In this 1953 article from the “Thread of Time” series, Amadeo Bordiga addresses the role of the great man or “man of destiny” in history, whose modern representatives he calls “Guignols” (grotesque puppets)—devoid of individuality, vacuous, two-dimensional receptacles for the cult of personality—from Napoleon to Eisenhower, and situates this phenomenon in the context of the historical materialist doctrine of Marx and Engels as expounded in the latter’s text, Ludwig Feuerbach and the End of Classical German Philosophy.
A 1953 text in which Amadeo Bordiga examines the lessons of counterrevolutions from the defeat of Spartacus to the Battle of Legnano in 1176 and from the Peasant War in Germany of 1525 to Stalinism (“State capitalism is not a semi-socialism, but just plain capitalism”) and recapitulates some “fundamental positions of Marxism”, which he describes as a “doctrine for the understanding of ... counterrevolutions”, since “everyone knows how to orient themselves at the moment of victory, but few are those who know what to do when defeat arrives” and “it is necessary to understand the counterrevolution in order to prepare the revolution of tomorrow”.
In this concise1953 programmatic text presented at the Genoa Meeting of the International Communist Party, Amadeo Bordiga sets forth a series of theses outlining the perspectives for revolution in the post-war world, and emphasizes that it will have to take place in the West, because of its more advanced capitalism, rather than in the less developed capitalism of Russia, based on Marx’s theory of the increasing productivity of labor and the falling rate of profit, and refers to the absence of a “communist party in the U.S. [with] an integral revolutionary program”, despite the maturity of the objective conditions there, as a “major historical problem”.
In these 26 theses presented at the Milan Meeting of the International Communist Party in 1952, Amadeo Bordiga sets forth his conception of the “invariance” of Marxism, utilizing colorful examples from the histories of religion, mythology, ideology and science as well as the class struggle, denouncing “modernizers” (he says they are worse than Stalinists) “weasel assumptions”, “foolish clichés”, “bourgeois prejudices”, “aberrations”, and “nonsense”, and everything that stands opposed to the “common doctrine of the party, uniform, monolithic, and invariable, to which we are all subordinated and bound, putting an end to all chattering and know-it-all discussions”.
A critique of Roi Ferreiro’s critique of Andrés Devesa’s essay on the Spanish civil war and revolution, in which Guillamon derides Ferreiro for idealism and the use of elitist jargon, and for his failure to “perceive that the battle for revolutionary history is not just a bookish, theoretical and abstract question, but another battlefield in the class war between the bourgeoisie and the proletariat”.
First published in 1859, the book is mainly an analysis of capitalism, achieved by critiquing the writings of the leading theoretical exponents of capitalism at that time: these were the political economists, nowadays often referred to as the classical economists; Adam Smith (1723–90) and David Ricardo (1772–1823) are the foremost representatives of the genre. Much of the Critique was later incorporated by Marx into his magnum opus, Capital (Volume I), published in 1867.