Revolutionary Apocalypse: Ideological Roots of Terrorism (Praeger Security International)
Emerging from the cultural catastrophe produced by the traumatic advance of modernity, the professional revolutionary is one disenchanted with the world. Incapable of accepting reality, he/she is convinced that he/she has a scientific knowledge that resolves the puzzle of history and will result in the creation of a paradise on Earth. Pellicani details the history of the birth of revolutionarism as a new form of Gnosticism through a study of the theory, the organization, and the practice of the Leninist party and their project to purify society by permanent terrorism. He analyzes the causes behind the collapse of the totalitarian system built by the Bolsheviks, and he provides new insights into understanding the recent revival of the nihilistic anarchism of the Black Blocks in Europe and their violent attacks against globalization and modern civilization.
As Pellicani describes, the goal of the professional revolutionary is the evangelical community, based on concepts of equality and universal brotherhood. To reach the desired goal, the revolutionary sees only one road-a war of annihilation against the capitalists who are responsible for the corruption of humanity. This is the source of the panthoclastic passion of the Gnostic revolution: the whole world must be destroyed to arrive at the New World, the Kingdom of God without God, Paradise on Earth.
use, man will always become a rebel.”35 In effect, industrial capitalism seems to have an innate capacity to generate a subclass of intellectuals within the “contemplative class,” who can but be profoundly dissatisﬁed with the society in which they live, since that society is incapable of guaranteeing them a modus vivendi that meets their high expectations. The imbalance between status and legitimate expectations generates the phenomenon of relative deprivation, which inevitably leads to the
uninitiated would bow to their authoritative teaching.”65 In this sense, the Leninist party was the most energetic and consistent attempt to fulﬁll the dream of building the church of the future on the rock of the proletariat that so many revolutionaries, starting from Robespierre and Saint-Just, had so ardently desired. Lenin acknowledged that his model of revolutionary organization was simply the continuation of an undertaking initiated by the Jacobins, Proudhon’s “Jesuits of the revolution.”66
censorship: Being a self-referential system, it is based on the premise that any idea in disaccord with its dogmas is, by deﬁnition, “bourgeois” and therefore hostile to the emancipation of the proletariat. This explains why a Marxist party is a kind of cultural bunker, in which ideological convictions are impervious to external messages, since truth and good can only exist within it. The Jesuits of Revolution 113 54. N. G. Chernyshevsky, What is to be done? (London: Virago, 1982). This work
conduct this battle in a situation of cultural displacement, since it belongs nowhere. The dilemma of the intelligentsia is as follows: should they march resolutely down the “herodian” route until the country has been completely acculturated, or should they opt for the “zealot” solution and assert the spiritual superiority of the national traditions by which they were shaped during the process of primary socialization? The fact that they had absorbed exogenous ideas that were in open conﬂict with
Shakespeare stoned . . . Slaves must be equal: without despotism there has never been liberty or equality.”102 Dostoevsky was convinced that the revolutionaries were aiming at this type of social system, or at least that this was the type of system they would have been forced to create, had they pursued the logic of egalitarianism and athe- 132 Revolutionary Apocalypse ism. As for materializing a “terrestrial paradise,” Shigalevshchina imagined a huge network enveloping all society, so that