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This book is a critical look at the life and career of V.I. Lenin. It is not entirely one-sided, however, and the author generally does a good job of putting events in their proper perspective. Those considering buying the more well-known Lenin biography written by Dimitri Volkogonov would do well to read this instead. It is far superior in every respect.
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This side of modernity, it is easy to pan this book (written in the war years early in the 20th century) as antiquated modern humanism, and indeed it does tend to go on and on about the "individual" (often in isolation from the community) and the genius of the Greek mind, perhaps ignoring that there were other cultures before and after 5th century Greece. But precisely these throwbacks are the book's greatest strengths, when the context of its writng is taken into consideration. In pre- and wartime-Germany, an unfortunate interpretation of Hegel's dialectical phenomenology allowed an entire intellectual culture a collective amnesia about the worth and power of the individual, in favor of the State as fulfillment of the "outworking of Spirit." For Hegel, this State was Prussia; post-Weimar Germany, however, interpreted it differently. But Snell does not use his book as an anachronistic justification for German superiority as heir to the best of classical Europe, as so many authors of his time certainly did. Rather, he points out that the "discovery" of the individual mind, acting in concert with others and pointed towards "the good" as benevolently seen by Socrates, was the greatest achievement of classical Greece bequeathed not only to Europe but to all the world. That Snell could bring out this aspect of Greek thought, and emphasize it, speaks well of him and the book.
The small volume is great reading for "cultural literacy," since to breathe in the West (now, almost everywhere, culturally) is to breathe air exhaled by Greek writers long ago. There are serious problems with this, no doubt. But coming to terms with Western canon means coming to terms with Greek literature and philosophy. This book helps one do just that.
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The comparative pieces comprising the second half of the text are quite illuminating in their depth and scope. Because the volume is carefully organized, it is conducive to critically broadening one's perspective on how phenomenology, actor-network-theory, and the cultural studies of science relate to one another. Ultimately, this unique volume will be remembered for initiating of a long overdue and valuable dialogue between Continental philosophy and Science and Technology Studies.
Ulam writes well and is interesting to read. As a lay reader I found all the details sometimes overwhelming, and I had to do additional research to understand the issues that the Bolsheviks were responding to. As a non-scholar, I found this book readable and memorable.