Fighting Fascism: Communist Resistance to the Nazis, 1928-1933

The failure of the German left to unite against Hitler is often used as a warning to those who fail to build unity with liberals in order to stop the far-right. Why did the German Communists and Social-Democrats not unite against the Nazis? John K argues not all blame can be placed on the Communists for their failure to build a proper united front, as their uneasy relationship with the Social-Democrats was based on the treacherous behavior of the Social-Democrats themselves. We publish this despite believing that the reductionist and ultra-left politics promoted by the Stalin-dominated Comintern deserve heavy critique and that ultimately the party made major strategic and political errors in leading the working class with its lack of democratic flexibility and exercise. 

Meeting of the Roter Frontkämpferbund, or Red Front, a Communist paramilitary group in Berlin 1928.

On the night of February 27th, 1933 in Nazi Germany, not even one month after Adolf Hitler became Reich Chancellor, the Reichstag, home of Germany’s parliament, was destroyed in a fire. This fire, an act of arson, was a pivotal and tragic moment for the German left. In Hitler’s “Decree of the Reich President for the Protection of the People and State,” issued the following day “as a defensive measure against Communist Acts of violence endangering the state,” the Communists were blamed for the terrorist act.1

With this decree, Hitler began a process that effectively crushed any and all potential political resistance to the Nazi regime. The left, not just the German Communist Party, but also the German Socialist Party which had enjoyed national prominence during the Weimar Republic years, was silenced. In a matter of months following the decree, Germany’s political left was assaulted by the Nazi state, and its leaders sent to Concentration Camps or into exile. In the months and years leading up to the Nazi triumph over the left, a unified right developed in Germany while the left remained divided. In particular, the Communists ( the Kommunistiche Partei Deutschlands, or KPD) was never willing to work in an alliance with the Social-Democrats ( the Sozialdemokratische Partei Deutschlands or SPD). While both parties drew on Marxism for their ideological platform, the more radical KPD considered the SPD to be a social fascist enemy. Thus, while the right was unifying behind the Nazis during the 1928-1933 period, the KPD devoted its resources to fighting both the Social-Democrats and the Nazis.

Why did the KPD adopt such a course of action? Many scholars, such as Beatrix Herlemann argue that the KPD had evolved, by the late 1920s, into a Stalinist party whose interests were subservient to the orders of the Communist International. As Herlemann argues, the KPD “followed without reservation the Comintern’s political line – namely the “social fascism” thesis launched in 1928 to 1929, by which the KPD directed its entire force toward the fight against social democracy and enormously neglected the growing danger of National Socialism.”2 The view taken by Herlemann is not without merit. The KPD leadership did advocate action against the SPD, and even reached out to Nazi rank-and-file workers for an alliance against the SPD Union leadership.3 

It is wrong, however, to assume that the KPD devoted all of its resources to a fight against the SPD and neglected the Nazi threat. On the contrary, most of the political violence practiced by the KPD during 1928-1933 was directed against the Nazis, not the Socialists. It is also incorrect to assume that the divide between the KPD and the SPD was entirely motivated by the orders of the Comintern. Certainly, the Comintern heavily influenced the KPD’s course of action, but deep divisions had existed between the KPD and the SPD from the very day that the KPD became a political entity. Further, the differences between the two parties were not merely ideological. KPD and SPD membership came from different economic spheres, they lived in different neighborhoods, and they experienced the Weimar Republic in different ways. The SPD, for much of the Republic’s existence, was one of the main parties of government. When the KPD accused the SPD of Social Fascism, they were not targeting another radical left party; they were focusing their criticisms on one of the most powerful political entities in the Republic. Related to this, the SPD had in its position of power pursued repressive tactics against the KPD. Thus, the KPD’s view of the SPD as social fascists was not merely the result of ideological dogmatism but was in fact shaped by the actual experience of the KPD in the Weimar Republic.

To fully understand the schism between the KPD and the SPD, one must turn to the fall of Imperial Germany at the end of the First World War in 1918, and the revolutionary period that followed, before turning to the formation of the Weimar Republic in 1919. Before the First World War, the Marxist left was united as the SPD. By the time the Great War began, the SPD was the most popular political party in Germany and had gained more seats than any other political party in the Reichstag. The unified SPD, however, was internally divided between those who wanted to achieve the party’s ideological goals through participation in the government and those who wanted to actively pursue Revolution. The tension between these two groups erupted after SPD delegates to the Reichstag, representing the more moderate wing of the party, voted unanimously in favor of Germany entering the First World War. The more radical elements of the party that opposed this action, who were eventually cast out of the SPD in 1917, became the genesis for the KPD.

As Revolution erupted in Germany once it became clear that the war was lost, the more radical group of Marxists, calling themselves Spartacus League, issued their November 26th Manifesto declaring that “the revolution has made its entry into Germany. The masses of the soldier, who for four years were driven to the slaughterhouse… and the masses of workers… have revolted.”4 While the Spartacus League declared a revolution, the majority of the SPD continued to work with the crumbling German State. The split between Germany’s left, apparent with the issuance of the Spartacus Leagues Manifesto, became final when Marxist leader Rosa Luxemburg authored the “Founding Manifesto of the Communist Party of Germany, [KPD].” In the manifesto, Luxemburg declared “that it is time to shake ourselves [the KPD] free of the views that have guided the official policy of the German social democracy down to our own day, of the views that share responsibility for what happened on August 4, 1914.”5 Luxemburg further asserted that “what passed officially for Marxism [in the SPD] became a cloak for all possible kinds of opportunism, for persistent shirking of the revolutionary class struggle, for every conceivable half measure.”6

As can be seen, it was not simply the orders of the Communist International that spurred the KPD into opposing the SPD. The Party’s very birth came as a result of profound disagreements within the German left: disagreements that were not simply theoretical, but deeply political in the form of the more moderate elements of the SPD’s support for German involvement in the First World War. During the revolutionary period and the early Weimar Republic years, the KPD also experienced oppression and violence as a result of SPD actions. Historian Eve Rosenhaft notes that after the Weimar Republic was established, the radical left, including the KPD revolted, “demanding… socialist programmes…. Freikorps and paramilitary police under Social Democratic administration put down the disturbances in two months of bloody fighting.”7 Historian Eric D. Weitz similarly notes that “the SPD’s alliance with the police, the army, and the employers undermined its popular support, which redounded in part to the benefit of the KPD.”8 Of equal importance is Rosenhaft’s assessment that “the political division between the Communists and the Social Democrats that had emerged between 1917 and 1919 was reinforced by increasing divergences between the interests of different sections of the working class.” 9 The wealthier, more skilled proletariat joined the SPD while semi-skilled laborers became the rank-and-file members of the KPD. Thus, when one examines the later actions of the KPD’s declaration of the SPD as Social Fascists, one must understand that the reasoning did not suddenly develop as a result of the Comintern’s policy directives, but that the KPD had actually experienced oppression from the SPD. The KPD had evidence of the SPD working with the right and conceding fundamental goals of socialism, whereas it had yet to experience the far more brutal repression of the Nazis.

The 1929 Program of the Communist International, issued as the Nazis were beginning to gain significant national prominence, outlined the Social Fascism concept that would prevent the KPD from uniting with the SPD in opposition to the Nazis. The program detailed the attempts of the Proletariat to ferment revolution in the wake of the First World War, which led to the creation of the USSR but also the defeat of the Communist left in a number of other countries, such as Germany. The program declared that “these defeats were primarily due to the treacherous tactics of the social democratic and reformist trade union leaders” as well as the fact that Communism was just starting to become a popular political ideology.10 The Comintern further argued that “Fascism strives to permeate the working class by recruiting the most backward strata of workers to its ranks by playing upon their discontent, by taking advantage of the inaction of social democracy.”11 The Comintern also asserted that “in the process of development social democracy reveals fascist tendencies which, however does not prevent it…[in other situations from operating as] an opposition party [to the bourgeois].”12

To further understand the position taken by the KPD against the SPD, Ernst Thälmann’s 1932 speech “The SPD and NSDAP are Twins” reveals how the KPD leadership envisioned its struggle against fascism in all forms. Thälmann’s incendiary speech declared that “joint negotiations between the KPD and the SPD… there are none! There will be none!.” 13 This was not to say that the KPD did not recognize the Nazi threat, as Thälmann articulated that “KPD strategy directs the main blow against social democracy, without thereby weakening the struggle against Hitler’s fascism; [KPD] strategy creates the very preconditions of an effective opposition to Hitler’s fascism precisely in its direction of the main blow against social democracy.14 It is imperative to recognize, though, that the KPD only advocated the blow against the SPD leadership. As Thälmann argued, The KPD’s policy envisioned, the creation of a “revolutionary United Front policy… [that mobilized the masses from below through] the systematic, patient and comradely persuasion of the Social Democratic, Christian and even National Socialist workers to forsake their traitorous leaders.”15

KPD leader Ernst Thälmann gives a speech.

Thus, KPD invective was not aimed at the average member of the SPD, but at its leaders. The KPD was also not devoting resources to fighting Social Democracy instead of fighting Nazism. Rather, it was pursuing a strategy in which it believed that the defeat of Fascism would only be possible through the unification of the proletariat into one Revolutionary mass. This helps explains the KPD leadership’s focus on attacking the SPD rather than completely focusing its energies on Hitler. The KPD believed that what it viewed as a socially fascist SPD was dangerous because it claimed to advocate socialist policies while in reality, it subsumed a large portion of the proletariat into supporting a political entity that actually benefitted the bourgeois. This prevented the proletarian class from achieving true Marxist socialism. KPD leadership devoted its energies to attacking the SPD more so than the NSDAP because the Nazis were an overtly fascist group, whereas the SPD, in the KPD’s view, furthered fascism under the auspices of a claimed leftist ideology. To the KPD, the SPD was an insidious threat that needed to be exposed to all of the working class to see. The KPD did, in fact, want a united left or unified front to fight the fascists. It just did not want to unite with the leaders of the leftist parties. Instead it envisioned a United Front of the masses that would seek revolution to secure the goals of the proletariat, also termed a “united front from below”.

While the KPD leadership devoted much of its rhetorical attack towards the SPD rather than the Nazis, the same can not be said of the actions of the rank-and-file party membership. Between 1928-1933 the party primarily practiced non-violent opposition towards the SPD while political violence was reserved for the NSDAP and its paramilitary SA stormtroopers. Thus, Hearlmann’s contention that the KPD neglected the growing threat of Nazism only holds true if one relegates themselves to examining the documents of the KPD leadership and the Comintern. The reality is that during the 1928-1933 time period, as Eve Rosenhaft shows in her study of the KPD’s use of political violence during this period, the KPD pursued a “wehrhafter Kampf [against the SA] as a fight to maintain or recover actual power in the neighborhoods.”16 As stated before, the KPD and the SPD attracted different groups amongst the proletariat. In the harsh final years of the Depression-era Weimar, though, the Nazis and the KPD were fighting for the hearts and minds of the unemployed and unskilled segments of the proletariat. In cities such as Berlin, this translated to street-fighting between the KPD and SA over control of the neighborhoods these segments of the working class lived in. As Rosenhaft so eloquently puts it, “the terror of the SA… [was] a threat specifically directed against working-class radicalism, [that] evoked a response with the weapons familiar to the neighborhood [violence].”17 Historian Dirk Schumann largely concurs with Rosenhaft’s assessment of the KPD’s use of political violence, noting that “while Communists and Social Democrat’s hardly ever clashed in physical confrontations, both appeared on the scene as enemies of the right-wing groups.”18 Thus, while the KPD leadership advocated opposition to the SPD and the Nazis. The reality on the streets, where political violence served as a potent form of expression for the proletariat, was that the left devoted its energies to fighting the right rather than each other.

In the end, the policies of the KPD failed. What came about in 1933 was not the revolution of the proletarian masses, but rather the Nazi seizure of power and the twelve-year reign of Adolf Hitler. The united revolutionary front against the fascists never materialized and the KPD, along with the rest of the German left, was subjected to repression, exile, and imprisonment. Ernst Thälmann, when he gave his “The SDP and the NSDAP are twins” speech in 1932, did not have the benefit of knowing that twelve years later he would die in the Buchenwald concentration camp. In the final years of the Weimar Republic, the KPD leadership and the Comintern that helped shape its ideology and actions were unaware of what would soon occur. What the KPD did have, however, was the memory of its experiences during the Revolutionary period following Imperial Germany’s collapse, the everyday experience of an SPD that did not pursue revolutionary Marxist goals, and a party membership that was suffering under the hardships of the Weimar Republic, particularly during the depression years.

KPD propaganda poster. Reads “Only Communism saves you”

In hindsight, the Nazis were clearly the greater threat, but the KPD had experienced more than a decade of an SPD that had, from the Communist’s perspective, disregarded and undermined the Revolutionary goals of the party. The KPD may have made a terrible miscalculation in identifying its threats, but that miscalculation was not the result of ideological dogmatism, but rather experience. The idea that the KPD could have simply pursued a unified front with SPD leadership ignores the very circumstances and reasons for the party’s existence in the first place. Furthermore, the KPD did not devote all of its energy to combatting social fascism while ignoring the threat of the Nazis. The reality of the political violence experienced during the Weimar Republics final years demonstrates that the KPD and the SPD practiced violence, not against each other, but against the Nazis and the right.

Ultimately, the one form of political opposition -violence- which both the SPD and the KPD used against the NSDAP, in part led to the destabilization of the Weimar Republic, which allowed for the Nazis to be elected into office. As Dirk Schuman notes, “National Socialism stood in a tradition of bourgeois-national opposition to the Weimar Republic, which it radicalized so successfully against the backdrop of crisis that voters flocked to it in large numbers.”19 If the KPD and the SPD had presented a united front, would it have made much difference in the end? It was not the division between the left that caused the Depression or spurred the political violence of the SA. In light of the fact that both of these conditions would have existed even if the SPD and KPD had presented a truly united front against Nazism, it is worth questioning what this united front would have achieved. After all, the Nazis did not come to power in a violent revolution. Though violence surrounded their rise, the Nazis were democratically elected into office. Because of their ideology, the KPD and the SPD were permanently parties of the working class. A united left might have allowed for the KPD to devote its full energies to attacking Nazism, but in the end, the only ones that would have listened would have been the proletariat. Would this really have prevented the Nazi electoral victory?

In light of all this, how should KPD actions during 1928-1933 be judged? In terms of preventing fascism, the policy was an unequivocal failure. With regards to the KPD’s fight against what it perceived to be the social fascism of the SPD, though, the evidence suggests that this policy should not be judged too harshly. While it failed to recognize the events that would eventually occur, it was grounded in the KPD experience in Germany and was not simply the result of the dictates of the Comintern. KPD resistance to the SPD was elemental to the very existence of the party. Not only that, but the KPD had actually experienced repression from the SPD. Thus, while the policy failed to recognize the true threat of the Nazis, it should not be viewed as patently ridiculous. The failure of the left to form a United Front also did not prevent the KPD and the SPD from actively fighting the Nazis in the streets. While this political violence only increased electoral support for the Nazis, it was amongst groups such as the Bourgeois-Nationalists, that actively despised the left and everything it stood for.

Critique of the Masculine Program

How is masculinity socially constructed? Cold and Dark Stars looks at the “warrior program” of socializing men into warriors that begins in the earliest days of civilization and its crisis in an increasingly administrated world, leading to a form of alienation that is especially susceptible to reactionary politics. 

I

This will be a study of the phenomenology of man. I am not very well versed in the theory of gender, but I may have a perspective to share since I am both interested in the social structures that surround me, and also an immigrant from the periphery, where masculinity exists in a more concrete manner than in the global North. In the latter, the manhood of taverns, honor, and brotherhood has been replaced by the abstract virility of the administrator, banker, and the assertive intellectual. Although this tendency of transforming the masculinity of combat and war into the essence of a lawyer or powerful executive exists in all corners of the planet, it is denser in the wealthier countries. In other words,  the alpha males of the free market have impeccable skin and ten-percent body fat, yet their power derives from abstract numbers in bank accounts. However, the masculine program still persists, even if it has changed form.

The masculine program could be defined as the program of the warrior. In many societies, especially Western ones, men were taught the principles of war in a cultural and formal manner. When neither the police nor the professional soldier existed, every man was a potential warrior, a person capable of wielding violence to defend his property and to kill in the name of the lord, king, or emperor. The warrior program has survived in contemporary masculinity – the modern man still aspires to be a good warrior – a good performer of stoicism, domination, and violence. However, these values are realized in a sublimated manner – the warrior now exists in the office as a manager, or on the directive board of some bank; the ancient words of Marcus Aurelius and Sun Tzu end up imposed by suits and phone calls, even if once upon a time they were enforced by the sword.

But not all men end up as managers or millionaires. The majority of them are workers or unemployed – beings dominated by someone else, by the boss, the cop, the social worker, and the fat man in the tavern. In other eras, even the lowliest of peasants had potential access to domination, through the glory of war. However, “lawful” masculine violence is institutionalized in the police and the military, which contain a very reduced number of people. Furthermore, the sublimated form of the warrior program, for example in the figure of a CEO of Silicon Valley, can only be realized by a small number of bourgeois individuals and professionals.

Then, for the majority of men, the only two ways of dealing with the warrior program are simply to not emulate it, or to apply it in an unlawful manner, reducing the warrior to a criminal that beats up their partner or becomes part of a gang. Therefore, we have a problem – man, who has been socialized as a warrior, turns into a being that can only channel the rageful parts of the libido, such as aggression and domination, while the other parts of his sexuality, such as that which converts two subjects into one being, are repressed: intimacy, vulnerability, love, and mutual respect. That’s why I want to write a bit about this phenomenon, exploring the way in which the masculine program asphyxiates the libido, withering it within a mould that does not quite fit in modernity, where the desires of the ancient warrior become sublimated in the office, sports, or in self-destructive violence.

It’s interesting to witness how men try to elaborate on that program, in this desert of computers, video games, and Prozac pills. Recently, I was a witness to this same process, where a community tried to extract the content of this program, uttering it in propositions. The place of this remarkable event was a thread on Facebook, where a person asked their community of cybernauts the question: “what is a positive masculinity?”. There were dozens of answers; the 4chan racist, the anime nerd, and the internet Marxist discussed the heroic values that supposedly melded: “not fearing death”, “bravery”, and “combat abilities” – abstract positions that tried to codify the essence of man. But these precepts were so abstract that they were completely separated from the concrete life of these people, men that are office workers, other students, some who lived with their parents. These utterances couldn’t be anything other than symptoms of alienation, in the same way, the neurotic thinks about catastrophe and death even while living in a rich suburb and holding three degrees.

This event on Facebook caused me to have an epiphany – the categories behind that malaise that I’d felt for so many years became intelligible. I began to ask myself how many men actually feel comfortable under their skin, experience those precepts in their blood, without having to think of them in an abstract manner. Most men must shrink their heart so that it can fit in the straightjacket of virility because, in a world of spreadsheets, electromagnetic waves, and hunched desk jockeys, the spilling of blood becomes ephemeral. Since not all men can be bosses or millionaires, that warrior spirit ends in mental malaise, domestic violence, or fascism.

II

I am a man from the third world. I was born in a city where more than ninety percent of people are Catholic, and where divorce was rare and taboo. In this society, I was socialized as a man. I learned that that camaraderie, responsibility, honor, and violence are the programmatic content of masculinity. I had to participate in rituals that filled me with virility. I remember when I fought on the school’s playground because some of my classmates made my life miserable, since I was tall and fat, yet shy and peaceful – in other words, the perfect target for those who wished to satisfy their sadistic desires for domination. I defended myself with violence, for it was the manner in which a man, who is essentially a warrior, proved his worth before other men. This truth was relayed to me by other men whom I loved, such as friends or family members. When I avenged my honor and the others knew, my heart was filled with glory. Yet, the physical fight was not a natural impulse for me – I had to premeditate the violence that made me so uncomfortable.

I do not think that the contradictions that lay within me, that discomfort before the imperatives of masculinity, were only experienced by me. I believe the majority of men do not fit completely into the mould. This can be seen in the rage, alcoholism, and suicide that has always plagued men – that death drive that has destroyed so many men through drugs and explosions of violence. We may satisfy certain aspects of masculinity, such as our identification with the masculine body, with a certain fashion sense, sexual tastes, and hobbies. However, the precepts of the ideal man – the principles behind the stoic and honorable warrior, were merely aspirational.

It was not until the day I experienced sexual love where I began to realize the psychic damage that masculinity had caused me. It was not until my mid-twenties when I was able to experiment with emotional and sexual intimacy. All those years I had lived without experiencing that sensation of unity, the extension of the ego beyond the boundaries of my body, its fusion with another ego in order to create one spiritual object. The moments I had lived with other men, even if they sometimes attained emotional intimacy, could never reach the climax of the physical game – unification became stillborn.

Although men’s friendships reciprocate the anger, camaraderie, and sometimes even love, the tactile game does not exist beyond homosexuality or sports. Then, for the majority of men, the real dissolution of the ego with that of another subject only appears in heterosexual relations. A person like me, that grew up shy and fat and lived behind screens and with my nose inside a book, did not have a concept of ego unification, because I very seldom had sexual intimacy. I was isolated in the prison of my brain, finding everything beyond the phallic ego unintelligible. Given my isolation in the phallic universe, only cultural artifacts that embodied the warrior program attracted me. I read books on stoicism, listened to music that glorified the ancient era of warriors and gods, and consumed a  television diet filled with cowboys, detectives, and fighters. But once I had access to another ego through intimate love, I was able to enjoy more sensual music, loosen my shoulders before the assaults against my masculinity, and appreciate poems that dealt with issues beyond death or nihilism without feeling hurt or embarrassed.

III

I cannot pretend that I have never felt the seduction of power, that I have never derived enjoyment from the humiliation of my enemies, and inclusively sometimes of my friends. The problem is that I have only been taught the pleasure of aggression and domination, without learning to enjoy and understand the other aspects of the libido. Yet, the core of the libido must be polymorphous, for the existence of BDSM has taught us that within a situation of trust and play, the human being can enjoy in a primordial manner many contrasting faces of power, from submission and domination to libidinal equality. Yet, men are only socially equipped to enjoy power, and in this modern world of abstract systems that dominate us beyond the concrete orders of the boss, it’s impossible to maintain complete control.

Many powerful men entertain more sadomasochistic fantasies. Cities with the highest concentration of executives also have the largest density of sex dungeons and dominatrices. The different tendencies of the libido seek to unleash themselves in the concrete, outside of fantasy, yet men are only programmed to use that dominating and violent part of the libido, which in the past could be unleashed in war and sport. Yet, little by little, modernity shrinks the percentage of men that become warriors, for there are fewer soldiers, more bureaucratic control, and the relations of domination become too abstract to be combated in a physical manner. Therefore, the aggressive libido is unleashed against oneself and others, sometimes exploding in massive violence such as school shootings or terrorist attacks.

I have mostly spoken about man as an individual and his repression. Yet, there is a sociological dimension to this warrior program. One of the persons that diagnosed this psychological malaise was Wilheim Reich. Reich wrote a fairly famous book called The Mass Psychology of Fascism that tried to diagnose fascism as a political expression of the sexual repression suffered within the authoritarian family. For him, fascism was caused by a combination of (i) anxieties rooted in the trauma of the infant before the structures of the authoritarian family, and (ii) the political channeling of the aggressive impulses, such as the death drive.  

This anxiety comes from the fear of freedom engendered by the strict rules of the family; fascism channels this fear of liberty and difference through means such as propaganda, racism, or sexism. Fascism offers a cure for this anxiety through the totalitarian state, even if this comfort is merely immediate and short termed. The aggressive impulses, such as the death drive, are channeled through military marches, war, and that catharsis of turning into a worm before the omnipotent leader. Finally, fascism channels libidinal aggression against its enemies, through means such as assassination, war, and terror. But in spite of the desire for the order of the fatherly figure, or for violence against the other, fascism channels rebellion against authority. Fascism emerges as an illusory opposition against the established order. For example, in the decades of the twenties and thirties, fascism unleashed itself against the young democratic republics of Europe.

This analysis of Reich’s can be applied to the 21st century since there is a reactionary current amidst the youth of the west, where the old ideas of neoliberal conservatism are replaced by a pseudo-rebellion that has revived white nationalism and encouraged misogynists. Since the West has not taught men how to channel the loving and unifying aspects of the libido, reaction ends up becoming a release valve for young men that do not know of love as a totality, who unleash their sexuality in camaraderie and violence against the other.

I do not pretend to argue that reaction, such as fascism, is simply derived from the socialization of men into warriors. There are material causes rooted in class structures and economic crises, and also in reasons of an ideological nature. However, these ideological and socio-economic causes conspire against the masculine libido, tying it to the constrictive warrior program, while at the same time diminishing the opportunities for war-like violence. I believe the socialist program should emphasize this problem – not as a condemnation of men as individuals, but by recognizing that the social order causes their malaise since it does not permit them alternative ways of expressing libido. Some alternative forms of libidinal expression are homosocial love, submission, emotional vulnerability, and a sensuality that transcends sports or homosexual relations. Today, reactionary ideologues try to impose the warrior program with pseudoscience, like misreadings of evolutionary psychology, manipulating the sexual insecurities of young men. We socialists must argue that such “cures” offered by reactionary intellectuals do not offer either liberation or happiness – the true antidote for this malaise is the abolition of the warrior program