Professional Documents
Culture Documents
Natalia Skradol
Abstract
This article explores the New Man as a politically and philosophically
charged ideologeme at the end of the 1920s and the beginning of the 1930s
in Germany and Russia. It argues that approaching the New Man as an al-
legory in Walter Benjamins sense of the term is helpful in understanding its
status at the crossroads of the political and utopian discourse of modernity.
This article analyzes the New Man as utopian allegory to reassess some of
the current categories in more recent debates on political utopianism.
From the end of the 1920s to the beginning of the 1930s, the political, intel-
lectual, and popular discourse in both Germany and Russia was permeated
with questions about the construction of the New Man. For both countries,
this was a post-revolutionary era; for both countries, these were the years that
preceded collapse into merciless dictatorship. Russia was nearing the period
of High Stalinism, which expressed itself in an abrupt turn from the relative
freedom of post-revolutionary years to mass terror and strict control of the
party in all spheres of life (Hellebust, Flesh 59; Clark, Petersburg 214, and The
Soviet Novel 92). Germany was in a political and economic turmoil on the
eve of the advent of National Socialism. Terror is more about practice and less
about theory, which is why I focus on the years preceding the periods of great
terror in both countries: I am interested in speculative rhetoric, in descrip-
tions of a close (and supposedly better) future in both societies, and in partic-
ular the figure of the New Man, in which, according to Gottfried Kenzlen,
the Utopian thinking of modern times was always rooted (214).1
The New Man as an ideal citizen and human being of the future
was one of the principal ideologemes in both societies that had been heavily
shaken by the recent war and their respective revolutionary experiences, a
key figure in their discussions of the better future. 2 It was, in Gerd Koenens
words, a topic of the time (Utopie 125). A significant number of scholarly
works has been written on the construction of the New Man, both as a
purely rhetorical figure and its representations in art, literature, and film.
The motif is by no means new: since the dawn of medieval theology, it has
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nent Soviet child psychologist of the time, Aaron Zalkind, are representative
in this respect: the development of social reflexes of the human body, i.e. the
increasingly significant part of human physiology, is wholly defined by class
struggle within human society (The Main Problems of Pedology 111). Of
course, it means that real, i.e. scientific, medicine cannot be apolitical. In
order to ensure the precision and systematic character of its ventures, it must
first of all establish what form of social construction, what structure of social
reflexes, what form of the use and development of productive forces are most
efficient for the human body (111).
The logical conundrum was that, while it was to be expected that
the new society would produce new men, those new men were necessary in
order to produce the new society. Nikolai Bukharin warned: The fate of the
revolution now depends on the extent to which we . . . will be able to prepare
human material, which will be in the position to build . . . the communist
society (qtd. in Kosenkova 165). Once this basic premise had been accepted,
however, certainty in the much glorified ends gave way to uncertainty as to
the means needed. The material available for the production of the New
Man (Lunacharsky qtd. in Koenen, Utopie 141) left much to be desired. For
Aaron Zalkind, even the best representatives of the Soviet youth of his time
were but the first embryonic stage on the way to the people of the future
(Die Psychologie des Menschen der Zukunft 676). Alexander Bogdanov,
one of the most popular ideologues of the time and one of the most unortho-
dox interpreters of Marx, was convinced that the man of the new state was
not [yet] a human being but a larva at best (19, 16).
Great hopes in this respect were associated with science. The word
engineer, which stood for a man of practical scientific knowledge, was soon
to become synonymous with both technical and social projects and a glorious
future (Clark, The Soviet Novel 94). A professor at Moscow University, Niko-
lai Melik-Pashaev was optimistic: Science and technology, which have until
now helped people exploit other people, will make it possible in the coming
classless society to obliterate all forms of exploitation, to conquer fatigue,
sleep, old age, to postpone death by means of rejuvenation procedures, to
create a new breed of people with the use of all those means which science
and the social structure of the near future promise us (371). The man of the
future would be capable of working tremendously long shifts, and his body
would be in a nearly perpetual state of lan (Naiman, Discourse Made
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and medical progress, but there is also a promise of death embedded in that
expression.
A social order which celebrates life as the primary cult but harbors
death at its very core is far from being perfectly ordered. The anti-utopian
philosophers are right in that dreams of such order are inevitably accompa-
nied by violence, but I would argue that the emphasis in the analysis of the
connection between violence and utopia should be shifted from the future to
the present, that is, to the actual moment of representation. As the early So-
viet examples show, violence and violation of the basic laws of human nature
do not necessarily serve a distant, high ideal; rather, their chief purpose is to
be employed in the presentas tools of conviction, intimidation, or conver-
sion to the right ideology.
In Germany at the end of the Weimar Republic, there was a feeling
of catastrophe, too, but its framing within the intellectual and cultural tradi-
tion was different from that in Russia. The idea of the human body as a useful
paradigm of social order had been present there from the very dawn of the
modern era up to the end of the Nazi reign (Roth and Vogel 7; Krieck 72).
In the inter-war period in Germany, as elsewhere in the rapidly developing
West, there were some voices calling for a total organic reformation of human
nature. Fritz Duprs Weltanschauung und Menschenzchtung (Worldview and
Human Breeding), which appeared in 1926 (that is, a few years before Ernst
Jngers Arbeiter) can be taken as an example of such views. Gmelins 1932
positive review of Duprs book calls on readers to be more receptive to what
might seem like rather unconventional ideas and seeks to calm them by re-
minding them that the people who would be considered suitable for the new
breeding state have not been born yet and must first be bred (328). These,
however, are somewhat exceptional attitudes. Ernst Jngers theory of Ge-
stalt, the new type of human organization that is already making its natural
appearance and should simply be given the freedom to express itself, is more
reflective of the general attitude.
For this famous proponent of reactionary modernity, the magic word
is Eindeutigkeit. The closest English equivalent is probably unambiguous-
ness although the negative prefix un- does not have the associations of the
German prefix ein- (one) suggestive of unity in sameness. His hero of the
future, the Worker (to be understood not in the restrictive, purely produc-
tive sense but as a man of the new era, a being through whom this era realizes
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itself ) is first and foremost eindeutig, and this Eindeutigkeit is realized in the
type in which the transformation begins to manifest itself (116).
For Ernst Jnger, the most expressive realization of this process of
an impending change was what he called organic construction. An organic
construction is an entity in which the artificial and the organic merge with
the precision of elements naturally belonging together but also according to
principles objectively measurable and controllable from the outside: the or-
ganic construction of the twentieth century . . . is a crystal-type formation,
and hence it requires that the type which manifests itself possess a structure
of a completely different sort. As a result, individual life becomes more ein-
deutig, more mathematical. It is, hence, not surprising that number, that is,
a precise figurebegins to play a growing role in life (137). This structure,
which is not easy to imagine, makes its appearance in the figure of a kamikaze
torpedo. Jnger does not conceal his excitement: The thought that lies at
the basis of this organic construction pushes a bit forward the essence of a
technological world by turning man himself into one of its constituent parts,
and this in a more literal sense than ever before (160). Not only man and
machine (the organic and the inorganic) but the very opposites of life and
death come together in this man-guided deadly weapon that is taken to be the
essence of the new age itself: we see that a new mankind advances towards a
decisive turning point. The phase of destruction is replaced with an efficient
and visible order (162). This phase is somewhat similar to how they come
together in the figure of the Soviet new man, who is expected to rise to life
after the last of the enemies of the regime has been shot.
Michael Holquist identifies a simplification, a radical stylization of
something which in experience is of enormous complexity as one of the
central features of literary utopia (110). As it appears, simplification is just
as central in political utopias, of which the combination of the organic and
the inorganic in the New Man ideologeme (with a heavy emphasis on the
latter) is indicative. Helmut Lethen points out that many European intellec-
tuals of the time were fascinated by the form [Gestalt] with simple outlines.
It enter[ed] the stage, free from a complex depth structure of the soul, as a
metallic body relieved of the organic (Lethen 53). And it is in this much
desired Eindeutigkeit that the allegorical nature of the New Man is mani-
fested most clearly as a still-abstract idea expressed in a combination of the
uncombinable, a wholeness which displays the incongruity of its parts, which
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puts forth the figure of a human being who contains more than his own or-
ganic being.
The striving towards simplification, even at the expense of letting
the non-organic and the deadly outweigh the organic, is part of the urge to
achieve a total unification of experience, which is the basis of the totalitarian
impulse according to such thinkers as Karl Popper. In her critical assessment
of theories linking utopia and totalitarianism, Goodwin points out that Pop-
pers criticism of the utopian world view was primarily methodological (the
same would probably be true of other anti-totalitarian philosophers) insofar
as for him changing society gradually was more scientific and ultimately
more justified than the sweeping, totalizing changes of the scholar associated
with utopian aspirations (Goodwin and Taylor 94). Simplification can be re-
garded as one of these methodological issues with possible consequences for
introducing a new type of order in analysis as well asat a different level
in social structures. It is, however, not just about methodology as a way of
processing information. Insofar as methodology refers to ways in which phe-
nomena are assessed and experience is organized, it ultimately concerns itself
with issues of order, whether in socio-political terms or with reference to the
tools applied. In the specific context of political utopia, the New Man may
be a marker of absence, of the utopian no-fact since he does not exist and is
unlikely to be constructed in the future, but he has an immediate relevance in
the present insofar as this ideologeme announces a certain type of methodol-
ogy, an organization of thought and action in the present. The simplification
of thought and action, the introduction of death in the very core of human
existencethese are models of existence propagated at an actual moment
and, for this particular moment, usually introduced in the most visually ac-
cessible manner in order to make them more convincing.
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the authority of fascist domination (62). In both Jngers essay and the Rus-
sian texts, a great significance is attached to the issue of the external appear-
ance of the New Man, which is in line with Benjamins model of allegory as
a technique of visual representation, even when the means of communicating
it to the audience is writing rather than painting or sculpture.
The Russian sources are usually quite striking in the precision of their
description of human creatures which, as they themselves confess, are in all
probability not to be expected to appear until the final victory of commu-
nism, which means for at least a few more generations. Aaron Zalkind must
be very confident in his prognosis to devote such a long section of his essay to
the external appearance of the man of the future:
The man of the commune will most probably be
smaller than todays descendants of thousands
of years of physical labor which required
strong bones and muscles. But as he becomes
smaller, the proportionality of his body and
his flexibility will increase, and by means of
a more refined use of his bones and muscles
he will reach a perfection of which we do not
even dare to dream. The sense organs of the
communist man will perfect themselves in an
extraordinarily significant way. The possibility
of acquiring multiple impressions and the
richness of the surrounding world will lead to
the highest refinement of the sense organs.
(Die Psychologie 671)
The psychologist has little reservation about providing such detailed infor-
mation even though he acknowledges the obvious difficulty of imagining a
supreme being so different from his contemporaries since todays man, even
the best one, is still hardly attractive, and, based on todays average human
being, it is very difficult to make conclusions about the man of the future,
for whom we are now breaking our heads, for whom our hearts are beating!
(Die Psychologie 608609). No wonder there is hardly any basis for com-
parison between the man of today and the man of the future, since now it
is difficult even to imagine the tempo of the development of technology, the
very process of work, and the whole life of the man of the future relieved of
the burden of sleep and fatigue (Melik-Pashaev 383).
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So close did the man of the future seem from these descriptions that
some people actually felt the need to take the final step from a detailed ver-
bal representation to an actual visual portrait. Thus, Anton Makarenko (who
was mythologized by later Soviet historiography as the one who turned the
street children of the 1920s into real, new communist men by means of
disciplined labor and communal life) aspire[d] to find finished drawings of
personality types and then work according to them. They d[id] not yet exist
but, Makarenko hope[d], Soviet social science [would] supply them soon
(Kharkhordin 201). Otherwise, Makarenko explained, it was difficult for him
to model his raw material, the teenagers in his care.
Descriptions of the people of the future are many, and most of them
include the admonition that it is by no means easy to imagine these never-
sleeping, always-laughing, tirelessly-working, fearlessly-fighting beings. This
gap between the present moment and the ideal future, or, to borrow Got-
tfried Kenzlens apt phrase, the tension between the already-now and not-
yet (56), constitutes one of the most interesting parts of the Soviet utopian
project in terms of its representational strategy. If the mind of most people
falls short of imagining the external appearance as well as the physiology of
their successors, then it is logical to suppose that a particular social and even
spiritual role must be attributed to those who have the capacity to imagine
the as-yet unimaginable.
As a general comment on representations of the New Man, it can
be said that the greater the gap between the familiar present and the quite
horrifying ideal of the future, the more intense the experience of visual per-
ception is likely to be. As Jacob Talmon has remarked, [t]he higher the valid-
ity claimed for the objective pattern, the wider the powers and the fewer the
men to whom these powers may be granted (9). Here, Talmon discerns one
of the dangers of utopian, and potentially totalitarian, thought. In a simi-
lar vein, discussing the function of sovereignty in the Hobbesian project of
the ideal state, Mikhail Iampolskii notes: the more decisively an organic,
natural similarity disappears, the greater the need of a law-giver to guarantee
the truthfulness of names (Physiology 228). The law-giver to guarantee the
truthfulness of names is none other than an ideologue, the one who has both
the ability and authority to develop otherwise arbitrary attributes and defini-
tions (names) in a way that would bestow upon them the status of law (i.e.,
guarantee the[ir] truthfulness).
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The author then adds that this mask-like nature is to be observed not only in
the physiognomy of an individual, but in his whole body although he him-
self concentrates mostly on the face (117). This face manifests hardly any hu-
man feelings, and it is understandable why some researchers link the fascist
ego to the Weimar cyborg, and allow us to see him as a source of authoritarian
anxiety and aggression (Biro 75).
Docker and Subhash emphasize that the twentieth century was
perhaps one of the most visual and visualized time-spaces . . . in our his-
tory (2). Both Jnger and Benjamin were sensitive to this particularity of the
age, to the call of the future manifesting itself in technologies of the visual
(Mikhailovskii; Berman; Koepnick 166, 173). Mikhailovskiis statement in
his analysis of Jngers essay is just as applicable to Benjamin: Vision . . . is
not an arbitrary intellectual act; rather, it has an essential character, assuming
that things can be in fact transformed. From this statement, a direct line can
be drawn to the utopian technique of using unexpected visual patterns, in
which Laurence Davis discerns the positive alternative to the devastatingly
monotonous verbal argumentation of contemporary politics: [f ]or what is
required under the circumstances is not simply logic, but a form of persuasive
communication that will reshape the images that people see, and over time
generate in them new habits of vision and new patterns of desire (83).
The Jngerian allegorical structure of the New Man includes a kind
of representational technique which is substantially different from the classi-
cal model of emphasizing the characteristic features of an individual. Jnger
organizes his descriptions of the new breed of men around the concept of
invisibility. Both as a technique of representation and as a feature of external
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appearance it is integrated into the very nature of this new creature, whose
face has been replaced with a mask so that those observing him are confront-
ed with a kind of negative contemplation, a contemplation of nothing
(Iampolskii, Physiology 421). To continue Benjamins line of thinking, we can
say that the Baroque allegory with its total visibility is followed by the allegory
of a capitalist commodity with its closed interior which offers its content as a
reward to anyone willing to purchase itthat is, to perform an interpretative
act. In the twentieth century, a third type of allegory appears: a (pre-)totalitar-
ian composite image with all the parts completely exposed but where there is
nothing to see except a total faceless sameness.
Popper borrows the term open society from Henri Bergson, who
used the term metaphorically to refer to a flexible social organization with
transparent social mechanisms (The Two Sources of Morality and Religion, esp.
227229). The topics of transparency, of total visibility, and of openness are
just as central to the cultural discourse of the first half of the twentieth century
as they are basic to the concept of utopia (Gomel and Weninger); remarkably,
it was exactly in the two societies with clearly expressed totalitarian tenden-
cies that the related ideas of transparency and openness (or their opposites)
acquired special popularity. Whether as a biological mechanism open to any
type of transformations, or as a mannequin-like entity with its face an expres-
sionless mask to be observed in the rigid predictability of its movements and
reactions, these New Men are images exposed to anybodys eye and not
expected to have anything intimate or unknown about them, for the simple
reason that there is nothing about them that is alive.
Postulating the New Man as a visible entity thus functions as a
stand-in for practices of an open, i.e. democratic, society with the methods of
creating an ordered system completely exposed. It also poses as a legitimation
of imagination as a political practice whereby the borders between the literal
and the metaphoric/ symbolic/ allegorical are blurred and free space is thus
created for what might seem like a free play of imagination. Postulating that
what looks like a play of fantasy now will find its literal embodiment at some
moment in the future is essentially a utopian strategy. However, as we will see,
here, too, the actual focus is on the present moment rather than the future:
constructing entities of the future is but a strategy which allows the structur-
ing of modalities of thinking in the present.
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of the future really turns into the essence of the present. Benjamins definition
of allegory as a sensualized, embodied idea itself is taken as a model for ac-
tion. When Talmon says that [t]he tragedy [of utopia] is that any principle
must be embodied in men, he is referring to exactly this danger in taking the
allegory one step too far, so that the embodiment first becomes predictably
symbolic and is then realized on a direct, often literal, and, thus, limited and
limiting, level (9).
One of the important particularities of totalitarian discourse is that,
for its masters, the transition between the literal and the non-literal does not
present a problem. For them, the world of ideas and its material expression
are one. This, too, can be subsumed under the rubric of methodology, as a
fantasy of the future collapses into present reality. As the theorists of utopia
turned into its practitioners, they usurped the kind of language that Benjamin
identified as the language of God, where the creative (Word) and the rec-
ognizing (Name) moment . . . are identical (Arabatzis 32). In the language
of divine authority, there is no distance between the moment of naming and
the fact of creation: the named comes into existence. Andrei Siniavski, one of
the best known Soviet human rights activists of the 1960s, appealed to what
he probably assumed was a common understanding of the functions of lan-
guage when he said during his trial: If we realize metaphors, it is the end of
the world. We say: the shadow falls, it rains, we speak of shooting stars. If
these things were really happening, a world catastrophe would come (Gadet
and Pcheux 97).
And the catastrophe did come. First it came as a private tragedy for
those who, like the Marxist visionary Alexander Bogdanov, took the popular
metaphor of new proletarian blood literally. Striving to combine Marxism
and eschatological aspirations aimed at transforming physical and spiritual
human nature itself, Bogdanov carried out a whole series of blood transfu-
sions in his institute.7 The scientist and philosopher was hoping to discover
the secret of eternal youth and health by mixing the blood of individuals from
different social backgrounds but always making sure the proportion of prole-
tarian blood was higher than that of representatives of other classes. The brave
experimenter died following the thirteenth blood transfusion he performed
on himself. The perfect allegory of the new order, the new Soviet man: in his
veins, the blood of his spiritual brothers and sisters proved fatal when trans-
posed onto the reality of physical existence. The resistance to smooth whole-
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Monster in History
In his work on allegory in Baudelaire, Benjamin writes that the difference
between seventeenth-century allegorical practice and that of the nineteenth
century is that the Baroque allegory sees the corpse only from the outside.
Baudelaire sees it from the inside as well (Passagenwerk J 56:2). It is difficult
to resist the impulse to draw parallels here between the Jngerian presenta-
tion of the New Man and the Baroque emphasis on the exterior, on the one
hand, and the Russian theorists determination to explore and transform the
interior of human beings and the nineteenth-century interest in the inside of
a commodity on the other. The aestheticism of German totalitarianism and
the futuristic zeal of the post-revolutionary terror in Russia can thus be placed
in a broader historical and cultural context.
Both the ideal hero in Jngers essay and the New Man in the
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for it includes some elements which are beyond the simply human.
It might seem strange to mention traditional European sovereignty
in the same context as the utopian idea of the New Man. The parallel, how-
ever, is not far fetched at all. These New Men are represented in the texts
analyzed here as those who should be taken as the central point of orientation
today because they will be the true masters of tomorrow. They are beyond the
traditional notions of law just as they are beyond humanity (as Michel Fou-
cault, Giorgio Agamben, and Mikhail Iampolskii might put it) if only for the
simple reason that they are far removed from the present order of life.
These figures may be presented as the true masters of tomorrow, but
today they are but markers of emptiness, a space for carrying out thought
experiments, place holders in the present day in the name of future achieve-
ments. Yet again, there is an interpenetration between the future and the
present moment that leads to a dangerous confusion of values. At this point,
we will do well to remember one of the most famous passages in Benjamins
philosophical uvre, his short piece on Paul Klees drawing Angelus Novus
(known as the Ninth Thesis on the Philosophy of History). Benjamin in-
terprets the somewhat incongruous figure depicted by Klee as the angel of
history, who would like to interfere with the ruins of the past, make whole
that which has been destroyed, and repair the damage. However, he is pro-
pelled instead into the future by the force people call progress. The image is
not a comforting one. What Benjamin identifies as the angel of history is a
disturbing sight, caught as he is in the present, in the tension between the
past and the future.
Arabatzis dwells in great detail on the angels physical appearance
(143). He is both human and angelic, both organic and a repository of artifi-
cial objects. In short, he is a monster of a kindhence his allegorical nature.
He possesses both a superhuman power to introduce order where there is
none and is also a powerless victim of human history, which is something he
has in common with the heroes of the future in Jngers text as well as in the
quasi-scientific utopian fantasies of the Russians.
Importantly, the non-humanity of both Benjamins angel and the
New Men extends into the animal kingdom just as much as it does into that
of sublime superiority. Speaking of the most remarkable features of the New
ManEindeutigkeit and uniformityJnger draws a parallel between the
animal kingdom and the world of the future gradually making its appear-
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Conclusion
Representations of the man of the future played a central role in the two con-
texts examined in this article so that one feels inclined to agree with Goodwin
and Taylor when they say, in the preface to their monograph on the politics
of utopia, that utopianism as a tendency is a key ingredient of the whole
process of modern politics, from theoretical conception to fruition in politi-
cal practice (9). The utopian images introduced visions of a supposedly more
ordered future into the quite-chaotic present and thus both justified the mea-
sures that were to be taken in order to achieve the desired goals and created
a sense of discomfort in the present political and social situation. However,
contrary to the postulates of both critics and defenders of utopian thinking,
the utopian images themselves were far from being completely harmonious
and ordered. It appears that the true danger of utopian politics lies not neces-
sarily, or not only, in striving to achieve absolute unity in thought and action
but in the lack of balance between basic categories such as the literal and
the metaphoric, present and future, imagined and real. Examining the New
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Endnotes
*My thanks are due to the Minerva Foundation of Munich, whose
financial support made this research possible. I would also like to thank my
colleagues at the Zentrum fr Zeitgeschichtliche Forschung, Potsdam, and
at the Center for German Studies of the Hebrew University of Jerusalem for
their ongoing support and encouragement.
1
A minor terminological clarification is in order here. Throughout
the article I will be speaking of the New Man, which runs contrary to to-
days principles of gender-neutral languages. The reason is simple: This is the
way this figure had been traditionally designated in the English language and
since, in the pages that follow, I attempt to frame the discussion in a gen-
eral cultural context, the New Man seems more adequate than the New
Human Being. Both in German and in Russian, the relevant wordsder
Mensch and chelovekare masculine grammatically but can refer, theoreti-
cally at least, to both man and woman. The general male orientation of popu-
lar and scientific discourse of the time isthough an intriguing subject of
discussionbeyond the scope of this article.
2
There is a truly vast amount of scholarly literature on the subject.
As representative examples one can name Gerstner et al, Baureithel, Bowlt,
Welge, and Koenen.
3
See Benz; Kenzlen; Kohn-Wchter; and Leterrier. For the religious
roots of the idea of the New Man, see Gerstner. Steinberg p. 113 is a good
reference for the typically Russian religious background.
4
Here and elsewhere translations from foreign languages are mine.
5
On vacillations of the attribute utopian in Russia, from the un-
questionably positive immediately after the Revolution to neutral to ideologi-
cally suspicious to unquestionably negative in the time of Great Terror, see
Gnther 221; Kosenkova 160; and Clark, The Soviet Novel 98.
7
For a detailed exposition of Bogdanovs philosophy and his work at
the Institute for Blood Transfusions in Moscow, see Vhringer.
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_____. Writing Degree Zero. Preface by Susan Sontag. Trans. Annette Lavers
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Bauer, Raymond A. The New Man in Soviet Psychology. Cambridge, MA: Har-
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