could be let off being bourgeois as long as they felt they were working class. They did not have to be for anything, only against their country, class, and civil order: against capitalism; against the bourgeois; against “authoritarianism”; against having to taking exams; against the “military-industrial complex”; against nuclear arms in the hands of Western powers (but not in the hands of the Soviet Union); against war in general, and the current war in Vietnam in particular, where America was supporting the South in conflict with the Communist North. America embodied almost everything they were against. America was “imperialism” itself.

Released by Marxist philosophy from the bonds of conventional morality, and being well supported materially by their compatriots whose labor allowed the country to afford the luxury of gesture politics, they joined together fiercely and joyfully in the marches, the sit-ins and teach-ins, the interruptions of public events in lecture rooms and concert halls, the abuse of figures in authority, and sometimes in actual physical clashes with the police – those ready representatives of “authoritarianism”. They felt brave, while knowing that the police would not hurt them. When, occasionally and without intention, in the midst of a skuffle, the police did hurt one of them, they were blissfully outraged, and claimed they had “brought the fascist out of the policeman” so everyone could see how right they were to protest.

Most of the demonstrators were satisfied after a while with making angry gestures and shouting for revolution. Before the decade was over they had had enough of it, and the movement petered out.

But in Germany there were a few who could not bear to give up the fun, the excitement, the romantic pretence that they were leaders of a revolution. To prove their worthiness for that role and show themselves to be more dedicated, more daring, more active, more heroic, more self-sacrificing, more angry in the cause of pacifism than all the rest, they resolved to use violence in the cause of anti-violence. They would kill for peace. They would bomb for the revolution and the Communist paradise that lay on the other side of it.

So it happened that in Germany small gangs of terrorists emerged out of the student protest movement. One of the first bombs planted by German terrorists maimed a child for life, and destroyed the livelihood of a painter who was working through the night on the walls of a newspaper office, by blowing off his hand. The most notorious group called itself the Red Army Faction (Rote Armee Fraktion). It was better known by the name the media gave it: Baader-Meinhof, after one of the men, Andreas Baader, and one of the women, Ulrike Meinhof, who formed and led it.

“There is nothing I would not do, however base, to change the world,” Ulrike Meinhof said. And she and her merry band did abominable things: kidnapped, killed, burned, shot, and bombed, to improve the world.

For a while they felt quite safe. Their parents were professors, politicians, lawyers, teachers, doctors, clergymen, journalists, businessmen, some even movers and shakers of the Federal Republic of Germany, and most of them had been sympathetic to the protest movement. Many of them were impressed – as their children expected them to be – by the lengths the “absolutists” were prepared to go to for the higher good and their own liberation from bourgeois values. The older wiser heads opined, “Their hearts are in the right place, only their methods are wrong.” Only maiming and slaughtering their neighbors; only putting fear of injury, agony, and death into all who went about their business in public places.

As a result of this indulgence, the terrorists were genuinely astonished by the punishment meted out to them when they were arrested, tried, and found guilty of grave crimes. The fun was over for them then. They finally had to believe that they would actually be imprisoned for a very long time, perhaps for the rest of their lives; they, “the most advanced consciousness of humanity”, who had only done what the best minds of their parents’ generation had urged them to do! The courts did not appreciate that what they had done was necessary for the establishment of heaven on earth. The Judges did not share the opinion the status quo had to be swept away so that the inevitable new world could be born. They and the general public had only to peer over the Berlin Wall at that part of Germany which had been flung – along with the other east European countries – under the jackboot of Soviet Russia after World War II, to be sure that they would rather be repressed by tolerance and enslaved by plenty than live over there with scarcity and fear.

Some of the terrorists, including Ulrike Meinhof, who passed through Communist Germany on their way to and from terrorist training camps in the Middle East, did not like what they glimpsed. The glimpse told them that a life there would not do for them. Although they had voluntarily taken the lampshades off the lamps in their West Berlin communes to demonstrate their scorn for luxury, they had never had to go without central heating, ample food and good quality clothes; and they who had chosen to drive to the scenes of their robberies, arsons and murders whenever possible in a (stolen) Mercedez Benz, laughed and shuddered at the cheap plastic-bodied Trabants with their noisy two-stroke engines and their smelly exhaust which they sighted and smelt in sparse numbers on the strangely empty and ill-kept roads of East Berlin.

In truth the entire student protest movement was frivolous. It was all posture and gesture. All fake, the pity and the indignation – everything except the conceit. Worse, it was mockery. For such as they, the most fortunate of the human race, to claim to be fellow sufferers with selected victims of oppression and poverty, was to make mock of them and their plight. The charade of insurgency was performance art on a grand scale. But neither they nor their hooray-chorus of philosophers and professors saw it for what it was. Despite their “advanced consciousness”, they were oblivious to the cruel sarcasm of their masquerade. …

*

Full substantiation of what is said here about the Baader-Meinhof gang can be found in Jillian Becker’s book Hitler’s Children. (Click on its cover in our margin.)

Here are facts and figures from a Pew survey conducted between June and September of 2014, reported by the Washington Post:

Christianity is on the decline in America, not just among younger generations or in certain regions of the country but across race, gender, education and geographic barriers.

The percentage of adults who describe themselves as Christians dropped by nearly eight percentage points in just seven years to about 71 percent, according to a survey conducted by the Pew Research Center. …

That’s still a lot of Christians. Nearly three-quarters of the nation.

At the same time, the share of those who are not affiliated with a religion has jumped from 16 percent to about 23 percent in the same time period. The trend follows a pattern found earlier in the American Religious Identification Survey, which found that in 1990, 86 percent of American adults identified as Christians, compared with 76 percent in 2008. Here are three key takeaways from Pew’s new survey.

1. Millennials are growing even less affiliated with religion as they get older 

The older generation of millennials (those who were born from 1981 to 1989) are becoming even less affiliated with religion than they were about a decade ago, the survey suggests. In 2007, when the Pew Research Center did their last Religious Landscape Survey and these adults were just entering adulthood, 25 percent of them did not affiliate with a religion, but this grew to 34 percent in the latest survey.

The trends among the aging millennials is especially significant, said Greg Smith, associate director of research at the Pew Research Center. In 2010, 13 percent of baby boomers were religiously unaffiliated as they were entering retirement, the same percentage in 1972. “Some have asked, ‘Might they become more religiously affiliated as they get older?’ There’s nothing in this data to suggest that’s what’s happening,” he said. Millennials get married later than older generations, but they are not necessarily more likely to become religiously affiliated, he said.

2. There are more religiously unaffiliated Americans than Catholic Americans or mainline Protestant Americans

The numbers of Catholics and Protestants have each shrunk between three and five percentage points since 2007. The evangelical share of the American population has dropped by one percentage point since 2007.

There are more religiously unaffiliated Americans (23 percent) than Catholics (21 percent) and mainline Protestants (15 percent). …

That’s 36% of Christians accounted for. What sort of Christians are the remaining 35% if neither Catholic nor Protestant? Are they all Mormons?

The groups experience their losses through what’s called “religious switching,” when someone switches from one faith to another. Thirteen percent of Americans were raised Catholic but are no longer Catholic, compared with just 2 percent of Americans who are converts to Catholicism. “That means that there are more than six former Catholics for every convert to Catholicism,” Smith said. “There’s no other group in the survey that has that ratio of loss due to religious switching.” There are 3 million fewer Catholics today than there were in 2007. While the percentage of Catholics in the United States has remained relatively steady, Smith said we might be observing the beginning of the decline of the Catholic share of the population.

Pew estimates there are about 5 million fewer mainline Protestants than there were in 2007. About 10 percent of the U.S. population say they were raised in the mainline Protestant tradition, while 6 percent have converted to mainline Protestantism.

Evangelical Protestants have experienced less decline, due to their net  positive retention rate. For every person who has left evangelical Protestantism after growing up, 1.2 have switched to join an evangelical denomination.

Then comes apparently good news.

3. Those who are unaffiliated are becoming more secular

The “nones,” or religiously unaffiliated, include atheists, agnostics and those  who say they believe in “nothing in particular”. Of those who are unaffiliated, 31 percent describe themselves as atheists or agnostics, up six points from 2007.

“What we’re seeing now is that the share of people who say religion is important to them is declining,” Smith said. “The religiously unaffiliated are not just growing, but as they grow, they are becoming more secular.”

And people in older generations are increasingly disavowing organized religion. Among baby boomers, 17 percent identify as a religious “none,” up from 14 percent in 2007.

“There’s a continuing religious disaffiliation among older cohorts. That is really striking,” Smith said. “I continue to be struck by the pace at which the unaffiliated are growing.”

White Americans (24 percent) are more likely to say they have no religion, compared with 20 percent of Hispanic Americans and 18 percent of black Americans. The retention rates of the “nones” who say they were raised as religiously affiliated has grown by seven points since 2007 to 53 percent.

The religions are such musty old things. Relics from the pre-science age – or the ages between Greek enlightenment and the West European Enlightenment. Dark and awful. Christianity and Islam in particular are calculated to cause profound anxiety with their terrible doctrines of hell.

Trouble is, many who turn away from those old religions, embrace Leftism. And that’s a religion too.

In his excellent book Thinkers of the New Left, Professor Roger Scruton writes of the devout Marxist, Louis Althusser:

[Althusser says that] you can understand [Marx’s book] Capital only if you already believe it. That is the criterion of religious faith, which is locked inviolably within the single thought of its own validity – the thought that “I understand because I believe”. For the scientific mind, belief is the consequence and not the cause of understanding. But it is precisely the scientific failure of Marxism which necessitates Althusser’s enterprise – that of the sacralisation of Marx’s texts and the transformation of their content into revealed dogma. … When Althusser turns to the text of Capital, it is partly in order to give vent to religious awe, but also to extract a phrase or a paragraph, which he encases in metaphysical nonsense, like a drunken mystic commenting on the gospels.

The minds of most people living in the last two thousand years have been darkened by the mystic fantasies of three individuals:

• the confector of Christianity, St. Paul;
• the concocter of Islam, Muhammad;
• the inflictor of Communism, Karl Marx.