Max Forrester Eastman (January 4, 1883 – March 25, 1969) was an American writer on literature, philosophy, and society, a poet, and a prominent political activist. Moving to New York City for graduate school, Eastman became involved with radical circles in Greenwich Village.
Born~Died Jan 4, 1883 ~ Mar 25, 1969Last edited Oct 15, 2026, 3:50 PM
Details
Born ~ Died
Jan 4, 1883 ~ Mar 25, 1969
Born
Max Forrester Eastman, (1883-01-04)January 4, 1883, Canandaigua, New York, US
Died
March 25, 1969(1969-03-25) (aged 86), Bridgetown, Barbados
Max Forrester Eastman (January 4, 1883 – March 25, 1969) was an American writer on literature, philosophy, and society, a poet, and a prominent political activist. Moving to New York City for graduate school, Eastman became involved with radical circles in Greenwich Village. He supported socialism and became a leading patron of the Harlem Renaissance and an activist for a number of liberal and radical causes. For several years, he edited The Masses. With his sister Crystal Eastman, he co-founded in 1917 The Liberator, a radical magazine of politics and the arts.
While residing in the Soviet Union from the fall of 1922 to the summer of 1924, Eastman was influenced by the power struggle between Leon Trotsky and Joseph Stalin and the events leading to Stalin's eventual seizure of power. As a result of the Great Purge and the Soviet Union's totalitarianism, he became highly critical first of Stalinism and then of communism and socialism in general. While remaining an atheist, he became an advocate of free market economics and anti-communism. In 1955, he published Reflections on the Failure of Socialism. He published more frequently in National Review and other conservative journals in later life. He publicly opposed United States involvement in the Vietnam War in the 1960s.
Early life and education
Eastman was born in 1883 in Canandaigua, Ontario County, New York, the fourth of four children. His older brother died the following year at age seven. His father, Samuel Elijah Eastman, was a minister in the Congregational Church, and his mother, (1852–1910), joined him in 1889, one of the first women in the United States to be ordained in a church. They served together as pastors at the church of near . This area was part of the "", which earlier in the 19th century had generated much religious excitement, resulting in the founding of the and the movement. In addition, religion inspired such social causes as and support for the . Through his parents, Max became acquainted in his youth with their friend, the noted author Samuel Clemens, better known as .
This page is based on “Max Eastman” from English Wikipedia, (r1373345720) CC BY-SA 4.0 used under the license. The original authors are listed in its page history.
Settling in Greenwich Village with his older sister Crystal Eastman, he became involved in political causes, including helping to found the Men's League for Women's Suffrage in 1910. While at Columbia, he was an assistant in the philosophy department as well as a lecturer in the psychology department. After completing the requirements for his doctoral degree, he refused to accept it and simply withdrew in 1911. He spent summers and weekends with Crystal in Croton-on-Hudson, where he bought a house in 1916.1
Leading radical
Eastman became a key figure in the left-leaning Greenwich Village community and lived in its influence for many years. He combined this with his academic experience to explore varying interests, including literature, psychology, and social reform. In 1913, he became editor of the US' leading socialist periodical, The Masses, a magazine that combined social philosophy and the arts. Its contributors during his tenure included Sherwood Anderson, Louise Bryant, Floyd Dell, Amy Lowell, Mabel Dodge Luhan, Robert Minor, John Reed, Carl Sandburg, Upton Sinclair, and Art Young. That same year, Eastman published Enjoyment of Poetry, an examination of literary metaphor from a psychological point of view. During this period, he also became a noted advocate of free love and birth control.2
In his first editorial for The Masses, Eastman wrote:
This magazine is owned and published cooperatively by its editors. It has no dividends to pay, and nobody is trying to make money out of it. A revolutionary and not a reform magazine: a magazine with a sense of humour and no respect for the respectable: frank, arrogant, impertinent, searching for true causes: a magazine directed against rigidity and dogma wherever it is found: printing what is too naked or true for a money-making press: a magazine whose final policy is to do as it pleases and conciliate nobody, not even its readers.3
The numerous denunciations of US participation in World War I published in The Masses, many written by Eastman, provoked controversy and reaction from authorities. Eastman was twice indicted and stood trial under provisions of the Sedition Act, but he was acquitted each time. In a July 1917 speech, he complained that the government's aggressive prosecutions of dissent meant that "[y]ou can't even collect your thoughts without getting arrested for unlawful assemblage".4 In 1918, The Masses was forced to close due to criminal charges based on the Espionage Act of 1917.
In 1922, Eastman embarked on a fact-finding tour of the Soviet Union to learn about the Soviet implementation of Marxism. He stayed for a year and nine months, observing the power struggles between Leon Trotsky and Joseph Stalin. After attending the Party Congress of May 1924, he left Russia in June of that year. He remained in Europe for the next three years.
Upon returning to the United States in 1927, Eastman published several works that were highly critical of the Stalinist system, beginning with "Since Lenin Died", which was written in 1925.7 In that essay, he described Lenin's Testament, a copy of which Eastman had smuggled out of Russia. In it, Vladimir Lenin proposed changes to the structure of the Soviet government, criticized the leading members of the Soviet leadership and suggested Stalin be removed from his position as General Secretary of the Soviet Communist Party. The Soviet leadership denounced Eastman's account and used party discipline to force Trotsky, then still a member of the Politburo, to write an article denying Eastman's version of the events.2 In other essays, Eastman described conditions for artists and political activists in Russia. Such essays made Eastman unpopular with American leftists of the time. In later years, his writings on the subject were cited by many on both the left and the right as sober and realistic portrayals of the Soviet system under Stalin.2
Eastman's experiences in the Soviet Union and his studies afterward led him to change his view of Marxism as practiced in Soviet Russia under Stalin. However, his commitment to left-wing political ideas continued unabated. While in the Soviet Union, Eastman began a friendship with Trotsky, which endured through the latter's exile to Mexico. In 1940, Trotsky was assassinated there by an agent of Stalin. Having mastered the Russian language in little more than a year, Eastman translated several of Trotsky's works into English, including his monumental three-volume History of the Russian Revolution. He also translated and published works by the poet Alexander Pushkin, including The Gabrieliad.8
During the 1930s, Eastman continued writing critiques of contemporary literature. He published several works in which he criticized James Joyce and other modernist writers who, he claimed, fostered "the Cult of Unintelligibility". These were controversial at a time when the modernists were highly admired. When Eastman had asked Joyce why his book was written in a very difficult style, Joyce famously replied: "To keep the critics busy for three hundred years".9
Eastman published The Literary Mind (1931) and Enjoyment of Laughter (1936) in which he also criticized some elements of Freudian theory. In the 1930s, he debated the meaning of Marxism with the philosopher Sidney Hook (like Eastman, he had studied under John Dewey at Columbia University) in a series of public exchanges.10 Eastman was a traveling lecturer throughout the 1930s and 1940s, when he spoke on various literary and social topics in cities across the country.
Contributions to the women's rights movement
Eastman was a notable member of the women's rights movement in the early 20th century. He served as President of the Men's Equal Suffrage League in New York and was a founding member of the Men's League for Women's Suffrage in New York in 1910.11 In 1913, he spoke at Bryn Mawr College on the subject of women's suffrage in a speech titled "Woman Suffrage and Why I Believe in It".12
Changing political beliefs
Hegelism is like a mental disease—you cannot know what it is until you get it, and then you can't know because you've got it.
— Max Eastman, Marx, Lenin and the Science of Revolution (1926), p. 22
Initially, Eastman had supported the House Un-American Activities Committee (HUAC) and Senator Joseph McCarthy's public attacks on the influence of communism. In the early 1950s, Eastman's anti-communist articles in the Reader's Digest, The Freeman, and the National Review played an important role in what became known as McCarthyism.15 However, he soon came to believe that the anti-communist movement was "taken over by reactionary forces who confused the quest of social justice with communist treason".16 In 1955, his repudiation of the left reached a high-water mark with the publication of Reflections on the Failure of Socialism. By this time, he had come to believe that the Bolshevik Revolution "rather than producing freedom, produced the most perfect tyranny in all history".17 Also in 1955, he became one of the original contributing editors of the conservativeNational Review magazine.
In the 1960s, he broke with his friend William F. Buckley Jr. and resigned from the *National Review'*s Board of Associates on the grounds that the magazine was too explicitly pro-Christian.19
Shortly after this, he began to publicly oppose American involvement in the Vietnam War.16 Despite his advocacy of free market economics, Eastman had a range of views that were unconventional for a political conservative. Favoring the self-description of "radical conservative", he rejected the label "libertarian" then being used by political writer Rose Wilder Lane. They engaged in an acrimonious correspondence. Eastman associated the term with the ideas of the writer Albert Jay Nock.20
Daniel Oppenheimer writes in the left-leaning The New Republic that Eastman's last years were a period of decline in influence:
His writing was more predictable and less generous in spirit. He led no magazines, and wasn't particularly central to those to which he contributed. He wielded some influence in conservative and anti-communist circles, through organizations like the American Committee for Cultural Freedom and magazines like National Review, but he was essential to none of them. His memoirs, Enjoyment of Living in 1948 and Love and Revolution in 1964, were interesting as documents of his age, and for their unusual frankness about sex, but they weren't great books.21
Assessment of literary works
A prolific writer, Eastman published more than twenty books on subjects as diverse as the scientific method, humor, Freudianpsychology and Soviet culture as well as memoirs and recollections of his noted friendships. His biographical portraits have been called "brilliant" and his psychological study of the young Leon Trotsky "pioneering" by the historian John Patrick Diggins.22
Eastman composed five volumes of poetry and a novel. In addition, he translated into English some of the work of Alexander Pushkin. For the Modern Library, he edited and abridged Marx's Das Kapital.
Eastman also wrote two volumes of memoirs as well as two volumes of recollections of his friendships and personal encounters with many of the leading figures of his time. Eastman's last memoir was Love and Revolution: My Journey Through an Epoch (1964). In March 1969, he died at his home in Bridgetown, Barbados at the age of 86.
Love and Revolution: My Journey Through an Epoch, 1964.
Seven Kinds of Goodness, 1967
Representation in other media
Eastman narrated the documentary film Tsar to Lenin (1937).
At the arrangement of Eastman, the American magazine Reader's Digest published an abridged version of Friedrich Hayek's "The Road to Serfdom", enabling the book and Hayek's ideas to reach a wide non-academic audience (1945).
Edward Herrmann portrayed Eastman in the film Reds (1981), directed by and starring Warren Beatty, which was based on the life of John Reed. John Patrick Diggins, Eastman's biographer, said that it was ironic that Herrmann was cast as Eastman, who was an extremely handsome man while the good-looking Beatty portrayed Reed, who had a bookish appearance.24
He is mentioned in James Thurber's memoir, The Years With Ross (1959). Thurber quotes Wolcott Gibbs as saying of Eastman's The Enjoyment of Laughter: "It seems to me Eastman has got American humor down and broken its arm".
He appears in Thomas Hart Benton's 1930 mural "America Today", sitting on a subway ogling the burlesque actress Peggy Reynolds.
Personal life
After moving to New York City, Eastman married Ida Rauh in 1911, a lawyer, actress, writer, fellow radical and early feminist. Rauh kept her last name. They divorced in 1922, some years after being separated. Together they had one child, Dan, with whom Eastman had no connection for 23 years after their separation.25 Eastman credited Rauh with introducing him to socialism.26
In 1924, he married the painter Elena Krylenko, a native of Moscow, whom he had met during his nearly two-year stay in the Soviet Union. Elena was sister to Nikolai Krylenko, a Bolshevik who later became the Soviet Commissar of Justice. He organized many of Joseph Stalin's infamous "show trials" of the 1930s, before being arrested and executed himself during the Great Purge in 1938. Elena had been working for Maxim Litvinov in the Ministry of Foreign Affairs, although she was not a member of the party herself. In 1924, Elena decided to leave Russia with Eastman. Litvinov agreed to help by passing her off as a member of his delegation when he traveled to London for an international conference. But she could not leave the delegation and remain in a free country without a passport, which the Bolsheviks would not give her. So, in the hours before their train left, she and Max Eastman married.27 Elena died in 1956.
In 1958, Eastman married Yvette Szkely, who was born in Budapest in 1912. She emigrated to New York with her divorced stepmother. She had a long-term relationship with Theodore Dreiser before her marriage to Eastman. In 1995, she published a memoir, Dearest Wilding.28 She died in New York in 2014 at the age of 101.29
Throughout his life, Eastman had many affairs, which "as he aged, came to seem sad and compulsive".21
Further reading
Richard Fitzgerald, Art and Politics: Cartoonists of the "Masses" and "Liberator". Westport, CT: Greenwood Press, 1973.
Christoph Irmscher, Max Eastman: A Life. New Haven, CT: Yale University Press, 2017.
William L. O'Neill, Echoes of Revolt: The Masses, 1911–1917. Chicago: Quadrangle Books, 1966.
Anne Cipriano Venzon, United States in the First World War: An Encyclopedia. Taylor & Francis, 1995.
Notes
Footnotes
Eastman, Max (1964). Love and Revolution: My Journey Through an Epoch. New York: Random House. pp. 79–81, 5. ↩
"The Suffrage Cause and Bryn Mawr – More Speakers". Dedicated to the Cause: Bryn Mawr Women and the Right to Vote. Bryn Mawr College Library Special Collections. Archived from the original on October 19, 2018. Retrieved April 16, 2015. ↩
Diggins, Up From Communism, p. 485, fn. 43, 44, 46. ↩
Charles H. Hamilton, "The Freeman: the Early Years," The Freeman, Dec. 1984, vol. 34, issue 1. ↩
Max Eastman, Reflections on the Failure of Socialism, Devin-Adair, 1955, p. 113 ↩
Diggins, Up From Communism, pp. 201–233; Sidney Hook, Out of Step, Carroll & Graf, 1987, chapter 27. ↩
William L. O'Neill, The Last Romantic: a Life of Max Eastman, Transaction Publishers, 1991; "Morality and American Society by William F. Buckley," interview, Acton Institute Archived December 1, 2008, at the Wayback Machine (retrieved 4-13-09). ↩
Max Eastman, Reflections on the Failure of Socialism, Devin-Adair, 1955, p. 79; his correspondence with Lane is in Eastman manuscripts.Archived May 29, 2010, at the Wayback Machine at Indiana University'sLilly Library; philosopher Ayn Rand also rejected the label, similarly calling herself a "radical for capitalism," but, in contrast, she stressed that she was "not a conservative." ↩
Richard Kennedy, Dreams in the Mirror: A Biography of E. E. Cummings, New York, W. W. Norton and Co., 1980, ISBN 087140155X (2nd, 1994 edition), p. 382. ↩
Max Forrester Eastman (January 4, 1883 – March 25, 1969) was an American writer on literature, philosophy, and society, a poet, and a prominent political activist. Moving to New York City for graduate school, Eastman became involved with radical circles in Greenwich Village. He supported socialism and became a leading patron of the Harlem Renaissance and an activist for a number of liberal and radical causes. For several years, he edited The Masses. With his sister Crystal Eastman, he co-founded in 1917 The Liberator, a radical magazine of politics and the arts.
While residing in the Soviet Union from the fall of 1922 to the summer of 1924, Eastman was influenced by the power struggle between Leon Trotsky and Joseph Stalin and the events leading to Stalin's eventual seizure of power. As a result of the Great Purge and the Soviet Union's totalitarianism, he became highly critical first of Stalinism and then of communism and socialism in general. While remaining an atheist, he became an advocate of free market economics and anti-communism. In 1955, he published Reflections on the Failure of Socialism. He published more frequently in National Review and other conservative journals in later life. He publicly opposed United States involvement in the Vietnam War in the 1960s.
Early life and education
Eastman was born in 1883 in , Ontario County, New York, the fourth of four children. His older brother died the following year at age seven. His father, Samuel Elijah Eastman, was a minister in the , and his mother, (1852–1910), joined him in 1889, one of the first women in the United States to be ordained in a church. They served together as pastors at the church of near . This area was part of the "", which earlier in the 19th century had generated much religious excitement, resulting in the founding of the and the movement. In addition, religion inspired such social causes as and support for the . Through his parents, Max became acquainted in his youth with their friend, the noted author Samuel Clemens, better known as .
Settling in Greenwich Village with his older sister Crystal Eastman, he became involved in political causes, including helping to found the Men's League for Women's Suffrage in 1910. While at Columbia, he was an assistant in the philosophy department as well as a lecturer in the psychology department. After completing the requirements for his doctoral degree, he refused to accept it and simply withdrew in 1911. He spent summers and weekends with Crystal in Croton-on-Hudson, where he bought a house in 1916.1
Leading radical
Eastman became a key figure in the left-leaning Greenwich Village community and lived in its influence for many years. He combined this with his academic experience to explore varying interests, including literature, psychology, and social reform. In 1913, he became editor of the US' leading socialist periodical, The Masses, a magazine that combined social philosophy and the arts. Its contributors during his tenure included Sherwood Anderson, Louise Bryant, Floyd Dell, Amy Lowell, Mabel Dodge Luhan, Robert Minor, John Reed, Carl Sandburg, Upton Sinclair, and Art Young. That same year, Eastman published Enjoyment of Poetry, an examination of literary metaphor from a psychological point of view. During this period, he also became a noted advocate of free love and birth control.2
In his first editorial for The Masses, Eastman wrote:
This magazine is owned and published cooperatively by its editors. It has no dividends to pay, and nobody is trying to make money out of it. A revolutionary and not a reform magazine: a magazine with a sense of humour and no respect for the respectable: frank, arrogant, impertinent, searching for true causes: a magazine directed against rigidity and dogma wherever it is found: printing what is too naked or true for a money-making press: a magazine whose final policy is to do as it pleases and conciliate nobody, not even its readers.3
The numerous denunciations of US participation in World War I published in The Masses, many written by Eastman, provoked controversy and reaction from authorities. Eastman was twice indicted and stood trial under provisions of the Sedition Act, but he was acquitted each time. In a July 1917 speech, he complained that the government's aggressive prosecutions of dissent meant that "[y]ou can't even collect your thoughts without getting arrested for unlawful assemblage".4 In 1918, The Masses was forced to close due to criminal charges based on the Espionage Act of 1917.
In 1922, Eastman embarked on a fact-finding tour of the Soviet Union to learn about the Soviet implementation of Marxism. He stayed for a year and nine months, observing the power struggles between Leon Trotsky and Joseph Stalin. After attending the Party Congress of May 1924, he left Russia in June of that year. He remained in Europe for the next three years.
Upon returning to the United States in 1927, Eastman published several works that were highly critical of the Stalinist system, beginning with "Since Lenin Died", which was written in 1925.7 In that essay, he described Lenin's Testament, a copy of which Eastman had smuggled out of Russia. In it, Vladimir Lenin proposed changes to the structure of the Soviet government, criticized the leading members of the Soviet leadership and suggested Stalin be removed from his position as General Secretary of the Soviet Communist Party. The Soviet leadership denounced Eastman's account and used party discipline to force Trotsky, then still a member of the Politburo, to write an article denying Eastman's version of the events.2 In other essays, Eastman described conditions for artists and political activists in Russia. Such essays made Eastman unpopular with American leftists of the time. In later years, his writings on the subject were cited by many on both the left and the right as sober and realistic portrayals of the Soviet system under Stalin.2
Eastman's experiences in the Soviet Union and his studies afterward led him to change his view of Marxism as practiced in Soviet Russia under Stalin. However, his commitment to left-wing political ideas continued unabated. While in the Soviet Union, Eastman began a friendship with Trotsky, which endured through the latter's exile to Mexico. In 1940, Trotsky was assassinated there by an agent of Stalin. Having mastered the Russian language in little more than a year, Eastman translated several of Trotsky's works into English, including his monumental three-volume History of the Russian Revolution. He also translated and published works by the poet Alexander Pushkin, including The Gabrieliad.8
During the 1930s, Eastman continued writing critiques of contemporary literature. He published several works in which he criticized James Joyce and other modernist writers who, he claimed, fostered "the Cult of Unintelligibility". These were controversial at a time when the modernists were highly admired. When Eastman had asked Joyce why his book was written in a very difficult style, Joyce famously replied: "To keep the critics busy for three hundred years".9
Eastman published The Literary Mind (1931) and Enjoyment of Laughter (1936) in which he also criticized some elements of Freudian theory. In the 1930s, he debated the meaning of Marxism with the philosopher Sidney Hook (like Eastman, he had studied under John Dewey at Columbia University) in a series of public exchanges.10 Eastman was a traveling lecturer throughout the 1930s and 1940s, when he spoke on various literary and social topics in cities across the country.
Contributions to the women's rights movement
Eastman was a notable member of the women's rights movement in the early 20th century. He served as President of the Men's Equal Suffrage League in New York and was a founding member of the Men's League for Women's Suffrage in New York in 1910.11 In 1913, he spoke at Bryn Mawr College on the subject of women's suffrage in a speech titled "Woman Suffrage and Why I Believe in It".12
Changing political beliefs
Hegelism is like a mental disease—you cannot know what it is until you get it, and then you can't know because you've got it.
— Max Eastman, Marx, Lenin and the Science of Revolution (1926), p. 22
Initially, Eastman had supported the House Un-American Activities Committee (HUAC) and Senator Joseph McCarthy's public attacks on the influence of communism. In the early 1950s, Eastman's anti-communist articles in the Reader's Digest, The Freeman, and the National Review played an important role in what became known as McCarthyism.15 However, he soon came to believe that the anti-communist movement was "taken over by reactionary forces who confused the quest of social justice with communist treason".16 In 1955, his repudiation of the left reached a high-water mark with the publication of Reflections on the Failure of Socialism. By this time, he had come to believe that the Bolshevik Revolution "rather than producing freedom, produced the most perfect tyranny in all history".17 Also in 1955, he became one of the original contributing editors of the conservativeNational Review magazine.
In the 1960s, he broke with his friend William F. Buckley Jr. and resigned from the *National Review'*s Board of Associates on the grounds that the magazine was too explicitly pro-Christian.19
Shortly after this, he began to publicly oppose American involvement in the Vietnam War.16 Despite his advocacy of free market economics, Eastman had a range of views that were unconventional for a political conservative. Favoring the self-description of "radical conservative", he rejected the label "libertarian" then being used by political writer Rose Wilder Lane. They engaged in an acrimonious correspondence. Eastman associated the term with the ideas of the writer Albert Jay Nock.20
Daniel Oppenheimer writes in the left-leaning The New Republic that Eastman's last years were a period of decline in influence:
His writing was more predictable and less generous in spirit. He led no magazines, and wasn't particularly central to those to which he contributed. He wielded some influence in conservative and anti-communist circles, through organizations like the American Committee for Cultural Freedom and magazines like National Review, but he was essential to none of them. His memoirs, Enjoyment of Living in 1948 and Love and Revolution in 1964, were interesting as documents of his age, and for their unusual frankness about sex, but they weren't great books.21
Assessment of literary works
A prolific writer, Eastman published more than twenty books on subjects as diverse as the scientific method, humor, Freudianpsychology and Soviet culture as well as memoirs and recollections of his noted friendships. His biographical portraits have been called "brilliant" and his psychological study of the young Leon Trotsky "pioneering" by the historian John Patrick Diggins.22
Eastman composed five volumes of poetry and a novel. In addition, he translated into English some of the work of Alexander Pushkin. For the Modern Library, he edited and abridged Marx's Das Kapital.
Eastman also wrote two volumes of memoirs as well as two volumes of recollections of his friendships and personal encounters with many of the leading figures of his time. Eastman's last memoir was Love and Revolution: My Journey Through an Epoch (1964). In March 1969, he died at his home in Bridgetown, Barbados at the age of 86.
Love and Revolution: My Journey Through an Epoch, 1964.
Seven Kinds of Goodness, 1967
Representation in other media
Eastman narrated the documentary film Tsar to Lenin (1937).
At the arrangement of Eastman, the American magazine Reader's Digest published an abridged version of Friedrich Hayek's "The Road to Serfdom", enabling the book and Hayek's ideas to reach a wide non-academic audience (1945).
Edward Herrmann portrayed Eastman in the film Reds (1981), directed by and starring Warren Beatty, which was based on the life of John Reed. John Patrick Diggins, Eastman's biographer, said that it was ironic that Herrmann was cast as Eastman, who was an extremely handsome man while the good-looking Beatty portrayed Reed, who had a bookish appearance.24
He is mentioned in James Thurber's memoir, The Years With Ross (1959). Thurber quotes Wolcott Gibbs as saying of Eastman's The Enjoyment of Laughter: "It seems to me Eastman has got American humor down and broken its arm".
He appears in Thomas Hart Benton's 1930 mural "America Today", sitting on a subway ogling the burlesque actress Peggy Reynolds.
Personal life
After moving to New York City, Eastman married Ida Rauh in 1911, a lawyer, actress, writer, fellow radical and early feminist. Rauh kept her last name. They divorced in 1922, some years after being separated. Together they had one child, Dan, with whom Eastman had no connection for 23 years after their separation.25 Eastman credited Rauh with introducing him to socialism.26
In 1924, he married the painter Elena Krylenko, a native of Moscow, whom he had met during his nearly two-year stay in the Soviet Union. Elena was sister to Nikolai Krylenko, a Bolshevik who later became the Soviet Commissar of Justice. He organized many of Joseph Stalin's infamous "show trials" of the 1930s, before being arrested and executed himself during the Great Purge in 1938. Elena had been working for Maxim Litvinov in the Ministry of Foreign Affairs, although she was not a member of the party herself. In 1924, Elena decided to leave Russia with Eastman. Litvinov agreed to help by passing her off as a member of his delegation when he traveled to London for an international conference. But she could not leave the delegation and remain in a free country without a passport, which the Bolsheviks would not give her. So, in the hours before their train left, she and Max Eastman married.27 Elena died in 1956.
In 1958, Eastman married Yvette Szkely, who was born in Budapest in 1912. She emigrated to New York with her divorced stepmother. She had a long-term relationship with Theodore Dreiser before her marriage to Eastman. In 1995, she published a memoir, Dearest Wilding.28 She died in New York in 2014 at the age of 101.29
Throughout his life, Eastman had many affairs, which "as he aged, came to seem sad and compulsive".21
Further reading
Richard Fitzgerald, Art and Politics: Cartoonists of the "Masses" and "Liberator". Westport, CT: Greenwood Press, 1973.
Christoph Irmscher, Max Eastman: A Life. New Haven, CT: Yale University Press, 2017.
William L. O'Neill, Echoes of Revolt: The Masses, 1911–1917. Chicago: Quadrangle Books, 1966.
Anne Cipriano Venzon, United States in the First World War: An Encyclopedia. Taylor & Francis, 1995.
Notes
Footnotes
Eastman, Max (1964). Love and Revolution: My Journey Through an Epoch. New York: Random House. pp. 79–81, 5. ↩
"The Suffrage Cause and Bryn Mawr – More Speakers". Dedicated to the Cause: Bryn Mawr Women and the Right to Vote. Bryn Mawr College Library Special Collections. Archived from the original on October 19, 2018. Retrieved April 16, 2015. ↩
Diggins, Up From Communism, p. 485, fn. 43, 44, 46. ↩
Charles H. Hamilton, "The Freeman: the Early Years," The Freeman, Dec. 1984, vol. 34, issue 1. ↩
Max Eastman, Reflections on the Failure of Socialism, Devin-Adair, 1955, p. 113 ↩
Diggins, Up From Communism, pp. 201–233; Sidney Hook, Out of Step, Carroll & Graf, 1987, chapter 27. ↩
William L. O'Neill, The Last Romantic: a Life of Max Eastman, Transaction Publishers, 1991; "Morality and American Society by William F. Buckley," interview, Acton Institute Archived December 1, 2008, at the Wayback Machine (retrieved 4-13-09). ↩
Max Eastman, Reflections on the Failure of Socialism, Devin-Adair, 1955, p. 79; his correspondence with Lane is in Eastman manuscripts.Archived May 29, 2010, at the Wayback Machine at Indiana University'sLilly Library; philosopher Ayn Rand also rejected the label, similarly calling herself a "radical for capitalism," but, in contrast, she stressed that she was "not a conservative." ↩
Richard Kennedy, Dreams in the Mirror: A Biography of E. E. Cummings, New York, W. W. Norton and Co., 1980, ISBN 087140155X (2nd, 1994 edition), p. 382. ↩