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Josd Carlos Maridtegui is not only the most important and most inventive
of the Latin American Marxists but a thinker whose work, in its power and
originality, is of universal significance. His heretical Marxism has deep af-
finities with that of such important Western Marxist writers as Antonio
Gramsci, Gybrgy Lukdcs, and Walter Benjamin. At the heart of Mariáteguist
heterodoxy-of the specificity of his Marxist philosophical and political dis-
course-we find an irreducibly romantic kernel. In a celebrated 1941 article,
Michael L6wy is a Brazilian-born sociologist and research director at the National Center for
Scientific Research m Paris and the author of, among other things, The Marxism of Che Guevara
(New York: Monthly Review Press, 1973) and Marxism in Latin America from 1909 to the Pre-
sent (Atlantic Highlands: Humanities Press, 1992). Penelope Duggan is a British-bom teacher of
English and women’s history living in Paris.
LATIN AMERICAN PERSPECTIVES, Issue 101, Vol 25 No 4, July 1998 76-88
© 1998 Latin Amencan Perspectives
76
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gether different from those of the Russian populists, that Plekhanov formu-
lated the so-called orthodox Marxism that exalted capitalist progress and pro-
claimed the inevitable necessity of a bourgeois/democratic historical stage to
bring Russia out of its Asian and feudal backwardness. This Menshevik
dogma, in various forms, was adopted by all Maridtegui’s critics, whether
Stalinist or Apriista.
Two trends have appeared within Marxism since the end of the nineteenth
century: a positivist and evolutionist current for which socialism is none
other than the continuation and the crowning achievement of bourgeois in-
dustrial civilization-Plekhanov, Kautsky, and their disciples in the Second
and Third Internationals-and a current that could be called &dquo;romantic&dquo; to
the extent that it criticizes illusions of progress and sketches out a utopian-
revolutionary dialectic between the precapitalist past and the socialist future-
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78
for example, from William Morris to today’s British Marxists (E. P. Thomp-
son, Raymond Williams) and from Lukdcs and Bloch to Walter Benjamin and
Herbert Marcuse. Jos6 Carlos Maridtegui belongs, in an original way and in a
Latin American context far removed from that of Britain or central Europe, to
this current. During his stay in Europe, Maridtegui simultaneously assimi-
lated Marxism and certain aspects of contemporary romantic thought: Nietz-
sche, Bergson, Miguel de Unamuno, Sorel, surrealism.
Mariategui’s romantic/revolutionary worldview, as he formulated it in his
1925 essay &dquo;Two Conceptions of Life,&dquo; counterposed what he called &dquo;evolu-
tionist, historicist, and rationalist philosophy&dquo; and its &dquo;superstitious respect
for the idea of Progress&dquo; (1996: 349) with the aspiration to return to the spirit
of adventure, to heroic myths, romanticism, and quixotism (a term that he
borrowed from Miguel de Unamuno). In this approach he identified with
various socialist thinkers who, like Georges Sorel, exposed the illusion of
progress. Two romantic currents, both rejecting the &dquo;easy and unctuous&dquo;
positivist ideology, confronted each other in a struggle to the death: the ro-
manticism of the right, fascist, which sought to return to the Middle Ages,
and the romanticism of the left, communist, which sought to advance to
utopia (1996: 141 ). Awakened by the war, &dquo;the romantic energies of Western
man&dquo; found their expression in the Russian Revolution, which gave socialist
theory &dquo;a warlike and mythic spirit&dquo; (1996: 140).
In another programmatic article of the same period, &dquo;Man and Myth,&dquo;
Maridtegui rejoiced in the crisis of rationalism and the collapse of the &dquo;me-
diocre positivist edifice.&dquo; Faced with what Ortega y Gasset called the &dquo;disen-
chanted soul&dquo; of bourgeois civilization, he adopted as his own the &dquo;enchanted
soul&dquo; (Romain Rolland) of the creators of a new civilization. In a striking pas-
sage full of romantic exaltation that seems to prefigure liberation theology,
myth, in Sorel’s sense, is Mariategui’s response to the Entzauberung der Welt
(Weber) and the loss of meaning:
The bourgeois mind amuses itself with a romantic critique of the methods, the
theories, the technique of the revolutionaries. What incomprehension! The
revolutionaries’ power is not in their science; it is in their faith, their passion,
their will. It is a religious, mystical, spiritual power. It is the power of myth.
Revolutionary emotion... is a religious emotion. Religious motives have been
displaced from the heavens to earth. They are not divine but human and social.
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79
bureaucracy and science.&dquo; This cult of the Hero and of Myth (with all their
capital letters) is not without a certain ambiguity-confirmed by the fact that
the passage just cited is found in an article devoted to D’ Annunzio ( 1982: 37).
But Mariategui-who clearly distanced himself from &dquo;D’Annunzian-
ism&dquo;-never lost his bearings and did not deny political frontiers within the
romantic field.3
One of the main themes of romantic protests against bourgeois civilization
is the critique of the mechanization of the world, which was powerfully ex-
pressed by John Ruskin, illuminated by a nostalgia for old-fashioned work.
An echo of this position is found in Maridtegui (as it is in another socialist dis-
ciple of Ruskin, William Morris), who wrote in Seven Interpretative Essays
on Peruvian Reality (1971[1928]: 117):
Man’s enslavement by the machine and the destruction of his crafts by industri-
alization have distorted the meaning and purpose of work. From John Ruskin
to Rabindranath Tagore, reformers have denounced capitalism for its brutaliz-
ing use of the machine. Work has become odious because mechanization and
especially Taylorism have degraded it by robbing it of its creativity.
Whereas Ruskin dreamt of the artisanal work of the time of the building of ca-
thedrals, Maridtegui celebrated Incan society, in which work &dquo;perfomed with
devotion&dquo; was the highest virtue ( 1971 [ 1928] : 118).
It goes without saying that, for Maridtegui, romanticism was not simply
philosophical, political, and social but also cultural and literary. These two
aspects seemed to him linked. He distinguished between the &dquo;classical or
calm periods&dquo; and the &dquo;romantic or revolutionary periods,&dquo;4 but the romantic
cultural field was for him sharply divided between the old romanticism and
the new. The old romanticism, uncompromisingly individualist, was a prod-
uct of the liberalism of the nineteenth century. One of its last representatives
in our period was Rainer Maria Rilke, whose extreme subjectivism and pure
lyricism were content with contemplation. The new romanticism was &dquo;no
longer the romanticism that feeds on the liberal revolution. It has another
driving force, another content. For this reason we call it neo-Romanticism&dquo;
(1983a: 123). This new, postliberal and collectivist romanticism was, accord-
ing to Maridtegui, closely linked to social revolution.
In the literary chapters of the Seven Interpretative Essays the counterposi-
tion of the two forms of romanticism occupies an important place in the criti-
cism of Peruvian writers and poets. For example, writing of Cesar Vallejo,
Maridtegui noted: &dquo;The romanticism of the nineteenth century was basically
individualistic; the romanticism of the 1900s is, in contrast, spontaneously
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80
and logically socialist, unanimist&dquo; (1971 [1928]: 256). Other poets, such as
Alberto Hidalgo, remained prisoners of the old romanticism, overtaken by
the revolutionary epoch that &dquo;heralds a new romanticism untouched by the
individualism of that preceding it&dquo;(1971[1928]: 250).
The most radical cultural expression of the new romanticism, for
Maridtegui, was surrealism. He followed with the greatest interest the initia-
tives of the surrealist movement, which for him was &dquo;not simply a literary
phenomenon but a complex spiritual phenomenon... not an artistic fashion
but a protest of the spirit.&dquo; What attracted him to the followers of Andre Bre-
ton (he published several of his texts in Amauta) was their categorical con-
demnation &dquo;en bloc&dquo; of bourgeois rationalist civilization. Surrealism was a
neoromantic movement and doctrine with subversive intent: &dquo;By its spirit and
its action it emerges as a new romanticism. By its revolutionary rejection of
capitalist thought and society it converges historically on the political level
with communism&dquo; (1983a: 42-43).5
Mariategui defended the surrealists against French rationalist critics such
as Emmanuel Berl: &dquo;Surrealism, accused by Berl of taking refuge in a club of
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81
know, the Bolshevik leader considered the author of Reflexions sur la vio-
lence primarily a &dquo;notorious muddler&dquo; (Lenin, 1962[1908]: 292). Less arbi-
trary but also surprising is the repeated assertion that it was Sorel who, &dquo;op-
posed to the evolutionist and parliamentarian degeneration of socialism,&dquo;
represented at the beginning of the century a &dquo;return to the dynamic and revo-
lutionary conception of Marx&dquo; (1981a: 20-21). By making Sorel the missing
link between Marx and Lenin, Maridtegui consciously broke with the ortho-
dox conception of Marxism and its history (see Fernández Diaz, 1994).
What Sorel contributed to the romantic revitalization of Marxism envis-
aged by Maridtegui was the &dquo;mystical&dquo; element-a term that in his writings
takes on a meaning quite close to what we find in the counterposition made by
Charles Pdguy (a writer of whose existence Maridtegui seems to have been
unaware) of the &dquo;mystical&dquo; and &dquo;political&dquo;-a revolutionary and secularized
form of religious feeling. In the 1925 &dquo;Man and Myth,&dquo; Maridtegui saluted
Sorel as the one who was capable of recognizing the &dquo;religious, mystical,
metaphysical character of socialism&dquo; in quoting a passage from Reflexions
sur la violence referring to &dquo;an analogy between religion and revolutionary
socialism&dquo; (1996: 145). This theme is developed in a key passage in En de-
fensa del Marxismo (a series of articles in Amauta first published in book for-
mat in Santiago de Chile in 1934 [1981(1934): 21]):
Through Sorel, Marxism assimilates the substantial elements and gains of the
philosophical currents since Marx. Going beyond the rationalist and positivist
bases of the socialism of his period, Sorel finds in Bergson and the pragmatists
ideas that reinvigorate socialist thought by reestablishing the revolutionary
mission from which it had gradually been distanced by the intellectual and
spiritual bourgeoisification of its parties and parliamentary representatives.
These latter, on the philosophical plane, content themselves with the easiest
historicism and the most timid evolutionism. The theory of revolutionary
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82
It goes without saying that what Maridtegui was trying to do was not to
make socialism a church or a religious sect but to bring out the spiritual and
ethical dimension of the revolutionary struggle: the faith (&dquo;mystical&dquo;), the
solidarity, the moral indignation, the total commitment (&dquo;heroic&dquo;), including
risk and danger to one’s own life. Socialism, according to Maridtegui, lay at
the heart of an attempt at the reenchantment of the world through revolution-
ary action.
Despite his admiration for Sorel, this was only a theoretical reference for
Maridtegui. From the point of view of political practice it was Bolshevism
that brought &dquo;romantic energy&dquo; to the proletariat’s struggle (1996: 140).
Sorelism and Bolshevism seemed to him linked by their revolutionary re-
formism, their rejection of parliamentary reformism, and their romantic vol-
untarism. As an example of the counterposition of the authentic Marxism of
the Bolsheviks and the positivist determinism of social democracy,
Maridtegui wrote in &dquo;En defensa del Marxismo&dquo; (1996: 153-154):
In his The Agony of Christianity, Unamuno praises a phrase attributed to Lenin
that he once pronounced in contradicting someone who observed that his ef-
forts went against reality: &dquo;much the worse for reality!&dquo; Marxism, where it has
shown itself to be revolutionary-that is, where it has been Marxist-has never
obeyed a passive and rigid determinism.
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83
domination, mainly because he believed that this socialist solution could take
as its starting point the communitarian traditions of the Andean peasants, the
vestiges of &dquo;Inca communism.&dquo; Miroshevsky considered this to be the posi-
tion of the Russian populists (1978 [1941]: 65-70).
Charles P6guy, the eminent socialist &dquo;mystic&dquo; and romantic, wrote: &dquo;A
revolution is an appeal from a less perfect tradition to a more perfect tradition,
an appeal from a less deep tradition to a deeper tradition, a deepening of tradi-
tion, a going beyond, a search for deeper sources, in the literal sense a re-
source&dquo; (1959: 1377). This remark applies word for word to Maridtegui:
against the conservative traditionalism of the oligarchy, the retrograde ro-
manticism of the elite, and nostalgia for the colonial period he called on an
older and deeper tradition, that of the indigenous pre-Columbian civiliza-
tions. &dquo;The Incan past has entered our history as a demand not of the tradi-
tionalists but of the revolutionaries. In this sense it is a defeat of colonial-
ism.... The revolution is claiming our oldest tradition&dquo; (1983b: 168).
Maridtegui called this tradition &dquo;Inca communism,&dquo; but this expression is
open to question (see Paris, 1966). We should recall, however, that a Marxist
as little suspect of &dquo;populism&dquo; and &dquo;romantic nationalism&dquo; as Rosa Luxem-
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84
he asserted that &dquo;the colonial conquest disrupted and disorganized the Inca
agrarian economy without replacing it with an economy of higher yields&dquo;
8
( 1971 [ 1928] : 36).g
Romantic idealization of the past? Perhaps. In any case, Maridtegui made
a categorical distinction between the agrarian and despotic communism of
the pre-Columbian civilizations and the communism of our epoch. In a long
footnote that is in fact one of the highlights of the book (1971 [1928]: 74-75),
he contributes the following clarification, which has lost nothing of its topi-
cality 70 years later:
Modem communism is different from Inca communism.... The two commu-
nisms are products of different human experiences. They belong to different
historical epochs. They were evolved by dissimilar civilizations. The Inca civi-
lization was agrarian; the civilization of Marx and Sorel is industrial.... Al-
though autocracy and communism are now incompatible, they were not so in
primitive societies. Today, a new order cannot abjure any of the moral gains of
modem society. Contemporary socialism-other historical periods have had
other kinds of socialism under different names-is the antithesis of liberalism;
but it is bom from its womb and is nourished on its experiences. It does not dis-
dain the intellectual achievements of liberalism, only its limitations.
It was for this reason that Maridtegui criticized and rejected &dquo;romantic&dquo; (in
the reactionary sense of the word) attempts to return to the Incan empire. His
concrete dialectic between the present, the past, and the future made it possi-
ble for him to avoid both the evolutionist dogma of progress and the naive and
backward-looking illusions of a certain indigenism.
Like most romantic revolutionaries, Maridtegui integrated into his social-
ist utopia the human gains of the Enlightenment and of the French Revolution
and the most positive aspects of scientific and technical progress. Opposing
the dreams of restoration of the Tawantinsuyo (Incan empire), he wrote in the
program of the Peruvian Socialist party that he created in 1928 (1996: 92):
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85
Expressed in the concrete terms of the agrarian reform in Peru, this strategy
means the expropriation of the latifundia for the benefit of the indigenous
communities (1981b: 81-82):
The &dquo;communities,&dquo; which have demonstrated truly astonishing capacities of
resistance and persistence under the harshest oppression, represent a natural
factor of socialization of the land. The native has deep-rooted habits of coop-
eration.... The &dquo;community&dquo; can become a cooperative with a minimum of ef-
fort. The assignment of latifundia lands to the &dquo;communities&dquo; is, in the sierra,
the solution that the agrarian problem requires.
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86
between the universal and the particular. In a key text, &dquo;Aniversario y bal-
ance,&dquo; published in his review Amauta in 1928, this attempt was formulated
in a few paragraphs that summarize in striking fashion his political philoso-
phy and seem to constitute his message to future generations in Peru and
Latin America. His starting point is the universal character of socialism
( 1996: 89):
Socialism is certainly not an Indo-American theory.... And socialism, al-
though bom in Europe as was capitalism, is neither specifically nor particularly
European. It is a worldwide movement from which none of the countries that
move in the orbit of Western civilization can escape. This civilization moves to-
ward universality with a force and with means that no other civilization has
ever possessed.
The generation that placed its stamp on Latin American communism af-
ter the death of Maridtegui chose instead to imitate and copy. Will
Maridtegui’s romantic call to &dquo;heroic creation&dquo; at last be heard at the dawn of
the twenty-first century?
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87
NOTES
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1977 (1929) "Der Sürrealismus: Die letzte Momentaufnahme der europäischen Intelligenz,"
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mann and Hermann Schweppenhäuser. Frankfurt/M.: Suhrkamp.
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Luxemburg, Rosa
1975(1925) "Einführung in die Nationalökonomie," pp. 524-778 in Gesammelte Schriften
,
vol. 5, Œkonomische Schriften. Berlin: Dietz Verlag.
Mariátegui, José Carlos
1971(1928) Seven Interpretative Essays on Peruvian Reality. Austin: University of Texas
Press.
1975 Signos y obras. 4th ed. Lima: Biblioteca Amauta.
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, ed. Antonio Melis. Vol. 2. Lima: Biblioteca Amauta.
1984 Correspondencia, 1915-1930
1996 The Heroic and Creative Meaning of Socialism: Selected Essays of José Carlos
, ed. Michael Pearlman. Atlantic Highlands: Humanities Press.
Mariátegui
Marx, Karl
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1978(1941) "El ’populismo’ en Peru: Papel de Mariátegui en la historia del pensamiento so-
cial latino-americano" pp. 55-70 in José Arico (ed.), Mariátegui y los origenes del marxismo
latinoamericano. Mexico City: Cuadernos de Pasado y Presente.
Paris, Robert
1966 "José Carlos Mariátegui et le modèle du ’communisme’ inca." Annales: Economies,
Sociétés, Civilizations 21: 1065-1072.
1978 "Mariátegui: un ’sorelismo’ ambiguo," pp. 155-161 in José Arico (ed.), Mariátegui y
los orígenes del marxismo latinamericano. Mexico City: Cuadernos de Pasado y Presente.
1981 La formación ideológica de José Carlos Mariátegui. Mexico City: Siglo XXI.
Péguy, Charles
1959 Oeuvres en prose 1898, ed. Marcel Péguy. Paris: Gallimard, Bibliothèque de la Pléiade.
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1926 Bosquejo de la historia económica del Perú . Lima.
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