| Revision as of 04:25, 12 November 2010 view sourceNug (talk | contribs)Autopatrolled, Extended confirmed users, Pending changes reviewers22,427 edits →Marx in Paris and Brussels: 5000 francs seems to be the amount established by sources← Previous edit | Revision as of 04:30, 12 November 2010 view source 96.18.156.87 (talk) ←Replaced content with 'Karl Marx. All you need to know is that he was stupid. He's honestly not very smart. He's also kinda a jerk. :('Tag: blankingNext edit → | ||
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| Karl Marx. All you need to know is that he was stupid. He's honestly not very smart. He's also kinda a jerk. :( | |||
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| {{Infobox Philosopher | |||
| |region = Western Philosophy | |||
| |era = ] | |||
| |color = #B0C4DE | |||
| |image_name = Karl Marx_001.jpg | |||
| |image_caption = | |||
| |name = Karl Heinrich Marx. | |||
| |birth_date = May 5, 1818 | |||
| |birth_place = ], ] | |||
| |death_date = {{Death date and age|mf=yes|1883|03|14|1818|05|05}} | |||
| |death_place = ], ] | |||
| |religion = ], later adopted Atheism | |||
| |school_tradition = ], ], ], ] | |||
| |signature = Karl Marx Signature.svg | |||
| |main_interests = ], ], ], ], ], ] | |||
| |influences = ], ], ], ], ], ], ], ], ], ], ], ], ],<ref>Mehring, Franz, ''Karl Marx: The Story of His Life'' (Routledge, 2003) pg. 75</ref> ], ], ], ], ], ] | |||
| |influenced = ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ], ] and <small>]</small> | |||
| |notable_ideas = Co-founder of ] (with ]), ], contributions to the ], ] and exploitation of the worker, ''],'' ''],'' ] |}} | |||
| {{Marxism}} | |||
| '''Karl Heinrich Marx''' (May 5, 1818 – March 14, 1883) was a ]<ref> | |||
| {{cite encyclopedia | |||
| | url = http://encarta.msn.com/encyclopedia_761555305/karl_marx.html | |||
| | title = Karl Marx | |||
| | accessdate = 2008-12-02 | |||
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| | date = 1993–2008 | |||
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| | publisher = Microsoft Corporation | |||
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| | archiveurl=http://www.webcitation.org/5kwsBauyu | |||
| | archivedate=2009-10-31 | |||
| | quote = German political philosopher ... |deadurl=yes}} | |||
| Marx's political philosophy developed from Western philosophical tradition, especially under the influence of ]; and Marx grew up in a ] cultural milieu. In terms of citizenship, his birth in ] made Marx a subject of the ]; in December 1845 he renounced his Prussian citizenship and thereafter became a stateless exile from his native ]. | |||
| </ref> ], ], ], ], ], and ] ], whose ideas played a significant role in the development of modern communism and ]. Marx summarized his approach in the first line of chapter one of '']'', published in 1848: "The history of all hitherto existing society is the history of ]s." Marx argued that ], like previous socioeconomic systems, would inevitably produce internal tensions which would lead to its destruction.<ref>{{cite book | last = Baird | first = Forrest E. | authorlink = | coauthors = Walter Kaufmann | title = From Plato to Derrida | publisher = Pearson Prentice Hall | year = 2008 | location = Upper Saddle River, New Jersey| url = | isbn = 0-13-158591-6 }} | |||
| </ref> Just as ], he believed ] would, in its turn, replace capitalism, and lead to a ], ] called ]. This would emerge after a transitional period called the "]": a period sometimes referred to as the "workers state" or "workers' democracy".<ref>Karl Marx: (Marx/Engels Selected Works, Volume Three, pp. 13–30;)</ref><ref>In (MECW Volume 39, p. 58; )</ref> In section one of ''The Communist Manifesto'' Marx describes ], capitalism, and the role internal social contradictions play in the historical process: | |||
| {{quote|We see then: the means of production and of exchange, on whose foundation the ] built itself up, were generated in feudal society. At a certain stage in the development of these means of production and of exchange, the conditions under which feudal society produced and exchanged ... the feudal relations of property became no longer compatible with the already developed productive forces; they became so many fetters. They had to be burst asunder; they were burst asunder. Into their place stepped free competition, accompanied by a social and political constitution adapted in it, and the economic and political sway of the bourgeois class. A similar movement is going on before our own eyes ... The productive forces at the disposal of society no longer tend to further the development of the conditions of bourgeois property; on the contrary, they have become too powerful for these conditions, by which they are fettered, and so soon as they overcome these fetters, they bring order into the whole of bourgeois society, endanger the existence of bourgeois property.<ref name=manifesto>Marx, K. and Engels, F. (1848), ]</ref>}} | |||
| Marx argued for a systemic understanding of socio-economic change. He argued that the structural contradictions within capitalism necessitate its end, giving way to socialism. "The development of Modern Industry, therefore, cuts from under its feet the very foundation on which the bourgeoisie produces and appropriates products. What the bourgeoisie, therefore, produces, above all, are its own grave-diggers. Its fall and the victory of the proletariat are equally inevitable."<ref name=manifesto/> | |||
| On the other hand, Marx argued that socio-economic change occurred through organized revolutionary action. He argued that capitalism will end through the organized actions of an international ]: "Communism is for us not a state of affairs which is to be established, an ideal to which reality will have to adjust itself. We call communism the real movement which abolishes the present state of things. The conditions of this movement result from the premises now in existence."<ref>from '']''</ref> | |||
| While Marx remained a relatively obscure figure in his own lifetime, his ideas and the ideology of ] began to exert a major influence on workers' movements shortly after his death. This influence gained added impetus with the victory of the ] in the Russian ] in 1917, and few parts of the world remained significantly untouched by Marxian ideas in the course of the twentieth century. Marx is typically cited, with ] and ], as one of the three principal architects of modern ].<ref name="plato.stanford.edu">{{cite web|url=http://plato.stanford.edu/entries/weber/|title=Max Weber – Stanford Encyclopaedia of Philosophy}}</ref> | |||
| ==Biography== | |||
| ] | |||
| Karl Heinrich Marx was born in ], in the ]'s ]. His father, ], was born ] and converted to ] prior to Karl's birth, in part to advance his career as a lawyer; Karl's grandfather was the ] of ]. A man of the ], Heinrich was devoted to ] and ], who took part in agitations for a constitution in Prussia. Karl's mother, born Henrietta Pressburg, was from the Netherlands, and Jewish at the time of Karl's birth, although she converted upon the death of her parents. Karl was baptized when he was six years old.<ref>Isaiah Berlin (1996). "Karl Marx: His Life and Environment". ISBN 0-19-510326-2</ref> Little is known about Marx's childhood.<ref name=Ponethree/> | |||
| ] | |||
| Karl Marx married ], the daughter of a ]n ], on June 19, 1843, in the Pauluskirche, at ]. Marx and Jenny had seven children, but due to poverty, only three survived to adulthood.<ref>Peter Singer (2000). Marx a very short introduction. pp. 5. ISBN 0-19-285405-4</ref> Marx's major source of income was from the support of ], who was drawing a steadily increasing income from his family's business in ]. This was supplemented by weekly articles written as a foreign correspondent for the '']''.<ref>Peter Singer (2000). Marx a very short introduction. p. 9. ISBN 0-19-285405-4</ref> Inheritances from one of Jenny's uncles and her mother who died in 1856 allowed the family to move to somewhat more ] lodgings at 9 Grafton Terrace, ] a new suburb on the then-outskirts of London. In 1864, a further inheritance of money and a house from an old colleague, ] allowed the family to live more comfortably. Marx had, for much of his life until then, generally lived a hand-to-mouth existence, forever at the limits of his resources, while striving to support a middle-class lifestyle for his wife and children. | |||
| Marx had seven children by his wife: ] (m. Longuet; 1844–83); ] (m. Lafargue; 1845–1911); Edgar (1847–1855); Henry Edward Guy ("Guido"; 1849–1850); Jenny Eveline Frances ("Franziska"; 1851–52); ] (1855–98) and one more who died before being named (July 1857). There are allegations that Marx also fathered a son out of wedlock by his housekeeper, ].<ref>{{cite book|author=Francis Wheen|title=Karl Marx|publisher=W. W. Norton and Company|year=2000|page=173}}</ref> | |||
| ] London]] | |||
| Following the death of his wife Jenny in December 1881, Marx developed a ] that kept him in ill health for the last 15 months of his life. It eventually brought on the ] and ] that killed him in London on March 14, 1883. He died a ];<ref name="stateless">McLellan 1973, p.541</ref> family and friends in London buried his body in ], London, on March 17, 1883. There were only eleven mourners at his funeral.<ref name="Pone">{{Cite book| last =Wheen| first =Francis| title =Karl Marx: A Life| publisher =W. W. Norton & Company| year =2001| page =1| isbn =9780393321579 }}</ref> | |||
| Several of Marx's closest friends spoke at his funeral, including ] and Friedrich Engels. Engels's speech included the words | |||
| {{cquote|On the 14th of March, at a quarter to three in the afternoon, the greatest living thinker ceased to think. He had been left alone for scarcely two minutes, and when we came back we found him in his armchair, peacefully gone to sleep—but forever.<ref>{{cite web|url=http://www.marxists.org/archive/marx/works/1883/death/dersoz1.htm |title=1883: The death of Karl Marx |publisher=Marxists.org |date= |accessdate=2009-12-21}}</ref> }} | |||
| In addition to Engels and Liebknecht, Marx's daughter Eleanor and ] and ], Marx's two French socialist sons-in-law, also attended his funeral. Liebknecht, a founder and leader of the German Social-Democratic Party, gave a speech in German, and Longuet, a prominent figure in the French working-class movement, made a short statement in French. Two ]s from workers' parties in France and Spain were also read out. Together with Engels's speech, this constituted the entire programme of the funeral. Those attending the funeral included Friedrich Lessner, who had been sentenced to three years in prison at the Cologne communist trial of 1852; G. Lochner, who was described by Engels as "an old member of the Communist League" and ], a professor of chemistry in Manchester, a member of the ], but also an old communist associate of Marx and Engels. Three others attended the funeral—], Sir John Noe and Leonard Church. | |||
| Marx's ] bears the carved messages: "]", the final line of ''The Communist Manifesto,'' and Engels's version of the 11th '']'':<ref>See the photograph of the tombstone.</ref> | |||
| {{cquote|The philosophers have only interpreted the world in various ways—the point however is to change it<ref>Wheen</ref>}} | |||
| The ] had the monumental tombstone built in 1954 with a portrait bust by Laurence Bradshaw; Marx's original tomb had had only humble adornment.<ref>{{cite book | last = Wheen | first = Francis | authorlink = Francis Wheen | title = Karl Marx: A Life | publisher = New York: Norton |year=2002 | pages = Introduction | nopp = true }} | |||
| </ref> In 1970 there was an unsuccessful attempt to destroy the monument using a homemade bomb.<ref>, ''Camden New Journal''</ref><ref>The monument features in the movie ''Morgan'' (1966). Morgan Delt, (David Warner) often sits meditating at the monument. In the 1970s the monument was a popular pilgrimage site for Chinese student groups, in unisex blue ]s, from the People's Republic of China (中國大陸).</ref> | |||
| Cultural historians may regard Karl Marx as the first major social theorist to form a series of concepts within the break between modern and premodern societies.<ref> | |||
| Best, S and Kellner, Douglas (1997). "From the Spectacle to Simulation," The Postmodern Turn, p. 79</ref> | |||
| ==Career== | |||
| {{epigraph | |||
| | quote = "If we have chosen the position in life in which we can most of all work for mankind, no burdens can bow us down, because they are sacrifices for the benefit of all; then we shall experience no petty, limited, selfish joy, but our happiness will belong to millions, our deeds will live on quietly but perpetually at work, and over our ashes will be shed the hot tears of noble people." |cite = Karl Marx, in a letter to his father, 1835<ref> written by Karl Marx between August 10 and 16, 1835</ref>}} | |||
| ===Education=== | |||
| Marx was privately educated until 1830, when he enrolled at Trier High School, until his expulsion.<ref name=Ponethree>{{Cite book| last =Wheen| first =Francis| title =Karl Marx: A Life| publisher =W. W. Norton & Company| year =2001| page =13| isbn =9780393321579 }}</ref> He enrolled in the ] in 1835 at the age of seventeen; he wished to study philosophy and literature, but his father insisted on ] as a more practical field of study.<ref name="Strathern"/> At Bonn he joined the Trier Tavern Club drinking society (''Landsmannschaft der Treveraner'') and at one point served as its president. Because of Marx's poor grades, his father forced him to transfer to the far more serious and academically oriented ], where his legal studies became less significant than excursions into philosophy and history.<ref name="AS"/> | |||
| During this period, Marx wrote many poems and essays concerning ], using the theological language acquired from his liberal, deistic father, such as "the Deity," but also absorbed the atheistic philosophy of the ]s who were prominent in Berlin at the time. Marx earned a ] in 1841 with a thesis titled ''The Difference Between the ] and ] Philosophy of Nature'', but he had to submit his dissertation to the ] as he was warned that his reputation among the faculty as a Young Hegelian radical would lead to a poor reception in Berlin.<ref name="AS">{{cite book | last = Appelrouth | first = Scott | coauthor = Laura Desfor Edles | title = Classical and Contemporary Sociological Theory: Text and Readings | page = 23 | publisher = Pine Forge Press | year = 2007 | isbn = 9780761927938 }}</ref> | |||
| ]Marx was influenced in his formative school years by ] and ]. They were among his favorite authors, representing even early on his characteristic blend of German profundity and French subversive wit.<ref name="Strathern">Strathern</ref> | |||
| ===Marx and the Young Hegelians=== | |||
| The ] or ] consisted of a group of ]<ref name="AS"/> circling around ] and ], and opposing their teacher ]. Despite their criticism of Hegel's ] assumptions, they made use of Hegel's dialectical method as a powerful weapon for the critique of established politics and religion. One of them, ], turned critically against both Feuerbach and Bauer in his book "{{lang|de|Der Einzige und sein Eigenthum}}" (1845, '']''), calling these atheists "pious people" for their ] of abstract concepts. | |||
| Stirner's work made a deep impression on Marx, at that time a follower of Feuerbach: he abandoned ] ] and accomplished what recent authors have denoted as an "epistemological break." He developed the basic concept of ] against Stirner in his book, "{{lang|de|Die Deutsche Ideologie}}" (1846, ]), which he did not publish.<ref>Several authors elucidated this for long neglected crucial turn in Marx's theoretical development, lastly Ernie Thomson: The Discovery of the Materialist Conception of History in the Writings of the Young Karl Marx, New York, The Edwin Mellen Press 2004; for a short account see </ref> | |||
| Another link to the Young Hegelians was ], with whom Marx eventually disagreed, yet to whom he owed many of his insights into the relationship between state, society, and religion. During his years at college, the official lectures on Hegel left Marx feeling ill, "from intense vexation at having to make an idol of a view I detested."<ref name="Strathern"/> | |||
| ===Marx in Paris and Brussels=== | |||
| Owing to the conditions of censorship in Prussia, Marx retired from the editorial board of the ], and planned to publish, with ], another revolutionary from Germany, the ''],''<ref>Mansel 2001, p. 389</ref> (the ''German-French Annals'') based in Paris, and arrived in late October 1843. Paris at this time served as the home and headquarters of German, British, Polish, and Italian revolutionaries. In Paris, on August 28, 1844, at the ] on the Place du Palais <!-- Place du Palais-Royal ? -->he met Friedrich Engels, who would become his most important friend and life-long companion. Engels had met Marx only once before (and briefly) at the office of the ''Rheinische Zeitung'' in 1842;<ref>Wheen, Francis ''Karl Marx: A Life'', p. 75</ref> he went to Paris to show Marx his recently published book, '']''.<ref>Mansel, Philip: ''Paris Between Empires'', p.390 (St. Martin Press, NY) 2001</ref> This book convinced Marx that the working class would be the agent and instrument of the final revolution in history. | |||
| After the failure of the ''{{lang|de|Deutsch-Französische Jahrbücher}}'', Marx, living on the ], wrote for the most radical of all German newspapers in Paris, indeed in Europe, ''Vorwärts'', established and run by the secret society called ''League of the Just''. When not writing, Marx studied the history of the French Revolution and read ].<ref>Mansel 2001, p. 390.</ref> He also spent considerable time studying a side of life he had never been acquainted with before: a large urban ]. | |||
| {{cquote2| Marx's sudden espousal of the proletarian cause can be directly attributed (as can that of other early German communists such as Weitling)<ref>] wrote the first book on communism in German, ''Humanity as it is and as it should be'', published in Paris in 1838.</ref> to his first hand contacts with socialist intellectuals in France.<ref>Sewell, William H. Jr., ''Work and Revolution in France. The Language of Labor from the Old Regime to 1848'' p. 145 (Cambridge Press, 1980)</ref>}} | |||
| Marx re-evaluated his relationship with the Young Hegelians, and as a reply to Bauer's ] wrote '']''. This essay consisted mostly of a ] of current notions of ] and ] and political ]; it also included several critical references to Judaism as well as Christianity from a standpoint of social emancipation. ], a committed ], kindled Marx's interest in the situation of the ] and guided Marx's interest in ]. Marx became a communist and set down his views in a series of writings known as the '']'', which remained unpublished until the 1930s. In the Manuscripts, Marx outlined a humanist conception of ], influenced by the philosophy of ] and based on a contrast between the alienated nature of labour under capitalism and a communist society in which human beings freely developed their nature in cooperative production. | |||
| In January 1845, after ''Vorwärts'' expressed its hearty approval of an assassination attempt on ], King of Prussia, the French authorities ordered Marx, among many others, to leave Paris. He and Engels moved on to ] in Belgium. | |||
| Marx devoted himself to an intensive study of history, and in collaboration with Engels elaborated on his idea of historical materialism, particularly in a manuscript (published posthumously as '']''), which stated as its basic thesis that "the nature of individuals depends on the material conditions determining their production". Marx traced the history of the various modes of production and predicted the collapse of the present one—industrial capitalism—and its replacement by communism. This was the first major work of what scholars consider to be his later phase, abandoning the Feuerbach-influenced humanism of his earlier work. | |||
| Next, Marx wrote '']'' (1847), a response to ]'s '']'' and a critique of French socialist thought. These works laid the foundation for Marx and Engels' most famous work, '']'', first published on February 21, 1848, as the manifesto of the ], a small group of European communists who had come under the influence of Marx and Engels. Later that year, Europe experienced a series of protests, rebellions, and often violent upheavals, the ]. In February, Marx used 5,000 of the 6,000 gold francs inherited from his father to finance the purchase of arms for revolutionary workers.<ref>Jenny Marx, “Short Sketch of an Eventful Life” in <i>Reminiscences of Marx and Engels</i>, Moscow: Foreign Languages Publishing House, p. 223</ref><ref>Paul M. Johnson, ''Intellectuals: From Marx and Tolstoy to Sartre and Chomsky'', HarperCollins, 2007</ref><ref>Saul Kussiel Padover, ''Karl Marx, an intimate biography'', McGraw-Hill, 1978, page 205</ref><ref>Joshua Muravchik, ''Heaven on earth: the rise and fall of socialism'', Encounter Books, 2002, page 74</ref><ref>Francis Wheen, <i>Karl Marx</i>, London: Fourth Estate, 2000, pp. 126-7 ISBN 1-84115-114-9.</ref><ref>Boris Nicolaievsky, Karl Marx - Man and Fighter, READ BOOKS, 2007, page 143</ref> This lead to Marx's arrest and expulsion from Belgium in early March.<ref>Iggers</ref><ref>Francis Wheen, <i>Karl Marx</i>, London: Fourth Estate, 2000, pp. 126-7 ISBN 1-84115-114-9.</ref><ref>Hiroshi Uchida, ''Marx for the 21st century'', Routledge, 2006, page 176</ref> | |||
| In February 1848 a radical movement ] from King ] in France and invited Marx to return to Paris, where he witnessed the revolutionary ] first hand. When this collapsed in 1849, Marx moved back to Cologne and started the ''{{lang|de|Neue Rheinische Zeitung}}'' ("New Rhenish Newspaper"). During its existence he went on trial twice, on February 7, 1849, because of a press misdemeanor, and on the 8th charged with incitement to armed rebellion. Both times he was acquitted. The paper was soon suppressed and Marx returned to Paris, but was forced out again. This time he sought refuge in London. | |||
| ===London=== | |||
| ] | |||
| Marx moved to London in May 1849 and remained there for the rest of his life. For the first few years he and his family lived in extreme poverty. He briefly worked as correspondent for the '']'' in 1851.<ref>{{cite book | |||
| | last = Karl | |||
| | first = Marx | |||
| | editor = James Ledbetter | |||
| | title = Dispatches for the New York Tribune: Selected Journalism of Karl Marx | |||
| | publisher = ] | |||
| | year = 2007 | |||
| | isbn = 9780141441924}} | |||
| </ref> | |||
| In London Marx devoted himself to two activities: revolutionary organizing, and an attempt to understand ] and capitalism. Having read Engels' study of the working class, Marx turned away from philosophy and devoted himself to the ], to whose General Council he was elected at its inception in 1864. He was particularly active in preparing for the annual Congresses of the International and leading the struggle against the ] wing led by ] (1814–1876). Although Marx won this contest, the transfer of the seat of the General Council from London to New York in 1872, which Marx supported, led to the decline of the International. The most important political event during the existence of the International was the ''] of 1871'' when the citizens of Paris rebelled against their government and held the city for two months. On the bloody suppression of this rebellion, Marx wrote one of his most famous pamphlets, '']'', a defense of the Commune. | |||
| Given the repeated failures and frustrations of workers' revolutions and movements, Marx also sought to understand capitalism, and spent a great deal of time in the reading room of ] studying and reflecting on the works of ] and on economic data. By 1857 he had accumulated over 800 pages of notes and short essays on capital, ], wage labour, the state, foreign trade and the world market; this work did not appear in print until 1941, under the title '']''. In 1859, Marx published ''Contribution to the Critique of Political Economy'', his first serious economic work. In the early 1860s he worked on composing three large volumes, the ''Theories of Surplus Value'', which discussed the theoreticians of political economy, particularly ] and ]. This work was published posthumously under the editorship of ] is often seen as the fourth book of '']'', and constitutes one of the first comprehensive treatises on the ]. In 1867, well behind schedule, the first volume of '']'' was published, a work which analyzed the capitalist process of production. Here, Marx elaborated his ] and his conception of ] and ] which he argued would ultimately lead to a falling rate of profit and the collapse of industrial capitalism. Volumes II and III remained mere manuscripts upon which Marx continued to work for the rest of his life and were published posthumously by Engels. | |||
| During the last decade of his life, Marx's health declined and he became incapable of the sustained effort that had characterized his previous work. He did manage to comment substantially on contemporary politics, particularly in Germany and Russia. His ''Critique of the Gotha Programme'' opposed the tendency of his followers ] (1826–1900) and ] (1840–1913) to compromise with the state socialism of ] in the interests of a united socialist party. | |||
| In a letter to ] dated March 8, 1881, Marx even contemplated the possibility of Russia's bypassing the capitalist stage of development and building communism on the basis of the common ownership of land characteristic of the village ].<ref>Karl Marx and Frederick Engels, ''Collected Works Volume 46'' (International Publishers: New York, 1992) p. 71.</ref> While admitting that Russia's rural "commune is the fulcrum of social regeneration in Russia", Marx also warned that in order for the ] to operate as a means for moving straight to the socialist stage without a preceding capitalist stage, it "would first be necessary to eliminate the deleterious influences which are assailing it (the rural commune) from all sides".<ref>''Ibid.'' p. 72.</ref> Given the elimination of these pernicious influences, Marx allowed, that "normal conditions of spontaneous development" of the rural commune could exist.<ref>''Ibid.''</ref> However, in the same letter to Vera Zaulich, Marx points out that "at the core of the capitalist system ... lies the complete separation of the producer from the means of production".<ref>''Ibid.''</ref> Marx can be forgiven for not seeing at this early stage in 1881, the conditions inside the rural commune that would soon lead to the "differentiation of the peasantry" within the Russian rural commune and the gradual separation of many peasants within the commune from the means of production. | |||
| Writing with the advantage of nearly twenty additional years of closer observation of the rural communes in Russia, V. I. Lenin was able to conclude that the rural commune could not be the agent socialist development in Russia, exactly because increasing numbers of Russian peasants within the rural communes were being separated from the means of production within the rural commune.<ref>See ''Development of Capitalism in Russia'' written in 1899 by V.I. Lenin and contained in ''Lenin: Collected Works, Volume 3'' (Progress Publishers: Moscow, 1972) p. 21.</ref> Within the Russian rural commune, land was the "means of production". Ideally, all peasants in the rural commune would own or have access to an equal share of the land operated by the commune. Lenin's close analysis of the communes concludes that not all peasants within the rural commune had equal access to land. Indeed, at the time that Lenin wrote his book (1899), there was already a drastic difference between the amount of land cultivated by some rich kulak peasants as opposed to other poorer peasants within the rural commune.<ref>''Ibid.'' p. 70.</ref> Furthermore, this condition was not static. Rather the "differentiation of the peasantry" within the rural commune was an ongoing process. More and more small peasants within the rural commune were becoming unable to support themselves on the small amount of land they had access to within the rural commune. | |||
| Inevitably, many poor peasants within the rural communes across Russia were actually "landless". As the years went by many more of the small peasants within the rural communes were becoming landless as the process of "differentiation of the peasantry" allowed the rich peasants to become richer and the poor peasants became poorer. | |||
| Some of the landless peasants were required to seek employment from the richer "kulak" peasants within the rural commune. These landless peasants would be considered a part of the rural proletariat. Other landless peasants would leave the commune altogether and join the urban proletariat. Whichever way the landless peasant went, Lenin points out that this development is totally familiar to us as nothing more or less than the familiar process of the ruin and "proletariatization" of the small peasantry, by the complete separation of that small "landless" peasantry from the means of production.<ref>''Ibid.'' p. 380.</ref> | |||
| ==Marx's thought== | |||
| {{Main|Marxism}} | |||
| ], formerly the ] city ''Karl-Marx-Stadt'' (Karl Marx City)]] | |||
| ]]] | |||
| The American Marx scholar ] once remarked, "there are few thinkers in modern history whose thought has been so badly misrepresented, by Marxists and anti-Marxists alike." The legacy of Marx's thought has become bitterly contested between numerous tendencies which each see themselves as Marx's most accurate interpreters, including (but not limited to) ], ], ], ], and ]. | |||
| ===Influences on Marx's thought=== | |||
| {{Main|Influences on Karl Marx}} | |||
| Marx's thought demonstrates strong influences from: | |||
| * ] dialectical method and historical orientation; | |||
| * the classical ] of ] and ]; | |||
| * French socialist and sociological thought, in particular the thought of ], ] and ]; | |||
| * earlier German philosophical materialism, particularly that of ]; | |||
| * the solidarity with the working class of Friedrich Engels. | |||
| Marx's view of history, which came to be called ] (controversially adapted as the philosophy of ] by Engels and Lenin) certainly shows the influence of Hegel's claim that one should view reality (and history) ]ally. Hegel believed that human history is characterized by the movement from the fragmentary toward the complete and the real (which was also a movement towards greater and greater ]). This progressive unfolding of ] involves gradual, evolutionary accretion which culminates in revolutionary leaps and episodal upheavals against the existing ]. For example, Hegel strongly opposed slavery in the United States during his lifetime, and he envisioned a time when Christian nations would eliminate it from their civilization. | |||
| Marx's critiques of German philosophical idealism, British political economy, and French socialism depended heavily on the influence of Feuerbach and Engels. Hegel had thought in ] terms, and Marx sought to rewrite dialectics in ] terms. He wrote that Hegelianism stood the movement of reality on its head, and that one needed to set it upon its feet. Marx's acceptance of this notion of ''materialist'' dialectics which rejected Hegel's idealism was greatly influenced by Ludwig Feuerbach. In '']'', Feuerbach argued that ] is really a creation of man and that the qualities people attribute to God are really qualities of ]. Accordingly, Marx argued that it is the material world that is real and that our ideas of it are consequences, not causes, of the world. Thus, like Hegel and other philosophers, Marx distinguished between appearances and reality. But he did not believe that the material world hides from us the "real" world of the ideal; on the contrary, he thought that historically and socially specific ideology prevented people from seeing the material conditions of their lives clearly. | |||
| The other important contribution to Marx's revision of Hegelianism came from Engels' book, '']'', which led Marx to conceive of the historical dialectic in terms of ] and to see the modern ] as the most progressive force for revolution. Engels' article "Outlines of Political Economy" in the '']'' also had a great influence in directing him towards the study of the workings of the capitalist economy. | |||
| Marx believed that he could study ] and ] scientifically and discern tendencies of history and the resulting outcome of social conflicts. Some followers of Marx concluded, therefore, that a communist ] would inevitably occur. However, Marx famously asserted in the eleventh of his '']'' that "philosophers have only interpreted the world, in various ways; the point however is to change it", and he clearly dedicated himself to trying to alter the world. Consequently, most followers of Marx espouse not ], but ]: they believe that revolutionaries must organize ]. | |||
| ===Philosophy=== | |||
| {{Main|Marxist philosophy}} | |||
| {{Seealso|Marx's theory of human nature|Marx's theory of alienation}} | |||
| {{Further|], ], and ]}} | |||
| Fundamentally, Marx assumed that ] involves transforming material nature. To this process of transformation he applies the term "]", and to the capacity to transform nature the term "]". Marx stated: | |||
| {{cquote2|A spider conducts operations that resemble those of a weaver, and a bee puts to shame many an ] in the construction of her cells. But what distinguishes the worst architect from the best of bees is this, that the architect raises his structure in imagination before he erects it in reality.|(''Capital'', Vol. I, Chap. 7, Pt. 1)}} | |||
| Unlike insects and arachnids, humans recognise that they possess both actual and potential selves.<ref name = "Marx_labour">Marx K (1999). In K Marx, ''Capital'' (Vol. 1, Ch. 7). Marxists.org. Retrieved 20 October, 2010. Original work published 1867.</ref><ref name = "Marx_critique">See Marx K (1997). "Critique of Hegel's dialectic and philosophy in general". In K Marx, ''Writings of the Young Marx on Philosophy and Society'' (LD Easton & KH Guddat, Trans.), pp. 314–347. Indianapolis: Hackett Publishing Company, Inc. Original work published 1844.</ref> For both Marx and Hegel, self-development begins with an experience of internal ] stemming from this recognition, followed by a realisation that the actual self, as a ] agent, renders its potential counterpart an ] to be apprehended.<ref name = "Marx_critique"/> Marx further argues that, by molding nature<ref name = "Lefever">See also Lefever DM; Lefever JT (1977). "Marxian alienation and economic organization: An alternate view". ''The American Economist(21)''2, pp. 40–48.</ref> in desired ways,<ref name = "Holland_desire">See also Holland EW (2005). "Desire". In CJ Stivale (Ed.), ''Gilles Deleuze: Key Concepts'', pp. 53–62. Montreal & Kingston: McGill-Queens University Press.</ref> the subject takes the object as its own, and thus permits the individual to be actualised as fully human. For Marx, then, ]—''Gattungswesen'', or ]—exists as a function of human labour.<ref name = "Marx_labour"/><ref name = "Marx_critique"/><ref name = "Holland_desire"/> Fundamental to Marx's idea of meaningful labour is the proposition that, in order for a subject to come to terms with its alienated object, it must first exert influence upon literal, material objects in the subject's world.<ref name = "Marx_objects"/> Marx acknowledges that Hegel "grasps the nature of ''work'' and comprehends objective man, authentic because actual, as the result of his ''own work''",<ref name = "Marx_work">Marx (1997), p. 321, emphasis in original.</ref> but characterises Hegelian self-development as unduly "spiritual" and abstract.<ref name = "Marx_spiritual">Marx (1997), p. 324.</ref> Marx thus departs from Hegel by insisting that "the fact that man is a ''corporeal'', actual, sentient, objective being with natural capacities means that he has ''actual, sensuous objects'' for his nature as objects of his life-expression, or that he can only ''express'' his life in actual sensuous objects."<ref name = "Marx_objects">Marx (1997), p. 325, emphasis in original.</ref> Consequently, Marx revises Hegelian "work" into material labour. | |||
| Marx's analysis of history focuses on the organisation of labor and depends on his distinction between: | |||
| # the ], literally those things (like land, natural resources, and technology) necessary for the production of material goods; and | |||
| # the ], in other words, the social relationships people enter into as they acquire and use the means of production. | |||
| Together these compose the ], and Marx distinguished historical eras in terms of distinct modes of production. For example, he observed that European societies had progressed from a ] mode of production to a ]. Marx believed that under capitalism, the means of production change more rapidly than the relations of production. Marx regarded this mismatch between (economic) base and (social) ] as a major source of social disruption and conflict. | |||
| As a ] and ], Marx did not understand classes as purely ] (in other words, groups of people who consciously identified with one another). He sought to define classes in terms of objective criteria, such as their access to ]—that is, whether or not a group owns the means of production. For Marx: | |||
| {{cquote2|The history of all hitherto existing society is the history of class struggles. | (''The Communist Manifesto,'' Chapter 1)}} | |||
| Marx had a special concern with how people relate to that most fundamental resource of all, their own labour power. He wrote extensively about this in terms of the problem of ]. As with the dialectic, Marx began with a Hegelian notion of alienation but developed a more materialist conception. Capitalism mediates social relationships of production (such as among workers or between workers and capitalists) through commodities, including labor, that are bought and sold on the market. For Marx, the possibility that one may give up ownership of one's own labor—one's capacity to transform the world—is tantamount to being alienated from one's own nature; it is a spiritual loss. Marx described this loss as ], in which the things that people produce, commodities, appear to have a life and movement of their own to which humans and their behavior merely adapt. | |||
| Commodity fetishism provides an example of what Engels called "]", which relates closely to the understanding of ]. By "ideology", Marx and Engels meant ideas that reflect the interests of a particular class at a particular time in history, but which contemporaries see as universal and eternal. Marx and Engels' point was not only that such beliefs are at best half-truths; they serve an important political function. Put another way, the control that one class exercises over the means of production includes not only the production of food or manufactured goods; it includes the production of ideas as well (this provides one possible explanation for why members of a subordinate class may hold ideas contrary to their own interests). Thus, while such ideas may be false, they also reveal in coded form some truth about political relations. For example, although the belief that the things people produce are actually more productive than the people who produce them is literally absurd, it does reflect (according to Marx and Engels) that people under capitalism are alienated from their own labor-power. Another example of this sort of analysis is Marx's understanding of religion, summed up in a passage from the preface<ref>Karl Marx: to A Contribution to the Critique of Hegel's Philosophy of Right, in: '']'', February 1844</ref> to his 1843 ''Contribution to the ]'': | |||
| {{cquote2|''Religious'' suffering is, at one and the same time, the ''expression'' of real suffering and a ''protest'' against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the ].|(''Contribution to the Critique of Hegel's Philosophy of Right'')}} | |||
| Whereas his ] senior thesis argued that religion had as its primary social aim the promotion of ], here Marx sees the social function of religion in terms of highlighting/preserving political and economic inequality. Moreover, he provides an analysis of the ideological functions of religion: to reveal "an ''inverted consciousness of the world.''" He continues: "It is the immediate ''task of philosophy'', which is in the service of history, to unmask self-estrangement in its ''unholy forms'', once ], the ''holy form'' of human self-estrangement has been unmasked". For Marx, this unholy self-estrangement, the "loss of man", is complete once the proletariat realizes its potential to unite in revolutionary solidarity. His final conclusion is that for Germany, general human emancipation is only possible as a suspension of private property by the proletariat. | |||
| ===Political economy=== | |||
| {{Main|Das Kapital}} | |||
| ] | |||
| Marx argued that this alienation of human work (and resulting ]) functions precisely as the defining feature of capitalism. Prior to capitalism, ]s existed in Europe where producers and merchants bought and sold commodities. According to Marx, a ] developed in Europe when labor itself became a commodity—when peasants became free to sell their own labor-power, and needed to do so because they no longer possessed their own land. People sell their labor-power when they accept compensation in return for whatever work they do in a given period of time (in other words, they do not sell the product of their labor, but their capacity to work). In return for selling their labor-power they receive money, which allows them to survive. Those who must sell their labor-power are "]s". The person who buys the labor power, generally someone who does own the land and technology to produce, is a "capitalist" or "]". The proletarians inevitably outnumber the capitalists. | |||
| Marx distinguished industrial capitalists from ] capitalists. Merchants buy ] in one ] and sell them in another. Since the laws of ] operate within given markets, a difference often exists between the price of a commodity in one market and another. Merchants, then, practise ], and hope to capture the difference between these two markets. According to Marx, capitalists, on the other hand, take advantage of the difference between the labor market and the market for whatever commodity the capitalist can produce. Marx observed that in practically every successful industry input unit-costs are lower than output unit-prices. Marx called the difference "]" and argued that this surplus value had its source in ], the difference between what it costs to keep workers alive and what they can produce. | |||
| Capitalism can stimulate considerable growth because the capitalist can, and has an incentive to, reinvest profits in new technologies and ]. Marx considered the capitalist class to be one of the most revolutionary in history, because it constantly improved the means of production. But Marx argued that capitalism was prone to ]. He suggested that over time, capitalists would invest more and more in new technologies, and less and less in labor. Since Marx believed that surplus value appropriated from labor is the source of profits, he concluded that the rate of profit would fall even as the economy grew. When the rate of profit falls below a certain point, the result would be a recession or depression in which certain sectors of the economy would collapse. Marx thought that during such an ] the price of labour would also fall, and eventually make possible the investment in new technologies and the growth of new sectors of the economy. | |||
| Marx believed that increasingly severe crises would punctuate this ] of growth, collapse, and more growth. Moreover, he believed that in the long-term this process would necessarily enrich and ] the capitalist class and impoverish the proletariat. He believed that if the proletariat were to seize the means of production, they would encourage social relations that would benefit everyone equally, and a system of production less vulnerable to periodic crises. He theorized that between capitalism and the establishment of a socialist system, a dictatorship of the proletariat—a period where the working class holds political power and forcibly socializes the means of production—would exist. As he wrote in his "]", "between capitalist and communist society there lies the period of the revolutionary transformation of the one into the other. Corresponding to this is also a political transition period in which the state can be nothing but the revolutionary dictatorship of the proletariat."<ref>{{cite web|url=http://www.marxists.org/archive/marx/works/1875/gotha/ch04.htm|title=Karl Marx:Critique of the Gotha Programme}}</ref> | |||
| While he allowed for the possibility of peaceful transition in some countries with strong democratic institutional structures (such as Britain, the US and the Netherlands), he suggested that in other countries with strong centralized state-oriented traditions, like France and Germany, the "lever of our revolution must be force."<ref> | |||
| "You know that the institutions, mores, and traditions of various countries must be taken into consideration, and we do not deny that there are countries – such as America, England, and if I were more familiar with your institutions, I would perhaps also add Holland – where the workers can attain their goal by peaceful means. This being the case, we must also recognize the fact that in most countries on the Continent the lever of our revolution must be force; it is force to which we must some day appeal to erect the rule of labor." | |||
| delivered by Karl Marx on September 8, 1872, in Amsterdam</ref> | |||
| ===As a founder of social science=== | |||
| Marx is typically cited, along with ] and ], as one of the three principal architects of modern ].<ref name="plato.stanford.edu"/> Both Marx and ] set out to develop scientifically justified ideologies in the wake of European ] and new developments in the ] and science. Whilst Marx, working in the Hegelian tradition, rejected Comtean ], in attempting to develop a ''science of society'' he nevertheless came to be recognized as a founder of sociology as the word gained wider meaning. For ], Marx may be regarded as the "true father" of modern sociology, "in so far as anyone can claim the title."<ref>Berlin, Isaiah. 1967. ''Karl Marx: His Life and Environment''. Time Inc Book Division, New York. pp130</ref> | |||
| {{Quotation|To have given clear and unified answers in familiar empirical terms to those theoretical questions which most occupied men's minds at the time, and to have deduced from them clear practical directives without creating obviously artificial links between the two, was the principle achievement of Marx's theory ... The sociological treatment of historical and moral problems, which Comte and after him, ] and ], had discussed and mapped, became a precise and concrete study only when the attack of militant Marxism made its conclusions a burning issue, and so made the search for evidence more zealous and the attention to method more intense.|Isaiah Berlin ''Karl Marx: His Life and Environment'' 1937|<ref>Berlin, Isaiah. ''Karl Marx: His Life and Environment''. 3rd edition (1967). Time Inc Book Division, New York. pp13–14</ref>}} | |||
| ==Marx's influence== | |||
| {{See also|Marxism}} | |||
| {{cquote2|The merit of Marx is that he suddenly produces a qualitative change in the history of social thought. He interprets history, understands its dynamic, predicts the future, but in addition to predicting it, he expresses a revolutionary concept: the world must not only be interpreted, it must be transformed.|], Marxist revolutionary<ref> by Che Guevara, October 8, 1960</ref>}} | |||
| ], ]]] | |||
| The work of Marx and Engels covers a wide range of topics and presents a complex analysis of history and society in terms of class relations. Followers of Marx and Engels have drawn on this work to propose grand, cohesive theoretical outlooks dubbed "]". Nevertheless, Marxists have frequently debated amongst themselves over how to interpret Marx's writings and how to apply his concepts to their contemporary events and conditions. Moreover, one should distinguish between "Marxism" and "what Marx believed"; for example, shortly before he died in 1883, Marx wrote a letter to the French workers' leader ], and to his own son-in-law ], accusing them of "revolutionary phrase-mongering" and of lack of faith in the working class. After the French party split into a reformist and revolutionary party, some accused Guesde (leader of the latter) of taking orders from Marx; Marx remarked to Lafargue, "if that is Marxism, then I am not a Marxist" (in a letter to Engels, Marx later accused Guesde of being a "Bakuninist").<ref>McLellan 1973, p. 443</ref> | |||
| Essentially, people use the word "]" in one of two ways: | |||
| # to describe those who rely on Marx's conceptual language (for example: "mode of production", "class", "commodity fetishism") to understand capitalist and other societies; or: | |||
| # to describe those who regard a workers' revolution as the only means to a communist society. | |||
| Some, particularly in academic circles, who accept much of Marx's theory, but not all its implications, call themselves "]" instead. | |||
| Six years after Marx's death, Engels and others founded the "]" as a base for continued political activism. This organization proved far more successful than the ]: it included mass workers' parties, particularly the large and successful ], which predominantly expressed a Marxist outlook. The Second International collapsed in 1914, however, in part because some members turned to ]'s "]", and in part because of divisions precipitated by ]. | |||
| World War I also led to the ], in the later stages of which a left-wing splinter-group of the Second International, the ]s, led by ], took power. The Russian Revolution dynamized workers around the world into setting up their own section of the Bolsheviks' "]". Lenin presented himself as both the philosophical and the political heir to Marx, and developed a political program, called "]" or "Bolshevism", which called for revolution organized and led by a centrally organized vanguard "]". | |||
| Marx believed that communist revolution would take place in advanced industrial societies such as France, Germany and England, but Lenin argued that in the age of ], and due to the "law of uneven development", where Russia had on the one hand, an antiquated agricultural society, but on the other hand, some of the most up-to-date industrial concerns, the "chain" might break at its weakest points, that is, in the so-called "backward" countries, and then ignite revolution in the advanced industrial societies of Europe, where society is ready for socialism, and which could then in turn come to the aid of the workers' state in Russia.<ref>"We have always proclaimed and repeated this elementary truth of Marxism, that the victory of socialism requires the joint efforts of workers in a number of advanced countries" (Lenin, Sochineniya (Works), 5th ed Vol XLIV p418, February 1922. Stalin made the same point until Lenin's death).</ref> | |||
| Marx and Engels make a very significant comment in the preface to the Russian edition of the ''Communist Manifesto'': | |||
| {{cquote2|Now the question is: can the Russian ], though greatly undermined, yet a form of primeval common ownership of land, pass directly to the higher form of Communist common ownership? Or, on the contrary, must it first pass through the same process of dissolution such as constitutes the historical evolution of the West? | |||
| The only answer to that possible today is this: If the Russian Revolution becomes the signal for a proletarian revolution in the West, so that both complement each other, the present Russian common ownership of land may serve as the starting point for a communist development. |(Marx and Engels, ''Preface to the Russian edition of the Communist Manifesto'') | |||
| }} | |||
| Marx's words served as a starting point for Lenin,<ref> | |||
| On the day after the Russian revolution of October 1917, a meeting of the ] passed Lenin's resolution which concludes: "The soviet is convinced that the proletariat of the West-European countries will help us to achieve a complete and lasting victory for the cause of socialism." Lenin repeated this on the November 5, 1917, declaration ''To the population'' which concludes that the victory of socialism "will be sealed by the advanced workers of the most civilised countries", and continued to repeat it throughout his life. | |||
| </ref> | |||
| who, together with ], always believed that the Russian revolution must become a "signal for a proletarian revolution in the West". Supporters of Trotsky argue that the failure of revolution in the West (along the lines envisaged by Marx) to come to the aid of the Russian revolution after 1917 led to the rise of Stalinism.<ref> | |||
| Trotsky termed this the "degeneration" of the Russian revolution in his ''Revolution Betrayed'', due to the lack of basic material conditions for the survival of socialism in an isolated backward country. | |||
| </ref> | |||
| and set the cast of human history for seventy years. | |||
| ] note used in the ]. 100-Mark banknotes with Marx's portrait circulated from 1964 until ] with West Germany in July 1990.]] | |||
| In China ] also portrayed himself as an heir to Marx, but argued that peasants—not just workers—could play leading roles in a Communist revolution, even in ] countries marked by peasant feudalism in the absence of industrial workers. Mao termed this the ]. Marxism-Leninism as espoused by Mao became known internationally as "]". | |||
| Under Lenin, and particularly under ], Bolshevik oppression came to characterise Marxism abroad. Capitalism-oriented western states encouraged this impression, as did the politics of the ]. There were, nonetheless, always dissenting Marxist voices—Marxists of the old school of the Second International, the ] who split off from the Third International shortly after its formation, and later ] and his followers, who set up a "]" in 1938 to compete with the Stalinist conception of Marxism. | |||
| ], ]]] | |||
| Coming from the Second International milieu in the 1920s and 1930s, a group of dissident Marxists founded the ] in Germany, among them ], ], ], and ]. As a group, these authors became known as the ]. Their school of thought, known as ], represents a type of Marxist philosophy and cultural criticism heavily influenced by Hegel, ], ], and ]. | |||
| ] broke with earlier Marxists, including Lenin and the ] in several key ways. First, writing at the time of the ascendancy of ], they had grave doubts as to the traditional Marxist concept of proletarian ]. Second, unlike earlier Marxists, especially Lenin, they rejected ]. Though the Frankfurt School became highly influential, both orthodox Marxists and some Marxists involved in political practice have criticized their work for divorcing ] from practical struggle and turning Marxism into a purely academic enterprise. | |||
| Influential Marxists of the same period include the Third International's ] and ], both often grouped along with the Frankfurt School under the term "]". Marx was also an important influence on the German philosopher and literary critic ], an occasional associate of Adorno and the Frankfurt School. | |||
| In 1949 ] and Leo Huberman founded '']'', a journal and press, to provide an outlet for Marxist thought in the United States independent of the ]. | |||
| In 1978, ] attempted to defend Marx's thought as a coherent and scientific theory of history by restating its central tenets in the language of ]. This gave birth to ], an academic movement which also included ], ] and ]. ] became another ] champion of Marx within the academy, as did the Israeli ]. | |||
| In ''Marx's 'Das Kapital''' (2006), biographer ] reiterates ] observation that since Marxism had not triumphed in the West, "it had not been turned into an official ideology and is thus the object of serious study unimpeded by government controls". | |||
| The following countries at some point had governments with leadership which at least nominally adhered to Marxism (those in bold still did as of 2009): | |||
| ], ], ], ], ], ], ], ], ], ], Hungary, ], ], ], Nepal, ], ], ], Poland, ], ], ], ]. In addition, the Indian states of ], ] and ] have had Marxist governments. | |||
| Marxist political parties and movements have significantly declined in influence since the fall of the Soviet Union, with some exceptions, perhaps most notably ]. | |||
| In July 2005, 27.9% of listeners in a ] '']'' series '']'' poll selected Marx as their favorite thinker.<ref>Wheen, Francis (July 17, 2005). . '']''.</ref> | |||
| ===Accusations of antisemitism=== | |||
| Some authors like ], ] and ], view Marx's ''On The Jewish Question'' as an ] work, and identify what they contend are antisemitic epithets in his published and private writings.<ref name="Jacobs2005"> | |||
| {{cite book |chapter=Marx, Karl (1818–1883) |title=Antisemitism: A Historical Encyclopedia of Prejudice and Persecution |last=Jacobs |first=Jack |authorlink= |editor=Levy, Richard S. |year=2005 |publisher=ABC-CLIO |location=Santa Barbara, CA |isbn=1851094393 |pages= 446–447 |url= }} | |||
| </ref><ref name="Lewis1999"> | |||
| {{cite book |title=Semites and Anti-Semites: An Inquiry into Conflict and Prejudice |last=Lewis |first=Bernard |authorlink= |coauthors= |year=1999 |publisher=W. W. Norton & Company |location=New York |isbn=0393318397 |pages= 112 |url=}}</ref> | |||
| According to them, Marx regarded Jews as the embodiment of capitalism and thus the creators of its evils.<ref name="Flannery2004"> | |||
| {{cite book |title=The Anguish of the Jews: Twenty-Three Centuries of Antisemitism |last=Flannery |first=Edward H. |authorlink=Edward H. Flannery |coauthors= |year=2004 |publisher=Paulist Press |location=Mahwah, NY |isbn=0809127024 |pages= 168 |url= }} | |||
| </ref> | |||
| The above authors often quote the following excerpt from ''On The Jewish Question'' to support their arguments: | |||
| {{cquote2|What is the secular basis of Judaism? Practical need, selfishness. What is the secular cult of the Jew? Haggling. What is his secular god? Money. Well then, an emancipation from haggling and money, from practical, real Judaism would be the self emancipation of our age... | |||
| ...The social emancipation of the Jew is the emancipation of society from Judaism.<ref> by Karl Marx</ref>}} | |||
| On the other hand, the political-scientist Professor Iain Hamphsher-Monk wrote in his textbook: "This work has been cited as evidence for Marx's supposed anti-semitism, but only the most superficial reading of it could sustain such an interpretation."<ref>Iain Hampsher-Monk, ''A History of Modern Political Thought'' (1992), Blackwell Publishing, p. 496</ref> Also, McLellan and ] argue readers should interpret ''On the Jewish Question'' in the context of Marx's debates with ], author of '']'', about ] in Germany. ] says: "Those critics, who see this as a foretaste of 'Mein Kampf', overlook one, essential point: in spite of the clumsy phraseology and crude stereotyping, the essay was actually written as a defense of the Jews. It was a retort to Bruno Bauer, who had argued that Jews should not be granted full civic rights and freedoms unless they were baptised as Christians", although Wheen also says that Marx "sprayed anti-Semitic insults at his enemies with savage glee".<ref>Wheen, F., Karl Marx, p. 55-56</ref> According to McLellan, Marx used the word ''Judentum'' colloquially, as meaning ''commerce'', arguing that Germans suffer, and must be emancipated from, capitalism. McLellan concludes that readers should interpret the essay's second half as ''an extended pun at Bauer's expense''.<ref>McLellan 1980, p.142</ref> ], ] of the United Kingdom, regards application of the term "antisemitism" to Marx as an ]—because when Marx wrote ''On the Jewish Question'', virtually all major philosophers expressed antisemitic tendencies, but the word "antisemitism" had not yet been coined, let alone developed a racial component, and little awareness existed of the depths of European prejudice against Jews. Marx thus simply expressed the commonplace thinking of his era, according to Sacks.<ref>{{cite book | |||
| |last= Sacks|first= Jonathan | |||
| |authorlink=Jonathan Sacks | |||
| |title= The Politics of Hope | |||
| |url= | |||
| |edition= | |||
| |series= | |||
| |volume= | |||
| |year= 1997 | |||
| |publisher=Jonathan Cape | |||
| |location= London | |||
| |isbn=9780224043298 | |||
| |pages= 98–108 | |||
| |chapter= | |||
| |quote=}}</ref> | |||
| ==Works (selection)== | |||
| * ''The Philosophical Manifesto of the Historical School of Law'' (1842) | |||
| * '']'', 1843 | |||
| * '']'', 1843 | |||
| * Notes on James Mill, 1844 | |||
| * '']'', 1844 | |||
| * '']'', 1845 | |||
| * '']'', 1845 | |||
| * '']'', 1845 | |||
| * '']'', 1847 | |||
| * '']'', 1847 | |||
| * '']'', 1848 | |||
| * '']'', 1852 | |||
| * '']'', 1857 | |||
| * '']'', 1859 | |||
| * Writings on the U.S. Civil War, 1861 | |||
| * ''Theories of Surplus Value'', 3 volumes, 1862 | |||
| * Value, Price and Profit, 1865 | |||
| * ] (''Das Kapital''), 1867 | |||
| * '']'', 1871 | |||
| * '']'', 1875 | |||
| * Notes on Wagner, 1883 | |||
| * ] , 1885 | |||
| * ] , 1894 | |||
| ==See also== | |||
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| ==Notes== | |||
| {{Reflist|colwidth=30em}} | |||
| ==References== | |||
| * ], ''The Social and Political Thought of Karl Marx'' (Cambridge University Press, 1968) ISBN 0-521-09619-7 | |||
| * ], ''Marx'' (Routledge, 2009) | |||
| * Paul Blackledge, ''Reflections on the Marxist Theory of History'' (Manchester University Press, 2006) | |||
| * ], ''The Revolutionary Ideas of Karl Marx'' (Bookmarks, 1983) | |||
| * ], ''Karl Marx: His Life and Environment'' (Oxford University Press, 1963) ISBN 0-19-520052-7 | |||
| * ], ''Karl Marx's Theory of History: A Defence'' (Princeton University Press, 1978) ISBN 0-691-07068-7 | |||
| * Andrew Collier, ''Marx'' (Oneworld, 2004) | |||
| * ], ''Karl Marx's Theory of Revolution'' (4 volumes) ] | |||
| * Ronald Duncan and ], (editors) ''Marx Refuted'', (Bath, UK, 1987) ISBN 0-906798-71-X | |||
| * ], '''', Page 1, (1999) | |||
| * Georg G. Iggers, "Historiography: From Scientific Objectivity to the Postmodern Challenge."(Wesleyan University Press, 1997, 2005) | |||
| * Daniel Little, ''The Scientific Marx'', (University of Minnesota Press, 1986) ISBN 0-8166-1505-5 | |||
| * ] ''Marx before Marxism'' (1980), Macmillan, ISBN 978-0-333-27882-6 | |||
| * McLellan, David. ''Karl Marx: his Life and Thought'' Harper & Row, 1973 ISBN 978-0-06-012829-6 | |||
| * ], ''Karl Marx: The Story of His Life'' (Routledge, 2003) | |||
| * ] and ] (translator), ''Karl Marx: Man and Fighter'' (Penguin Books, 1976) ISBN 0-14-021594-8 | |||
| * ], ''An Austrian Perspective on the History of Economic Thought Volume II: Classical Economics'' (Edward Elgar Publishing Ltd., 1995) ISBN 0-945466-48-X | |||
| * ], ''Marx Without Myth: A Chronological Study of his Life and Work'' (Blackwell, 1975) ISBN 0-631-15780-8 | |||
| * ], ''The Dialectic of Capital. A Study of the Inner Logic of Capitalism'', 2 volumes (preliminary edition), Tokyo 1986; ISBN 4924750449 (vol. 1), ISBN 4-924750-34-4 (vol. 2) | |||
| * ], "Marx in 90 Minutes", (Ivan R. Dee, 2001) | |||
| * ], ''Karl Marx: A Life'', (Fourth Estate, 1999), ISBN 1-85702-637-3 | |||
| * Francis Wheen, ''Marx's Das Kapital'', (Atlantic Books, 2006) ISBN 1-84354-400-8 | |||
| * ], ''Main Currents of Marxism'' Oxford: Clarendon Press, OUP, 1978 | |||
| ==External links== | |||
| ===Bibliography and online texts=== | |||
| {{wikiquote}} | |||
| {{Commons|Karl Marx}} | |||
| {{wikisource author}} | |||
| * (see also ]) | |||
| * {{worldcat id|id=lccn-n79-6935}} | |||
| * from ] | |||
| * {{gutenberg author|id=Karl_Marx|name=Karl Marx}} | |||
| * (in German) at ] | |||
| * | |||
| * | |||
| ===Biographies=== | |||
| * ]' '''' | |||
| * ]'s '''' | |||
| * ]'s '''' | |||
| * ]'s '''' (1979) | |||
| * ]'s '''' | |||
| * | |||
| ===Articles and entries=== | |||
| * | |||
| * | |||
| * (]) | |||
| * | |||
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| * | |||
| * , by Ralph Raico | |||
| * by '']'' | |||
| * , by Joseph Dauben | |||
| * , by David North | |||
| * | |||
| * by ] | |||
| * by Philip Collins, '']'', October 21, 2008 | |||
| {{Marx/Engels}} | |||
| {{History of economic thought}} | |||
| {{Social and political philosophy}} | |||
| {{jurisprudence}} | |||
| {{Persondata <!-- Metadata: see ] --> | |||
| |NAME=Marx, Karl Heinrich | |||
| |ALTERNATIVE NAMES= | |||
| |SHORT DESCRIPTION=German philosopher, political economist and revolutionary | |||
| |DATE OF BIRTH={{birth date|1818|5|5|mf=y}} | |||
| |PLACE OF BIRTH=], ] | |||
| |DATE OF DEATH={{death date|1883|3|14|mf=y}} | |||
| |PLACE OF DEATH=London, United Kingdom | |||
| }} | |||
| {{DEFAULTSORT:Marx, Karl}} | |||
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Revision as of 04:30, 12 November 2010
Karl Marx. All you need to know is that he was stupid. He's honestly not very smart. He's also kinda a jerk. :(