In an intriguing historical analysis, the transformation from feudalism to capitalism in Europe offers a unique perspective on the ideological shift to communism in certain regions. Central European nations like the Czech Republic, Hungary, and Poland had a brush with industrial capitalism between the World Wars, while the New Independent States, Russia, and the Balkans were largely unfamiliar with it. The abrupt introduction of capitalism in these areas was perceived as another ideological trial, one that was met with skepticism and limited success. This article delves into the parallels between the feudal past and the communist era, exploring how the latter may have inadvertently mirrored the former in structure and philosophy.
Feudalism, a system that emerged as a response to the chaos following the fall of the Roman Empire, persisted in various forms across Europe well into the 20th century. It was deeply embedded in the legal frameworks of empires like the Ottoman and Czarist Russia, and its remnants could be found in the elaborate legal texts of the Habsburgs. The majority of the population were peasants, with only a minority residing in cities, leading to the significant agricultural sectors seen in countries such as Poland and Macedonia today.
In ancient times, manual labor and trade were looked down upon, a sentiment that began to change during the Dark Ages. By the 13th century, this disdain had largely dissipated, except for "non-productive" financial activities. Max Weber, in "The City" (1958), noted the transition from the medieval "economic man" to the ancient "political man," highlighting a shift in societal values.
Communism, however, seemed to reverse this progress, glorifying agricultural and industrial work while vilifying urban life and private property. It reinstated a feudal-like disdain for trade and individual wealth, as reflected in the writings of John of Salisbury in "Policraticus" (1159 AD). The communist state became the new lord, demanding loyalty and service in exchange for protection and sustenance.
Despite its urban origins, communism rejected the values of city life, which had historically been a sanctuary from feudal obligations and a bastion of private property rights. This contradiction is evident in the writings of John of Paris, as cited by Georges Duby in "The Age of the Cathedrals" (1981), where the right to property earned by one's efforts was defended.
While communism is distinct from Marxism, both share roots in the "scientific humanism" of the 11th and 12th centuries, as described by R. W. Southern in "Flesh and Stone" (1994). This period saw attempts to apply scientific principles to social issues, a precursor to Marx's "scientific materialism."
The tension between individualism and collectivism is not new and has always been a source of conflict. The communist party, much like the church before it, felt threatened by the freedom and initiative of urban culture. Communism's failure exposed a landscape stuck in time, with post-communist countries left to rebuild from a historical standstill.
Historian Walter Ullman, in "The Individual and Society in the Middle Ages" (1966), discusses John of Salisbury's view that social standing should be based on one's official function. This notion resonates with the hierarchy of the communist nomenklatura, suggesting that communism, in some ways, was a journey "forward to the past."
In conclusion, the echoes of feudalism in communist ideology highlight the cyclical nature of history and the complexities of societal transformation. As post-communist countries continue to evolve, understanding these historical parallels can provide valuable insights into the challenges and opportunities that lie ahead.
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