The central paradox of Italian Marxism since the war has been the intellectual dominance of a school whose philosophical inspiration was directly opposed to that of Gramsci. Galvano Della Volpe and his pupils, in particular Lucio Colletti, were to develop an original and radical anti-Hegelian oeuvre, characterized by an unflinching hostility to the influence of Croce (see nlr 59). The success of the Della Volpean school owed much to its intrinsic coherence and trenchancy. But it must also be understood in the context of the fate of Gramsci’s own thought within the Italian Communist Party. By the mid-’fifties, the pci had canonized Gramsci into an official icon of the party, whose function was largely to legitimate day-to-day tactical manoeuvres on the ideological front, by providing them with nominal revolutionary credentials. Togliatti’s organizational succession to Gramsci in the leadership of the party was equated with theoretical continuation of his thought, and mediated it as an orthodoxy to party members. The result was a suffocating cult of Gramsci within the pci, combined with very little serious study or development of his work (a situation symbolized by the absence even today of a scholarly edition of his writings, 25 years after the Liberation). This institutional embrace of Gramsci thus had the ironic effect of considerably neutralizing his intellectual influence; today many younger Italian militants outside the pci evince an emotional reaction ‘against’ Gramsci comparable to that of young Czechs or Russians ‘against’ Lenin. The source of the confusion in both cases is the bureaucratic appropriation of their name. In this atmosphere of official and uncritical celebration, the ideas of Della Volpe—deriving from an altogether other horizon—had a refreshing astringency and independence of spirit.
It is against the background that the work of Lucio Magri, a young pci militant from Bergamo, struck a novel and unwonted note in the early sixties. Perhaps alone in Italy at the time, Magri started to use Gramsci’s ideas in genuine theoretical work on politics. The results were startlingly different from the usual functionaries’ litany. Magri’s first major essay in 1963 was a study of the Marxist theory of the revolutionary party.footnote1 He was then virtually unknown inside or outside the the Italian Communist Party. Two years later, an article in Rinascita by the ranking leader of the pci Right, Giorgio Amendola, triggered great
In the following year, Magri contributed to a symposium on the 50th anniversary of Lenin’s State and Revolution, in the independent Problemi del Socialismo, which had organized a debate on the actuality of Lenin’s theory of the State today. In a lengthy essay which succeeded a remarkable contribution by Lucio Colletti (published in nlr 56), Magri surveyed the metamorphoses of the modern capitalist State in the West, and the implications of the post-Khruschevite impasse of the régimes in Russia and Eastern Europe.footnote5 Within a few months, both questions were raised with maximum acuteness by the May Revolt in France and the August invasion of Czechoslovakia. Magri’s response was to write a book on the May events which remains two years later one of the very few systematic Marxist analyses of the entire course and consequences of the French crisis—perhaps, indeed, the only one.footnote6 The tone of the book is deliberately cold and dispassionate, and in some passages negatively conditioned by tactical considerations, but the substance of it is a damning indictment of the political record of the pcf. Shortly afterwards, Amendola vociferously demanded complete solidarity with the pcf in a Rinascita article, and a ‘struggle on two fronts’—against both the bourgeoisie and the student movement. Magri’s attack on this article was to be his last contribution to the party press.footnote7
In June 1969, a small nucleus of the revolutionary left within the pci launched an independent journal, Il Manifesto. Its most prominent
What are the main themes that emerge from this theoretical and political evolution? Magri’s work has been centred on the conviction that advanced capitalism has produced societies of a unique complexity in the West, with a dense and differentiated array of classes rather than a straightforward polarization and pauperization, which therefore demands a sui generis path to the socialist revolution. This Gramscian concern has been combined with an aptitude for concrete conjunctural analyses of the class blocs and political régimes in Italy and France, that was virtually extinct in latter-day Communism: Magri’s discussion of Gaullism has been particularly notable in this respect.footnote10 Emphasis on the historical specificity of Western European experience, and the need for an original Marxist strategy to deal with it, led naturally to an assessment of the traditional formula adopted by the Western cp’s in the ‘thirties, and revived by the French, Finnish and Italian Parties in the ‘sixties—the Popular Front. For Magri, the Popular Fronts represented par excellence the false solution to these problems: a defensive mobilization of the masses for minimal demands, and a parliamentarist fixation on alliance with social-democratic and bourgeois parties, which has repeatedly led to miserable failure. Magri has underlined that the modern capitalist State is a highly integrated mechanism whose very nature repels and cancels partial reforms of the sort that Popular Front strategies have always advocated: the debacle of the Blum government in the ‘thirties being the paradigm example of this.