The purpose of this site it to explain the general scientific outlook of Marxism, dialectical materialism, in the form in which it must concretely exist in the present - the theory  of world social revolution



A summary of the work of Karl Marx by V. I. Lenin

   The renewed interest in the Labour Party following the nomination of Jeremy Corbyn to the leadership is a massive blow to the ruling class. However, a victory in one battle does not end the war. In the absence of proper leadership these gains could easily be reversed. What leadership is necessary?

  Only complete socialist transformation will bring final victory. But the Labour Party, even under Corbyn’s leadership, can only approach this question in a Utopian, un-scientific way. (That is, if it is concerned with the struggle for socialism at all, since, formally speaking, is was never constituted as a socialist party from the start.) Such “socialism” remains for ever the ideological slave of capitalism and can only lead to defeat after defeat, as the history of the Labour Party clearly shows.

  The article below, written by Lenin in 1913, is a brilliant exposition of the proper, scientific approach to the struggle to socialism, as first set out by Karl Marx. It is essential reading for anyone seeking an understanding of the Marxist outlook. Only a party based on this theory and method can bring final emancipation for the working class.

   The article is reproduced just as Lenin wrote it. Since the paragraphs are very long it is recommended that a hard copy be taken for study.




By V. I. Lenin

   Marx, Karl, was born on May 5, (New style), in the city of Trier (Rhenish Prussia). His father was a lawyer, a Jew, who in 1824 adopted Protestantism. The family was well-to-do, cultured, but not revolutionary. After graduating from a gymnasium in Trier, Marx entered the university, first at Bonn and later in Berlin, where he read law, majoring in history and philosophy. He concluded his university course in 1841, submitting a doctoral thesis on the philosophy of Epicurus. At the time Marx was a Hegelian idealist in his views. In Berlin, he belonged to a circle of “Left Hegelians” (Bruno Bauer and others) who sought to draw atheistic and revolutionary conclusions from Hegel’s philosophy.

   After graduating, Marx moved to Bonn, hoping to become a professor. However, the reactionary policy of the government, which deprived Ludwig Feuerbach of his chair in 1832, refused to allow him to return to the university in 1836, and in 1841 forbade young Professor Bruno Bauer to lecture at Bonn, made Marx abandon the idea of an academic career. Left Hegelian views were making rapid headway in Germany at that time. Ludwig Feuerbach began to criticise theology, particularly after 1836, and return to materialism, which in 1841 gained the ascendancy in his philosophy (The Essence of Christianity). The year 1843 saw the appearance of his Principles of the Philosophy of the Future. “One must oneself have experienced the liberating effect of these books”, Engels wrote subsequently of these works by Feuerbach. “We [i.e., the Left Hegelians, including Marx] all became at once Feuerbachians.” At that time, some radical bourgeois in the Rhineland, who were in touch with the Left Hegelians, founded, in Cologne, an opposition paper called Rheinische Zeitung (the first issue appeared on January1, 1842). Marx and Bruno Bauer were invited to be the chief contributors, and in October 1842 Marx became editor-in-chief and moved from Bonn to Cologne. The newspaper’s revolutionary-democratic trend became more and more pronounced under Marx’s editorship, and the government first imposed double and triple censorship on the paper, and then on January 1, 1843 decided to suppress it. Marx had to resign the editorship before that date, but his resignation did not save the paper, which suspended publication in March 1843. Of the major articles Marx contributed to Rheinische Zeitung, Engels notes, in addition to those indicated below (see Bibliography), an article on the condition of the peasant vine-growers in the Moselle Valley. Marx’s journalistic activities convinced him that he was insufficiently acquainted with political economy, and he zealously set out to study it.

   In 1843, Marx Married, at Kreuznach, Jenny Von Westphalen, a childhood friend he had become engaged to while still a student. His wife came of a reactionary family of Prussian nobility, her elder brother being Prussia’s Minister of the Interior during a most reactionary period – 1850-58. In the autumn of 1843, Marx went to Paris in order to publish a radical journal abroad, together with Arnold Ruge (1802-1880; Left Hegelian; in prison in 1825-30; a political exile following 1848, and a Bismarckian after 1866-70). Only one issue of this journal, Deutsch-Französische Jahrbücher, appeared; publication was discontinued owing to the difficulty of secretly distributing it in Germany, and to disagreement with Ruge. Marx’s articles in this journal showed that he was already a revolutionary, who advocated “merciless criticism of everything existing”, and in particular the “criticism by weapon”, and appealed to the masses and to the proletariat.

   In September 1844 Engels came to Paris for a few days, and from that time on became Marx’s closest friend. They both took a most active part in the seething life of the revolutionary groups in Paris (of particular importance at the time was Proudhon’s doctrine, which Marx pulled to pieces in his Poverty of Philosophy, 1847); waging a vigorous struggle against various doctrines of petty-bourgeois socialism, they worked out the theory and tactics of revolutionary proletarian socialism, or communism (Marxism). See Marx’s works of this period, 1844-48, in the Bibliography. At the insistent request of the Prussian Government, Marx was banished from Paris in 1845, as a dangerous revolutionary. He went to Brussels. In the spring of 1847 Marx and Engels joined a secret propaganda society called the Communist League; they took a prominent part in the League’s second congress (London November 1847) at whose request they drew up the celebrated Communist Manifesto, which appeared in February 1848. With the clarity and brilliance of genius, this work outlines a new world conception, consistent materialism, which also embraces the realm of social life; dialectics, as the most comprehensive and profound doctrine of development; the theory of the class struggle and of the world-historic revolutionary role of the proletariat – the creator of a new, communist society.

   On the outbreak of the Revolution of 1848, Marx was banished from Belgium. He returned to Paris whence, after the March Revolution, he went to Cologne, Germany, where Neue Rheinische Zeitung was published from 1 June 1848 to 19 May 1849, with Marx as editor-in-chief. The new theory was splendidly confirmed by the course of the revolutionary events of 1848-49, just as it has been subsequently confirmed by all proletarian and democratic movements in all countries of the world. The victorious counter-revolutionaries first instigated court proceedings against Marx (he was acquitted on 9 February 1849), and then banished him from Germany (16 May 1849). First Marx went to Paris, was again banished after the demonstration of 13 June 1849, and then went to London, where he lived to his death.

   His life as a political exile was a very hard one, as the correspondence between Marx and Engels (published in 1913) clearly reveals. Poverty weighed heavily on Marx and his family; had it not been for Engels’s constant and selfless financial aid, Marx would not only have been unable to complete Capital but would have inevitably been crushed by want. Moreover, the prevailing doctrines and trends of petty-bourgeois socialism, and of non-proletarian socialism in general, forced Marx to wage a continuous and merciless struggle and sometimes to repel the most savage and monstrous personal attacks (Herr Vogt.) Marx, who stood aloof from circles of political exiles, developed his materialist theory in a number of historical works (see Bibliography), devoting himself mainly to a study of political economy. Marx revolutionised this science, (see “The Marxist Doctrine”, below) in his Contribution to

the Critique of Political Economy (1859) and Capital (Vol 1, 1867).

   The revival of the democratic movements in the late fifties and in the sixties recalled Marx to political activity. In 1864 (28 September) the International Workingmen’s Association – the celebrated First International – was founded in London. Marx was the heart and soul of this organisation, and the author of its first Address and of a host of resolutions, declarations and manifestos. In uniting the labour movement of various countries, striving to channel into joint activity the various forms of non-proletarian, pre-Marxist socialism (Mazzini, Proudhon, Bakunin, liberal trade unionism in Britain, Lassallean vacillations to the right in Germany etc.), and in combating the theories of all these sects and schools, Marx hammered out a uniform tactic for the proletarian struggle of the working class in the various countries. Following the downfall of the Paris Commune (1871) – of which Marx gave such a profound, clear cut, brilliant, effective and revolutionary analysis (The Civil War In France. 1871), and the Bakuninist-caused cleavage in the International, the latter organisation could no longer exist in Europe. After the Hague Congress of the International (1872), Marx had the General Council of the International transferred to New York. The First International had played its historic part, and now made way for a period of a far greater development of the labour movement in all countries in the world, a period in which the movement grew in scope, and mass socialist working class partied in individual national states were formed.

   Marx’s health was undermined by his strenuous work in the International and his still more strenuous theoretical occupations. He continued to work on the refashioning of political economy and on the completion of Capital, for which he collected a mass of new material and studied a number of languages (Russian for instance). However, ill-health prevented him from completing Capital.

   His wife died on 2 December 1881, and on 14 March 1883 Marx passed away peacefully in his armchair. He lies buried next to his wife at Highgate Cemetery in London. Of Marx’s children some died in childhood in London, when the family were living in destitute circumstances. Three daughters married English and French socialists: Eleanor Aveling, Laura Lafarge and Jenny Longuet. The latter’s son is a member of the French Socialist Party.


   Marxism is the system of Marx’s views and teachings. Marx was the genius who continued and consummated the three main ideological currents of the nineteenth century, as represented by the three most advances countries of mankind; classical German philosophy, English political economy, and French socialism, combined with French revolutionary doctrines in general. Acknowledged even by his opponents, the remarkable consistency and integrity of Marx’s views, whose totality constitutes modern materialism and scientific socialism, as the theory and programme of the working class movement in all civilised countries of the world, make it incumbent on us to present a brief outline of his world-conception in general, prior to giving an exposition of the principle content of Marxism, namely, Marx’s economic doctrine.


   Beginning with the years 1844-45, when his views took shape, Marx was a materialist, and especially a follower of Ludwig Feuerbach, whose weak points he subsequently saw only in his materialism being insufficiently consistent and comprehensive. To Marx Feuerbach’s historic and “epoch-making” significance lay in his having resolutely broken with Hegel’s idealism and in his proclamation of materialism, which already “in the eighteenth century, particularly French materialism, was not only a struggle against the existing political institutions and against … religion and theology, but also … against all metaphysics” (in the sense of “drunken speculation” as distinct from “sober philosophy”), (The Holy Family, in Literarischer Nachlass.)  “To Hegel …” wrote Marx, “the process of thinking, which under the name of ‘the Idea’, he even transforms into an independent subject, is the demiurgos (the creator, the maker) of the real world … With me, on the contrary, the ideal is nothing else than the material world reflected by the human mind, and translated into forms of thought.” (Capital, Vol. I,  After-word to the second edition). If full conformity with this materialist philosophy of Marx’s, and expounding it, Frederick Engels wrote in Anti-Düring (read by Marx in the manuscript); “The unity of the world does not consist in its being … The real unity of the world consists in its materiality, and this is proved … by a long and wearisome development of philosophy and natural science …” “Motion is the mode of existence of matter. Never anywhere has there been matter without motion, or motion without matter, nor can there be … But if the … question is raised; what thought and consciousness really are, and where they come from; it becomes apparent that they are products of the human brain and that man himself is a product of Nature, which has developed in and along with its environment; hence it is self-evident that the products of the human brain, being in the last analysis also products of Nature, do not contradict the rest of Nature’s interconnections but are in correspondence with them …

   “Hegel was an idealist, that is to say, the thoughts within his mind were to him not the more or less abstract images [Abbilder, reflections; Engels sometimes speaks of “imprints”] of real things and processes, but on the contrary, things and their development were to him only images, made real, of the ‘Idea’ existing somewhere or other before the world existed.” In his Ludwig Feuerbach – which expounded his own and Marx’s views on Feuerbach’s philosophy, and was sent to the printers after he had re-read an old manuscript Marx and himself had written in 1844-45 on Hegel, Feuerbach and the materialist conception of history – Engels wrote: “the great basic question of all philosophy, especially of more recent philosophy, is the relation of thinking and being … spirit and Nature … which is primary, spirit or Nature … The answers which the philosophers gave to this question split them into two great camps. Those who asserted the primacy of spirit to Nature and, therefore, in the last instance, assumed world creation in one form or another … comprised the camp of idealism. The others, who regarded Nature as primary, belonged to the various schools of materialism.” Any other use of the concepts of (philosophical) idealism and materialism leads only to confusion. Marx decidedly rejected, not only idealism, which is always linked in one way or another with religion, but also the views – especially widespread in our day – of Hume and Kant, agnosticism, criticism, and positivism in their various forms; he considered that philosophy a “reactionary” concession to idealism, and at best a “shame-faced way of surreptitiously accepting materialism, while denying it before the world.” On this question see, besides the works by Engels and Marx mentioned above, a letter Marx wrote to Engels on 12 December 1868, in which, referring to an utterance by the naturalist Thomas Huxley, which was “more materialistic” than usual, and to his recognition that “as long as we actually observe and think, we cannot possibly get away from materialism”, Marx reproached Huxley for leaving a “loop-hole” for agnosticism, for Humism. It is particularly important to note Marx’s view on the relation between freedom and necessity; “Freedom is the appreciation of necessity. ‘Necessity is blind only insofar as it is not understood’”. (Engels in Anti-Düring). This means recognition of the rule of objective laws in Nature and of the dialectical transformation of necessity into freedom (in the same manner as the transformation of the unrecognised but cognisable “thing-in-itself” into the “thing-for us”, of the “essence of things” into phenomena). Marx and Engels considered that the “old” materialism, including that of Feuerbach (and still more the “vulgar materialism of Büchner, Vogt and Moleschott), contained the following major shortcomings: (1) this materialism was “predominantly mechanical”, failing to take account of the latest developments in chemistry and biology (today it would be necessary to add: and in the electrical theory of matter); (2) the old materialism was non-historical and non-dialectical (metaphysical, in the meaning of anti-dialectical), and did not adhere consistently and comprehensively to the standpoint of development; (3) it regarded the “human essence” in the abstract, not as the “complex of all” (concretely and historically determined) “social relations”, and therefore merely “interpreted” the world, whereas it was a question of “changing” it, i.e., it did not understand the importance of “revolutionary practical activity”.   


   As the most comprehensive and profound doctrine of development, and the richest in content, Hegelian dialectics was considered by Marx and Engels the greatest achievement of classical German philosophy. They thought that any other formulation of the principle of development, of evolution, was one-sided and poor in content, and could only distort and mutilate the actual course of development (which often proceeds by leaps, and via catastrophes and revolutions) in Nature and in society. “Marx and I were pretty well the only people to rescue conscious dialectics [from the destruction of idealism, including Hegelianism] and apply it in the materialist conception of nature … Nature is the proof of dialectics, and it must be said of modern natural science that it has furnished extremely rich [this was written before the discovery of radium, electrons, the transmutation of elements etc.!] and daily increasing materials for this test, and has thus proved in the last analysis Nature’s process is dialectical and not metaphysical.

   “The great basic thought”, Engels writes, “that the world is not to be comprehended as a complex of ready-made things, but as a complex of processes, in which the things apparently stable no less than their mind images in our heads, the concepts, go through an uninterrupted change of coming into being and passing away … this great fundamental thought has, especially since the time of Hegel, so thoroughly permeated ordinary consciousness that in this generality it is now scarcely ever contradicted. But to acknowledge this fundamental thought in words and to apply it in reality in detail to each domain of investigation are two different things … For dialectical philosophy nothing is final, absolute, sacred. It reveals the transitory character of everything and in everything; nothing can endure before it except the uninterrupted process of becoming and of passing away, the endless ascendency from the lower to the higher. And dialectical philosophy itself is nothing more than the mere reflection of this process in the thinking brain.” Thus, according to Marx, dialectics is “the science of the general laws of motion, both of the external world and of human thought.”

   This revolutionary aspect of Hegel’s philosophy was adopted and developed by Marx. Dialectical materialism “does not need any philosophy standing above the other sciences”. From previous philosophy there remains “the science of thought and its laws – formal logic and dialectics.” Dialectics, as understood by Marx, and also in conformity with Hegel, includes what is now called the theory of knowledge, or epistemology, which, too, must regard its subject matter historically, studying and generalising the origin and development of knowledge, the transition from non-knowledge to knowledge.

   In our times the idea of development, of evolution, has almost completely penetrated social consciousness, only in other ways, and not through Hegelian philosophy. Still, this idea, as formulated by Marx and Engels on the basis of Hegel’s philosophy, is far more comprehensive and far richer in content than the current idea of evolution is. A development that repeats, as it were, stages that have already been passed, but repeats them in a different way, on a higher basis (“the negation of the negation”), a development, so to speak, that proceeds in spirals, not in a straight line; a development by leaps, catastrophes, and revolutions; “breaks in continuity”; the transformation of quantity into quality; inner impulses towards development, imparted by the contradiction and conflict of the various forces and tendencies acting on a given body, or within a given phenomenon, or within a given society; the interdependence and the closest and indissoluble connection between all aspects of any phenomenon (history constantly revealing ever new aspects), a connection that provides a uniform, and universal process of motion, one that follows definite laws – these are some of the features of dialectics as a doctrine of development that is richer than the conventional one. (Cf. Marx’s letter to Engels of 8 January 1868, in which he ridicules Stein’s “wooden trichotomies”, which it would be absurd to confuse with materialist dialectics.)


   A realisation of the inconsistency, incompleteness, and one-sidedness of the old materialism convinced Marx of the necessity of “bringing the science of society … into harmony with the materialist foundation, and of reconstructing it thereupon”. Since materialism in general explains consciousness as the outcome of being, and not conversely, then materialism as applied to the social life of mankind had to explain social consciousness as the outcome of social being. “Technology”, Marx writes, (Capital, Vol. 1), “discloses man’s mode of dealing with Nature, the immediate process of production by which he sustains his life, and thereby also lays bare the mode of formation of his social relations, and of the mental conceptions that flow from them.” In the preface to his Contribution to the Critique of Political Economy, Marx gives an integral formulation of the fundamental principles of materialism as applied to human society and its history, in the following words:

   “In the social production of their life, men enter into definite social relations that are indispensable and independent of their will, relations of production which correspond to a definite stage of development of their material productive forces.

   “The sum total of these relations of production constitutes the economic structure of society, the real foundation, on which rises a legal and political superstructure and to which correspond definite forms of consciousness. The mode of production of material life conditions the social, political and intellectual life process in general. It is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness. At a certain stage of their development, the material productive forces of society come into conflict with the existing relations of production, or – what is but a legal expression for the same thing – with the property relations within which they have been at work hitherto. From forms of development of the productive forces these relations turn into their fetters. Then begins the epoch of social revolution. With the change in the economic foundation the entire immense superstructure is more or less rapidly transformed. In considering such transformations a distinction should always be made between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, aesthetic  or philosophic – in short, ideological forms in which men become conscious of this conflict and fight it out.

   “Just as our opinion of an individual is not based on what he thinks of himself, so we cannot judge of such a period of transformation by its own consciousness; on the contrary, this consciousness must be explained rather from the contradictions of material life, from the existing conflict between the social productive forces and the relations of production … In broad terms Asiatic, ancient, feudal, and modern bourgeois modes of production can be designated as progressive epochs in the economic formation of society”. (cf. Marx’s brief formulation in a letter to Engels dated 7 July 1866: “Our theory that the organisation of labour is determined by the means of production.”)

   The discovery of the materialist conception of history, or more correctly, the consistent continuation and extension of materialism into the domain of social phenomena, removed the two chief shortcomings in earlier historical theories. In the first place, the latter at best examined only the ideological motives in the historical activities of human beings, without investigating the origins of these motives, or ascertaining the objective laws governing  the development of the system of social relations, or seeing the roots of these  relations in the degree of development reached by material production; in the second place, the earlier theories did not embrace the activities of the masses of the population, whereas historical materialism made it possible for the first time to study with scientific accuracy the social conditions of life of the masses, and the changes in these conditions. At best, pre-Marxian “sociology” and historiography brought forth an accumulation of raw facts, collected at random, and a description of individual aspects of the historical process. By examining the totality of opposing tendencies, by reducing them to precisely definable conditions of life and production of the various classes of society, by discarding subjectivism and arbitrariness in the choice of a particular “dominant” idea or its interpretation, and by revealing that, without exception, all ideas and all the various tendencies stem from the condition of the material forces of production, Marxism indicated the way to an all-embracing and comprehensive study of the process of the rise, development, and decline of socio-economic systems. People make their own history, but what determines the motive of people, of the mass of people, i.e., what gives rise to the clash of conflicting ideas and strivings? What is the sum total of all these clashes in the mass of human societies? What are the objective conditions of production of material life that form the basis of all of man’s historical activity? What is the law of development of these conditions? To all these Marx drew attention and indicated the way to a scientific study of history as a single process which, with all its immense variety and contradictoriness, is governed by definite laws.


   It is common knowledge that, in any given society, the strivings of some of its members conflict with the strivings of others, that social life is full of contradictions, and that history reveals a struggle between nations and societies, as well as within nations and societies, and, besides, an alternation of periods of revolution and reaction, peace and war, stagnation and rapid progress or decline. Marxism has provided the guidance, i.e., the theory of the class struggle, for the discovery of the laws governing this seeming maze of chaos. It is only a study of the sum of the strivings of all the members of a given society or group of societies that can lead to a scientific definition of the result of those strivings. Now the conflicting strivings stem from the difference in the position and mode of life of the classes into which each society is divided. “The history of all hitherto existing society is the history of class struggles,” Marx wrote in the Communist Manifesto (with the exception of the history of the primitive community, Engels added subsequently). “Freeman and slave, patrician and plebeian, lord and surf, guild-master and journeyman, in a word, oppressor and oppressed, stood in constant opposition to one another, carried of an uninterrupted, now hidden, now open fight, a fight that each time ended, either in a revolutionary re-constitution of society at large, or in the common ruin of the contending classes … The modern bourgeois society that has sprouted from the ruins of feudal society has not done away with class antagonisms. It has but established new classes, new conditions of appropriation, new forms of struggle in place of the old ones. Our epoch, the epoch of the bourgeoisie, possesses, however, this distinctive feature; it has simplified the class antagonisms. Society as a whole is more and more splitting up into two great hostile camps, into two great hostile classes directly facing each other; Bourgeoisie and Proletariat”. Ever since the great French Revolution, European history has, in a number of countries, tellingly revealed what actually lies at the bottom of events – the struggle of classes. The Restoration period in France already produced number of historians (Thierry, Guizot, Mignet, and Thiers) who, in summing up what was taking place, were obliged to admit that the class struggle was the key to all French history. The modern period – that of the complete victory of the bourgeoisie, representative institutions, extensive (if not universal) suffrage, a cheap daily press, that is widely circulated among the masses etc., a period of powerful and ever-expanding unions of workers and unions of employers, etc. – has shown even more strikingly (thought sometimes in a very one-sided, “peaceful” and “constitutional” form) the class struggle as the mainspring of events. The following passage from Marx’s Communist Manifesto will show us what Marx demanded of social science as regards an objective analysis of the position of each class in modern society, with reference to each class’s condition of development: “Of all the classes that stand face to face with the bourgeoisie today, the proletariat alone is a revolutionary class. The other classes decay and finally disappear in the face of Modern Industry; the proletariat is its special and essential product. The lower middle class, the small manufacturer, the shop-keeper, the artisan, the peasant, all these fight against the bourgeoisie, to save from extinction their existence as fractions of the middle class. They are therefore not revolutionary, but conservative. Nay more, they are reactionary, for they try to roll back the wheel of history. If by chance they are revolutionary, they are so only in view of their impending transfer into the proletariat; they thus defend not their present, but their future interests; they desert their own standpoint to place themselves at that of the proletariat.” In a number of historical works (see Bibliography), Marx gave brilliant and profound examples of materialist historiography, of an analysis of the position of each individual class, and sometimes of various groups or strata within a class, showing plainly how “every class struggle is a political struggle”. The above-quoted passage is an illustration of what a complex network of social relations and transitional stages from one class to another, from past to future, was analysed by Marx so as to determine the resultant of historical development.

   Marx’s economic doctrine is most profound, comprehensive and detailed confirmation of the application of his theory.


   “It is the ultimate aim of this work to lay bare the economic law of motion of modern society”, i.e., capitalist, bourgeois society”, says Marx in the preface to Capital. An investigation into the relations of production in a given, historically defined society, in their inception, development, and decline – such is the content of Marx’s economic doctrine. In capitalist society the production of commodities is predominant, and Marx’s analysis therefore begins with an analysis of commodity.


   A commodity is, in the first place, a thing that satisfies a human want; in the second place, it is a thing that can be exchanged for another thing. The utility of a thing makes it a use-value. Exchange-value (or simply, value) is first of all the ratio, the proportion, in which a certain number of use-values of one kind can be exchanged for a certain number of use-values of another kind. Daily experience shows us that millions upon millions of such exchanges are constantly equating with one another every kind of use-value, even the most diverse and incomparable. Now, what is there in common between these various things, things constantly equated with one another in a definite system of social relations? Their common feature is that they are products of labour. In exchanging products, people equate the most diverse kinds of labour. The production of commodities is a system of social relations in which individual producers create diverse products (the social division of labour), and in which all these products are equated to one another in the process of exchange. Consequently, what is common to all commodities is not the concrete labour of an definite branch of production, not labour of one particular kind, but abstract human labour -  human labour in general. All the labour power of a given society, as represented in the sum total of the values of all commodities, is one and the same human labour power, Thousands upon thousands of millions of acts of exchange prove this. Consequently, each particular commodity represents only a certain share of the socially necessary labour time. The magnitude of value is determined by the amount of the socially necessary labour, or by the labour time that is socially necessary, for the production of a given commodity, of a given use-value. “Whenever, by an exchange, we equate as values our different products, by that very act, we also equate, as human labour, the different kinds of labour expended upon them. We are not aware of this, nevertheless we do it.” As one of the earlier economists said, value is a relation between two persons; only he should have added; a relation concealed beneath a material wrapping. We can understand what value is only when we consider it from the standpoint of the system of social relations of production in a particular historical type of society, moreover, of relations that manifest themselves in the mass phenomenon of exchange, a phenomenon which repeats itself thousands upon thousands of times. “As values, all commodities are only a definite mass of congealed labour time.”

   After making a detailed analysis of the two-fold character of the labour incorporated in commodities, Marx goes on to analyse the form of value and money. Here, Marx’s main task is to study the origin of the money form of value, to study the historical process of the development of exchange, beginning with individual and accidental acts of exchange (the “elementary or accidental form of value”, in which a given quantity of one commodity is exchanged for a given quantity of another), passing on to the universal form of value, in which a number of different commodities are exchanged for one and the same particular commodity, and ending with the money form of value, when gold becomes that particular commodity, the universal equivalent. As the highest product of the development of exchange and commodity production, money masks, conceals, the social character of all individual labour, the social link between individual producers united by the market. Marx analyses the various functions of money in very great detail; it is important here in particular (as in the opening chapters of Capital in general), that what seems to be an abstract and at times purely deductive mode of exposition deals in reality with a gigantic collection of factual material on the history of the development of exchange and commodity production. “If we consider money, its exchange implies a definite stage in the exchange of commodities. The particular function of money which it performs, either as a mere equivalent of commodities, or as means of circulation, or means of payment, as a hoard or as universal money, point, according to the extent and relative preponderance of one function or the other, to very different stages in the process of social production (Capital, Vol 1)


   At a certain stage in the development of commodity production money becomes transformed into capital. The formula of commodity circulation was C-M-C (commodity-money-commodity), i.e., the sale of one commodity for the purpose of buying another. The general formula of capital, on the contrary, is M-C-M, i.e., purchase for the purpose of selling (at a profit). The increase over the original value of the money that it put into circulation is called by Marx surplus value. The fact of this “growth” of money in capitalist circulation is common knowledge. Indeed, it is this “growth” which transforms money into capital, as a special historically determined social relation of production. Surplus value cannot arise out of commodity circulation, for the latter knows only the exchange of equivalents; neither can it arise out of price increases, for the mutual losses and gains of buyers and sellers would equalise one another, whereas what we have here is not an individual phenomenon but a mass, average social phenomenon.

   To obtain surplus value, the owner of money “must … find …in the market a commodity, whose use-value possesses the peculiar property of being a source of value” – a commodity whose process of consumption is at the same time the creation of value. Such a commodity exists – human labour power. Its consumption is labour, and labour creates value. The owner of money buys labour power at its value, which, like the value of every other commodity, is determined by the socially necessary labour time requisite for its production (i.e., the cost of maintaining the worker and his family). Having bought labour power, the owner of money is entitled to use it, that is, to set it to work for a whole day – twelve hours, let us say. Yet, in the course of six hours (“necessary” labour time) the worker creates product sufficient to cover the cost of his own maintenance; in the course of the next six hours (“surplus” labour time), he creates “surplus” product, or surplus value, for which the capitalist does not pay. Therefore, from the standpoint of the process of production, two parts must be distinguished in capital: constant capital, which is expended on means of production (machinery, tools, raw materials etc.), whose value, without any change, is transferred (immediately or part by part) to the finished product; secondly, variable capital, which is expended on labour power. The value of the latter capital is not invariable, but grows in the labour process, creating surplus value. Therefore, to express the degree of capital’s exploitation of labour power, surplus value must be compared, not with the entire capital but only with variable capital. Thus, in the example just given, the rate of surplus value, as Marx calls this ratio, will be 6 : 6, i.e., 100 percent.

   There were two historical prerequisites for capital to arise: first, the accumulation of certain sums of money in the hands of individuals under conditions of a relatively high level of development of commodity production in general; secondly, the existence of a worker who is “free” in a double sense; free of all constraint or restriction on the sale of his labour power, and freed from the land and all means of production in general, a free and unattached labourer, a “proletarian”, who cannot subsist except by selling his labour power.

   There are two main ways of increasing surplus value; lengthening the working day (“absolute surplus value”), and reducing the necessary working day (“relative surplus value”). In analysing the former, Marx gives a most impressive picture of the struggle of the working class for a shorter working day and of the interference of the state authority to lengthen the working day (from the fourteenth century to the seventeenth). Since the appearance of Capital, the history of the working class movement in all civilised countries of the world has provided a wealth of new facts amplifying this picture.

   Analysing the production of relative surplus value, Marx investigates the three fundamental historical stages in capitalism’s increase in the productivity of labour: (1) Simple co-operation: (2) the division of labour, and manufacture; (3) machinery and large-scale industry. How profoundly Marx has here revealed the basic and typical features of capitalist development is shown incidentally by the fact that investigations into the handicraft industries of Russia furnish abundant material illustrating the first two of the mentioned stages. The revolutionising effect of large-scale machine industry, as described by Marx in 1867, has revealed itself in a number of “new” countries, (Russia, Japan, etc.), in the course of the half-century that has since elapsed.

   To continue. New and important in the highest degree is Marx’s analysis of the accumulation of capital, i.e., the transformation of a part of surplus value into capital, and its use, not for satisfying the personal needs or whims of the capitalists, but for new production. Marx revealed the error made by all earlier classical political economists (beginning with Adam Smith), who assumed that the entire surplus value which is transformed into capital goes to form variable capital. In actual fact, it is divided into means of production and variable capital. Of tremendous importance to the process of development of capitalism and its transformation into socialism is the more rapid growth of the constant capital share (of the total capital) as compared with the variable capital share.

   By speeding up the supplanting of workers by machinery and of creating wealth at one extreme and poverty at the other, the accumulation of capital also gives rise to what is called “the reserve army of labour”, to the “relative surplus” of workers, or “capitalist overpopulation”, which assumes the most diverse forms and enables capitalism to expand production extremely rapidly. In conjunction with credit facilities and the accumulation of capital in the form of means of production, this incidentally is the key to an understanding of the crises of over production which occur periodically in capitalist countries. – at first at an average of every ten years, and later at more lengthy and less definite intervals. From the accumulation of capital under capitalism we should distinguish what is known as primitive accumulation; the forcible divorcement of the worker from the means of production, the driving of the peasants off the land, the stealing of communal land, the system of colonies and national debts, protective tariffs, and the like. “Primitive accumulation” creates the “free” proletarian at one extreme, and the owner of money, the capitalist, at the other.

   The “historical tendency of capitalist accumulation” is described by Marx in the following celebrated words: “The expropriation of the immediate producers is accomplished with merciless vandalism, and under the stimulus of passions the most infamous, the most sordid, the pettiest, the most meanly odious. Self-earned private property [of the peasant and handicraftsman], that is based, so to say, on the fusing together of the isolated, independent labouring individual with the conditions of his labour, is supplanted by capitalistic private property, which rests on the exploitation of the nominally free labour of others … That which is now to be exploited is no longer the labourer working for himself, but the capitalist exploiting many labourers. This expropriation is accomplished by the action of the immanent laws of capitalistic production itself, by the centralisation of capital. One capitalist always kills many. Hand in hand with this centralisation, of this expropriation of many capitalist by few, develop, on an ever extending scale, the co-operative form of the labour process, the conscious technical application of science, the methodical cultivation of the soil, the transformation of the instruments of labour into instruments of labour only usable in common, the economising of all means of production by their use as the means of production of combined, socialised labour, the entanglement of all peoples in the net of the world market, and with this, the international character of the capitalist regime. Along with the constantly diminishing number of the magnates of capital, who usurp and monopolise all advantages of this process of transformation, grows the mass of misery, oppression, slavery, degradation, exploitation; but with this too grows the revolt of the working class, a class always increasing in numbers, and disciplined, united, organised by the very mechanism of the process of capitalist production itself. The monopoly of capitalism becomes a fetter upon the mode of production, which has sprung up and flourished along with, and under, it. Centralisation of the means of production and socialisation of labour at last reach a point where they become incompatible with the capitalist integument. This integument is burst asunder. The knell of capitalist private property sounds. The expropriators are expropriated.” (Capital, Vol. 1)

   Also new and important in the highest degree is the analysis Marx gives, in Volume Two of Capital, of the reproduction of aggregate social capital. Here, too, Marx deals, not with an individual phenomenon but with a mass phenomenon; not with a fractional part of the economy of society, but with the economy as a whole. Correcting the aforementioned error of the classical economists, Marx divided the whole of social production into two big sections: (1) production of the means of production, and (2) production of articles of consumption, and examines in detail, with numerical examples, the circulation of the aggregate social capital – both when reproduced in its former dimensions and it the case of accumulation.

   Volume Three of Capital solves the problem of how the average rate of profit is formed on the basis of the law of value. The immense stride forward made by economic science in the person of Marx consists in his having conducted an analysis from the standpoint of mass economic phenomena, of the social economy as a whole, not from the standpoint of individual cases or of the external and superficial aspects of competition, to which vulgar political economy and the modern “theory of marginal utility” frequently restrict themselves. Marx first analyses the origin of surplus value, and then goes on to consider its division into profit, interest, and ground rent. Profit is the ratio between surplus value and the total of capital invested in an undertaking. Capital with a “high organic composition” (i.e., with a preponderance of constant capital over variable capital in excess of the social average) yields a rate of profit below the average; capital with a “low organic composition” yields a rate of profit above the average. Competition among capitalists, and their freedom to transfer capital from one branch to another, will in both cases reduce the rate of profit to the average. The sum total of the values of all the commodities in a given society coincides with the sum total of the prices of commodities, but, in individual undertakings and branches of production, as a result of competition, commodities are sold, not at their values but at their prices of production (or production prices), which are equal to the capital expended plus the average profit.

   In this way, the well-known and indisputable fact of the divergence between prices and values and of the equalisation of profits is fully explained by Marx on the basis of the law of value, since the sum total of values of all commodities coincides with the sum total of prices. However, the equating of (social) value to (individual) prices does not take place simply and directly, but in a very complex way. It is quite natural that in a society of separate producers of commodities, who are united only by the market, conformity to law can be only an average, social, mass manifestation, with individual deviations in either direction mutually compensating one another.

   A rise in the productivity of labour implies a more rapid growth of constant capital as compared with variable capital. Inasmuch as surplus value is a function of variable capital alone, it is obvious that the rate of profit (the ratio of surplus value to the whole capital, not to its variable part alone) tends to fall. Marx makes a detailed analysis of this tendency and of a number of circumstances that conceal or counteract it. Without pausing to deal with the extremely interesting sections of Volume Three of Capital devoted to usurer’s capital, commercial capital and money capital, we pass on to the most important section – the theory of ground rent. Since the area of land is limited and, in capitalist countries, the land is all held by individual private owners, the price of production of agricultural products is determined by the cost of production, not on soil of average quality but on the worst soil; not under average conditions but under the worst conditions of delivery of produce to the market. The difference between this price and the price of production on better soil (or in better conditions) constitutes differential rent. Analysing this in detail, and showing how it arises out of the difference in fertility of different plots of land, and out of the difference in the amount of capital invested in the land, Marx fully reveals (see also Theories of Surplus Value, in which the criticism of Rodbertus is most noteworthy) the error of Ricardo, who considered that differential rent is derived only when there is a successive transition from better land to worse. On the contrary, there may be inverse transitions, land may pass from one category into others (owing to advances in agricultural techniques, the growth of towns, and so on), and the notorious “law of diminishing returns”, which charges Nature with the defects, limitations and contradictions of capitalism, is profoundly erroneous. Further, the equalisation of profit in all branches of industry and the national economy in general presupposed complete freedom of competition and the free flow of capital from one branch to another. However, the private ownership of land creates monopoly, which hinders that free flow. Because of that monopoly, the products of agriculture, where a lower organic composition of capital obtains, and consequently an individually higher rate of profit, do not enter into the quite free process of equalisation of the rate of profit. As a monopolist, the land owner can keep the price above the average, and this monopoly price gives rise to absolute rent. Differential rent cannot be done away with under capitalism, but absolute rent can – for instance, by the nationalisation of the land, by making it state property. That would undermine the monopoly of private land owners, and would mean the more consistent and full operation of freedom of competition in agriculture. That is why, as Marx points out, bourgeois radicals have again and again in the course of history advocated this progressive bourgeois demand for the nationalisation of the land, a demand which, however, frightens most of the bourgeoisie, because it would too closely affect another monopoly, one that is particularly important and “sensitive” today – the monopoly of the means of production in general. (A remarkably popular, concise, and clear exposition of his theory of the average rate of profit on capital and of absolute ground rent is given by Marx himself in a letter to Engels, dated 2 August 1862. See Briefwechsel, Vol. 3, pp 77-81; also the letter of 9 August 1862, ibid., pp. 86-87)

   With reference to the history of ground rent it is also important to note Marx’s analysis showing how labour rent (the peasant creates surplus product by working on the lord’s land) is transformed into rent paid in produce or in kind (the peasant creates surplus product on his own land and hands it over to the landlord because of “non-economic constraint”), then into money rent (rent in kind, which is converted into money – as a result of the development of commodity production), and finally into capitalist rent, when the peasant is replaced by the agricultural entrepreneur, who cultivates the soil with the help of hired labour. In connection with this analysis of the “genesis of capitalist ground rent, note should be taken of a number of profound ideas (of particular importance to backward countries like Russia) expressed by Marx regarding the evolution of capitalism in agriculture. “The transformation of rent in kind into money-rent is furthermore not only inevitably accompanied, but even anticipated, by the formation of a class of propertyless day-labourers, who hire themselves out for money. During their genesis, when this new class appears but sporadically, the custom necessarily develops among the more prosperous peasants, subject to rent payments, of exploiting the agricultural wage-labourers for their own account, much as in feudal times, when the more well-to-do peasant serfs themselves also held serfs. In this way, they gradually acquire the possibility of accumulation a certain amount of wealth, and themselves becoming transformed into future capitalists. The old self-employed possessors of land themselves thus give rise to a nursery school for capitalist tenants, whose  development is conditioned by the general development of capitalist production beyond the bounds of the countryside.” (Capital, Vol. III, p. 332). “The expropriation and eviction of a part of the agricultural population not only set free for industrial capital, the labourers, their means of subsistence, and material for labour; it also created the home market.” (Capital, Vol. I, p. 778). In their turn, the impoverishment and ruin of the rural population played a part in the creation, for capital, of a reserve army of labour. In every capitalist country “part of the agricultural population is therefore constantly on the point of passing over into an urban or manufacturing [i.e., non-agricultural] proletariat … This source of relative surplus population is thus constantly flowing … The agricultural labourer is therefore reduced to the minimum wages, and always stands with one foot already in the swamp of pauperism”. (Capital, Vol I, p. 668).

   The peasant’s private ownership of the land he tills is the foundation of small scale production and the conditions for its prospering and achieving the classical form. But such small scale production is compatible only with a narrow and primitive framework of production and society. Under capitalism the “exploitation of the peasant differs only in form from the exploitation of the industrial proletariat. The exploiter is the same; capital. The individual capitalists exploit the individual peasants through mortgages and usury; the capitalist class exploits the peasant class through the state taxes” (The Class Struggle in France). “The small holding of the peasant is now only the pretext that allows the capitalist to draw profits, interest and rent from the soil, while leaving it to the tiller of the soil himself to see how he can extract his wages”. (The Eighteenth Brumaire). As a rule the peasant ceded to capitalist society, i.e., to the capitalist class, even a part of the wages, sinking “to the level of the Irish tenant farmer – all under the pretence of being a private proprietor” (The Class Struggle in France). What is “one of the reasons why grain prices are lower in countries with a predominant small-peasant land proprietorship than in countries with a capitalist mode of production?” (Capital, Vol III, p. 340). It is that the peasant hands over gratis to society (i.e., the capitalist class) a part of his surplus product. “This lower price [of grain and other agricultural produce] is consequently a result of the producer’s poverty and by no means of their labour productivity”. (Capital, Vol. III p. 340)  Under capitalism the small holding system, which is the normal form of small scale production, degenerates, collapses, and perishes. “Proprietorship of land parcels, by its very nature, excludes the development of social productive forces of labour, social forms of labour, social concentration of capital, large scale cattle raising, and the progressive application of science. Usury and a taxation system must impoverish it everywhere. The expenditure of capital in the price of the land withdraws this capital from cultivation. An infinite fragmentation of means of production, and isolation of the producers themselves.” [Text as original – Ed.] (Co-operative societies, i.e., associations of small peasants, while playing an extremely progressive bourgeois role, only weaken this tendency, without eliminating it; nor must it be forgotten that these co-operative societies do much for the well-to-do peasants, and very little – next to nothing – for the mass of poor peasants; then the associations themselves become the exploiters of hired labour.) “Monstrous waste of human energy. Progressive deterioration of conditions of production and increased prices of means of production – an inevitable law of proprietorship of parcels.” In agriculture, as in industry, capitalism transforms the process of production only at the price of the “martyrdom of the producer”. “The dispersion of the rural labourers over larger areas breaks their power of resistance, while concentration increases that of the town operatives. In modern agriculture, as in the urban industries, the increased productiveness and quantity of the labour set in motion are bought at the cost of laying waste and consuming by disease labour power itself. Moreover, all progress in capitalistic agriculture is a progress of the art, not only of robbing the labourer, but of robbing the soil … Capitalist production, therefore, develops technology, and the combining together of various processes into a social whole, only by sapping the original sources of wealth – the soil and the labourer.” (Capital, Vol I, end of chapter 13).


   From the foregoing it is evident that Marx deduces the inevitability of the transformation of capitalist society into socialist society wholly and exclusively from the economic law of the development of contemporary society. The socialisation of labour, which is advancing ever more rapidly in thousands of forms and has manifested itself very strikingly, during the half-century since the death of Marx, in the growth of large scale production, capitalist cartels, syndicates and trusts, as well as in the gigantic increase in the dimensions and power of finance capital, provides the principle material foundation for the inevitable advent of socialism. The intellectual and moral motive force and the physical executor of this transformation is the proletariat, which has been trained by capitalism itself. The proletariat’s struggle against the bourgeoisie, which finds expression in a variety of forms ever richer in content, inevitably becomes a political struggle directed towards the conquest of political power by the proletariat (“the dictatorship of the proletariat”). The socialisation of production cannot but lead to the means of production becoming the property of society, to the “expropriation of the expropriators”. A tremendous rise in labour productivity, a shorter working day, and the replacement of the remnants, the ruins, of small-scale, primitive and disunited production by collective and improves labour – such are the direct consequences of this transformation. Capitalism breaks for all time the ties between agriculture and industry, but at the same time, through its highest development, it prepares new elements of those ties, a union between industry and agriculture based on the conscious application of science and the concentration of collective labour, and on the redistribution of the human population (thus putting an end both to rural backwardness, isolation and barbarism, and to the unnatural concentration of vast masses of people in big cities).

   A new form of family, new conditions in the status of women and in the upbringing of the younger generation are prepared by the highest forms of present day capitalism: the labour of women and children and the break-up of the patriarchal family by capitalism inevitably assume the most terrible, disastrous and repulsive forms in modern society. Nevertheless, “modern industry, assigning as it does, an important part in the socially organised process of production, outside the domestic sphere, to women, to young persons, and to children of both sexes, creates a new economic foundation for a higher form of the family and of the relation between the sexes. It is, of course, just as absurd to hold the Teutonic-Christian form of the family to be absolute and final as it would be to apply that character to the  ancient Roman, the ancient Greek, or the Eastern forms which, moreover, taken together form a series in historic development. Moreover, it is obvious that the fact of the collective working group being composed of individuals of both sexes and all ages, must necessarily, under suitable conditions, become a source of  humane development; although in its spontaneously developed, brutal, capitalistic form, where the labourer exists for the process of production, and not the process of production for the labourer, that fact is a pestiferous source of corruption and slavery.” (Capital, Vol. I, end of chapter 13)

   The factory system contains “the germ of the education of the future, an education that will, in the case of every child over a given age, combine productive labour with instruction and gymnastics, not only as one of the methods of adding to the efficiency of social production, but as the only method of producing fully developed human beings” (Ibid.) Marx’s socialism places the problems of nationality and of the state on the same historical footing, not only in the sense of explaining the past but also in the sense of a bold forecast of the future and of bold practical action for its achievement. Nations are an inevitable product, an inevitable form, in the bourgeois epoch of social development. The working class could not grow strong, become mature and take shape without “constituting itself within the nation”, without being “national” (“though not in the bourgeois sense of the word”). The development of capitalism, however, breaks down national barriers more and more, does away this national seclusion, and substitutes class antagonisms for national antagonisms. It is, therefore, perfectly true of the developed capitalists countries “the working men have no country” and that “united action” by the workers, of the civilised countries at least, “is one of the first conditions for the emancipation of the proletariat. (The Communist Manifesto).

   The state, which is organised coercion, inevitably came into being at a definite stage in the development of society, when the latter had split into irreconcilable classes, and could not exist without an “authority” ostensibly standing above society, and to a certain degree separate from society. Arising out of class contradictions, the state becomes “ … the state of the most powerful, economically dominant class, which, through the medium of the state, becomes also the politically dominant class, and thus acquires new means of holding down and exploiting the oppressed class. Thus, the state of antiquity was above all the state of the slave owners for the purpose of holding down the slaves, as the feudal state was the organ of the nobility for holding down the peasant serfs and bondsmen, and the modern representative state is an instrument of exploitation of wage labour by capital.” (Engels, The Origin of the Family, Private Property and the State, a work in which the writer expounds his own views and Marx’s)

   Even the democratic republic, the freest and most progressive form of the bourgeois state, does not eliminate this fact in any way, but merely modifies its form (the links between the government and the stock exchange, the corruption, direct and indirect – of officialdom and the press, etc.). By leading to the abolition of classes, socialism will thereby lead to the abolition of the state as well. “The first act”, Engels writes in Anti-Düring, “by virtue of which the state really constitutes itself as the representative of society as a whole – taking possession of the means of production in the name of society – is, at the same time, its last independent act as a state. The state interference in social relations becomes superfluous in one sphere after another, an then ceases of itself. The government of persons is replaced by the administration of things and by the direction of the processes of production. The state is not ‘abolished’, it withers away.”

   “The society that will organise production on the basis of a free and equal association of producers will put the whole machinery of state where it will then belong; into the museum of antiquities, by the side of the spinning wheel and the bronze axe.” (Engels, The Origin of the Family, Private Property and the State.)

   Finally, as regards the attitude of Marx’s socialism towards the small peasantry, which will continue to exist in the period of the expropriation of the expropriators, we must refer to a declaration made by Engels, which expresses Marx’s views; “… when we are in possession of state power we shall even think of forcibly expropriating the small peasants (regardless of whether with or without compensation), as we shall have to do in the case of big landowners. Our task relative to the small peasant consists, in the first place, in effecting a transition of his private enterprise and private possession into co-operative ones, not forcibly but by dint of example and the proffer of social assistance for this purpose. And then of course we shall have ample means of showing to the small peasant prospective advantages that must be obvious to him even today.” (Engels, The Peasant Question in France and Germany.)


   After examining, as early as 1844-45, one of the main shortcomings in the earlier materialism, namely, its inability to understand the conditions or to appreciate the importance of practical revolutionary activity, Marx, along with his theoretical work, devoted unremitting attention, throughout his lifetime, to the tactical problems of the proletariat’s class struggle. An immense amount of material bearing on this is contained in all the works of Marx, particularly in the four volumes of his correspondence with Engels, published in 1913. This material is far from having been brought together, collected, examined and studied. We shall therefore have to confine ourselves here to the most general and brief remarks, emphasising that Marx justly considered that, without this aspect, materialism is incomplete, one-sided, and lifeless. The fundamental task of proletarian tactics was defined by Marx in strict conformity with all the postulates of his materialist-dialectical Weltanschauung. Only an objective consideration of the sum total of the relations between absolutely all the classes in a given society, and consequently a consideration of the objective stage of development reached by that society and of the relations between it and other societies, cab serve as a basis for the correct tactics of an advanced class.

   At the same time, all classes and all countries are regarded, not statically, but dynamically, i.e., not in a state of immobility, but in motion (whose laws are determined by the economic conditions of existence of each class). Motion, in its turn, is regarded from the standpoint, not only of the past, but also of the future, and that not in the vulgar sense it is understood by “evolutionists”, who see only slow changes, but dialectically “ … in development of such magnitude twenty years are no more than a day,” Marx wrote to Engels, “though later on there may come days in which twenty years are embodied” (Briefweshsel, Vo. 3, page 127). At each stage of development, at each moment, proletarian tactics must take account of this objectively inevitable dialectics of human history, on the one hand, utilising the periods of political stagnation or of sluggish, so called “peaceful” development in order to develop the class-consciousness, strength and militancy of the advanced class, and, on the other hand, directing all the work of this utilisation towards the “ultimate aim” of that class’s advance, towards creating in it the ability to find practical solutions for great tasks in the great days, in which “twenty years are embodied”. Two of Merx’s arguments are of special importance in this connection; one of these is contained in The Poverty of Philosophy and concerns the economic struggle and economic organisations of the proletariat; the other is contained in the Communist Manifesto and concerned the political tasks of the proletariat.  The former runs as follows: “Large-scale industry concentrates in one place a crowd of people unknown to one another. Competition divides their interests. But the maintenance of wages, this common interest which they have against their boss, unites them in a common thought of resistance – combination … Combinations, at first isolated, constitute themselves into groups … and in face of always united capital, the maintenance of the association becomes more necessary to them [i.e., the workers] than that of wages … In this struggle – a veritable civil war – all the elements necessary for a coming battle unite and develop. Once it has reached this point, association takes on a political character.”

   Here we have the programme and tactics of the economic battle and the trade union movement for several decades to come, for all the lengthy period in which the proletariat will prepare its forces for the “coming battle”. All this should be compared with numerous references by Marx and Engels to the example of the British Labour movement, showing how industrial “prosperity” leads to attempts “to buy the proletariat” (Briefwechsel, Vol 1, page 136), to divert them from the struggle; how this prosperity in general “demoralises the workers” (Vol. 2, page 218); how the British proletariat becomes “bourgeoisified” – “this most bourgeois of all nations is apparently aiming ultimately at the possession of a bourgeois aristocracy and a bourgeois proletariat alongside the bourgeoisie (Vol. 2 page 290); how its “revolutionary energy oozes away, (Vol 3, page 290), how it will be necessary to wait a more or less length space of time before “the British workers will free themselves from their apparent bourgeois infection.” (Vol. 3, page 127); how the British labour movement “lacks the mettle of the Chartists” (1866; Vol. 3, page 305); how the British workers’ leaders are becoming a type midway between “a radical bourgeois and a worker” (in reference to Holyoak, Vol. 4, page 209); how, owing to Britain’s monopoly, as long as that monopoly lasts, “the British workingman will not budge” (Vol. 4, page 433). The tactics of the economic struggle, in connection with the general course (and outcome) of the working class movement, are considered here from a remarkably broad, comprehensive, dialectical, and genuinely revolutionary standpoint.

   The Communist Manifesto advanced a fundamental Marxist principle on the tactics of the political struggle: “The Communists fight for the attainment of the immediate aims, for the enforcement of the momentary interests of the working class; but in the movement of the present, they also represent and take care of the future of that movement.” That is why, in 1848, Marx supported the party of the “agrarian revolution” in Poland, “that party which brought about the Cracow insurrection in 1846. In Germany, Marx, in 1848 and 1849, supported the extreme revolutionary democrats and subsequently never retracted what he had then said about tactics. He regarded the German bourgeoisie as an element which was “inclined from the very beginning to betray the people” (only an alliance with the peasantry could have enables the bourgeoisie to completely achieve its aims), “and compromise with the crowned representatives of the old society”. Here is Marx’s summing up of the German bourgeoisie’s class position in the period of the bourgeois-democratic revolution – an analysis which, incidentally, is a sample of a materialism that examines society in motion, and, moreover, not only from the aspect of a motion that is backward: “Without faith in itself, without faith in the people, grumbling at those above, trembling before those below … intimidated by the world storm … no energy in any respect, plagiarism in every respect … without initiative … an execrable old man who saw himself doomed to guide and deflect the first youthful impulses of a robust people in his own senile interest …” (Neue Rheinische Zeitung, 1848; see Literarischer Nachlass, Vol. 3, page 212)

   About 20 years later, Marx declared, in a letter to Engels (Briefwechsel, Vil. 3 page 224), that the Revolution in 1848 had failed because the bourgeoisie had preferred peace with slavery to the mere prospect of a fight for freedom. When the revolutionary period of 1848-49 ended, Marx opposed any attempt to play at revolution, (His struggle against Schaper and Willich), and insisted on the ability to work in the new phase, which in a quasi-“peaceful” way was preparing new revolutions. The spirit in which Marx wanted this work to be conducted is to be seen in his appraisal of the situation in Germany in 1856, the darkest period of reaction: “The whole thing in Germany will depend on the possibility of backing the proletarian revolution by some second edition of the Peasant War.” (Briefwechsel, Vol. 2, page 108). While the democratic (bourgeois) revolution in Germany was uncompleted, Marx focussed every attention, in the tactics of the socialist proletariat, on developing the democratic energy of the peasantry. He held that Lassalle’s attitude was “objectively … a betrayal of the whole workers’ movement in Prussia”, (Vol. 3 page 210), incidentally because Lassalle was tolerant of the Junkers and Prussian nationals. “In a predominantly agricultural country”, Engels wrote in 1865, in exchanging views with Marx on their forthcoming joint declaration in the press, “… it is dastardly to make an exclusive attack on the bourgeoisie in the name of the industrial proletariat but never to devote a word to the patriarchal exploitation of the rural proletariat under the lash of the great feudal aristocracy”. (Vol 3, page 217). From 1864 to 1870, when the period of the consummation of the bourgeois-democratic revolution in Germany was coming to an end, a period in which the Prussian and Austrian exploiting classes were struggling to complete that revolution in one way or another from above, Marx not only rebuked Lassalle, who was coquetting with Bismarck, but also corrected Liebknecht, who had lapsed into “Austrophilism” and a defence of particularism; Marx demanded revolutionary tactics which would combat with equal ruthlessness both Bismarck and the Austrophiles, tactics which would not be adapted to the “victor” – the Prussian Junker – but would immediately renew the revolutionary struggle against him also in the conditions created by the Prussian military victories (Briefwechsel, Vol. 3, pages 134, 136, 147, 179, 204, 210, 215, 418, 437, 440-41).

   In the celebrated Address of the International of September 9, 1870, Marx warned the French proletariat against an untimely uprising, but when an uprising nevertheless took place (1871), Marx enthusiastically  hailed the revolutionary initiative of the masses, who were “storming heaven” (Marx’s letter to Kugelmann). From the standpoint of Marx’s dialectical materialism, the defeat of revolutionary action in that situation, as in many others, was a lesser evil, in the general course and outcome of the proletarian struggle, than the abandonment of a position already occupied, than surrender without a battle. Such a surrender would have demoralised the proletariat and weakened its militancy. While fully appreciating the use of legal means of struggle during periods of political stagnation and the domination of bourgeois legality, Marx, in 1877 and 1878, following the passage of the Anti-Socialist Law, sharply condemned Most’s “revolutionary phrases”; no less sharply, if not more so, did he attack the opportunism that had for a time come over the official Social-Democratic Party, which did not at once display resoluteness, firmness, revolutionary spirit and a readiness to resort to an illegal struggle in response to the Ant-Socialist Law (Briefwechsel, Vol. 4, pages 397, 404, 418, 422; cf. also letters to Sorge).

Taken from Collected Works, V.I. Lenin,

Volume 21.

Posted 17 November 2015