One of the topics I’ve long been interested in is the traffic between the European right and the slaveholding South in the US. We know a fair amount, now, about the relationship between the abolitionist movement in the US and the European left, including Marx, but less about the impact that slavery and its defense had on the European right.

What first piqued my interest in this issue was reading Nietzsche. Nietzsche talks a lot about slavery in his work, and it’s long been the conventional wisdom that his references here are metaphorical and philosophical rather than contemporary and literal. I’ve had my doubts about that, as I’ve written.

One can hear in the opening passages of “The Greek State” the pounding march not only of European workers on the move but also of black slaves in revolt. Hegel was brooding on Haiti while he worked out the master-slave dialectic in The Phenomenology of Spirit. Though generations of scholars have told us otherwise, perhaps Nietzsche had a similar engagement in mind when he wrote, “Even if it were true that the Greeks were ruined because they kept slaves, the opposite is even more certain, that we will be destroyed because we fail to keep slaves.” What theorist, after all, has ever pressed so urgently—not just in this essay but in later works as well—the claim that “slavery belongs to the essence of a culture”? What theorist ever had to? Before the eighteenth century, bonded labor was an accepted fact. Now it was the subject of a roiling debate, provoking revolutions and emancipations throughout the world. Serfdom had been eliminated in Russia only a decade before—and in some German states, only a generation before Nietzsche’s birth in 1844—while Brazil would soon become the last state in the Americas to abolish slavery. An edifice of the ages had been brought down by a mere century’s vibrations; is it so implausible that Nietzsche, attuned to the vectors and velocity of decay as he was, would pause to record the earthquake and insist on taking the full measure of its effects?

There’s also Nietzsche’s tantalizing reference in his notebooks to Harriet Beecher Stowe as the inheritor, along with Rousseau and the French Revolution, of Christianity:

The French Revolution as the continuation of Christianity. Rousseau is the seducer: he again unfetters woman who is henceforth represented in an even more interesting manner—as suffering. Then the slaves and Mrs. Beecher-Stowe. Then the poor and the workers.

According to my friend Harrison Fluss, Domenico Losurdo’s long anticipated biography of Nietzsche, which came out in Italian years ago and is about to appear, finally, in English, discusses this and related passages (which don’t get much treatment in the literature), suggesting that Nietzsche may have been more aware of the question of slavery on this side of the Atlantic than we think.

In any event, I got a book in the mail a few weeks ago that begins to deal with the larger issue of the slaveholding South and the European right: Don Doyle’s The Cause of All Nations: An International History of the American Civil War. It’s about a much larger topic, as the title suggests, and I haven’t really dived into it yet, but I’ve read one chapter and the intro and have already learned some fascinating things. [click to continue…]