navigation/imagemap
ImageMap
01  02  03  04  05  

06  07  08  09  10  

11  12  13  

A "Literary Political Salon"

It is evident that Chomsky's passion for libertarian anarchism and political debate could not be accommodated by the school system. So, curious and free spirited, he began, at the age of thirteen, to travel alone by train to New York City. There he visited relatives and haunted the secondhand bookstores on Fourth Avenue. In the course of these visits he picked up lots of books, which he devoured at home in Philadelphia. But he also spent many of his precious New York hours with an uncle (his mother's sister's husband) who ran a newsstand on Seventy-Second Street. He was a very bright, though little-educated man with a varied background. He taught Chomsky about Freud, and indeed, attracted by his grasp of Freud's theories, people came to him for analysis. He had also been exposed to "Marxist sectarian politics ­ Stalinist, Trotskyite, non-Leninist sects of one sort or another" ­things about which Chomsky himself was just beginning to learn (Chomsky Reader 11). A hunchback, Chomsky's uncle benefited from a program for people with physical disabilities. He was offered employment selling newspapers; however, given the unfavorable location of the stand, he did very little business. Instead, the stand became a lively "literary political salon" for Jewish professional and intellectual emigrés. Says Chomsky, "The Jewish working-class culture in New York was very unusual. It was highly intellectual, very poor; a lot of people had no jobs at all and others lived in slums and so on. But it was a rich and lively intellectual culture: Freud, Marx, the Budapest String Quartet, literature, and so forth. That was, I think, the most influential intellectual culture during my early teens" (Chomsky Reader 11). Chomsky's uncle eventually went on to become a successful lay psychiatrist, but he made his most indelible mark upon his young nephew during this period of informal contact in New York.

Deeply influenced by what he was reading and by the discussions he was having with a host of new acquaintances, Chomsky was moving more and more in the direction of anarchism and away from Marxism. Otero notes that since a number of his relatives were on the fringes of the Communist Party, the young Chomsky did develop interests related to Marxism, "but by the time he was twelve or thirteen he had already `worked out of that phase'" ("Chomsky and the Libertarian Tradition" 4). So, during his visits to New York, Chomsky also frequented the office of Freie Arbeiter Stimme, an anarchist journal with notable contributors, such as Rudolf Rocker.



Some Classic Anarchist texts











"Anarchosyndicalism" - Rudolf Rocker,(1938)
Chomsky was by then reading everything that he could find by Rocker, although "there wasn't a lot, in those days, but I dug up what I could" (8 Aug. 1994). Rocker was an important figure for many of the thinkers in Chomsky's early milieu. "[F]rom the moment of his arrival in the United States . . . [Rocker] became a force within the Jewish anarchist movement in America, lecturing from coast to coast . . . and producing a series of books that made a permanent contribution to anarchist philosophy and history" (Avrich, Anarchist Portraits 295). Chomsky has said that it was a 1938 Rocker text that first set him thinking about the relationship between anarchism and classical liberalism, which set the stage for many of the ideas that he would explore later (13 Dec. 1994). And Moishe Shtarkman, who was also writing for Freie Arbeiter Stimme, maintained that the left-libertarian movement that Rocker was promoting and that appeared so fresh and vital, actually had its roots in ancient Jewish history:
These were not ideas that young Jews had absorbed in London and New York. They were a revival of the old Jewish Messianic faith. The Libertarian movement used a new terminology for ancient Jewish ideas, which were near to the hearts of these young Jews. If such veterans of Jewish Anarchism as Zolotarov and Katz afterwards became spokesmen of the radical Zionist movement and of Poale Zionism, it was no contradiction to their Anarchist activity. (qtd. in Rocker, London 33)
Chomsky was reading other anarchist material by, for example, Diego Abad de Santillán, who, a few months before the onset of the Spanish Civil War (in March of 1936), wrote a book that was partially translated and republished as After the Revolution. During this period Chomsky also read works by left Marxists (non-Bolshevik Marxists), including Karl Liebknecht, Rosa Luxemburg, and Karl Korsch. Korsch's work was an important source of inspiration for some of the more theoretically oriented Marxist thinkers who, in turn, exerted various degrees of influence upon Chomsky. In fact, Chomsky claims that Korsch was a Spanish-anarchosyndicalist-movement sympathizer, suggesting that a broad camp of left-thinking individuals found much that was worthwhile in the Spanish anarchist actions: "Marxism also covers a pretty broad spectrum and there is a point at which some varieties of anarchism and some varieties of Marxism come very close together, as for example, people like Karl Korsch, who was very sympathetic to the Spanish anarchist movement, though he himself was sort of an orthodox Marxist" (Language and Politics 168).

These orthodox Marxists were generally less important to Chomsky because of the extreme level of their commitment to Marxism and because he felt their analyses were overly complex. This is a point of contention for others who, though in pursuit of goals similar to Chomsky's, nonetheless believe that the mechanisms and strategies of capitalism must be subjected to the kind of deeply philosophical and complex reflection that characterizes some Marxist analysis ­ for example, the works of Frankfurt School theorists. Chomsky comments: "The intellectuals around the Marxist tradition (Lukács, Frankfurt School, etc.) I read a bit but wasn't much interested in, frankly. I don't find that kind of work very illuminating, to tell the truth. The ideas that seem useful also seem pretty simple, and I don't understand what all the verbiage is for" (8 Aug. 1994). His early attraction to anarchism and resistance to the Marxist tradition was eventually translated into a strong interest in local activist work and a rejection of overly complexified studies class analysis, even though he did discover some crucial overlaps between the two.


go to top
bottommapnext page