Karl Marx

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Analysis of Karl Marx and Communism





Karl Heinrich Marx was born on May 5, 1818, in the city of Trier in


Prussia, now, Germany. He was one of seven children of Jewish


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Parents. His father was fairly liberal, taking part in demonstrations


for a constitution for Prussia and reading such authors as Voltaire


and Kant, known for their social commentary. His mother, Henrietta,


was originally from Holland and never became a German at heart, not


even learning to speak the language properly. Shortly before Karl


Marx was born, his father converted the family to the Evangelical


Established Church, Karl being baptized at the age of six.


Marx attended high school in his home town (180-185) where several


teachers and pupils were under suspicion of harboring liberal ideals.





Marx himself seemed to be a devoted Christian with a longing for


self-sacrifice on behalf of humanity. In October of 185, he started


attendance at the University of Bonn, enrolling in


non-socialistic-related classes like Greek and Roman mythology and the


history of art. During this time, he spent a day in jail for being


drunk and disorderly-the only imprisonment he suffered in the


course of his life. The student culture at Bonn included, as a major


part, being politically rebellious and Marx was involved, presiding


over the Tavern Club and joining a club for poets that included some


politically active students. However, he left Bonn after a year and


enrolled at the University of Berlin to study law and philosophy.


Marxs experience in Berlin was crucial to his introduction to Hegels


philosophy and to his adherence to the Young Hegelians. Hegels


philosophy was crucial to the development of his own ideas and


theories. Upon his first introduction to Hegels beliefs, Marx felt a


repugnance and wrote his father that when he felt sick, it was


partially from intense vexation at having to make an idol of a view


[he] detested. The Hegelian doctrines exerted considerable pressure


in the revolutionary student culture that Marx was immersed in,


however, and Marx eventually joined a society called the Doctor Club,


involved mainly in the new literary and philosophical movement


whos chief figure was Bruno Bauer, a lecturer in theology who thought


that the Gospels were not a record of History but that they came from


human fantasies arising from mans emotional needs and he also


hypothesized that Jesus had not existed as a person. Bauer was later


dismissed from his position by the Prussian government. By 1841,


Marxs studies were lacking and, at the suggestion of a friend, he


submitted a doctoral dissertation to the university at Jena, known for


having lax acceptance requirements. Unsurprisingly, he got in, and


finally received his degree in 1841. His thesis analyzed in a


Hegelian fashion the difference between the natural philosophies of


Democritus and Epicurus using his knowledge of mythology and the


myth of Prometheus in his chains.





In October of 184, Marx became the editor of the paper Rheinische


Zeitung, and, as the editor, wrote editorials on socio-economic issues


such as poverty, etc. During this time, he found that his Hegelian


philosophy was of little use and he separated himself from his young


Hegelian friends who only shocked the bourgeois to make up their


social activity. Marx helped the paper to succeed and it almost


became the leading journal in Prussia. However, the Prussian


government suspended it because of pressures from the government of


Russia. So, Marx went to Paris to study French Communism.


In June of 184, he was married to Jenny Von Westphalen, an attractive


girl, four years older than Marx, who came from a prestigious family


of both military and administrative distinction. Although many of the


members of the Von Westphalen family were opposed to the marriage,


Jennys father favored Marx. In Paris, Marx became acquainted with


the Communistic views of French workmen. Although he thought that the


ideas of the workmen were utterly crude and unintelligent, he


admired their camaraderie. He later wrote an article entitled Toward


the Critique of the Hegelian Philosophy of Right from which comes the


famous quote that religion is the opium of the people. Once again,


the Prussian government interfered with Marx and he was expelled from


France. He left for Brussels, Belgium, and , in 1845, renounced his


Prussian nationality.





During the next two years in Brussels, the lifelong collaboration with


Engels deepened further. He and Marx, sharing the same views, pooled


their intellectual resources and published The Holy Family, a


criticism of the Hegelian idealism of Bruno Bauer. In their next


work, they demonstrated their materialistic conception of history but


the book found no publisher and remained unknown during its authors


lifetimes.





It is during his years in Brussels that Marx really developed his


views and established his intellectual standing. From December of


1847 to January of 1848, Engels and Marx wrote The Communist


Manifesto, a document outlining 10 immediate measures towards


Communism, ranging from a progressive income tax and the abolition of


inheritances to free education for all children.





When the Revolution erupted in Europe in 1848, Marx was invited to


Paris just in time to escape expulsion by the Belgian government. He


became unpopular to German exiles when, while in Paris, he opposed


Georg Heweghs project to organize a German legion to invade and


liberate the Fatherland. After traveling back to Cologne, Marx


called for democracy and agreed with Engels that the Communist League


should be disbanded. During this time, Marx got into trouble with the


government; he was indicted on charges that he advocated that people


not pay taxes. However, after defending himself in his trial, he was


acquitted unanimously. On May 16, 184, Marx was banished as an


alien by the Prussian government.





Marx then went to London. There, he rejoined the Communist League and


became more bold in his revolutionary policy. He advocated that the


people try to make the revolution permanent and that they should


avoid subservience to the bourgeois peoples. The faction that he


belonged to ridiculed his ideas and he stopped attending meetings of


the London Communists, working on the defense of 11 communists


arrested in Cologne, instead. He wrote quite a few works during this


time, including an essay entitled Der Achtzenhnte Brumaire des Louis


Bonaparte (The Eighteenth Brumaire of Louis Bonaparte) and also a


pamphlet written on the behalf of the 11 communists he was defending


in Cologne.





From 1850 to 1864, Marx lived in poverty and spiritual pain, only


taking a job once. He and his family were evicted from their


apartment and several of his children died, his son, Guido, who Marx


called a sacrifice to bourgeois misery and a daughter named


Franziska. They were so poor that his wife had to borrow money for


her coffin.





Frederich Engels was the one who gave Marx and his family money to


survive on during these years. His only other source of money was his


job as the European correspondent for The New York Tribune, writing


editorials and columns analyzing everything in the political


universe. Marx published his first book on economic theory in 185,


called A Contribution to the Critique of Political Economy.


Marxs political isolation ended when he joined the International


Working Mens Association. Although he was neither the founder nor


the leader of this organization, he became its leading spirit and


as the corresponding secretary for Germany, he attended all meetings.


Marxs distinction as a political figure really came in 1870 with the


Paris Commune. He became an international figure and his name became


synonymous throughout Europe with the revolutionary spirit symbolized


by the Paris Commune.





An opposition to Marx developed under the leadership of a Russian


revolutionist, Mikhail Alexandrovich Bakunin. Bakunin was a famed


orator whose speeches one listener described as a raging storm with


lightning, flashes and thunderclaps, and a roaring as of lions.


Bakunin admired Marxs intellect but was personally opposed to him


because Marx had an ethnic aversion to Russians. Bakunin believed


that Marx was a German authoritarian and an arrogant Jew who wanted


to transform the General council into a personal dictatorship over the


workers. Bakunin organized sections of the International for an


attack on the dictatorship of Marx and the General Council. Marx


didnt have the support of a right wing and feared that he would lose


control to Bakunin. However, he was successful at expelling the


Bakuninists from the International and shortly, the International died


out in New York.





During the next decade of his life, his last few years, Marx was beset


by what he called chronic mental depression and his life turned


inward toward his family. He never completed any substantial work


during this time although he kept his mind active, reading and


learning Russian. In 187, Marx dictated the preamble of the program


for the French Socialist Workers Federation and shaped much of its


content. During his last years, Marx spent time in health resorts and


dies in London of a lung abscess on March 14, 188, after the death of


his wife and daughter.





Marxs work seems to be more of a criticism of Hegelian and other


philosophy, than as a statement of his own philosophy. While Hegel


felt that philosophy explained reality, Marx felt that philosophy


should be made into reality, an hard thing to do. He thought that one


must not just look at and inspect the world, but must try to transform


the world, much like Jean Paul Sartres view that man must choose


what is best for the world; and he will do so.





Marx is unique from other philosophers in that he chooses to regard


man as an individual, a human being. This is evident in his Economic


and Philosophic Manuscripts of 1844. There, he declares that man is a


natural being who is endowed with natural [and] vital powers


that exist in him as aptitudes [and] instincts. Humans simply


struggle with nature for the satisfaction of mans needs. From this


struggle comes mans awareness of himself as an individual and as


something separate from nature. So, he seeks to oppose nature. He


sees that history is just the story of man creating and re-creating


himself and sees that man creates himself, and that a god has no


part in it. Thus, the communist belief in no religion.


Marx also says that the more man works as a laborer, the less he has


to consume for himself because his product and labor are estranged


from him. Marx says that because the work of the laborer is taken


away and does not belong to the laborer, the laborer loses his


rightful existence and is made alien to himself. Private property


becomes a product and cause of alienated labor and through that,


causes disharmony. Alienated labor is seen as the consequence of


market product, the division of labor, and the division of society


into antagonistic classes.





So, capitalism, which encourages the possession of private property,


encourages alienation of man. Capitalism, which encourages the


amassment of money, encourages mass production, to optimize


productivity. Mass production also intensifies the alienation of


labor because it encourages specialization and it makes people view


the workers not as individuals but as machines to do work. It is this


attitude that incites the uprisings of the lower classes against the


higher classes, namely, the nobility.





Regarding Marxs attitude toward religion, he thought that religion


was simply a product of mans consciousness and that it is a


reflection of the situation of a man who either has not conquered


himself or has already lost himself again. Marx sums it all up in a


famous quote, stating that religion is an opium for the people.


Marxs hypothesis of historical materialism contains this maxim; that


It is not the consciousness of men which determines their existence;


it is on the contrary their social existence which determines their


consciousness. Marx has applied his theory of historical


materialism to capitalist society in both The Communist Manifesto and


Das Kapital, among others. Marx never really explained his entire


theory through but taking the text literally, social reality is


arranged in this way





That underlying our society is economic structure; and


That above the foundation of economy rises legal and political…forms


of social consciousness that relate back to the economic foundation


of society.





An interesting mark of Marxs analysis of economy is evidenced in Das


Kapital, where he studies the economy as a whole and not in one or


another of its parts and sections. His analysis is based on the


precept of man being a productive entity and that all economic value


comes from human labor.





Marx speaks of capitalism as an unstable environment. He says that


its development is accompanied by increasing contradictions and that


the equilibrium of the system is precarious as it is to the internal


pressures resulting from its development. Capitalism is too easy to


tend to a downward spiral resulting in economic and social ruin. An


example of the downward spiral in a capitalist society is inflation.


Inflation involves too much currency in circulation. Because of


inflation and the increase in prices of goods resulting from it, the


people of the society hoard their money which, because that money is


out of circulation, causes more money to be printed. The one


increases the effect of the other and thus, the downward spiral.


Marx views revolution with two perspectives. One takes the attitude


that revolution should be a great uprising like that of the French


revolution. The other conception is that of the permanent


revolution involving a provisional coalition between the low and


higher classes. However, an analysis of the Communist Manifesto shows


inconsistencies between the relationship of permanent and violent


revolution; that Marx did not exactly determine the exact relationship


between these two yet.





Aside from the small inconsistencies in Marxs philosophy, he exhibits


sound ideas that do seem to work on paper but fail in the real world


where millions of uncertainties contribute to the error in every


social experiment on Earth. Communism never gets farther than


socialism in its practice in the real world and that is where the


fault lies, in the governments that try to cheat the system while


still maintaining their ideal communist society.





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