The author of Silence, the famous novel of Japan’s early-modern persecution of Christianity recently adapted to the screen by Martin Scorsese (and actually drawing in revealing ways on Graham Greene’s The Power and the Glory), bares his soul and reveals some of the sources of his obsession with the late-medieval Japanese Christians in a short story that switches between scenes of him, the famous Japanese Christian author, visiting some of the last remaining hidden Christians who refused to (re)join the Catholic church in the modern period and cling to their idiosyncratic but perhaps somehow authentically Japanese version of the faith—and, on the other hand, his own childhood which was troubled by his parents’ divorce, his mother’s various obsessions, and his secret discovery of violent male sexuality. We discuss the unspoken colonial and imperial background to the story, Endō’s prominent placement in the Cold War pantheon of “Christian Democratic” writers, his mysterious trip to France to “study the works of the Marquis de Sade,” etc.

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Lenin’s *What is to be Done?* in the illuminating new Lars T. Lih translation. 5. The ‘Plan’ for an All-Russian Political Newspaper: a) Who was offended by the article ‘Where to Begin?’; b) Can a newspaper be a collective organiser?; c) What type of organisation do we need? / Conclusion

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Lenin’s *What is to be Done?* in the illuminating new Lars T. Lih translation. 4. The Artisanal Limitations of the Economists and the Organisation of Revolutionaries: d) The sweep of organisational work; e) A ‘conspiratorial’ organisation and ‘democratism’; f) Local and all-Russian work

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Lenin’s *What is to be Done?* in the illuminating new Lars T. Lih translation. 4. The Artisanal Limitations of the Economists and the Organisation of Revolutionaries: a) What are artisanal limitations?, b) Artisanal limitations and economism, c) Organisation of workers and organisation of revolutionaries

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Lenin’s *What is to be Done?* in the illuminating new Lars T. Lih translation. 3. Tred-iunionist Politics and Social-Democratic Politics: e) The worker class as advanced fighter for democracy, f) Once more ‘slanderers’, once more ‘mystifiers’

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Lenin’s What is to be Done? in the illuminating new translation by Lars T. Lih. 3. Tred-iunionist Politics and Social-Democratic Politics: a) Political agitation and its narrowing by the economists, b) The story of how Martynov made Plekhanov deep, c) Political indictments and ‘education for revolutionary activeness’, d) What do economism and terrorism have in common?

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Lenin’s *What is to be Done?* in the illuminating new translation by Lars T. Lih. 2. The Stikhiinost of the Masses and the Purposiveness of Social Democracy: a) The beginnings of the stikhiinyi upsurge, b) Kow-towing to stikhiinost: Rabochaia mysl, c) The Self-Liberation Group and Rabochee delo.

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Lenin’s *What is to be Done?* in the illuminating new translation by Lars T. Lih. Foreword; Chapter 1: Dogmatism and ‘Freedom of Criticism’: a) What does ‘freedom of criticism’ mean?, b) New defenders of ‘freedom of criticism’, c) Criticism in Russia, d) Engels on the significance of theoretical struggle.

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In which Fergal revisits his old TradCath stomping grounds, discovers why so many of his old TradCath friends have now converted to Eastern Orthodoxy, and comes away with a deep appreciation for the contribution made to ideas of revolutionary transformation of society, universal human brotherhood, and scientific knowledge of history, by the Jewish people of the Hellenistic diaspora under the Second Temple—not because of their mastery of a pure Hebrew tradition but because of their bold and broadminded adaptation of it in a cosmopolitan context. Their great literary achievement was the Greek version of the Hebrew scriptures known as the Septuagint, and as we now know from the discovery of contemporary Hebrew manuscripts that agree with it, it was often based on different (though to contemporaries no less authoritative) Hebrew textual lineages than the Masoretic Hebrew text later standardized in the medieval period. It also included many books (the deuterocanonicals) which the later Rabbinic tradition would come to exclude. Ultimately under the influence of Jerome, Medieval Western Christianity would abandon the Greek bible so crucial to the birth of their religion and come to rely almost exclusively on the Rabbinic Hebrew text for their “old testament”, while Protestants even exclude the deuterocanonical books, even though it was precisely the idiosyncrasies of the Greek bible, especially the deuterocanonicals with their diasporic syncretisms, that provided the basis for distinctive Christian beliefs as basic as the existence of angels and demons as warriors in a battle between cosmic good and cosmic evil which is playing out in this world, and which will culminate in the victory of cosmic good in an “end of the world”—when a leader called the Messiah, whose coming was prophesied in the Hebrew scriptures, will unite all nations in a final victory of cosmic good. All of these ideas are simply taken for granted in the New Testament, but it was in the Septuagint, particularly the deuterocanonical books later rejected by medieval Judaism, that they are actually developed and explained, and later Jewish critics are quite right that these ideas are not inherent in their Hebrew bible. I am no longer a practicing Abrahamist, really, but I feel like I see a seminal example here of the possibilities of revolutionary internationalism and multicultural solidarity and synthesis, which must be embraced in all its complexity and “impurity”.

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After my conversations with Keith Allen Dennis and Recluse of the Farm podcast, I keep thinking how it’s the second-string fascists, the Nazi and Japanese imperial collaborators of Ukraine and Korea, who go on to be the absolute MVPs of the Cold War–era fascist international. Operating from the American puppet ROK and the Ukranian diaspora, this passionate minority within each country worked tirelessly to advance the fascist cause and sabotage socialist construction in their own homelands and around the world. The Moon organization, for example, can be directly tied to the drug and weapons trading and other logistics in support of fascist death squads in Latin America (see The Farm’s magisterial WACL series). Today we explore the heart of the collaborator through two Korean short stories. First, we have a semi-autobiographical maudlin fantasy depicting the immense frustration of a Korean settler in China, who despite his obsessive determination to be a model minority and live out his devotion to all things Japanese, has failed as a professional intellectual largely due to ethnic discrimination and, on his way to become a colonist on the Manchurian frontier, sacrifices himself in a suicide attack on the Korean People’s Army to save a Japanese travelling companion—despite experiencing nothing but discrimination even from him. Second, we have a satirical portrait of the changing of the guard from Japanese collaborators to Yankee collaborators, one set of imperial middlemen merely replacing another, after the thoroughly sabotaged “liberation” of Korea in 1945.

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