Interview with Constantin von Hoffmeister: Discussions of Spengler's work and recent translations

I am delighted to be speaking with Constantin von Hoffmeister. Constantin has recently produced a number of translations of Spengler’s works. This includes a revision of the Charles Francis Atkinson translation of The Decline of the West and two recent translations of Spengler’s Prussianism and Socialism and his previously untranslated work Early Days of World History. The latter of the bunch has generated a flurry of interest on Twitter with numerous threads emerging bringing this work into Anglophone discourse for the first time. Upon reading it, I decided to reach out to Constantin for an interview. We discuss Spengler’s work along with Constantin’s translations in what follows. Both Early Days of World History and Prussianism and Socialism can be purchased from Legend Books via Amazon.

Click here to see Early Days of World History on Amazon | Click here to see Prussianism and Socialism on Amazon

 

Spergler Acolyte: Constantin, thank you for joining me on The Oswald Spengler Project.

Constantin von Hoffmeister: It's a pleasure to be here. Thank you for having me.

SA: Can you tell the readers a bit about yourself and how you became interested in the works of Oswald Spengler?

CVH: My formative years were spent in Germany, but I moved to the United States as a teenager and attended high school in Arizona. I majored in English and political science at the University of New Orleans. I have lived and worked in various countries, including India, where I wrote articles for English-language Indian newspapers, Uzbekistan, where I taught at a private British elementary school, and Russia, where I provided Business English training to directors and managers of various companies.

My exposure to different cultures and languages has given me a unique perspective and an ability to navigate complex cross-cultural situations with ease. My fascination with the works of Oswald Spengler began when a high school friend gave me an abridged version of The Decline of the West. This experience proved to be a transformative one, sparking a passion for Spengler's ideas that drove me to seek out and devour all of the original German editions. My interest in Spengler’s works has continued to inspire and inform my thinking, especially when it comes to matters concerning the fate of Western civilization.

SA: What motivated you to start producing translations?

CVH: As a true perfectionist at heart, I found myself sometimes dissatisfied with existing translations of various works, including those by Oswald Spengler and other notable authors. Driven by my love of language and my desire to share these important texts with English-speaking readers, I decided to embark on a journey of translation.

With a keen eye for detail, I poured myself into the work, determined to produce translations that would do justice to the original texts. My efforts have not only allowed me to satisfy my own exacting standards, but have also helped to bring previously untranslated works to a wider audience.

I take great pride in the quality of my translations, and it is immensely gratifying to know that my work has played a part in making these important works accessible to a new generation of readers. For me, the art of translation is not just a job, but a passion that drives me to continue pushing the boundaries of what is possible in the field of literary translation.

SA: Charles Francis Atkinson (CFA) has long been held as the “gold standard” of Spengler translations. Through your work with Arktos, you produced a revised translation of The Decline of the West. What sort of changes did you make to the CFA translation?

CVH: I didn’t make any changes. I merely corrected obvious typos and other mistakes, which apparently had never been fixed since it was first published almost one hundred years ago.

SA: I noticed that, in the translator’s preface, CFA mentions how difficult translating certain passages can be. What are some of the difficulties of capturing Spengler’s style in English?

CVH: Capturing Spengler’s style in English can be challenging for several reasons.

Firstly, Spengler was known for his dense and complex writing style, which incorporates many technical terms, neologisms, and metaphors that are difficult to translate directly into English. His use of German philosophical and scientific vocabulary also adds an additional layer of complexity to the task of translating his works. Finding equivalent terms and phrases that convey the same meaning in English can be a difficult task.

Secondly, Spengler’s writing often employed a highly metaphorical and poetic style that was deeply embedded in German culture and literature. This makes it difficult to capture the full meaning and connotations of his language in translation, as many of his metaphors and cultural references are unique to the German language and culture.

Thirdly, Spengler's works often incorporate a highly idiosyncratic and personal style, which makes it difficult for translators to separate the author’s voice from the content of his ideas. This requires a deep understanding of Spengler’s philosophical and historical ideas and an ability to convey those ideas in a way that preserves the author’s intended meaning and tone.

Overall, translating Spengler’s works requires not only a deep knowledge of both German and English but also a deep understanding of Spengler’s unique style, philosophy, and cultural background.

SA: In the introduction, Spengler employs Goethe’s phrase “exakte sinnliche Phantasie” to describe his approach to ascertaining historical forms. The CFA translation renders this as “intellectual flair”. It wasn’t until I reviewed the German that I realized that Spengler was directly quoting Goethe’s scientific writings by using that phrase. A more literal translation might be “exact sensorial imagination”. In the translator’s preface, Atkinson mentions this particular phrase as being difficult to translate. I excused it since I figured he wasn’t too familiar with Goethe’s philosophical writings and therefore Goethe’s literal intent behind the phrase was a bit lost on Atkinson. But this made me wonder: does the CFA translation have any other unusual or even inaccurate English renderings?

CVH: It is possible that the CFA translation of Spengler contains other unusual or even inaccurate English renderings, as translation is a complex and often subjective process. In any translation, there is always the risk of losing some of the original meaning or nuance, particularly when dealing with complex ideas and cultural references.

In the case of the phrase “exakte sinnliche Phantasie,” it is clear that the CFA translation chose to use “intellectual flair” as an approximation of the idea, while acknowledging in the translator’s preface that a more literal translation might be difficult to achieve. While this translation may not fully capture the intended meaning of the original German phrase, it is ultimately up to the reader to decide whether the English rendering is adequate.

As with any translation, it is important to approach the CFA translation of Spengler’s works with a critical eye, and to consult other translations or the original German text when in doubt about the accuracy or appropriateness of a particular rendering.

SA: Now, I want to shift the conversation toward your more recent endeavors. You recently produced two translations of Spengler: Prussianism and Socialism and Early Days of World History. The publication of Early Days of World History has sparked much excitement on twitter over the past few months. For those who are unaware, Early Days of World History had previously never been translated into English. Your translation marks the first time that the Anglophone world has been able to sink their teeth into Spengler’s investigations into prehistory. Can you give us some of the background behind this work? What sort of state was it in at the time of Spengler’s death and how was it originally published?

CVH: Early Days of World History was one of the major works that Oswald Spengler was working on at the time of his death in 1936. It is a fragmentary work, and many sections consist of notes or incomplete sentences. Spengler left behind extensive notes and fragments for the book, but he did not have a chance to organize and complete them before his death. As a result, the text is often difficult to read and lacks the coherence and structure of Spengler’s other works. However, despite its fragmentary nature, Early Days of World History remains an important source of Spengler’s ideas about the early period of world history and his philosophy of history in general.

SA: Given that the work was left as an unfinished series of notes, I imagine there must have been many challenges associated with translating it. Can you describe some of these?

CVH: Translating a fragmentary and unfinished work like Early Days of World History is challenging in several ways. Firstly, there is missing or incomplete text, which can make it difficult to grasp the intended meaning. Secondly, the lack of context in some parts of the work makes it challenging to accurately translate certain phrases or passages. Additionally, the unfinished nature of the work may result in a lack of clarity or coherence in certain sections, which can be difficult to convey in the translation. Furthermore, the style and tone of the writing may be unconventional, making it harder to capture the author’s intended voice and meaning in another language. Finally, as the translator, I also had to do extensive research on the historical and cultural contexts of the work in order to accurately express its intended meaning to the target audience.

SA: As a translator, how do you decide when and where to make changes that might improve the work’s legibility while still remaining faithful to the state of the source material?

CVH: Translators often face a difficult balance between remaining faithful to the source material and making changes that improve the work’s legibility. While it is important to accurately convey the author's intended meaning and style, sometimes the source material may be difficult to understand or read in the target language due to differences in grammar, syntax, or cultural context. In such cases, making changes to improve the work’s legibility may be necessary, provided that the translator does not alter the meaning or intent of the original text. Ultimately, the goal of any translation should be to make the work accessible to a wider audience without sacrificing the integrity of the source material. If Spengler was unclear or vague in the original, I replicated this ambiguity in the translation. If his wording is awkward in the original, I also wanted to show this awkwardness in the translation.

SA: What are some of the main ideas that Spengler presents in Early Days of World History?

CVH: In Early Days of World History, Spengler presents a number of ideas about the early history of human civilization. Some of the main ideas include:

1.) The concept of “culture-amoebas”: Spengler suggests that civilizations are like amoebas: they are mobile and not anchored to a specific place. He identifies three main culture-amoebas: Atlantis (the West), Kash (the Southeast), and Turan (the North). Atlantis, Kash, and Turan are morphologically distinct cultures in religion and the arts. Atlantis worships the dead and emphasizes the ultra-telluric realm with an obsessional relationship to ancestors. Its art centers on stone constructions with a feeling of inert complacency. Kash has a tropical and content religion, where the mathematics of the cosmos dominates and life after death is a matter of indifference. The central symbol of Kash is the temple, where priests scrutinize celestial mathematics. Turan values the power of royal bloodlines and individual heroism and has a love for beauty and ornamentation.1

2.) The notion of “primitive” cultures: Spengler suggests that there is a certain stage in the development of human cultures that is characterized by primitive, magical thinking, which is distinct from the more rational, scientific thinking of later civilizations.

3.) The role of myth and religion in early civilizations: Spengler argues that myth and religion played a crucial role in shaping early civilizations and that they are intimately linked to the cultural and spiritual identity of a people.

SA: In the Anglophone world, John Farrenkopf has argued that the ideas presented here along with those in Man and Technics represent a “metamorphosis” of Spengler’s philosophy of history. While The Decline of the West showcases a nonlinear view of history, the latter Spengler seems to amend this perspective somewhat. How did the later Spengler’s view of history evolve? And in what ways did it remain the same?

CVH: In The Decline of the West, Spengler presented a cyclical view of history in which cultures go through a predictable life cycle of birth, growth, maturity, and decline. However, in his later works such as Man and Technics and The Hour of Decision, Spengler appeared to depart from this cyclical view of history and adopt a more linear perspective.

Also, Spengler’s later works, including Man and Technics and Prussianism and Socialism, focused more on the impact of technology and the rise of the machine on human civilization. In these works, Spengler argued that the machine was not simply a tool, but a new form of life that was transforming the world in ways that were unprecedented in human history. He believed that technology was not just changing the material conditions of life, but was also transforming human nature itself.

However, while Spengler’s later works focused more on the impact of technology, they did not completely abandon his earlier cyclical view of history. Instead, they presented a kind of synthesis between the cyclical and linear views of history, in which cultures continued to go through a life cycle of birth, growth, and decline, but were also subject to external forces such as technological change that could accelerate or decelerate this life cycle.

Overall, while Spengler's view of history did evolve somewhat in his later works, he remained committed to the idea that cultures go through predictable life cycles of birth, growth, and decline. However, he also recognized the importance of external factors such as technological change in shaping the course of human history.

SA: Did the ideas expressed in Early Days of World History have any direct impact on the fields of anthropology, archaeology, and/or history? Or did Spengler’s premature death leave them relatively unknown and unstudied?

CVH: It is unclear to what extent Spengler's ideas in Early Days of World History directly impacted the fields of anthropology, archaeology, and history. Spengler’s premature death in 1936, before the book was completed, may have contributed to its relative obscurity compared to The Decline of the West. However, some scholars have noted the influence of Spengler’s ideas on subsequent thinkers in these fields. For example, some have suggested that Spengler’s focus on the unity of culture and the need to understand cultures on their own terms anticipated later trends in anthropology and cultural studies. Spengler was basically a forerunner of cultural relativism. Additionally, Spengler's emphasis on the importance of historical cycles and the need to understand historical phenomena in their broader cultural and civilizational context has been seen as influential in historical and comparative studies. Overall, while the impact of Spengler's ideas in Early Days of World History may be difficult to measure, they remain a subject of interest and debate among scholars of history, anthropology, and cultural studies.

SA: In addition to Early Days of World History, there is another posthumous volume of Spengler’s unfinished work called Urfragen (Primordial Questions). This has yet to be translated into English. Do you plan on translating this work? Is there anything you can tell us about Urfragen?

CVH: Yes, it’s on my list of future translations. The book consists of notes and essays that Spengler wrote over the course of his life, but did not organize into a coherent work. The title of the book refers to the fundamental questions that Spengler believed were at the root of all human cultures, such as the meaning of life and death, the nature of existence, and the purpose of history.

Urfragen is considered by some to be the culmination of Spengler’s thought, as it reflects his most mature and developed ideas on these fundamental questions. However, because the book was left unfinished at the time of Spengler’s death, it remains unclear how he intended to develop these ideas further, or how he would have ultimately synthesized them into a coherent philosophical system.

SA: You’ve also recently translated Spengler’s political tract Prussianism and Socialism. Can you give a rundown of some of the ideas in the text?

CVH: Prussianism is a cultural and political phenomenon that emerged in Prussia during the 18th century, characterized by a strong sense of duty, discipline, and order. It emphasizes the importance of the state and the superiority of Germanic culture. Socialism, as it developed in Germany, was also influenced by Prussian values. Spengler argues that German socialism was not a proletarian movement, but rather a movement of the middle and upper classes disillusioned with the liberal democracy of the Weimar Republic.

According to Spengler, both Prussianism and socialism are part of a larger historical phenomenon he calls “Prussian socialism.” This socialism is rooted in the unique cultural and historical experience of Prussia and Germany. Spengler contends that Germany’s future depends on successfully merging Prussianism and socialism. He advocates for a strong, authoritarian government capable of implementing socialist policies to achieve national goals. In Spengler’s view, this requires a rejection of liberal democracy and the prioritization of the state over individual rights. He argues that this synthesis will lead to a powerful, unified Germany that can compete on the global stage.

SA: What sort of impact did this text have in intellectual and political circles of Weimar Germany?

CVH: Prussianism and Socialism had a significant impact on intellectual and political circles in Weimar Germany. It was widely read and discussed among intellectuals and politicians, and its ideas influenced the development of conservative and nationalist thought in the country.

The text was particularly influential among conservative and nationalist groups who were disillusioned with the liberal democracy of the Weimar Republic and sought an alternative vision for Germany’s future. Spengler’s call for a strong, authoritarian government that could implement socialist policies resonated with many of these groups, and his ideas helped to shape the development of conservative and nationalist political movements in the country.

At the same time, Spengler’s ideas were also controversial and contested. Some intellectuals and politicians criticized his vision of Prussian socialism as authoritarian and anti-democratic and argued that it represented a threat to the principles of liberal democracy and individual freedom.

SA: It seems like this text was one of the many products of the Conservative Revolution in the Weimar Republic. How do the ideas expressed in Prussianism and Socialism differ from those that arose later with National Socialism? I recall that Friedrich Nietzsche’s sister wrote a letter to Spengler not understanding Spengler’s disagreement with National Socialism. She writes “Does not our sincerely honored Fuhrer have the same ideals and values for the Third Reich, as you [Spengler] have expressed in Prussianism and Socialism?”. How would you answer her?

CVH: The ideas expressed in Spengler's Prussianism and Socialism are often associated with the broader intellectual movement of the Conservative Revolution. This movement was characterized by a rejection of liberal democracy and the values of the Enlightenment, and an embrace of authoritarianism, traditionalism, and a strong sense of national identity.

While there are certainly some similarities between the ideas expressed in Prussianism and Socialism and those that arose later with National Socialism, there are also important differences. Spengler’s vision of a strong, authoritarian government implementing socialist policies was not necessarily tied to racial ideology or the kind of aggressive militarism associated with National Socialism.

Spengler’s ideas were rooted in a broader cultural and historical understanding of Germany’s place in the world, whereas National Socialism drew heavily on racial theories and a mythologized view of Germany’s past. Additionally, Spengler was critical of the kind of mass politics that characterized National Socialism and believed in the importance of strong, authoritarian leadership rather than the kind of populist movement that was central to the rise of the Nazis.

In response to Nietzsche’s sister's letter, it’s important to note that while there may have been some overlap in terms of certain values and goals, Spengler was not a supporter of National Socialism and did not see it as a viable solution to Germany’s problems. Instead, his ideas were more closely aligned with the broader intellectual and political movement of the Conservative Revolution, many of whose proponents were opposed to National Socialism as well.

SA: It seems like the worldview of English liberalism has dominated the globe in the years since Spengler’s death. Do you think there’s any future in which a “Prussian spirit” might return?

CVH: The ideas and values of different historical periods and cultures are often in constant flux, and their relevance and appeal can change over time. While the ideas of Prussianism and socialism had a significant impact on Weimar Germany, they also faced criticism and opposition from other intellectual and political movements. It is possible that these ideas may resurface and gain popularity in the future, but it is also possible that they may not. Ultimately, the future is shaped by a complex interplay of social, political, and cultural factors that are difficult to predict with certainty.

SA: Your edition of Prussianism and Socialism also includes Spengler’s essay “Russia’s Double Face and the German Problems in the East.” Can you tell us a bit about this essay and why it was included in this edition?

CVH: “Russia's Double Face and the German Problems in the East” is an essay written by Spengler in 1922. In the essay, Spengler examines the relationship between Russia and Germany, as well as the complex political and cultural issues that exist between the two countries.

Spengler argues that Russia has a “double face.” On the one hand, it is a nation with a rich and unique cultural heritage, deeply connected to the land and the rhythms of nature. On the other hand, it is also a nation with a strong authoritarian streak, and a tendency towards bureaucratic centralization and social engineering.

Spengler also explores the historical and geopolitical issues that have led to conflict between Germany and Russia, including the competition for dominance in Central and Eastern Europe, as well as the clash between the cultures of the two nations. He argues that Germany has historically been caught between the two poles of Western and Eastern culture, and that this has made it difficult for Germany to find a stable political and cultural identity.

Overall, “Russia's Double Face and the German Problems in the East” is an important document for understanding Spengler’s view of geopolitics and cultural history, and his ideas about the challenges faced by modern nations in the wake of the collapse of traditional cultural structures.

I included the essay due to its relevance in the current geopolitical climate of tensions between the West and Russia.

SA: What do you think has been the long-term legacy of Spengler’s political works?

CVH: The long-term legacy of Spengler’s political works is complex and controversial. On the one hand, his ideas were embraced by some political movements in the early 20th century, particularly those associated with the Conservative Revolution. These movements sought to redefine the meaning of conservatism, rejecting the liberal values of the Enlightenment and advocating for a return to traditional values and a strong, authoritarian state.

However, Spengler’s work was also criticized for its pessimism, cultural determinism, and rejection of democracy. Many of his ideas were later appropriated by the Nazis, who claimed that they were fulfilling Spengler’s prophecy of the “decline of the West” and the rise of a new, authoritarian order.

Despite these criticisms, Spengler's work continues to be studied and debated by scholars in a variety of fields, including philosophy, history, and political science. Some scholars have argued that his ideas about cultural cycles, the importance of tradition, and the limitations of reason are still relevant today, particularly in the face of globalization and the erosion of traditional values. Others have argued that his work is too deeply rooted in the specific historical context of his time, and that his theories are overly deterministic and essentialist.

SA: Wrapping up, I want to ask you a few questions about the influence of Spengler today. It seems that there is a new generation of those interested in Spengler’s works. Within the last few years, we’ve seen the birth of organizations like The Oswald Spengler Society. They’re beginning to host conferences that showcase Spenglerian analyses of history, culture, and politics. Additionally, I’ve noticed that the internet has a growing interest in Spengler’s ideas. There seems to be a lot of excitement over Spengler. Why is there so much renewed interest in Spengler?

CVH: There are several reasons why there has been renewed interest in Spengler in recent years. One reason is the perceived crisis of Western civilization, particularly in the aftermath of the financial crisis of 2008 and the ongoing political, economic, and social changes of the 21st century. Spengler’s pessimistic views on the decline of Western civilization and the cyclical nature of history have resonated with some who see parallels between the current situation and the decline of past civilizations.

Another reason for renewed interest in Spengler is his analysis of the rise of authoritarianism and the role of technology in modern society. Spengler’s works anticipate many of the developments that have taken place in the 20th and 21st centuries, including the rise of totalitarian regimes, the impact of mass media and communication technologies, and the decline of traditional values and institutions.

Finally, there is also a renewed interest in Spengler’s literary style and the way in which he blends historical analysis with cultural criticism and philosophical reflection. Some scholars see Spengler as an important figure in the development of literary modernism and the use of literary techniques in non-fiction writing. Spengler’s emphasis on the relativity of cultural values and his rejection of universal truths and absolutes anticipate postmodernism to some degree.

SA: What is the importance of reading Spengler today?

CVH: His work provides a unique perspective on history and culture that challenges traditional Western views. Spengler’s cyclical view of history, for example, challenges the idea of progress and the inevitability of Western dominance. This can help readers to think more critically about their own assumptions and to develop a more nuanced understanding of the world.

SA: After spending so much time reading and translating Spengler, has your perspective on his thought changed in any way?

CVH: Not at all. It has merely cemented my views on his philosophy. After all these years, he still remains the man of the hour!

SA: Constantin, I want to thank you for joining me on The Oswald Spengler Project.

CVH: Thank you for letting me participate. I greatly appreciate it.

Source: Interview with Constantin von Hoffmeister - Spergler Acolyte