“Conservative Revolution” is a phrase unfamiliar to English politics (as self-identification) or to English scholarship (as well-defined category in the history of political thought).
C.R. in Germany
originated as a self-identification (Dietz [b], n. 33 to chap. 1, pp. 215–6)
tied up in a self-perception of “German uniqueness” (Sonderweg) (Mohler [b], part 2). That C.R. in Germany is as
disputed—from without, in scholarship—as
the nation’s “special path” (Klemperer) is a sign of the category’s potency.
Since C.R., rather than a
narrowly- and contingently-delimited movement or ideology, is an “attitude”
(Mohler [b], p. 229)—a setting oneself against “the Ideas of 1789” on the one
hand, and the timidity of mere conservatism on the other—it ought to obtain, in
potency if not in act, beyond Germany’s borders.
Dugin
explores C.R. in Russia; Veneziani in Italy. Mohler
(a) makes some suggestions re. France.
The possibility of C.R.
in England was suggested first by Hoeres, then by Dietz (a). Hoeres suggests T.
E. Hulme as a figure significantly analogous to German Conservative
Revolutionists. Dietz (a) suggests that “neoconservative” Conservative Party circles
around Douglas Jerrold and Charles Petrie might constitute an analogue to the Jungkonservativen (see Mohler [b], part
5.2).
Dietz revises his position slightly in (b), detailing “Neo-Tory” goings-on in and around the Conservative Party between the Wars. “Neo-Toryism,” in Dietz’s outline, is regrettably unknown by English politics (as self-identification) and scholarship (as well-defined and potent category). His analogies are worth developing; but he leaves valid analogies unmade. I’ll just sketch both here.
Mohler’s taxonomy (b, part 5):
(1) Young Conservatives;
(2) national-revolutionaries; and the
(3) folkish,
(4) “leaguish” and
(5) peasant movements.
English analogues:
(1*) Neo-Tories, sensu lato;
(2*) (rather lacking) fascists, and fascist-adjacent (Independent) Labour elements;
(3*) e.g., the English Mistery and Array;
(4*) e.g., the British Fascisti, and the Kibbo Kift;
(5*) e.g., Rolf Gardiner, H. J. Massingham, the Soil Association, etc.
Within 1* one can
distinguish those more strictly stuck to the Party (Neo-Tories) from more
independent minds like the Hulme–Storer circle (influenced by Maurras, Lasserre
and the Action Française), the Eliot circle (influenced by the A.F. and by
Nationalist Spain), and the Nietzscheans Anthony M. Ludovici, J. M. Kennedy and
George Pitt-Rivers. (In his absolute elevation from democratic politics, the
latter three’s mentor Oscar Levy can at most be considered an outer limit of 1*.
Another limit might be the “die-hard” peers—e.g., Willoughby de Broke—and their
associates—e.g., Arthur Boutwood.) The proximity of 1 to 1* went so far as
direct collaboration: e.g., Wilhelm Stapel’s contribution to the English Review (Dietz [b], p. 99).
Tories who went beyond
sympathy to fascist collaboration or identification mark 1*’s shading into 2*. Mohler,
approaching C.R. from within, and
maintaining associations with post-War “mere conservatism,” must discount
National Socialism from the C.R.’s ranks; though scholarship must feel free to count
such defectors from (Independent) Labour to fascism as Oswald Mosley and John
Beckett among 2*. Perhaps a Social Crediter like Ezra Pound might designate a
limit?
In which case, with John
Hargrave, of the Kibbo Kift, and then the Green Shirt Movement for Social
Credit, and with Rotha Lintorn-Orman, in her move from pioneering Girl Guide to
British Fascist, 2* shades into 4*. Rolf Gardiner is an emblematic figure here.
Born in Berlin, and a writer in German, he was a conduit for Bündische ideas.
Gardiner was also a
correspondent of Walther Darré, and equally emblematic of 5*. There was no true
Landvolkbewegung in England. 5* could
only ever be an agrarian Conservative Revolution “from above.” Middle-class romanticism re. “Merry England”
and “the land” were inextricably involved. Henry Williamson might mark an outer
limit; while a collaborator with Mosley, he was basically unpolitical. The modern
organic movement’s roots are, via Jorian Jenks, Gardiner and the Soil
Association, to be found in 5*.
As for 3*, this is more a
theme than a distinct current. A folkish organisation like the English Mistery really
belongs to 1*.
The influence of Nietzsche
is almost as important in England as in Germany. Levy’s “Nietzsche Movement in
England” is a C.R.-adjacent current. Ludovici began in Levy’s movement to
become important within the English Mistery, as well as the illiberal wing of
the eugenic movement. An overlooked aspect of Hulme qua philosopher is his similarity to Nietzsche (in “Cinders,”
especially). A feature shared by many of the sects thrown together in the pages
of The New Age—Social Credit,
Toryism, Marxism, guild socialism, Fabianism, Gurdjieffism, etc., etc.—is an
interest in Nietzsche.
This latter indicates the
proximity of C.R.E. to what was called “Lebensreform”
(life-reform) in the German case (Mohler [b], p. 59, f.). That is, an arguably
utopian, though frequently illiberal, will to seize and mould human life
itself. See also Gardiner’s, and the eugenicist Caleb Saleeby’s, advocacy for
nudism. Re. the suffragette–fascist “pipeline,” take Mary Richardson, Mary
Sophia Allen, etc.
The “Generation of 1919”
(Moeller van den Bruck: ibid.,, p.
86) energized the C.R. in England as in Germany. See Dietz (b)’s discussion of “the
War books controversy” (part 3.1.3., p. 36, ff.). T. E. Hulme’s anti-pacifism
is another case in point. Pound was a latecomer: compare “Mauberley” (“E.P.
Ode,” IV–V) to, e.g., Cantos XXX, LXXII–III.
Revolted as they were by the
Ideas of 1789, the bourgeois revolution in England came a century earlier. The “Glorious
Revolution” (sic…the “Inglorious
Rebellion,” Jerrold’s term, is rather better) was denounced by Neo-Tories as
the ruination of Merry England (Dietz [b], part 3.2.2); Pound’s Ghibellinism
(see Cantos LXXII–III), and the conversion to Catholicism (or High-Church
Anglicanism) of, e.g., Arnold Lunn and T. S. Eliot, express the same
anti-bourgeois, neo-Mediaeval tendency. Consider in this connection the
neo-Mediaevalism of guild socialist and New
Age-contributor A. J. Penty. The Arts and Crafts movement—qua Lebensreform!—is an important
foreshadow of the C.R.E.
Note. A thorough survey of the Conservative Revolution in England (provisionally
1910–39) is my ongoing project. I shall writing more—much more, I hope—on the
subject.
Bibliography
Bernhard Dietz (a), “Gab
es eine ‘Konservative Revolution’ in Grossbritannien?” Vierteljahrshefte für Zeitsgeschichte, 54 (2006), pp. 607–37.
— (b), Neo-Tories (London: Bloomsbury, 2018).
Aleksandr
Dugin, Konservativnaia revoliutsiia
(Moscow: Arktogeia, 1994).
Peter Hoeres, “T. E.
Hulme,” Zeitschrift für Politik, 55
(2003), pp. 187–204.
Klemens von Klemperer, Germany’s New Conservatism (Princeton: Princeton U. Press, 1968).
Armin
Mohler (a), interview with Éléments,
80 (1994).
— (b), Conservative Revolution in Germany (Whitefish:
Radix, 2018).
Marcello Veneziani, La rivoluzione conservatrice in Italia (Milan:
Sugarco, 1994).
(I was pleased to see that this text was republished by Robert Steuckers at Euro-Synergies. Many valuable resources on related topics are to be found there. See also this little update of 3 Nov. 2020.)
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