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Karl Marx’s alternative to capitalism (58) – Marx’s claim to originality

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‘The capitalist mode of appropriation, the result of the capitalist mode of production, produces capitalist private property. This is the first negation of individual private property, as founded on the labour of the proprietor. But capitalist production begets, with the inexorability of a law of Nature, its own negation. It is the negation of negation. This does not re-establish private property for the producer, but gives him individual property based on the acquisition of the capitalist era: i.e., on co-operation and the possession in common of the land and of the means of production.’

‘The transformation of scattered private property, arising from individual labour, into capitalist private property is, naturally, a process, incomparably more protracted, violent, and difficult, than the transformation of capitalistic private property, already practically resting on socialised production, into socialised property. In the former case, we had the expropriation of the mass of the people by a few usurpers; in the latter, we have the expropriation of a few usurpers by the mass of the people. (Marx, Capital Volume 1, Chapter 32 p. )

Marx explains ‘how the development of the social productivity of labour presupposes cooperation on a large scale; how the division and combination of labour can only be organized on that basis, and the means of production economized by concentration on a vast scale; how instruments of labour which, by their very nature, can only be used in common, such as systems of machinery, can be called into existence; how gigantic natural forces can be pressed into the service of production; and how the production process can be transformed into a process of the technological application of scientific knowledge.’

The development of the forces and relations of capitalist production through the socialisation of labour, necessarily includes the development of the working class, the decline of petty bourgeois (including peasant) production, and the redundancy of the capitalist class (as set out previously) and are the basis of the contradictions of capitalism that are expressed in class struggle.

This is what Marx claimed, against others, was his distinctive contribution:

‘Now as for myself, I do not claim to have discovered either the existence of classes in modern society or the struggle between them. Long before me, bourgeois historians had described the historical development of this struggle between the classes, as had bourgeois economists their economic anatomy. My own contribution was 1. to show that the existence of classes is merely bound up with certain historical phases in the development of production; 2. That the class struggle necessarily leads to the dictatorship of the proletariat; 3. that this dictatorship itself constitutes no more than a transition to the abolition of all classes and to a classless society.’ (Marx letter to Joseph Weydemeyer, Marx Collected Works Vol 39, p62 & 65)

Through this class struggle the working class is the agency by which the cooperation created by capitalism is made fully conscious, organised and reaches towards completion, through conscious planning of the instruments of production that are of such a scale that they can only be used in common.  Through this cooperation production is developed to address the needs of the producers, the working class, in the activity of their production, consumption, and the all-round development of human capacities.  The application of scientific knowledge will be carried out by the working class in the interests of the majority and not for the benefit of a narrow class of capitalists.

The redundancy of the capitalist class is consummated, the working class itself is abolished and with it class itself.  Since the new society can only realise the interests and wishes of its majority, it is clear that the creation of such a society can only be a conscious process; it cannot as for capitalism, be the outcome of a mainly unconscious process of largely elemental economic developments.  It needs a conscious historical agent, conscious of its task and how it might be achieved, collectively and freely in an egalitarian manner. How could a whole class, the vast majority within a capitalist society, do it in any other way?

In the Preface to the 1888 English edition of ‘The Communist Manifesto’, by which time Marx had died, Frederick Engels explained why it was not ‘The Socialist Manifesto’:

‘By Socialists, in 1847, were understood, on the one hand the adherents of the various Utopian systems: Owenites in England, Fourierists in France, both of them already reduced  to the  position of mere sects, and gradually dying out; on the other hand, the most multifarious social quacks, who by all manner of tinkering professed to redress, without any danger to capital  and profit,  all  sorts  of social grievances, in both cases men outside the working class movement, and looking rather to the ‘educated’ classes for support.’

‘Whatever portion of the working class had become convinced of the insufficiency of mere political revolutions, and had proclaimed the necessity of a total change, called itself Communist.  It was a crude, rough-hewn, purely instinctive sort of communism; still it touched the cardinal point and was powerful enough amongst the working class to produce the Utopian communism of Cabet in France, and of Weitling in Germany.  Thus, in 1847, socialism was a middle class movement, communism a working class movement.   Socialism was, on the Continent at least, ‘respectable’; communism was the very opposite.  And as our notion, from the very beginning, was that ‘the emancipation of the working class must be the act of the working class itself, there could be no doubt as to which of the two names we must take. Moreover, we have, ever since, been far from repudiating it.’

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Karl Marx’s alternative to capitalism part 57 – towards ‘Aufheben’

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We see from the previous post that capitalism, as a transitional mode of production to socialism, is a progressive development, recognition of which is one of the hallmarks of Marxism.  This, however, is not how Marxism is normally understood by its enemies, by those unfamiliar with it and even by some of its friends and self-styled adherents.

Certainly, some of these will accept that this is true in relation to previous societies, whether understood as feudalism, some form of Asiatic mode of production, or older tribal societies, but, it is argued, this is no longer the case.  Capitalism has conquered the world, is now in decline and/or in its ‘death agony’, as declared by Leon Trotsky.  Marx lived when only a small number of countries were capitalist in any developed sense and today it is the irrationality and barbarity of capitalism that predominates.

There are a number of problems with such a view but in this post we will mention only three.  First, Marx’s view is that capitalist progress is not a serene, tranquil and untroubled process.  It is not one of harmony and uniformity but one of antagonism, generated by contradictions that are often expressed in palpable horrors.  It was ever thus, and today’s horrors engendered by the system are neither new nor preclude progress in the sense set out in the previous post.

Secondly, capitalism continues – albeit with its waste and degradation of humanity and the planet – to develop the forces of production and therefore the foundations for socialism.  This includes massive expansion of the working class, without which capitalism does not exist.  The sense of progress set out by Marx therefore continues even as it lays waste to nature and humanity, not least because these forces can be developed in such a way to further the protection of both.  The alternative view is that the new society must start from somewhere very far away from being able to address these tasks and can only begin to develop the forces necessary after capitalism is overthrown, which ironically calls into question the current possibility and imperative to do so that is so much a part of this view.

Thirdly, a one-dimensional understanding of modern capitalism as regressive can easily elicit appeals to the past, to older models of society or more primitive capitalist forms, which Marx had to reject in his own day, but that are continually proffered, becoming obstacles to the replacement of capitalism by socialism.  These include opposition to the centralisation and concentration of productive forces in the name of ‘anti-monopoly’ capitalism; to the growth and development of these forces on the grounds of planetary limits, or to the internationalisation of capitalism on the grounds of the protection of ‘national sovereignty’, against ‘globalisation’ etc.  There are many other examples.

Opposition boils down to opposition to the socialisation of the forces of production, to the progress that capitalism has involved, and upon which future socialism depends.  In this view, opposition to capitalism cannot rest on what capitalism has achieved but on its purely negative aspects, such as its exploitation and oppression.  We have seen that it is precisely in the expansion of surplus labour, on exploitation as a result of the socialisation of labour, that socialism is possible.  It is not capitalist crises, or its inhuman oppression or its tendency to war and destruction that will give rise to socialism but to the contradictions of the system of which these are expressions.  Capitalism is essentially still the antagonistic system riven by contradictions analysed by Marx in the middle of the nineteenth century.  Were it not, we would not be expounding his alternative as still relevant.

Marx did not in the least minimise the horrors of capitalism but did not reduce his opposition to capitalism to its deleterious effects, as the sole grounds for creation of a new society or the incentive to do so.  To maintain a belief in socialism while abandoning his analysis necessarily involves invoking some other grounds, and since this means abandoning the material premiss of the world as it exists, it usually involves invoking principles or ‘values’ – moral claims – that cannot support it.

In 1849 Engels wrote that: “Justice”, “humanity”, “freedom”, “equality”, “fraternity”, “independence”—so far we have found nothing in the pan-Slavist manifesto but these more or less ethical categories, which sound very fine, it is true, but prove absolutely nothing in historical and political questions. “Justice”, “humanity”, “freedom” etc. may demand this or that a thousand times over; but if the thing is impossible, it does not take place and in spite of everything remains an “empty figment of a dream”. (K Marx and F Engels, Democratic Pan-Slavism, Collected Works Vol 8 p 365)

What Marx and Engels demonstrated was that ‘the thing’ – socialism – is possible because it is based on the development of existing society itself and can unfold out of it.  This does not make it inevitable in the sense that this unfolding is an unconscious, inescapable process, but that it is precisely a conscious process, derived from a consciousness of what exists and its evolution.

This was expressed very early in Marx’s political development when he wrote that he did not want to ‘dogmatically anticipate’ the new world but wanted ‘to find the new world through criticism of the old one’.  The task was to ‘develop new principles for the world out of the world’s own principles’ and wanted to ‘merely show the world what it is really fighting for, and consciousness is something that it has to acquire, even if it does not want to’.  In a letter in 1843 he wrote that ‘It is not a question of what this or that proletarian, or even the whole proletariat, at the moment regards as its aim. It is a question of what the proletariat is, and what, according to this being, it will historically be compelled to do’.

This consciousness cannot not stop at the obvious iniquity of capitalism, which Marx didn’t fail to note; the bourgeoisie, he noted, had never ‘effected a progress without dragging individuals and people through blood and dirt, through misery and degradation’, but that through its ‘development of the productive powers of man and the transformation of material production into a scientific domination of natural agencies. Bourgeois industry and commerce create these material conditions of a new world . . .‘  (K Marx, The Future results of British rule in India, Collected Works Vol 12 p 221 and 222)

He states in Capital Vol I that ‘within the capitalist system all methods for raising the social productiveness of labour are brought about at the cost of the individual labourer; all means for the development of production transform themselves into means of domination over, and exploitation of, the producers; they mutilate the labourer into a fragment of a man, degrade him to the level of an appendage of a machine, destroy every remnant of charm in his work and turn it into a hated toil; they estrange from him the intellectual potentialities of the labour process in the same proportion as science is incorporated in it as an independent power; they distort the conditions under which he works, subject him during the labour process to a despotism the more hateful for its meanness; they transform his life-time into working-time, and drag his wife and child beneath the wheels of the Juggernaut of capital.’

‘But all methods for the production of surplus-value are at the same time methods of accumulation; and every extension of accumulation becomes again a means for the development of those methods. It follows therefore that in proportion as capital accumulates, the lot of the labourer, be his payment high or low, must grow worse. The law, finally, that always equilibrates the relative surplus population, or industrial reserve army, to the extent and energy of accumulation, this law rivets the labourer to capital more firmly than the wedges of Vulcan did Prometheus to the rock.’

‘It establishes an accumulation of misery, corresponding with accumulation of capital. Accumulation of wealth at one pole is, therefore, at the same time accumulation of misery, agony of toil slavery, ignorance, brutality, mental degradation, at the opposite pole, i.e., on the side of the class that produces its own product in the form of capital.’ (Marx, Capital Vol I chapter 25 section 4)

Marx damns the capitalist system for its exploitation and mutilation, for its domination and stultifying effects on the worker and family, and for its gross inequality, but still ‘the social productiveness of labour’ is raised.

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Part 1

Karl Marx’s alternative to capitalism part 56 – the conditions for emancipation

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Containers sit on the tarmac at Felixstowe Port | Dan Kitwood/Getty Images

At the end of a lecture to workers in Brussels written in 1847, Karl Marx stated that:

‘Before we conclude, let us draw attention to the positive aspect of wage labour . .  . I do not need to explain to you in detail how without these production relations neither the means of production—the material means for the emancipation of the proletariat and the foundation of a new society—would have been created, nor would the proletariat itself have taken to the unification and development through which it is really capable of revolutionising the old society and itself.’

(Marx, “Wages”, Marx and Engels Collected Works, vol. 6, p 436.)

For him, capitalism had already so revolutionised society that it provided the conditions for the creation of a new one and the means to achieve the emancipation of the working class – ‘material conditions . . . that could be produced by the impending bourgeois epoch alone’ (Marx and Engels, Manifesto of the Communist Party. Collected Works, vol. 6, p 514)

Today, one very rarely reads a positive analysis of material conditions for working class emancipation created by capitalism, even though these have massively developed since Marx wrote these words, when they were really only becoming evident in one country and were too undeveloped even then.   They provide the most striking proof of the potential for the development of socialism out of present society.  In many respects however they are no longer recognised as such and rarely considered; in other respects they are rejected, but we will come to that later.

In Volume I of Capital Marx describes the creation of these conditions:

‘As soon as this process of transformation has sufficiently decomposed the old society from top to bottom, as soon as the labourers are turned into proletarians, their means of labour into capital, as soon as the capitalist mode of production stands on its own feet, then the further socialisation of labour and further transformation of the land and other means of production into socially exploited and, therefore, common means of production, as well as the further expropriation of private proprietors, takes a new form.’

‘That which is now to be expropriated 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, or this expropriation of many capitalists 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 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 capitalistic regime.’ (Marx, Capital Volume I p929)

In earlier posts on Marx’s alternative to capitalism we outlined many of these and how the contradictions within this development, including that between the forces and relations of production, would lead to social revolution.  We outlined the increasing socialisation of production through the colossal expansion of capitalism across the world, turning more and more activities into commodities to be sold for profit, through a massive increase in the division of labour – within and between workplaces – that involves the the creation and enabling of new, previously undreamed of, technologies.

This massive ‘development of the forces of production is the historical task and justification of capital.  This is just the way in which it unconsciously creates the material requirement of a higher mode of production.’ (Capital Volume 3 p 181)

This is elaborated in the Grundrisse:

‘The great historic quality of capital is to create this surplus labour, superfluous labour from the standpoint of mere use value, mere subsistence; and its historic destiny is fulfilled as soon as, on one side, there has been such a development of needs that surplus labour above and beyond necessity has itself become a general need arising out of individual needs themselves – and, on the other side, when the severe discipline of capital, acting on succeeding generations, has developed general industriousness as the general property of the new species – and, finally, when the development of the productive powers of labour, which capital incessantly whips onward with its unlimited mania for wealth, and of the sole conditions in which this mania can be realized, have flourished to the stage where the possession and preservation of general wealth require a lesser labour time of society as a whole, and where the labouring society relates scientifically to the process of its progressive reproduction, its reproduction in a constantly greater abundance; hence where labour in which a human being does what a thing could do has ceased.’

‘Capital’s ceaseless striving towards the general form of wealth drives labour beyond the limits of its natural paltriness, and thus creates the material elements for the development of the rich individuality which is as all-sided in its production as in its consumption, and whose labour also therefore appears no longer as labour, but as the full development of activity itself, in which natural necessity in its direct form has disappeared; because a historically created need has taken the place of the natural one. This is why capital is productive; i.e. an essential relation for the development of the social productive forces. It ceases to exist as such only where the development of these productive forces themselves encounters its barrier in capital itself.’ (Marx, Grundrisse p 409-410)

The passages above, which might appear difficult – the first paragraph is comprised of only one sentence! – demonstrates capitalism’s contradictions, with its laying of the foundation for its supersession.  So, the drive for capitalism to ever greater exploitation of workers – by their giving up more and more of their time labouring for the capitalist that is not recompensed in wages – is indeed their intensified exploitation.  However, this very development of production, beyond what is required to simply maintain the working class at some minimum level of existence, expands productive powers in such a way that greater and higher needs can be satisfied – of course for the benefit of the capitalist class initially and to the utmost extent – but also increasingly for workers by increasing what they can consume; in their whole mode of living, and how they can further their personal interests and development.  Above all, this expansion can allow this development by potentially reducing the time necessary for work, permitting time to take part in the running of society while also pursuing other collective and individual interests.  The massive increase in the productivity of labour forced by capital in ruthless competition can be turned from a means of capitalist exploitation to working class emancipation.

Capitalist expansion of exploitation is ceaseless because it seeks the accumulation of wealth in the form of money, for which there is no limit, but at the same time must do this in the form of the creation of real objects and services which address genuine needs, even if capitalist society distorts and degrades their development and expression.  The potential freedom from want, insecurity, inequality and from the subordination of everyone subject to the imperatives of capitalist accumulation, is the foundation for the belief that the ending of the class system will herald the end of all social domination and oppression.

The capitalist has only a ‘transitory existence implied in the transitory necessity for the capitalist mode of production’ who ‘ruthlessly forces the human race to produce for production’s sake; he thus forces the development of the productive powers of society, and creates those material conditions, which alone can form the real basis of a higher form of society, a society in which the full and free development of every individual forms the ruling principle.’ (Marx Capital Volume 1 p 739)

Consequently, ‘from the moment that the bourgeois mode of production and the conditions of production and distribution which correspond to it are recognised as historical, the delusion of regarding them as natural laws of production vanishes and the prospect opens up of a new society, [a new] economic formation of society, to which the bourgeois mode of production is only the transition.’ (Marx, Theories of Surplus `value MECW Vo 33 p 346.) Capitalism is therefore just a transitional phase in the evolution of human society and its development of productive powers through which it shapes itself and its environment.

* * *

This post is the continuation of a series, the previous one of which is linked here, and the first of which can be found here.

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Revolution in an undeveloped country – a warning unheeded?

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Friedrich Engels

Karl Marx’s alternative to capitalism part 55

In 1894 Engels had cause to write on the prospects of Italian socialism, addressing circumstances not very dissimilar to those that would face socialism in Russia in the following century.

Engels wrote of a ‘bourgeoisie [that] was neither able nor willing to complete its victory. It did not sweep away the remains of feudalism, nor did it reorganise national production on modern bourgeois lines. Incapable of enabling the country to share in the relative and temporary benefits of the capitalist regime, the bourgeoisie imposed on it all this regime’s burdens and disadvantages.’

Quoting Marx – ‘like all the rest of Continental Western Europe’ – he notes that it suffers not only from the development of capitalist production but from the incompleteness of its development, so that alongside modern evils a series of inherited evils oppress as well. ‘The situation is heading towards a crisis.’ (Marx, Preface to the First German Edition of Capital, 1867)

In response Engels states that ‘Obviously the socialist party is too young and, because of the economic situation, too weak to hope for the immediate victory of socialism. Nationwide, the rural population far outnumbers that of the towns; in the towns there is little large-scale developed industry, and consequently few typical proletarians; the majority are made up of tradesmen, small shopkeepers and déclassés, a mass floating between the petty bourgeoisie and the proletariat.’

He goes on – ‘Only this class, constantly facing economic ruin and now provoked to despair, will be able to supply both the mass of fighters and the leaders of a revolutionary movement. It will be backed by the peasants, whose geographical dispersal and illiteracy prevent them from taking any effective initiative, but who will nonetheless make powerful and indispensable auxiliaries.’

The result? ‘In the event of more or less peaceful success, there will be a change of government: the “converted” republicans, Cavallotti & Co., would take the rudder; in the event of revolution there will be a bourgeois republic.’

Naturally then, Engels asks ­– ‘What part should be played by the socialist party with regard to these eventualities?’

As in the previous post, Engels goes back to his and Marx’s initial programmatic statement: 

‘Since 1848 the tactics which have most often ensured success for the socialists have been those of the Communist Manifesto: in the various stages of development which the struggle of the working class against the bourgeoisie has to pass through, the socialists always represent the interests of the movement as a whole…. they fight for the attainment of the immediate aims in the interest of the working class, but in the movement of the present, they also represent and take care of the future of that movement.’

‘Thus they take an active part in each of the evolutionary phases through which the struggle of the two classes passes, without ever losing sight of the fact that these phases are only so many stages leading to the great goal: the conquest of political power by the proletariat as a means of social reorganisation.’

He elaborates on the implications and consequences of such a strategy – socialists ‘have their place among the combatants for any immediate advantage which can be obtained in the interest of the working class; they accept all these political and social advantages, but only as advance payments. Therefore they consider every revolutionary or progressive movement to be heading in the same direction as their own; their special mission is to drive the other revolutionary parties forwards and, should one of these parties be victorious, to safeguard the interests of the proletariat.’

‘These tactics, which never lose sight of the great goal, spare the socialists the bouts of disillusionment to which the less clear-sighted parties are invariably subject — whether pure republicans, or sentimental socialists who mistake a mere stage for the final outcome of the march forwards.’

He further elaborates on this perspective with reference to Italy:

‘The victory of the disintegrating petty bourgeoisie and the peasants may thus lead to a government of “converted” republicans. That would give us universal suffrage and much greater freedom of action (freedom of the press, assembly, association, abolition of the ammonizione, etc.) — new weapons which are not to be despised.’

‘Or a bourgeois republic with the same people and a few Mazzini supporters. That would widen our freedom of action and field of action even more, at least for the moment. And the bourgeois republic, said Marx, is the sole political form in which the struggle between proletariat and bourgeoisie can be decided. Not to mention the repercussions this would have in Europe.’

‘The victory of the present revolutionary movement cannot, therefore, be achieved without strengthening us and placing us in a more favourable environment. Thus we would be committing the greatest of errors should we wish to abstain, if in our attitude to “akin” parties we sought to limit ourselves to purely negative criticism. The time may come when we shall have to co-operate with them in a positive fashion. When will this time come?’

‘Obviously it is not up to us to prepare directly a movement which is not exactly that of the class which we represent . . . If we are obliged to support every real popular movement, we are also obliged not to sacrifice in vain the scarcely formed core of our proletarian party or to allow the proletariat to be decimated in sterile local riots.’

‘If, on the contrary, the movement is truly national, our men will be there before the order can be given, and it goes without saying that we shall take part. But it must be understood, and we should proclaim it aloud, that we are taking part as an independent party, allied for the moment with the radicals and the republicans, but entirely distinct from them; that we have no illusions about the result of the struggle, in the event of victory; that for us this result, far from satisfying us, will only be a stage that has been won, a new base of operations for further conquests; that on the very day of victory our paths will diverge; that from that day hence we shall form the new opposition vis-à-vis the new government, not a reactionary opposition but a progressive one, an opposition of the extreme left which will be pressing for new conquests beyond the territory already gained.’

As an Irish Marxist it is impossible not to note the correspondence of this approach to that reputedly of James Connolly before the 1916 Easter Rising against British rule in Ireland, who warned the workers’ army to hold onto its weapons even in event of the victory of their temporary republican allies.

Engels goes on ‘After the joint victory we might be offered a few seats in the new government, but always in a minority. This is the greatest danger. After February 1848 the French socialist democrats . . . made the mistake of occupying such seats. As a minority in the government they voluntarily shared the blame for all the foul deeds and betrayals perpetrated by the majority of pure republicans against the workers; whilst the presence of these gentlemen in the government completely paralysed the revolutionary action of the working class which they claimed to represent.’

Engels notes the limits of his counsel but also the strength of the overall approach that he has advised:

‘In all this I am merely giving my personal opinion, because I have been asked for it, and also with the greatest diffidence. As for the general tactics; I have experienced their effectiveness throughout my life; they have never let me down. But as for applying them to the state of affairs in Italy, that is quite a different matter; that must be decided on the spot and by those who are in the midst of events.’

This short article encapsulates all the preconditions for socialism elaborated over the last number of posts – the necessity for sufficient capitalist growth both in economic terms and the concomitant development of a working class;  the political conditions that allow the development of the workers’ movement; the necessity to address the immediate tasks of the working class – ‘only such tasks as it is able to solve’ – in the words of the‘1859 Preface’; the necessity for the independence of the working class even while ensuring it does not become purely negative and isolated, and all the while not sacrificing the future of the movement, as in the words of ‘The Communist Manifesto’.

Missing only are the results of the alternative, the consequences of not adopting such an approach, which was set out by Engels in ‘The Peasant War in Germany’:

‘The worst thing that can befall a leader of an extreme party is to be compelled to take over a government in an epoch when the movement is not yet ripe for the domination of the class which he represents and for the realisation of the measures which that domination would imply.’

‘What he can do depends not upon his will but upon the sharpness of the clash of interests between the various classes, and upon the degree of development of the material means of existence, the relations of production and means of communication upon which the clash of interests of the classes is based every time. What he ought to do, what his party demands of him, again depends not upon him, or upon the degree of development of the class struggle and its conditions. He is bound to his doctrines and the demands hitherto propounded which do not emanate from the interrelations of the social classes at a given moment, or from the more or less accidental level of relations of production and means of communication, but from his more or less penetrating insight into the general result of the social and political movement.’

‘Thus he necessarily finds himself in a dilemma. What he can do is in contrast to all his actions as hitherto practised, to all his principles and to the present interests of his party; what he ought to do cannot be achieved. In a word, he is compelled to represent not his party or his class, but the class for whom conditions are ripe for domination. In the interests of the movement itself, he is compelled to defend the interests of an alien class, and to feed his own class with phrases and promises, with the assertion that the interests of that alien class are their own interests.’

‘Whoever puts himself in this awkward position is irrevocably lost. We have seen examples of this in recent times. We need only be reminded of the position taken in the last French provisional government by the representatives of the proletariat, though they represented only a very low level of proletarian development.’

‘Whoever can still look forward to official positions after having become familiar with the experiences of the February government – not to speak of our own noble German provisional governments and imperial regencies – is either foolish beyond measure, or at best pays only lip service to the extreme revolutionary party.’

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Marx and Engels: Getting it right after getting it wrong

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Friedrich Engels 1891

Karl Marx’s alternative to capitalism part 54

In 1895 Engels wrote that ‘History has proved us wrong, and all who thought like us. It has made it clear that the state of economic development on the Continent at that time was not, by a long way, ripe for the elimination of capitalist production . . .’

Until 1857 Marx and Engels expected some sort of “new and revised edition of 1848” wherein the proletarian revolution would follow at some point behind a radicalised bourgeois revolution involving a process of ‘permanent revolution’.  After this, for two decades, “they had hope of imminent and successful proletarian revolution, though Engels maintained his perennial youthful optimism better than Marx.”  Thereafter the growing working class movement became the focus although “they did not consider a successful transfer of power to the proletariat imminent or probable.” (from Eric Hobsbawm, ‘How to Change the World’ p65-6)

The world changed rapidly in the second half of the 19th century and especially Europe, with which Marx and Engels were most engaged.  Marx did not live to see most of the last twenty years.  Many of the tasks of the failed bourgeois revolutions attempted in 1848 were later solved, not from below but from above, by various combinations of existing ruling classes, the state and later by the pressure of imperialist rivalry.

What is remarkable is not only the scope of the error admitted, or that it was admitted, but that despite it and the changes that especially Engels was to live to see, so much of what they had earlier written was not only relevant but was correct.  We have seen this already in previous posts.  What prevented their committing egregious errors arising from their too optimistic outlook was their theoretical commitments to the objective grounds for socialism and their equal commitment to the working class struggle and its success.

The former led to appreciation of the potential of the latter and concern that it should not be endangered by allowing optimism to determine revolutionary strategy and activity.  

In relation to the former, Engels wrote in ‘In modern history at least it is, therefore, proved that all political struggles are class struggles, and all struggles by classes for emancipation, despite their necessarily political form—for every class struggle is a political struggle —turn ultimately on the question of economic emancipation. Therefore, here at least, the state—the political order—is the subordinate factor and civil society—the realm of economic relations—the decisive element.’ (Feuerbach and the End of Classical German Philosophy, Collected Works Vol 26 pp 390-1)

The objective of economic emancipation upon which all emancipation rests requires collective ownership, which requires a working class – ‘A radical social revolution is bound up with definite historical conditions of economic development; these are its premisses. It is only possible, therefore, where alongside capitalist production the industrial proletariat accounts for at least a significant portion of the mass of the people.’ (Marx ‘Notes on Bakunin’s Statehood and Anarchy’, Collected Works, Volume 24 p 518) 

In the first section of the Communist Manifesto, entitled “Bourgeois and Proletarians” (see Manifesto, p. ll), it is argued in detail that the economic and, hence too, in one form or another, the political sway of the bourgeoisie is the essential precondition both of the existence of the modern proletariat and of the creation of the “material conditions for its emancipation”. 

Further – ‘The development of the modern proletariat” (see Neue Rheinische Zeitung. Revue, January 1850, p. 15) “is, in general, conditioned by the development of the industrial bourgeoisie. Only under its rule does the proletariat gain that extensive national existence which can raise its revolution to a national one, and does it itself create the modern means of production, which become just so many means of its revolutionary emancipation. Only its rule tears up the material roots of feudal society and levels the ground on which alone a proletarian revolution is possible.’ I declared accordingly in the same “Review” that any revolution in which England did not take part was no more than a ’storm in a teacup”.’ (Marx Herr Vogt, Collected Works Volume 17 p91)

‘The industrial workers can free themselves only by transforming the capital of the bourgeois, that is, the raw materials, machines and tools, and the means of subsistence they need to work in production, into the property of society, that is, into their own property, used by them in common. Similarly, the farm labourers can be rescued from their hideous misery only when, primarily, their chief object of labour, the land itself, is withdrawn from the private ownership of the big peasants and the still bigger feudal lords, transformed into public property and cultivated by cooperative associations of agricultural workers on their common account.’ (Engels Preface to the Peasant War in Germany 1870, Collected Works Vol 21 p 99-100

As noted above, this meant that the future of the revolution rested on ‘England’, or more accurately Britain – ‘ revolutionary initiative will probably come from France, England alone can serve as the lever for a serious economic Revolution. It is the only country where there are no more peasants and where landed property is concentrated in a few hands. It is the only country where the capitalist form, that is to say combined labour on a large scale under capitalist masters, embraces virtually the whole of production. It is the only country where the great majority of the population consists of WAGES-LABOURERS. It is the only country where the class struggle and the organisation of the working class by the TRADES UNIONS have acquired a certain degree of maturity and universality. It is the only country where, because of its domination on the world market, every revolution in economic matters must immediately affect the whole world. If landlordism and capitalism are classical features in England, on the other hand, the material conditions for their destruction are the most mature here.’ (Marx The General Council to the Federal Council of Romance Switzerland, Collected Works Volume 21 pp86-7)

Despite the optimism, their theoretical commitments to these objective grounds for socialism and commitment to the working class struggle and its success, led to concern that it should not be endangered by allowing optimism to determine revolutionary strategy and activity.

In 1884 Engels still maintained that the line of march in The Communist Manifesto was correct:

‘Never has a tactical programme proved its worth as well as this one. Devised on the eve of a revolution, it stood the test of this revolution; whenever, since this period, a workers’ party has deviated from it, the deviation has met its punishment; and today, after almost forty years, it serves as the guiding line of all resolute and self-confident workers’ parties in Europe, from Madrid to St. Petersburg.’ (Marx and the Neue Rheinische Zeitung(1848-49), Marx and Engels Collected Works Vol 26 p120-8).

A few months later Engels was advising the German socialist August Bebel that – ‘As in 1848, we are still the opposition of the future and must, therefore, have the most extreme among the existing parties at the helm before being able to confront it as the opposition of the present’.  In relation to France, he says that ‘the field is being increasingly cleared for the decisive battle, while the position of the parties becomes more distinct and well- defined. This slow but inexorable progress of the French Republic towards its logical conclusion — the confrontation between radical would-be socialist bourgeois and genuinely revolutionary workers — I consider to be a manifestation of the utmost importance, and I hope that nothing will happen to stop it. And I am glad that our people are not yet strong enough in Paris (but all the stronger for that in the provinces) to be misled by the force of revolutionary phrases into attempting a putsch.’ (Engels to Bebel. 6 June 1884, Collected Works Volume 47 p149).

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Marx and Engels learn about revolution

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Karl Marx’s alternative to capitalism part 53

As we noted in the previous post, since the ideas we now consider ‘Marxism’ did not spring whole and fully formed all at once from their progenitors, these ideas underwent a development from less to more adequate expressions of working class politics.  We have already noted and addressed the penchant of Marx to anticipate the next economic crisis and potential for revolution.  

Similarly, it is argued that Marx and Engels consistently anticipated the imminence of this revolution.  If this was indeed their position it would undermine the argument of the last number of posts which have set out the constraints that bind successful working class revolution.

It would undercut their revolutionary caution and might subvert their early argument with the Willich-Schapper faction in the Communist League, which claimed that revolutions were essentially acts of “will” and that the job of revolutionaries was to ‘make’ the revolution.

Given any inconsistency it would be incumbent to compare when and how over-optimistic revolutionary expectations were expressed and when and how more considered and formal analysis led to the arguments of the last number of posts.  Marx and Engels were once young, and regardless of age were always enthusiasts of revolution, optimism expressed privately is the blood of hope that runs through the veins of all such revolutionaries.

So, when Engels was 24, a newspaper in 1845 reported that at a meeting ‘Mr Engels delivered a speech in which he proved (from the fact, that not a word was offered in reply), that the present state of Germany was such as could not but produce in a very short time a social revolution; that this imminent revolution was not to be averted by any possible measures for promoting commerce and manufacturing industry; to prevent such a revolution — a revolution more terrible than any of the mere subversions of past history — was the introduction of, and the preparation for, the Community system.’

Two years later he was writing that the coming revolution would be bourgeois and this class would have to come to power first before it would become the turn of the working class:

‘Not until only one class—the bourgeoisie—is seen to exploit and oppress, until penury and misery can no longer be blamed now on this estate, now on that, or simply on the absolute monarchy and its bureaucrats—only then will the last decisive battle break out, the battle between the propertied and the propertyless, between the bourgeoisie and the proletariat.’ 

‘Only then will the field of battle have been swept clean of all unnecessary barriers, of all that is misleading and accessory; the position of the two hostile armies will be clear and visible at a glance.’

‘With the rule of the bourgeoisie, the workers, compelled by circumstances, will also make the infinitely important advance that they will no longer come forward as individuals, as at the most a couple of hundreds or thousands, in rebellion against the established order, but all together, as one class, with its specific interests and principles, with a common plan and united strength, they will launch their attack on the last and the worst of their mortal enemies, the bourgeoisie. ‘

‘There can be no doubt as to the outcome of this battle. The bourgeoisie will and must fall to the ground before the proletariat, just as the aristocracy and the absolute monarchy have received their coup de grâce from the middle class.’

‘With the bourgeoisie, private property will at the same time be overthrown, and the victory of the working class will put an end to all class or caste rule for ever.’ (Engels, Collected Works Volume 6, p94–5) 

To believe that in underdeveloped Germany, its mainly small artisanal working class could carry out a social revolution that could ‘end class rule for ever’ would contradict the basic postulates of Marx and Engels historical analysis and their later lifetimes’ revolutionary activity.  Through both of these they learned about the validity of their view that it was necessary to fight with the bourgeoisie against the remnants of feudalism, and about how far the latter were actually prepared to struggle and not turn away from it or ally with fellow exploiting classes:

‘The workers know that the abolition of bourgeois property relations is not brought about by preserving those of feudalism. They know that the revolutionary movement of the bourgeoisie against the feudal estates and the absolute monarchy can only accelerate their own revolutionary movement. They know that their own struggle against the bourgeoisie can only dawn with the day when the bourgeoisie is victorious.’

‘Despite all this they do not share Herr Heinzen’s bourgeois illusions. They can and must accept the bourgeois revolutions a precondition for the workers’ revolution. However, they cannot for a moment regard it as their ultimate goal.’ (Collected Works Volume 6, p332–3)

The relationship between this struggle against feudalism and the bourgeois revolution on the one hand, and working class revolution on the other, is also a subject of much later debate and shall be taken up in greater depth later. In less developed countries it revolves around the idea of permanent revolution, made more famous by Leon Trotsky, but a term also employed by Marx on a number of occasions.  

Hal Draper states that a continued, uninterrupted revolution (the meaning of permanent in this case) was ‘a very widespread, though by no means unanimous view among the radicals of the time.’ (Karl Marx’s Theory of Revolution Vol II, p 201)

Marx and Engels went through a number of versions of what the transition from bourgeois to workers revolution would look like, learning from the experience of the 1848 revolutions in Europe, and summed up these lessons following the revolutions’ defeat.

Marx had, for example, hoped (at the end of 1848) that sections of the bourgeoisie would join with the Democracy in fighting for a Social Republic, an open-ended agitational slogan ‘referring to a government that takes a socialistic direction.’ (KMTR Vol II p234).  Instead, they learned that even in what was to be a bourgeois revolution, this bourgeoisie did not ally with the Democracy (peasants, urban petty bourgeoisie and working classes) but with ‘the trinity of Crown-aristocracy-bureaucracy’. (KMTR Vol II, 225).

The Communist Manifesto had stated that:

‘The Communists turn their attention chiefly to Germany, because that country is on the eve of a bourgeois revolution that is bound to be carried out under more advanced conditions of European civilisation and with a much more developed proletariat than that of England was in the seventeenth, and France in the eighteenth century, and because the bourgeois revolution in Germany will be but the prelude to an immediately following proletarian revolution.’

Following defeat of the 1848 revolutions, especially in France and Germany, Marx drew some important and lasting lessons about the importance of England, as the most advanced country, to future revolutions:

‘A transformation of the relations of political economy in every land of the European continent, on the whole of the European continent, is a tempest in a teapot without England. . . . But every social upheaval in France is necessarily wrecked on the rock of the English bourgeoisies, of the industrial and commercial world domination by Great Britain.  Every partial social reform in France, and on the European continent in general, is and remains an empty pious wish insofar as it aspires to end there [without involving England].  (quoted in KMTR Vol II pp243–4)

The permanence of the revolution would allow the ‘tendency we represented [ to] enter the struggle for the attainment of our real party aims’; the party never imagined itself capable of producing at any time and at its pleasure, that revolution which was to carry its ideas into practice . . .’

This would become possible because ‘only through the increase in power of the bourgeoisie does the proletariat gradually get to the point of becoming the majority . . .’  ‘Only its rule [the rule of the bourgeoisie] tears up the material roots of feudal society and levels the ground on which alone a proletarian revolution is possible.’  In ‘countries where the aristocracy’ must be ‘driven from power’ there was lacking ‘the first premise of a proletarian revolution, namely, an industrial proletariat on a national scale.’ 

(KMTR Vol II p 249, 208, 280 and 284)

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Revolutionary Restraint

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Paris Commune barricade

Karl Marx’s alternative to capitalism part 52

Since the ideas we now consider ‘Marxism’ did not spring whole and fully formed in one go it is necessary to address at least some of the many judgements Marx and Engels made about the proximity of revolution and its prerequisites, notwithstanding their caution and realism as addressed in the previous post.

These included the view that England (by which we should understand Britain as a whole), was by far the most advanced nation and was key to revolutionary prospects on the Continent, while later considering that ‘the English working class will never accomplish anything before it has got rid of Ireland.’ (Letter from Marx to Engels December 1869)

In the process of their activism, they set out numerous statements on the preconditions for working class action and socialism.  In 1865 Engels wrote The Prussian Military Question and the German Workers’ Party, in which he set out one basic condition for the struggle:

‘Even if the worst came to the worst and the bourgeoisie was to scurry under the skirts of reaction for fear of the workers, and appeal to the power of those elements hostile to itself for protection against them—even then the workers’ party would have no choice but, notwithstanding the bourgeoisie, to continue its campaign for bourgeois freedom, freedom of the press and rights of assembly and association which the bourgeoisie had betrayed. Without these freedoms it will be unable to move freely itself; in this struggle it is fighting to establish the environment necessary for its existence, for the air it needs to breathe.’  (Collected Works Volume 20, p78)

In fact, it can be said that the strategy and tactics of Marx and Engels in all their struggles are precisely to strengthen and prepare the working class for its social revolution, to create in so far as it can the conditions and prerequisites for its success.  Some, of course, are more fundamental than others and we cannot dig up quotes from over a century ago to justify political positions now without appreciation of the context then and today.

So, Engels advised German socialist August Bebel in 1879 of a principle that:

‘Social-Democratic deputies must always uphold the vital principle of consenting to nothing that increases the power of the government vis-à-vis the people.’ (Collected Works Volume 45, pp423-4)

He wrote to the same German socialist in 1884:

‘No party, unless it was lying, has ever denied the right to armed resistance in certain circumstances. None has ever been able to renounce that ultimate right.

‘But once the debate begins to turn on the circumstances in which a party may reserve that right, the game is already won. The whole thing becomes progressively more nonsensical. Particularly in the case of a party that has been declared illegal and is thus actually reduced by higher authority to resorting to revolution. And such a declaration of illegality, having been made once already, might recur any day. To demand an unconditional statement of this kind from such a party is utterly preposterous.’

‘Nor, for that matter, have the gentlemen anything to worry about. The military position being what it now is, we shall not go into action so long as we have a military power against us. We can bide our time until that military power ceases to be a power against us. Any revolution prior to that, even a victorious one, would bring to power, not ourselves, but the most radical elements of the bourgeoisie and/or petty bourgeoisie.’ (’ Collected Works Volume 47, pp223)

Once again, we have revolutionary strategy grounded on material circumstances and once again a warning of premature action, the result of which would be the success not of the working class party but of its enemy or competitor.

Most famously, Marx counselled revolutionary restraint to French workers regarding its new bourgeois republic following France’s defeat by Bismark’s Germany in 1870, in the prelude to the creation of the Paris Commune:

‘The French working class moves, therefore, under circumstances of extreme difficulty. Any attempt at upsetting the new Government in the present crisis, when the enemy is almost knocking at the doors of Paris, would be a desperate folly. The French workmen must perform their duties as citizens; but, at the same time, they must not allow themselves to be deluded by the ‘national souvenirs’ of 1792 . . .   They have not to recapitulate the past, but to build up the future. Let them calmly and resolutely improve the opportunities of Republican liberty, for the work of their own class organisation.’ Karl Marx, Second Address of the General Council of the International Workingmen’s Association on the Franco-Prussian War 1870 (Collected Works Volume 22 p269)

Engels wrote to Marx: ‘Dupont has just left. He spent the evening here and was furious about this beautiful Paris proclamation. . .  His views on the case are perfectly clear and accurate: make use of the freedoms inevitably granted by the republic to organise the party in France; act when occasion presents itself, once organisation has been completed; the International to be held on a leash in France until after peace has been concluded.’ (Engels to Marx 1870, Collected Works Volume 44, p67)

Of course, as revolutionaries they energetically supported the Commune rising once it had begun but their main contribution was to learn its lessons for the workers that followed, among which we have noted before:  ‘They know that in order to work out their own emancipation, and along with it that higher form to which present society is irresistibly tending by its own economical agencies, they will have to pass through long struggles, through a series of historic processes, transforming circumstances and men.’

In a letter to a Dutch socialist in 1881, a decade after the Commune, Marx said that:

‘The forthcoming Zurich Congress’s ‘question’ which you mention would seem to me a mistake.1 What is to be done, and done immediately at any given, particular moment in the future, depends, of course, wholly and entirely on the actual historical circumstances in which action is to be taken. But the said question, being posed out of the blue, in fact poses a fallacious problem to which the only answer can be a critique of the question as such. We cannot solve an equation that does not comprise within its terms the elements of its solution.’

‘Come to that, there is nothing specifically ‘socialist’ about the predicaments of a government that has suddenly come into being as a result of a popular victory. On the contrary. Victorious bourgeois politicians immediately feel constrained by their ‘victory’, whereas a socialist is at least able to intervene without constraint.’

‘Of one thing you may be sure — a socialist government will not come to the helm in a country unless things have reached a stage at which it can, before all else, take such measures as will so intimidate the mass of the bourgeoisie as to achieve the first desideratum — time for effective action.’

‘You may, perhaps, refer me to the Paris Commune but, aside from the fact that this was merely an uprising of one city in exceptional circumstances, the majority of the Commune was in no sense socialist, nor could it have been. With a modicum of COMMON SENSE, it could, however, have obtained the utmost that was then obtainable — a compromise with Versailles beneficial to the people as a whole. The appropriation of the Banque de France alone would have rapidly put an end to the vainglory of Versailles, etc., etc.’  (Marx letter to Ferdinand Domela Nieuwenhuis London, 22 February 1881 (Collected Works Volume 46, p66) 

  1. This refers to an International Socialist Congress to be convened in Switzerland to discuss the establishment of a new International. The congress took place not in Zurich (the Zurich cantonal council forbade it), but in Chur between 2 and 4 October 1881. It was attended by delegates of socialist parties from 12 countries. The congress decided against forming a new International. In his letter to Marx of 6 January 1881 Nieuwenhuis expressed the intention of the Dutch Social Democrats to discuss at the congress the immediate laws to be passed in the political and economic fields by the socialists should they come to power (footnote 100 to Marx and Engels Collected Works Volume 46, p 489)

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A prolonged birth for socialism

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France (19th c.). Workers’ movement. Strike of miners in Pas-de-Calais. The strikers’s demonstration on the streets of the city. Engraving. FRANCE. Paris. National Library.

Karl Marx’s alternative to capitalism part 51

Marx was always clear that the creation of socialism following the conquest of political power would be a long-drawn-out process, after emerging through ‘prolonged birth pangs’ from capitalist society (Critique of the Gotha Programme).

In an early idealism-tinged writing in Deutsche-Franz­sische Jahrbrucher he wrote that:

‘[We] must expose the old world to the full light of day and shape the new one in a positive way.  The longer the time that events allow to thinking humanity for taking stock of its position, and to suffering mankind for mobilising its forces, the more perfect on entering the world will be the product that the present time bears in the womb.’ 

Following the failure of the 1848 revolutions Marx was involved in a dispute inside the Communist League over the remaining potential for revolution. He set out this summary of the issues arising:

‘In the last debate on “the position of the German proletariat in the next revolution” views were expressed by members of the minority on the Central Authority which directly clash with those in the last circular but one and even the Manifesto. A German national standpoint was substituted for the universal outlook of the Manifesto, and the national feelings of the German artisans were pandered to.’

‘The materialist standpoint of the Manifesto has given way to idealism. The revolution is seen not as the product of realities of the situation but as the result of an effort of will. Whereas we say to the workers: You have 15, 20, 50 years of civil war to go through in order to alter the situation and to train yourselves for the exercise of power, it is said: We must take power at once, or else we may as well take to our beds.’

‘. . . As for personal sacrifice, I have given up as much as anyone; but for the class and not for individuals. And as for enthusiasm, not much enthusiasm is needed to belong to a party when you believe that it is on the point of seizing power. I have always defied the momentary opinions of the proletariat. We are devoted to a party which, most fortunately for it, cannot yet come to power. If the proletariat were to come to power the measures it would introduce would be petty-bourgeois and not directly proletarian. Our party can come to power only when the conditions allow it to put its own views into practice. Louis Blanc is the best instance of what happens when you come to power prematurely.’

‘In France, moreover, it isn’t the proletariat alone that gains power but the peasants and the petty bourgeois as well, and it will have to carry out not its, but their measures. The Paris Commune [1792–94] shows that one need not be in the government to accomplish something.’ (Meeting of the Central Authority September 15, 1850, Collected Works p626, 628–9) 

Engels reflected similar concerns when he wrote to Joseph Weydemeyer in April 1853: 

‘This time we shall start off straight away with the Manifesto thanks largely to the Cologne trial in which German communism (most notably through Röser) has passed its matriculation.’

‘All this, of course, relates merely to theory; in practice we shall, as always, be reduced to insisting above all on resolute measures and absolute ruthlessness. And that’s the pity of it. I have a feeling that one fine day, thanks to the helplessness and spinelessness of all the others, our party will find itself forced into power, whereupon it will have to enact things that are not immediately in our own, but rather in the general, revolutionary and specifically petty-bourgeois interest; in which event, spurred on by the proletarian populus and bound by our own published statements and plans—more or less wrongly interpreted and more or less impulsively pushed through in the midst of party strife—we shall find ourselves compelled to make communist experiments and leaps which no one knows better than ourselves to be untimely.’ (Collected Works Volume 39 p308–9)

This concern at the potential for the party of the working class to be exposed to premature revolution might now be seen as an anachronism, but it is not, and arises not just from insufficient development of what are usually understood as subjective conditions (wrongly reduced to the insufficient size of some candidate for a revolutionary party), but also from insufficient attention to the requirements of objective conditions, which have been set out a number of times in these posts, as for example in this one. 

Much later, in his address on the Paris Commune in 1871, we see Marx also acknowledge the long process of development required of the struggle of the working class, along with the effects of the development of capitalism itself:

‘The working class did not expect miracles from the Commune. They have no ready-made utopias to introduce par décret du peuple. They know that in order to work out their own emancipation, and along with it that higher form to which present society is irresistibly tending by its own economical agencies, they will have to pass through long struggles, through a series of historic processes, transforming circumstances and men.’  

In the first draft of The Civil War in France he writes that:

‘The working class know that they have to pass through different phases of class struggle. They know that the superseding of the economical conditions of the slavery of labour by the conditions of free and associated labour can only be the progressive work of time (that economical transformation), that they require not only a change of distribution, but a new organisation of production, or rather the delivery (setting free) of the social forms of production in present organised labour (engendered by present industry) . . . . ‘

‘They know that the present “spontaneous action of the natural laws of capital and landed property” can only be superseded by “the spontaneous action of the laws of the social economy of free and associated labour” by a long process of development of new conditions, as was the “spontaneous action of the economic laws of slavery” and the “spontaneous action of the economical laws of serfdom.” But they know at the same time that great strides may be [made] at once through the Communal form of political organization and that the time has come to begin that movement for themselves and mankind.’

The struggle of the working class will therefore involve a long process of development before and after political revolution and these struggles are just as much a precondition for its success as the development of the forces of production from which they cannot really be divorced.

He compared workers’ revolution with the bourgeois one in The Eighteenth Brumaire of Louis Bonaparte, including as a result of conditions that demanded it:

‘Bourgeois revolutions, like those of the eighteenth century, storm more swiftly from success to success, their dramatic effects outdo each other, men and things seem set in sparkling diamonds, ecstasy is the order of the day – but they are short-lived, soon they have reached their zenith, and a long crapulent depression takes hold of society before it learns to assimilate the results of its storm-and-stress period soberly.’

‘On the other hand, proletarian revolutions, like those of the nineteenth century, constantly criticise themselves, constantly interrupt themselves in their own course, return to the apparently accomplished, in order to begin anew; they deride with cruel thoroughness the half-measures, weaknesses, and paltriness of their first attempts, seem to throw down their opponents only so the latter may draw new strength from the earth and rise before them again more gigantic than ever, recoil constantly from the indefinite prodigiousness of their own goals – until a situation is created which makes all turning back impossible, and the conditions themselves call out:  Hic Rhodus, hic salta!  [Here is the rose, here dance!]’

How much could that model of socialist revolution – the Russian one – be subject to such interrogation given that it was not simply a workers’ revolution but a bourgeois one as well? 

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The role of capitalist crisis in socialist revolution

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Karl Marx’s alternative to capitalism part 50

Marx notes that commercial crises ‘by their periodical return put on its trial, each time more threateningly, the existence of the entire bourgeois society.’ (Collected Works Vol 6 p 490)

Whether capitalism is then found guilty is a matter of objective conditions and the class struggle, with its own requirements for success.  We know however that it is not the case that crises are each time more threatening.  Like many statements in the Communist Manifesto it is a political declaration, a proclamation of belief and exhortation to action written in broad strokes, not a studied analysis.  In other words, a manifesto.

Capitalist crises nevertheless were considered to play an important role in determining the potential for revolution, even if in themselves they did not answer to the possibility of success.  In a letter to Bernstein in January 1882, Engels wrote:

‘The fact that these crises are one of the most powerful levers in political upheavals has already been stated in the Communist Manifesto and is explained in the review section of the Neue Reinische Zeitung up to and including 1848, but it is also explained that the returning prosperity also breaks revolutions and lays the foundations for the victory of reaction.’

It should be noted that this refers to political revolution, that is those social convulsions causing or attempting to cause more or less important changes to the Government or State, and not to the fundamental class structure that supports them.  That this is under-appreciated is because the former is conflated with the latter since it is assumed that that there is little social transition before capture of state power by the working class and that the new state structure is what will be constitutive of the new social relations of production.

That this is the case is understandable since it is possible to find statements by Marx and Engels about the role of a new workers’ state arising from crisis and revolution that is consistent with this view and we have addressed this before in a number of posts beginning here.

In relation to views on the relation of crises to revolution we can record the view here:

‘The virtual repeal of the act of 1847 will force manufacturers into such a rush of overtrading that revulsions upon revulsions will follow, so that very soon all the expedients and resources of the present system will be exhausted and a revolution, made inevitable, which, uprooting society far deeper than 1793 and 1848 ever did, will speedily lead to the political and social ascendancy of the proletarians . . .’  (The Ten Hours Question, Collected Works Volume 10 p 275-6)

The quotation above, written by Engels in February 1850, betrayed his over-optimistic view at that time, following the 1848 revolutions across much of Europe.  Capitalism proved more dynamic and adaptive than allowed for, and the preconditions for the political and social revolution envisaged were much greater than existed at that point, even in the most advanced society. 

Both Marx and Engels were enthusiasts of revolution and sometimes optimistic about its proximity and success.  But optimism was always tempered by more realistic evaluation when it came to specifying the line of march, and Marx in particular showed remarkable realism in assessing revolutionary opportunities when they appeared to arise. 

He continued after 1848 to analyse economic developments with a view to their potential impact on the potential for revolution, this time from the crisis in 1857:

‘`What the most far- sighted politicians now are sure of is an enlarged edition not only of the crisis of 1847 but also of the revolutions of 1848 … In 1848 the movements which more immediately produced the Revolution were of a merely political character … Now, on the contrary, a social revolution is generally understood, even before the political revolution is proclaimed; and a social revolution brought about by no underground plots of the secret societies among the working classes, but by the public contrivances of the Crédits Mobiliers of the ruling classes.’

Here, Marx not only looks to the potential for political revolution but also argues that the development of capitalism itself is bringing about a social revolution. Of course, much of this speculation was in private correspondence so cannot be presented as considered political statements (to be carried forward as holy writ into the 21st century).

Hal Draper is right when he excoriates those who quote Marx to advance whatever and any purpose they have: ‘I have seen remarks by Marx that were hastily dashed off in a letter to a friend, or a few words jotted down in a note, solemnly quoted (without identification) as if they were long-pondered programmatic statements every syllable of which had been thought out for its exact scientific meaning–indeed, even without regard to other statements on the subject of greater reliability.’

So, in relation to the crisis of 1857 Engels wrote to Marx that ‘this time it is coming properly, now it’s a case of do or die.’  Yet Engels did not want the crisis to develop too quickly, hoping for ‘a period of chronic pressure . . . to get the people’s blood up.’  (Marx to Engels 1857) Yet later Engels noted that ‘there are as yet few signs of revolution . . .’  Marx wrote to Engels drawing comfort from an apparent recovery: `The momentary lull in the crisis is, or so it seems to me, most advantageous to our interests –- party interests, I mean’ (Letter Marx to Engels Jan 1858, CW Vol 40, p243).  You could almost make what you want out of such quotations if you were prepared to be selective.

Reviewing their attitude during this period Simon Clarke (‘Marx’s Theory of Crisis’ p119) says 

‘Marx and Engels were certainly excited by the onset of the crisis of 1857, but despite their optimistic rhetoric, they didn’t really seem to have much expectation that anything would come of it, they didn’t throw themselves into political activity, and did not appear surprised when the crisis passed, leaving only minor dislocations in its wake.  Nevertheless, the crisis, and its failure to develop according to the course anticipated by Marx, provided the stimulus for Marx to return to his economic studies . . .’

This alerts us to awareness that Marx didn’t arrive at ‘Marxism’ at one (relatively early) point in his political life and spend the rest of it setting it out.  He learned, as we all do, as we go along; consider, for example, the lessons he learned as a 53 year-old from the Paris Commune in 1871 when he wrote of ‘the political form at last discovered under which to work out the economical emancipation of labour.’

Clarke goes on to recognise that the ‘ identification of the contradictory foundation of capitalist accumulation and crisis is the basis on which the emphasis of Marx’s theoretical attention moves away from crisis, which has very little part to play in his later works, just as politically Marx moved away from the apocalyptic vision of the revolution as a political event precipitated by a crisis, to the vision of the revolution as the culmination of a longer struggle to build a working class movement’. (Marx’s Theory of Crisis’ p 175). Clarke also makes a similar point in relation to war.1

‘We have seen that through the 1850s Marx looked to the onset of the crisis as the precipitant of an upsurge of working class militancy, which would provide the driving force of the coming revolution. This expectation was based on little more than wishful thinking, for nowhere in their works did Marx or Engels spell out precisely how they saw such a development taking place, and they certainly had little faith in the ability of any of the revolutionary groupings with which they were loosely associated to provide a political focus for such a revolutionary upsurge. They hailed the crisis of 1857 as the herald of the revolution, but when it passed without significant political incident they didn’t express any surprise, nor feel any need for a re-evaluation of their position. Although the rapid recovery from crisis prevented the expected revolutionary upsurge from happening, it also swept Proudhon and his followers from the political stage.’ (Clarke p248 print edition)’ 

‘Thus the theory of crises plays a rapidly diminishing role in Marx’s work after 1862, to be replaced by an emphasis on the secular tendencies of capitalist accumulation, just as the conception of revolution as the culmination of struggles unleashed by economic crisis is replaced by a conception of revolution as the outcome of an extended period of class development.’  (Clarke p 245)

Clarke might be said to summarise his reading of the relationship between Marx’s analysis of capital and politics at the end of his book:

‘The focus of orthodox Marxism on general crises, as opposed to the permanently contradictory and crisis ridden character of capital accumulation, has equally proved a distraction. Although Marx and Engels bolstered their revolutionary faith by appealing to the inevitable crisis, in practice they quietly abandoned the illusion that the revolution would be precipitated by a general crisis when that of 1857 turned out to be a damp squib’

‘By the time that Marx wrote the first volume of Capital the emphasis of his analysis of capitalism was on the secular tendencies of capitalist development, the tendency to the concentration and centralisation of capital, to the polarisation of wealth and poverty, the coexistence of overwork and unemployment, and to the increasing instability of social existence which underlay the development of the organised working class. The crisis is no longer a cataclysmic effect, it is a part of the normal pattern of capitalist accumulation, the pattern of overaccumulation and crisis that underlies the permanence of the class struggle as capitalists seek to resolve the crisis tendencies of accumulation at the expense of the working class.’ (Clarke p 285)

  1. ‘Through the 1860s and early 1870s Marx looked to war rather than economic crisis as the precipitant of the political development of the working class. By the middle 1870s, however, Marx and Engels had come to see war, like crises, as events which divided and demoralised the working class.

Engels wrote to Sorge that the old international was now dead, as national rivalries and differences emerged after the fall of the Paris Commune (04.08.74). Marx clearly regarded a further war as a barrier to the progress of the working class. `A new war is inevitable au peu plus tôt, au peu plus tard, and before its conclusion there are hardly likely to be any violent popular movements anywhere.’ (Marx to Kugelman 18.05.74, CW45, 18)

`General European conditions are such as to increasingly wage a general European war. We shall have to pass through it before there can be any thought of decisive overt activity on the part of the European working class.’ (Marx to Sorge, 12-17.09.74, CW45, 30)’

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Breakdown, crises and the door to revolution

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Karl Marx’s alternative to capitalism part 49

Arguments based on Marx’s 1859 Preface are often considered to be ‘reductionist’ or ‘determinist’, robbing the oppressed of their agency.1  Productive forces are reduced to technology which drives accumulation, while in reality the order is the reverse – it is accumulation that drives technology and this accumulation is the growth of capital, of relations of production that involve the existence primarily of two classes which are involved in struggle.  

People inhabit the forces of production and drive it forward and people inhabit the relations of production and perform the roles appropriate to the classes that are included in them.

The forces and relations of production therefore provide the grounds on which such agency makes sense and can be accounted for.  Of course, they also involve constraints on such agency, but if they didn’t, they wouldn’t provide any sort of explanation at all.

This approach can be contrasted with real determinist arguments based on the idea of the inevitable breakdown of capitalism, which subject it has been said ‘is one which has plagued students of Marx for at least a century . . . veritable rivers of ink have been spent in an effort to fill up this gap in Marx’s theoretical system.” (Martin Nicolaus, The Unknown Marx, New Left Review 1/47 March – April 1968. P55)

Marx does not hold a breakdown theory of capitalism but since as long as capitalism exists it will continue to develop through its contradictions, these contradictions must develop to certain limits.

First, he notes in Capital Volume III, that: 

`As soon as formation of capital were to fall into the hands of a few established big capitals, for which the mass of profit compensates for the falling rate of profit, the vital flame of production would be altogether extinguished. It would die out.’ 

Elsewhere, in the Grundrisse:

‘To the degree that large-scale industry develops, the creation of real wealth comes to depend less on labour-time and on the quantity of labour expended, and more on the power of the instruments which are set in motion during labour-time, and whose powerful effectiveness itself is not related to the labour-time immediately expended in their production, but depends rather on the general state of science and the progress of technology…. ‘

‘As soon as labour in its direct form has ceased to be the great wellspring of wealth, labour- time ceases and must cease to be its measure, and therefore exchange-value the measure of use-value. . . . With that, the system of production based on exchange-value collapses. . . . Capital is its own contradiction- in-process, for its urge is to reduce labour-time to a minimum, while at the same time it maintains that labour-time is the only measure and source of wealth.’

‘Productive forces and social relations—both of which are different sides of the development of the social individual—appear to capital only as means, and only means to produce on its limited basis. In fact, however, these are the material conditions to blow this basis sky-high.’ (Marx, Grundrisse pp 592–94, quoted in Nicolaus pp 58–59)

Marx did not expect capitalism to last long enough to get to this stage of its development and anticipated the contradiction between ‘productive forces and social relations’ to precipitate its replacement long before it. The continued expansion of capitalism and growth of what is conventionally called service industries means that neither lack of competition or an approach to the limit of labour in production has resulted in either of these limits being nearly approached.

In 1850, shortly after the failed revolutions of 1848, Marx wrote:

‘While this general prosperity lasts, enabling the productive forces of bourgeois society to develop to the full extent possible within the bourgeois system, there can be no question of a real revolution.  Such a revolution is only possible when two factors come into conflict: the modern productive forces and bourgeois forms of production . . . A new revolution is only possible as a result of a new crisis; but it will come, just as surely as the crisis itself.’ (The Class Struggles in France: 1848 to 1850’)

These have not been the constraints that successive generations of Marxists have thought placed unwanted boundaries on their objectives. Instead, the contradiction between the forces and relations of production is viewed as objective conditions already being in place with only purely subjective ones required to come into line through the effects of capitalist crises.  These objective crises express the fetters on the development of the forces of production and the social relations in which they are encased and are assumed to rapidly advance the subjective requirements for revolution.

For Marx however, economic crises are ‘always but momentary and forcible solutions of the existing contradictions. They are violent eruptions which for a time restore the disturbed equilibrium.’  (Capital Vol III). They are therefore not only ‘the most striking form in which advice is given it to be gone and to give room to a higher state of social production’, but their ‘violent destruction of capital’ is ‘a condition of its self-preservation.’ (Grundrisse)

Far from signalling stagnation of the forces of production, these forces are most developed just as crises erupt.  And as we have noted before, concomitant with the growth of the forces of production is expansion of the relations of production: of the capitalist and working classes, upon which is dependent the struggle for socialism.

Socialism thus becomes more relevant and feasible as crises worsen but not because they get worse but because of what this says for the development of the forces of production.  There is no final crisis and therefore no final breakdown we can look towards as a resolution to capitalism and advent of socialism; even if nothing lasts forever.  Crises allow capitalism to seek an equilibrium, while also demonstrating its historical redundancy and potential for replacement, but neither is automatic, and while the former has occurred often, the latter has unfortunately not.

Crises may therefore be the occasion for political revolution – conquest of state power by the working class – through stimulation, but the success of political revolution does not fundamentally depend on them or on their severity.  The objective conditions for this we have explained and there is no neat dividing line between these and the subjective conditions constituted out of the class struggle and the capacity, readiness and willingness of the working class to defend and advance its interests through political revolution.

The lack of correspondence between the two has not only involved ripeness of objective conditions and backwardness of the subjective, but also the development of some important subjective conditions in advance of objective constraints on successful revolution.

  1. ‘Only once in his life did he speak with a tone of achievement and a sense of accomplishment about one of his works. Only once did he announce that he had written something which not only encompassed the whole of his views, but also presented them in a scientific manner. That occasion was in the Preface to the Critique of Political Economy.’ (1859). Martin Nicolaus, The Unknown Marx, New Left Review 1/47 March – April 1968 p42.

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