Biography of Karl Marx | His analysis of capitalism inspired crowd of revolutionary movements
His analysis of capitalism inspired crowd of revolutionary movements
that marked the social and political history of the 20th century.
Karl Marx
Birthplace of Marx
Marx and Engels
Marx in 1882
Karl Marx
Monument to Marx and Engels in Berlin
Marx and Engels
Monument to Marx in Chemnitz, Germany
Marx in London (1875)
The gradual and
already almost evident failure of so-called practical applications of
their political ideas and economic, must not overshadow the likes of
Karl Marx as a revolutionary thinker, whose work in the socio-economic
sciences meant a shift similar to that produced by Freud in psychology
or Einstein in physics. Crystallization
and his proposed brilliant intellectual dogmatization has had a price
that history will judge and he had not endorsed. With Marx, political ethics is no longer an infused science and economic doctrine a veiled defense of particular interests. After
it, the international community has no rational excuses to not go
forward towards justice and equality from the scientific analysis of the
facts, their relationships, causes and consequences.
Karl Marx was born
in the present Prussian Rhineland Germany, in the city of Trier
(formerly Treves, in Spanish Trier) 5 may 1818. He was one of seven children of the Jewish lawyer Heinrich Marx and his Dutch wife Henrietta Pressburg. The father was a man inclined to illustration and moderately liberal ideas, devoted to Kant and Voltaire. Therefore,
Karl had a normal childhood in the cultured bourgeoisie of his time,
and attended school and attended high school in his hometown.
Karl Marx
In October 1835, aged seventeen, he enrolled in the courses of Humanities of the University of Bonn. He
spent there only a year, where he studied Greek and history and led a
hectic student life, including a duel and a day of black hole by
alcoholism and disorders (it was the only time that the founder of
scientific communism was in prison). The
University environment in Bonn was rebellious and politicized, so Karl
became a member of a circle where he discussed politics and poetry, and
became President of the Club of taverns, who had other purposes. Despite
so many activities, suddenly he decided to move on to the University of
Berlin, which entered the following year, also in October.
In Berlin, he said to study law and philosophy, without abandoning his penchant for history. He
found many friends and a girlfriend, Jenny von Westphalen, young
intelligent and attractive twenty-two-year-old (four more than Karl
Marx), belonging to a family of officials of recent nobility, who ever
would swallow to the «will» Jenny intellectual and Jew.
A young Hegelian
Georg W. F. Hegel had just
died and the Berlin University environment was fervently Hegelian,
although each group or student Cenacle interpreted the ideas of the
creator of the dialectic in his own way. The
young Marx was immersed in these discussions, that led him to a deep
depression and the first setback of his fragile health. Pledge
to its intellectual rigor, agreed to join «a conception that hated»
(according to letter to his father in November 1837) and joined the
Group of followers of the young Professor Bruno Bauer, which held ideas
more progressive and democratic the work of Hegel and the questioning of
the formal and mathematical thinking.
Birthplace of Marx
Bauer was expelled from the
University for "radical" in 1839, but the young Hegelian already were
Republicans on the left using the philosophy and dialectics as a
critical instrument of rigid Prussian society in which they lived. However,
Marx and his companions were still idealistic and very romantic,
trusting that the society would change due to the development of culture
and education. This position was not shared by
journalist Adolph Rutemberg, the most intimate friend of Karl at that
time, urging it to know the dismal reality of the workers and the needy.
At the behest of his
friends with Jenny, in April 1841 presented a brilliant doctoral thesis
that contrasted the philosophy of Democritus and Epicurus, including the
then famous sentence: "criticism is also theory," which earned a
doctorate in philosophy when he had not even met twenty-three years. Not would go far beyond their academic achievement. At
the beginning of the following year he joined an industrial publication
founded by the more progressive forces in Cologne, then capital of
Prussia.
As editor of the Rheinische
Zeitung (Rhineland Gazette), Marx took contact with social realities
and the crudely classist nature of the Prussian legislation. Appointed
again director of the magazine in October 1842, his parliamentary
Chronicles from the Rhenish diet denounced the State as guardian and
defender of the interests of employers and expressed his radical
interpretation of Hegelian thought, while the State was not fulfilling
its essential role as the ethical conduct of human specificity.
His work as a political
journalist led him to take cognizance of labor movements in France and
England, especially by the Chronicles of Heine from Paris and Lyon, and
the ideas of the Utopian socialism maintained by Fourier, Owen, Saint
Simon and Weitlig. For a time he was strongly
influenced by the thought of Ludwig von Feuerbach, disciple of Hegel
which developed what is often summed up as an "atheistic humanism". Marx
began to try to marry the Hegelian dialectic that materialism without
reaching arise still nothing which could be called class struggle. Justified
in its articles the European proletarian claims such as 'the kind that
until now has possessed nothing' rebellion, a circumstantial and natural
phenomenon, motivated by the insensitivity of the dominant estate,
which was not properly fulfilling its leadership role. He
even openly criticized the ideas of utopian communism by their class
bias, leaving aside the objective "understandings" of reality. Ultimately
he continued defending the State comprehensive humanist of Hegel,
opposite the 'State of craftsmen' who, in his opinion, they conducive to
the protocomunistas.
Prussian censorship seriously pressed against the editors of the Rheinische Zeitung and Marx was forced to resign. He
did not want to return to the academic career because of the rigid
ideological control implemented by the Government in the University. After seven years of dating, married to Jenny in June 1843, and both joined the German political emigration that went to Paris. There he meet the cream of Europe's youth revolutionary, as Heine, Borne, Proudhon and, above all, Friedrich Engels.
The Communist Manifesto
Marx continued to work on the basis of abstract humanism of Feuerbach, who criticized religion and speculative philosophy. For his part, Engels convinced him of the importance of deepening the economic studies. Next to the Hegelian Arnold Ruge published in 1844 the Deutsch-Französische Jahrbucher
(Yearbook Germanfrench), which included two extensive articles of Marx:
'The Jewish question' and 'philosophy Hegel law"where he wrote the
famous assertion:"religion is the opium of the people"(metaphor of
highly topical, as England had just invade China in the so-called 'opium
war'). He also worked at that time in some manuscripts economicofilosoficos, who left in draft and not published during his lifetime. In
them is especially reflected the moment of transition that crossed
their thinking, and the process of what he would call «mixture» between
the critical analysis of ideas and the study and interpretation of real
data.
Marx and Engels
The pressure of Prussia on the Guizot Government did Karl Marx to leave Paris. On February 5, 1845 he settled in Brussels, where would pass two years of fruitful work in collaboration with Engels. Was the latter in that period when they carried out the first formulation of dialectical materialism and wrote the sagrada familia, the German ideology and poverty of philosophy, questioning the book's philosophy of poverty Proudhon.
In 1847 Marx came to London
and made contact with a secret society in formation, the League of the
righteous, composed mainly by emigrated German craftsmen, who asked him
to write its statutes. Engels related English
left-wing workers, and both worked from December until January 1848 in
the founding Charter of the League, which was published as a Communist Manifesto. The
Declaration begins with a sentence that became famous: "the history of
every society that has existed so far, is the history of class
struggle". And among its considerations stated
that the productive forces are in constant tension with «relations of
production, with the relations of property, which are the conditions of
life of the bourgeoisie and its domain».
According to Engels later
wrote, it was in this period when it produced the tipping point concept
that exceeded Feuerbach, from «the cult of the abstract man» to the
science of real men and their historical evolution. Then
appeared the idea of the «box» composed of institutions and ideological
formations, opposite the Verhältnisse (German word meaning both
conditions and relations) production and appropriation of the social
product.
At that time a series of
revolutions popular chain that affected France, Italy and Austria, with
social impact in Germany and England broke out in Europe. Marx
was invited to Paris by the interim Government and objected vehemently
to the «liberation» expedition on Germany proposed by the poet Georg
Herwegh. This earned him a great unpopularity
among revolutionaries, while he and Engels spent in April 1848 to
Germany to work with the democratic forces. The
proposal of Marx was an Alliance of workers with the progressive
bourgeoisie, which would lead to a frontal confrontation with labor
leaders.
Marx was raised in Cologne the Neue Rheinische Zeitung, which was short-lived due to the repressive counterattack of the Prussian government. In its latest issue, dramatically printed in red ink, the magazine belatedly summoned to armed resistance. In 1849, before the failure of the revolution, Marx returned to Paris, where he was again expelled. He went to London where he would live the rest of his days. Circumstantial
disenchantment with regard to political activism and its rejection of
the utopian radicalism of some colleagues, led him to dissolve the
League of Communists in 1850.
The brain of the international
The first time in London was hard for Karl Marx, immersed in poverty, plagued by ill-health, and stalked by the creditors. The
family survived six years in two miserable rooms in Soho, thanks to
subsidies that sent Engels from the factory from his father in
Manchester, where he worked as an accountant. They also collaborated to their livelihood Wilhelm Wolff, friend of Karl and sporadic shipments of relatives of Jenny. Two of the four children of the Marx died in those years of hardship and suffering.
At the end of 1851 New York
Tribune appointed him correspondent, which eased in part their economic
situation and much dignity. In eleven years of
collaboration, Marx wrote for this newspaper over five hundred articles
and editorials, a third of them with Engels. At this stage of his intellectual work began to prepare data and materials for the first volume of capital (Das Kapital). Work as a contribution to the critique of political economy, theories of surplus value , or a new outline for a critique of the political economy tend to be considered as preparatory writings of his monumental theoretical work. Meanwhile, it did not keep new clashes with those who called "adventurers" and "Alchemists" of the revolution.
However, when the
international workers Association (popularly known as the international)
was founded in London in 1864, their leaders called Karl Marx to
participate and collaborate in the drafting of its first documents. If
Marx is considered the creator of modern communism, and international
his first specific training for workers around the world, the truth is
he was founder or leader of this, but only the intellectual guide of a
sector of it.
As a member of the general
Council, he worked actively in the drafting of the initial memory and
the statutes of the Association, at the time that completed the
elaboration of the first volume of capital, which was published in London in 1867. It
was the only volume published in life of its author (volumes II and III
unveiled them Engels, respectively, in 1885 and 1894), and all this
work had a decisive influence throughout the following century. Only quite later began to give importance to the study and knowledge of the youth and previous works of Karl Marx. The ideological core of the capital
part of the denial of philosophical speculation as the Foundation of
the revolutionary political action, which must be based on positive
knowledge of the historical, social and economic reality. In
this last aspect, it introduces the concept of the «added value» as
value of human work that appropriates the owner of the means of
production.
The International was born
at an opportune moment, as union and specific organization of the labour
movement, in both expression of working-class further than national
borders. In 1869 he already reached the figure of
800,000 members, with a general Council composed of representatives of
different countries «sections». In 1870, Engels managed to move to London. Interestingly, were the Italians who asked that it incorporated the Council as a delegate of his section. The
entrance of his close collaborator relieved Marx of the intense task
such as «brain» Association and enabled him to devote more time to his
studies at the British Museum and his theoretical writings.
Marx in 1882
Despite being who he was,
Karl Marx was not a household name in the rest of Europe: in part
because I was writing in German (but his works were not published in
Germany) and in part because their conceptual elaborations and his style
were not precisely within the reach of the masses. It was the popular uprising in Paris in 1871, known as the commune, which adopted the capital
as theoretical basis, he proclaimed the first historical experience of
"dictatorship of the proletariat" and spread the name of Karl Marx by
everyone. Most of the revolutionaries and labor
leaders took their ideas (although not all drink them in your original
source) and began the veneration of his person and his work as a
quintessence of revolutionary thinking.
Meanwhile, the Marx of flesh and bone was embroiled in a furious dispute of factions in the Council general of international. His opponent was Mijaíl Bakunin, and the theme of confrontation was the way to go in the revolutionary struggle. The
Russian anarchist leader, that the commune of Lyon had set up in 1870,
resulted in the destruction of nation States and disagreed with the
paper that gave his rival to party and industrial workers as a
revolutionary vanguard. The confrontation also
fed on butting and strong individualities of both adversaries and its
impossible to hide personal rancor. Marx, which was not free from prejudices, came to say: 'Don't trust the Russians'. There is a certain prophetic intuition who, not without irony, saw in that phrase.
At the Congress in 1872 in
the Hague, the partisans of Marx got the expulsion of Bakunin and his
followers of the international workers Association. At
the same meeting, Engels announced that the headquarters of the Council
moved from London to New York, news that was received with justified
concern for the attendees. Indeed, that would go down in history as the first international languished in its American until they disappear. Then would come the II, III and IV International, diverse ideological sign and without relation to the person of Marx. Decided to retire from political activism in 1873, to devote himself to the study and theoretical work.
Several authors consider the intellectual capacity of Karl Marx was weakened significantly in the last decade of his life. The
truth is that it was a man sick, almost sixty and deeply disillusioned
by the misunderstanding or the trivialization of his thought by many of
those who should develop it and put it into practice. In
his mature works, it recovered much of the style and terminology of the
philosophical language of Hegel, as Marx himself, by "intellectual
flirtation" with the work of his former master and as a response to the
«autonomy» showing leftist culture for several years. On
the other hand, he sought also to express its appreciation to the
founder of dialectic, despite not having shared his "idealistic
complicit».
Despite that semirretiro
and the decline of its creative energies, Marx received visits and
correspondence from workers and political leaders in this final stage. It
never neglected and always maintained a personal magnetism on circles
revolutionaries (including those who did not share their views), who
could not escape what Engels called its "unique influence". Towards 1877 with very broken health, definitely took refuge in home life. And it was precisely in the family circle where two consecutive misfortunes that probably precipitated his death occurred. On December 2, 1881 passed away his wife, and just a year later, on January 11, 1883, his daughter, Jenny Longuet. Alone, dejected, with the weakened mind and seriously affected lungs, Karl Marx died or were left to die on March 14, 1883. His
grave in a London cemetery is goal of pilgrimage of Marxists and not
Marxist who revere the importance of his work and deep intellectual
openness of thought until today.
Karl Marx and the Capital
Unanimously regarded as the work of Karl Marx, capital is a great Treaty in three volumes. The first was published in Hamburg in 1867; the second and the third were published by Engels after the death of the author, respectively in 1885 and 1894.
Usually, only the first
volume, which, despite being the most important and fundamental, does
not give a comprehensive idea of the thinking of Marx is known. In
capitalist society (thus begins the volume) the merchandise does not
have for its social value: has become an abstract object, a fetish. In particular, the money "that reflects on a good relations with all other" takes over the human soul, bullying her as a demon. The money is to buy the men and the work of these.
Fuerza-trabajo, producer of
the goods, is changed and is purchased like any other commodity, and
obeys the same laws of the market, forgetting that behind them there is a
man, with his family: the proletarian. This proletarian is free, but if he does not sell his work dies of hunger. He sells his capacity for work, but this is a personal quality, and can not be sold separately; This
once the contract between worker and capitalist, this with all of your
personality and your needs, passed into the hands of the other.
Karl Marx
For the capitalist, money must multiply money. Also
the money spent on wages is multiplied, or acquired human force
produced by the capitalist added value, as well as the value that pay. The
formation of surplus value and its increase is carried out in the
following ways: 1) the capitalist obliges the operator to give his work
more than that is needed to compensate the wage; 2
°) produces the mercancia-trabajo, instead of consuming as any other,
(when consumed) worth more than he represents, namely, that the work
produces a surplus on its cost, which is the appreciation, monopolized
by the capitalist, which has the power impose on the operator the
conditions you want; 3 °) when it is not possible
to subsequently increase the working day directly, the capitalist seeks
to increase it indirectly, by modifying the technical process; any improvement of the productive technique is equivalent to an increase of working hours; It increases the production and therefore costs extra surplus value.
This last consideration
makes it clear that, at a point in the evolution of the productive
process, i.e. when the capitalist has led to its extreme limit the first
two modes of exploitation, the problem of the increase in the surplus
becomes essentially a technical problem: improve the technical means of
production. Mechanical inventions have been, in this respect, the great resource of the capitalist.
In the hands of the capitalist surplus value becomes new capital: accumulation is thus obtained. For
a process whose various stages analyzes Marx in the work, leads to the
concentration of capital and centralization, until capitalism falls into
a vicious circle. Here's how the closed circle
of the capitalist system is synthesized in the thinking of Marx:
production competition beat the lowest price; the
lowest price is the result of a high-performance work, and this
resolves on more powerful machines and sophisticated workshops, and
therefore one greater capital; Hence the need to accumulate at increasing pace; but
the more machines, accumulate more proportionally decreases the number
of workers and smaller is the proportion of working capital (labor) with
respect to the fixed capital (machines, installations, etc.); as
capital gains derived from working capital, the smaller the proportion
of this capital, the lower is the proportion of the capital gain (which
may increase in absolute value, but decreases in relative value).
Meanwhile, grows the mass
of unemployed workers, so that the possibilities of consumption
decrease, while on the other hand increase the goods on the market. Then
it is necessary, so that unemployed persons back to consume, fill them
in new branches of industry, or develop existing ones. But
for this are needed new capital and new capital cannot be obtained but
with accumulation, and accumulation is not obtained, but with the
increase of the added value. To increase the
relative value of the appreciation would be expedient decrease the value
of labor, by lowering the price of the goods consumed by the worker. To reduce the price of the goods, it is necessary to increase productivity, improving the technique. And to improve the technique, it is necessary also accumulate, increasing the added value, and so on.
Monument to Marx and Engels in Berlin
The vicious circle is closed. When the circle is interrupted; filled with stores, and closed outlets, the market already does not accept anything; bankruptcy, workers jobless, hungry revolts: crisis. Such is the vicious circle of the capitalist system; but this, like the system that is expression, has also had its starting point. The origin of capitalism is the origin of the accumulation, original sin of political economy. The first accumulation of capital is the result of an expropriation: privately owned conquered with the work. Immediately is a new form of expropriation: the of the lower capital, which already takes advantage of a crowd of workers. All capitalist has killed others, and most of the time, will be dead by one older than him.
The process reaches such
extremes that, at any given time, the number of capitalists is very
small and becomes threatening for them the mass of misery that, at the
opposite pole, is organized, joins, and are rising up. It is the own development of the capitalist mechanism that encourages this mass; Indeed, the monopoly of the capital becomes an impediment even emerged from the same capitalism methods of production. The
concentration of the means of production and socialization of the work
reach such limits that they are incompatible with the capitalist
structure, within which have originated and been determined. The structure becomes superstructure, and will collapse. The end of capitalist property nearby. The expropriators are expropriated.
The second volume described in detail the functioning of the market, which are slaves to the capitalists; but these, to reduce the risks of the vagaries of the market, help each other, founded the pews and adopt security measures. Thus chaotic phenomena eventually regularized, and the capitalist gets to live more secure in its own building. But
meanwhile the mechanism has complicated, and the capitalist, despite
follow only obtaining the appreciation of its industrial activity,
assumes new functions: becomes mediator, banker, merchant, landowner. It is made to help by a crowd of other people: these help capital to achieve their profit, and therefore demand a part of it. The advantage, hereafter, shall be divided between all the Wolves of the Horde. The way how to be be divided is marked by the game itself from the capitalist mechanism.
Already the classical
economics had noticed that capital employed in most companies give, in
the same country and at the same time, an equal benefit proportion. In the third volume of capital,
Marx explains the different benefits are equal at the time of the sale
of the goods, because the capital do not enter the out of production,
but only its part in general booty. Capitalists
behave, with regard to the profit, as shareholders of a great society:
not Outstand each other but by the relative amount of capital used by
each of them.
Karl Marx and Marxism
Although there is talk of
Marxism to refer to the doctrines of Marx, you can not forget that Marx
himself declared on one occasion not be Marxist, which meant the refusal
to his thinking was considered dogma and are inward-looking you
narrowness of scholastic. In addition, at various
stages of his intellectual evolution maintained the need to adhere to
the specific situations against the temptation to build pure timeless
abstractions.
Not only between Marxists
and no-marxistas, but between the same Marxist, discussed under which of
these meanings can be more properly considered Marxism. All
Marxists are based, obviously, in the theories of Marx, but you are
forced to claim in each case the correct understanding and proper
interpretation of the doctrines of the original Marx demonstrates the
insufficiently dogmatic commitment. That is why
you have to distinguish between Marxism in its different expressions and
variants (Marxism) and the same doctrine of Marx (Marxian), although
the meaning of "Marxism" cannot be less than be associated with the
theoretical production and practico-politica action of Carlos Marx.
The problem is that the
work of Marx has been understood so different as it is seen in it a
conception of the world, a philosophy, a philosophical anthropology, a
science, specifically a sociology, a way to explain and change history, a
series of standards for political action that should vary according to
historical circumstances, an ideology , etc. This diversity of views make it difficult to justify the unilateral option for one of the listed alternatives.
The problem is more
complicated still when you consider that throughout his life is they
were giving change in the own intellectual interests of Marx that raise
the question of the continuity and discontinuity of his own thought. For
some performers, at the beginning of his intellectual production, Marx
would work within channels considered to be philosophical, but
specifically philosophical interests would be decreasing, or decline,
for the benefit of sociological, political and economic interests, which
would culminate in the mature Marx with the construction of a science
(Althusser).
Marx and Engels
The opposition between a mature Marx and a young Marx has divided the interpreters; some highlight the importance of Marx humanist against Marx economist and sociologist, and others the opposite. Some,
on the other hand, have underlined the continuity of thought from Marx,
which seems to have been demonstrated with the missing link of the
Grundrisse of 1857-1858. However, even admitted
differences between the two Marx, notes the constant attitude of Marx in
his firm belief in Socialist and Communist. To the extent that Marx tried to give an explanation of the social changes, his thinking would be sociological character. The problem then is whether the sociology of Marx is equal or not to an objective social science. Those who support this character emphasize the scientific aspect of Marxism. However
those who deny it (Lukacs) highlights the fundamentally "partisan"
nature of Marxism, interpreting it not as a scientific sociology, but as
the social philosophy of the working class and, therefore, as their
own, blighting ideology of all other ideologies.
The Marxism philosophy
In philosophical sense
Marxism can be understood as a criticism of idealistic philosophy
(Hegel) and mechanistic materialism (Feuerbach). Criticism of Marx philosophy, which is carried out in particular in the German ideology, although the essential Marx had already written it in the contribution to the critique of the philosophy of Hegel law,
had as main partner to Hegel, as Hegel meant the expression more mature
and exemplary of what the philosophy was as "interpretation" of reality
, containing at the same time the germs for a
transformation of philosophy, and as in Hegel the theoretical and
ideological consummation of the cristiano-burgues world took place.
The collapse of the Hegelian system would mean the collapse of the cristiano-burguesa conception of the world. Understanding
what "previous philosophical consciousness" understood by philosophy by
philosophy, Marxism carries out a harsh critique of the "philosophy as
philosophy" proclaiming his disappearance after overcoming. "Philosophy
as philosophy" is conceptualized as an ideology whose need has been
historic, but eliminated its basis in reality, "the social misery", will
no longer be necessary.
Despite everything, the Marxism
can be considered in Marx as a philosophy in the traditional sense,
insofar as its criticism contained the germs of an ontology and a
conception of the world that intended to carry out a rational
clarification of consciousness, enclosed a culture and dilucidaba the
place that man must take in the world.
The Marxism as science
In economico-sociologico
sense, Marxism is intended to be a theory of social reality, in
particular of bourgeois capitalist society, a critique and alternative
to the English political economy (Ricardo, Quesnay and Adam Smith), a
"macrosociologia" and a science of history. The
attention provided to the explanation of the genesis, description of the
structure and critical of capitalist society, and predicting the
collapse of this society, victim of its internal crises and the
revolutionary force of the proletariat, seem to make Marx's
fundamentally an economist and sociologist.
The fundamental contribution of Marx to political economy lies in his capital. Marx
showed the historical character of the modes of production and of the
laws governing its functioning breaking with the ahistorical concept of
classical economists and economic laws.
The complexity of the
economic doctrine of Marx can be summarized in six primary traits: 1)
the idea that products launched onto the market have a price. 2.)
the idea that for those products is used the work of employees, work is
given to which also price, turning it into merchandise. 3
°) the idea that produced by the employee has a value higher than the
wage received by the worker, even discounting the costs of production,
distribution, etc. This plus in question is the appreciation, which is snatched the worker by the capitalist. 4
th) the idea that both the technical progress and the needs of
competition require capitalists to form large monopolies, destroying
this way small businesses and social class (small bourgeoisie) possessor
of these companies. 5 °) the idea that there are
inevitable crisis in the capitalist market (crisis of overproduction,
for example) and that these crises produce conflicts (including wars) in
the course of which it destroys capitalism. 6.) the idea that the amount of proletarians and poor increases as decreases the number of capitalists and oppressors.
A scientistic
interpretation of Marx has been a purely scientific theory (economic,
historical and sociological) in its doctrine. Convinced
that Marx, in the course of their research, evolved from philosophy to
science, proponents of this interpretation granted only to the work of
youth Marx a purely historical interest and focus all their attention on
their realizations of maturity, especially in the capital. This
interpretation of Marxism was already made at the end of the 19th
century by the main theoreticians of the so-called "Orthodox Marxism"
(Kautsky, Plechanov, Hilferding) introducing a Marxism, "indicative", as
a science objective not interested in any value judgment. Within
the Communist movement, this "scientistic" interpretation of Marxism
made their influence felt in the version that gave mechanistic school,
at least until 1929.
But was Lous Althusser who, especially in his work the theoretical Marx revolution, approached "scientistic" vision, but it is not identified with it. Althusser
established an opposition between the work of youth of Marx and his
mature work: between the two, there would be an "epistemological
rupture" concept which Althusser took Bachelard, understood as the
passage of a pre-scientific problem, mixed still with ideology, to a
genuinely scientific problems.
The transition from ideology to science does not mean, however, a negation of philosophy. In
1845 when Marx broke with the ideological discourse of his youth, he
had founded and said Althusser, a new science: historical materialism; but, at the same time, a philosophy: dialectical materialism; and this in a single movement. The object of historical materialism was the society; the object of dialectical materialism was the scientific knowledge. The capital, which was the most significant work of Marx, has at the same time a scientific meaning and philosophical meaning. On
the one hand, it founded the science of economy, i.e. the science of a
particular sector of society, and on the other hand, presents a new
conception of knowledge.
Monument to Marx in Chemnitz, Germany
It is here where the most
genuine sense of the philosophy of Marx, who would be in the polar
opposite of humanism, Historicism, that they dominated his early work
would be for Althusser. Althusser, arguing the
existence of an epistemological rupture between the philosopher Marx
first and second scientific Marx, has highlighted the structural
character of this thought as an explanation of the fundamental
structures of human society. The discovery of
these structures would make it possible to understand the surface and
more visible structures not only in a certain phase of history, but in
all of human history.
However, admittedly, with
Ferrater Mora, that although there may be differences between the "two
Marx", the interests of the Marx mature critique of political economy and capital do not seem outside the of the young Marx, especially the economic and philosophical manuscripts
of 1844, when less to the extent that this develops also an effort to
understand the real alienation that characterizes the work from the
moment that ceases of operate the primitive communism. In
addition, the close relationship between theory and practice and the
firm denial of a gap between facts and values are assumptions that seem
to be consistent in all phases of the thought of Marx.
Marxism as revolutionary praxis
In political sense, Marxism
means a critique of the political action of the French Utopian
socialism (Fourier and Proudhon, Saint-Simon, etc.) and a revolutionary
praxis (scientific socialism) aimed at the transformation of reality and
of the social economic structure. In fact, this
is the great goal pursued by all the theoretical formulation of Marxism
from the first until the last writings: "the philosophers have been
limited to variously interpret the world; But what matters is to transform it,"wrote Marx. The Marxist theory, therefore, achieves its Supreme realisation which is projected in a historic action. The
revolutionary praxis, conceived from the outset as a painful learning
process should be open to a permanent review and a renewed realization.
Marxism, as the theory of a
practice that has been articulated from the problems of the modern
bourgeois society of industrial civilization, appears as an attempt,
especially practical, to resolve this problem in a theoretical and
reflective way in a certain direction. The
practical interest, serving as conductor of the knowledge, in the
theoretical field is expressed in the problem of how it is possible to
release the increased labour productivity industrial chains and the
destructive effects that has in its form of capitalist organization.
Practical motion, which is
this interest is conceived in Marxism as a process of self-defense and
self-liberation of those who suffer the negative effects of the
bourgeois society, such as emancipation of the working classes of the
possessing classes. The working classes are
summarized under the name of "proletariat", and the sector that
determines the character of this movement is the industrial workforce. The goal of this movement is the appropriation of the modern means of production by the immediate producers. The
expropriation of the means of production is a moment of this
appropriation, which leads to a classless society where it becomes a
universal appropriation, i.e., insofar as you remove the limitations of
the current division of labor and distribute to each individual an
amount of force production.
Marx in London (1875)
This orientation markedly
practice of Marxism is that would be present in interpretations of Karl
Vorländer, who argues the idea that socialism cannot be detached from
demands. It highlights the inspiration for character ethics in the work of Marx, obvious in the writings of youth, but also present in the capital. The same thesis was defended by Maximilien Rubel in his work Karl Marx. Essai de biographie intellectuelle (1957). According
to this, in the work of Marx there would be no shift from an
ideological point of view to a scientific position, but that rather, it
would be marked by the duality between an objective science and
revolutionary ethics. "As objective research,
historical materialism essentially deals with the analysis of the
historical facts, whose connection sets rigorously conforming to a type
of scientific accuracy;" as ethical doctrine
tries to formulate the principles that should direct the activity of the
working class to achieve liberation and to organize a fully human
society".
The meaning more
appropriate, therefore, to describe in a general way "Marxian" would be
to consider the theory and practice of Marx as a real, revolutionary and
militant humanism as theory of a praxis of human emancipation within an
international industrial civilization turned into a unit. Marxism,
on the other hand, would not have been creation of own Marx, i.e. it
would not represent the sum of the opinions of Marx, but the complex
historical product of interpretations of the theories of Marx. As
a universal philosophy of materialist base, began where Marx ended,
i.e., creating a system that is closed in itself, socio-political,
economic, and philosophical intuitions.