The Antinomies of Antonio Gramsci. Perry Anderson

General Staffs to acknowledge that a war of position was ‘imposed’ by the overall relation of forces in conflict. A war of position is not, in reality, constituted simply by actual trenches, but by the whole organisational and industrial system of the territory which lies to the back of the army in the field. It is imposed notably by the rapid fire-power of cannons, machine-guns and rifles, by the armed strength that can be concentrated at a particular spot, as well as by the abundance of supplies that make possible the swift replacement of material lost after an enemy breakthrough or retreat. A further factor is the great mass of men under arms; they are of a very unequal calibre, and are precisely only able to operate as a mass force. It can be seen how on the Eastern Front it was one thing to make an incursion into the Austrian sector, and another into the German sector; and how even in the Austrian sector, reinforced by picked German troops and commanded by Germans, incursion tactics ended in disaster. The same thing happened in the Polish Campaign of 1920; the seemingly irresistible advance was halted before Warsaw by General Weygand, on the line commanded by French officers. The very military experts who are believers in wars of position, just as they previously were in wars of manoeuvre, naturally do not maintain that the latter should be expunged from military science. They merely maintain that in wars among the more industrially and socially advanced States, war of manoeuvre must be considered reduced to more of a tactical than a strategic function, occupying the same position as siege warfare previously held in relation to it. The same reduction should be effected in the art and science of politics, at least in the case of the advanced States, where ‘civil society’ has become a very complex structure and one that is resistant to the catastrophic ‘incursions’ of the immediate economic element (crises, depressions, and so on). The superstructures of civil society are like the trench-systems of modern warfare. In war it would happen sometimes that a fierce artillery attack seemed to have destroyed the enemy’s entire defensive system, whereas in fact it had only destroyed the outer surface of it; and at the moment of their advance and attack the assailants would find themselves confronted by a line of defence which was still effective. The same thing happens in politics, during the great economic crises. A crisis cannot give the attacking forces the ability to organise with lightning speed in time and space; still less can it endow them with fighting spirit. Similarly, the defenders are not demoralised, nor do they abandon their positions, even among the ruins, nor do they lose faith in their own strength or in their own future. Of course, things do not remain exactly as they were; but it is certain that one will not find the element of speed, of accelerated time, of the definitive forward march expected by the strategists of political Cadornism. The last occurrence of the kind in the history of politics was the events of 1917. They marked a decisive turning-point in the history of the art and science of politics.⁵

      In the second text, Gramsci proceeds to a direct counterposition of the course of the Russian Revolution and the character of a correct strategy for socialism in the West, by way of a contrast between the relationship of state and civil society in the two geopolitical theatres:

      It should be seen whether Trotsky’s famous theory about the permanent character of the movement is not the political reflection of … the general economic-cultural-social conditions in a country in which the structures of national life are embryonic and loose, and incapable of becoming ‘trench’ or ‘fortress’. In this case one might say that Trotsky, apparently ‘Western’, was in fact a cosmopolitan—that is, superficially Western or European. Lenin on the other hand was profoundly national and profoundly European … It seems to me that Lenin understood that a change was necessary from the war of manoeuvre applied victoriously in the East in 1917, to a war of position which was the only possible form in the West—where, as Krasnov observed, armies could rapidly accumulate endless quantities of munitions, and where the social structures were of themselves still capable of becoming heavily armed fortifications. This is what the formula of the ‘united front’ seems to me to mean, and it corresponds to the conception of a single front for the Entente under the sole command of Foch. Lenin, however, did not have time to expand his formula—though it should be remembered that he could only have expanded it theoretically, whereas the fundamental task was a national one; that is to say, it demanded a reconnaissance of the terrain and identification of the elements of trench and fortress represented by the elements of civil society, and so on. In the East, the State was everything, civil society was primordial and gelatinous; in the West, there was a proper relationship between State and civil society, and when the State trembled a sturdy structure of civil society was at once revealed. The State was only an outer ditch, behind which there was a powerful system of fortresses and earthworks: more or less numerous from one State to the next it goes without saying—but this precisely necessitated an accurate reconnaissance of each individual country.⁶

      There are a number of memorable themes in these two extremely compressed and dense passages, which are echoed in other fragments of the Notebooks. For the moment, our intention is not to reconstitute and explore either of them, or relate them to Gramsci’s thought as a whole. It will merely be enough to set out the main apparent elements of which they are composed, in a series of oppositions:

	East	West
Civil Society	Primordial/Gelatinous	Developed/Sturdy
State	Preponderant	Balanced
Strategy	Manoeuvre	Position
Tempo	Speed	Protraction

      While the terms of each opposition are not given any precise definition in the texts, the relations between the two sets initially appear clear and coherent enough. A closer look, however, immediately reveals certain discrepancies. Firstly, the economy is described as making ‘incursions’ into civil society in the West as an elemental force; the implication is evidently that it is situated outside it. Yet the normal usage of the term ‘civil society’ ever since Hegel had preeminently included the sphere of the economy, as that of material needs; it was in this sense that it was always employed by Marx and Engels. Here, on the contrary, it seems to exclude economic relations. At the same time, the second note contrasts the East, where the state is ‘everything’, with the West where the state and civil society are in a ‘proper’ relationship. It can be assumed, without forcing the text, that Gramsci meant by this something like a ‘balanced’ relationship; in a letter written a year or so before, he refers to ‘an equilibrium of political society and civil society’, where by political society he intended the state.⁷ Yet the text goes on to say that in the war of position in the West, the state constitutes only the ‘outer ditch’ of civil society, which can resist its demolition. Civil society thereby becomes a central core or inner redoubt, of which the state is merely an external and dispensable surface. Is this compatible with the image of a ‘balanced relationship’ between the two? The contrast in the two relationships between state and civil society in East and West becomes a simple inversion here—no longer preponderance versus equilibrium, but one preponderance against another preponderance.

      An accurate reading of these fragments is rendered even more complex when it is realised that while their formal objects of criticism are Trotsky and Luxemburg, their real target may have been the Third Period of the Comintern. We can surmise this from the date of their composition—somewhere between 1930 and 1932 in the Notebooks—and from the transparent reference to the Great Depression of 1929, on which many of the sectarian conceptions of ‘social-fascism’ during the Third Period were founded. Gramsci fought these ideas resolutely from prison, and in doing so was led to reappropriate the Comintern’s political prescriptions of 1921, when Lenin was still alive, of tactical unity with all other working class parties in the struggle against capital, which he himself along with nearly every other important leader of the Italian Communist Party had rejected at the time. Hence the ‘dislocated’ reference to the United Front in a text which seems to speak of a quite different debate.

      A comparison of these fragments with another crucial text from the Notebooks reveals even more difficulties. Gramsci alludes to the theme of ‘Permanent Revolution’ a number of times. The other main passage in which he refers to it is this:

      The political concept of the so-called ‘Permanent Revolution’, which emerged before 1848 as a scientifically evolved expression of the Jacobin experience from 1789 to Thermidor, belongs to a historical period in which the great mass political parties and the economic trade