In addition to the various schools of thought, which emphasise or modify elements of classical Marxism, several Marxian concepts have been incorporated into an array of social theories. This has led to widely varying conclusions.[6] Alongside Marx's critique of political economy, the defining characteristics of Marxism have often been described using the terms "dialectical materialism" and "historical materialism", though these terms were coined after Marx's death and their tenets have been challenged by some self-described Marxists.[7]
Marxism seeks to explain social phenomena within any given society by analysing the material conditions and economic activities required to fulfill human material needs. It assumes that the form of economic organisation, or mode of production, influences all other social phenomena, including broader social relations, political institutions, legal systems, cultural systems, aesthetics and ideologies. These social relations and the economic system form a base and superstructure. As forces of production (i.e. technology) improve, existing forms of organising production become obsolete and hinder further progress. Karl Marx wrote: "At a certain stage of development, the material productive forces of society come into conflict with the existing relations of production or—this merely expresses the same thing in legal terms—with the property relations within the framework of which they have operated hitherto. From forms of development of the productive forces these relations turn into their fetters. Then begins an era of social revolution."[24]
These inefficiencies manifest themselves as social contradictions in society which are, in turn, fought out at the level of class struggle.[25] Under the capitalist mode of production, this struggle materialises between the minority who own the means of production (the bourgeoisie) and the vast majority of the population who produce goods and services (the proletariat).[26] Starting with the conjectural premise that social change occurs due to the struggle between different classes within society who contradict one another,[27] a Marxist would conclude that capitalism exploits and oppresses the proletariat; therefore, capitalism will inevitably lead to a proletarian revolution.[28] In a socialist society, private property—as the means of production—would be replaced by cooperative ownership.[29][30] A socialist economy would not base production on the creation of private profits but on the criteria of satisfying human needs—that is, production for use. Friedrich Engels explained that "the capitalist mode of appropriation, in which the product enslaves first the producer, and then the appropriator, is replaced by the mode of appropriation of the products that is based upon the nature of the modern means of production; upon the one hand, direct social appropriation, as means to the maintenance and extension of production—on the other, direct individual appropriation, as means of subsistence and of enjoyment."[31]
Engels did not support using Marxism to describe either Marx's or his views.[35] He claimed that the term was being abusively used as a rhetorical qualifier by those attempting to cast themselves as genuine followers of Marx while casting others in different terms, such as Lassallians.[35] In 1882, Engels claimed that Marx had criticised self-proclaimed Marxist Paul Lafargue by saying that if Lafargue's views were considered Marxist, then "one thing is certain and that is that I am not a Marxist."[35]
The discovery of the materialist conception of history, or rather, the consistent continuation and extension of materialism into the domain of social phenomenon, removed two chief defects of earlier historical theories. In the first place, they at best examined only the ideological motives of the historical activity of human beings, without grasping the objective laws governing the development of the system of social relations. ... in the second place, the earlier theories did not cover the activities of the masses of the population, whereas historical materialism made it possible for the first time to study with scientific accuracy the social conditions of the life of the masses and the changes in these conditions.
— Russian Marxist theoretician and revolutionary Vladimir Lenin, 1913[36]
Society does not consist of individuals, but expresses the sum of interrelations, the relations within which these individuals stand.
Marxism uses a materialist methodology, referred to by Marx and Engels as the materialist conception of history and later better known as historical materialism, to analyse the underlying causes of societal development and change from the perspective of the collective ways in which humans make their living.[38][39] Marx's account of the theory is in The German Ideology (1845)[40] and the preface A Contribution to the Critique of Political Economy (1859).[24] All constituent features of a society (social classes, political pyramid and ideologies) are assumed to stem from economic activity, forming what is considered the base and superstructure.[41][39] The base and superstructure metaphor describes the totality of social relations by which humans produce and re-produce their social existence. According to Marx, the "sum total of the forces of production accessible to men determines the condition of society" and forms a society's economic base.[42]
The base includes the material forces of production such as the labour, means of production and relations of production, i.e. the social and political arrangements that regulate production and distribution. From this base rises a superstructure of legal and political "forms of social consciousness" that derive from the economic base that conditions both the superstructure and the dominant ideology of a society. Conflicts between the development of material productive forces and the relations of production provoke social revolutions, whereby changes to the economic base lead to the superstructure's social transformation.[24][43]
This relationship is reflexive in that the base initially gives rise to the superstructure and remains the foundation of a form of social organisation. Those newly formed social organisations can then act again upon both parts of the base and superstructure so that rather than being static, the relationship is dialectic, expressed and driven by conflicts and contradictions. Engels clarified: "The history of all hitherto existing society is the history of class struggles. Freeman and slave, patrician and plebeian, lord and serf, guild-master and journeyman, in a word, oppressor and oppressed, stood in constant opposition to one another, carried on uninterrupted, now hidden, now open fight, a fight that each time ended, either in a revolutionary reconstitution of society at large, or in the common ruin of the contending classes."[44]
Marx considered recurring class conflicts as the driving force of human history as such conflicts have manifested as distinct transitional stages of development in Western Europe. Accordingly, Marx designated human history as encompassing four stages of development in relations of production:
While historical materialism has been referred to as a materialist theory of history, Marx did not claim to have produced a master key to history and that the materialist conception of history is not "an historico-philosophic theory of the marche générale, imposed by fate upon every people, whatever the historic circumstances in which it finds itself."[45] In a letter to the editor of the Russian newspaper paper Otechestvennyje Zapiski (1877),[46] he explained that his ideas were based upon a concrete study of the actual conditions in Europe.[47]
According to the Marxist theoretician and revolutionary socialist Vladimir Lenin, "the principal content of Marxism" was "Marx's economic doctrine."[48] Marx demonstrated how the capitalist bourgeoisie and their economists were promoting what he saw as the lie that "the interests of the capitalist and of the worker are ... one and the same." He believed that they did this by purporting the concept that "the fastest possible growth of productive capital" was best for wealthy capitalists and workers because it provided them with employment.[49]
Exploitation is a matter of surplus labour—the amount of labour performed beyond what is received in goods.[50][51] Exploitation has been a socioeconomic feature of every class society and is one of the principal features distinguishing the social classes.[52][53] The power of one social class to control the means of production enables its exploitation of other classes.[54] Under capitalism, the labour theory of value is the operative concern, whereby the value of a commodity equals the socially necessary labour time required to produce it. Under such conditions, surplus value—the difference between the value produced and the value received by a labourer—is synonymous with surplus labour, and capitalist exploitation is thus realised as deriving surplus value from the worker.[50][55]
In pre-capitalist economies, exploitation of the worker was achieved via physical coercion. Under the capitalist mode of production, workers do not own the means of production and must "voluntarily" enter into an exploitative work relationship with a capitalist to earn the necessities of life. The worker's entry into such employment is voluntary because they choose which capitalist to work for. However, the worker must work or starve. Thus, exploitation is inevitable, and the voluntary nature of a worker participating in a capitalist society is illusory; it is production, not circulation, that causes exploitation. Marx emphasised that capitalism per se does not cheat the worker.[56]
Alienation (German: Entfremdung) is the estrangement of people from their humanity and a systematic result of capitalism. Under capitalism, the fruits of production belong to employers, who expropriate the surplus created by others and generate alienated labourers. In Marx's view, alienation is an objective characterisation of the worker's situation in capitalism—his or her self-awareness of this condition is not prerequisite.[57][full citation needed]
In addition to criticism, Marx has also praised some of the results of capitalism stating that it "has created more massive and more colossal productive forces than have all preceding generations together"[58] and that it "has put an end to all feudal, patriarchal arrangements."[58]
Marx posited that the remaining feudalist societies in the world and forms of socialism that did not conform with his writings would be replaced by communism in the future in a similar manner as with capitalism.[59]
Marx distinguishes social classes based on two criteria, i.e. ownership of means of production and control over the labour power of others. Following this criterion of class based on property relations, Marx identified the social stratification of the capitalist mode of production with the following social groups:
Proletariat: "[T]he class of modern wage labourers who, having no means of production of their own, are reduced to selling their labour power in order to live."[60][61] The capitalist mode of production establishes the conditions that enable the bourgeoisie to exploit the proletariat as the worker's labour generates a surplus value greater than the worker's wage.[62]
Bourgeoisie: those who "own the means of production" and buy labour power from the proletariat, thus exploiting the proletariat. They subdivide as bourgeoisie and the petite bourgeoisie.[64]
Petite bourgeoisie: those who work and can afford to buy little labour power (i.e. small business owners, peasants, landlords and trade workers). Marxism predicts that the continual reinvention of the means of production eventually would destroy the petite bourgeoisie, degrading them from the middle class to the proletariat.[64]
Landlords: a historically significant social class that retains some wealth and power.
Peasantry and farmers: a scattered class incapable of organising and effecting socioeconomic change, most of whom would enter the proletariat while some would become landlords.[65]
Class consciousness denotes the awareness—of itself and the social world—that a social class possesses and its capacity to act rationally in its best interests.[66][67] Class consciousness is required before a social class can effect a successful revolution and, thus, the dictatorship of the proletariat.[68]
Without defining ideology,[69] Marx used the term to describe the production of images of social reality. According to Engels, "ideology is a process accomplished by the so-called thinker consciously, it is true, but with a false consciousness. The real motive forces impelling him remain unknown to him; otherwise it simply would not be an ideological process. Hence he imagines false or seeming motive forces."[70]
Because the ruling class controls the society's means of production, the superstructure of society (i.e. the ruling social ideas) is determined by the best interests of the ruling class. In The German Ideology, Marx says that "[t]he ideas of the ruling class are in every epoch the ruling ideas, i.e. the class which is the ruling material force of society, is, at the same time, its ruling intellectual force."[71] The term political economy initially referred to the study of the material conditions of economic production in the capitalist system. In Marxism, political economy is the study of the means of production, specifically of capital and how that manifests as economic activity.[72]
Marxism taught me what society was. I was like a blindfolded man in a forest, who doesn't even know where north or south is. If you don't eventually come to truly understand the history of the class struggle, or at least have a clear idea that society is divided between the rich and the poor, and that some people subjugate and exploit other people, you're lost in a forest, not knowing anything.
— Cuban revolutionary and Marxist–Leninist politician Fidel Castro on discovering Marxism, 2009[73]
This new way of thinking was invented because socialists believed that common ownership of the means of production (i.e. the industries, land, wealth of nature, trade apparatus and wealth of the society) would abolish the exploitative working conditions experienced under capitalism.[31][74] Through working class revolution, the state (which Marxists saw as a weapon for the subjugation of one class by another)[75][76] is seized and used to suppress the hitherto ruling class of capitalists and (by implementing a commonly owned, democratically controlled workplace) create the society of communism which Marxists see as true democracy.[77] An economy based on cooperation on human need and social betterment, rather than competition for profit of many independently acting profit seekers, would also be the end of class society, which Marx saw as the fundamental division of all hitherto existing history.[58] Marx saw the fundamental nature of capitalist society as little different from that of a slave society in that one small group of society exploits the larger group.[78]
Through common ownership of the means of production, the profit motive is eliminated, and the motive of furthering human flourishing is introduced. Because the surplus produced by the workers is the property of the society as a whole, there are no classes of producers and appropriators. Additionally, as the state originates in the bands of retainers hired by the first ruling classes to protect their economic privilege, it will wither away as its conditions of existence have disappeared.[79][80][81]
According to The Oxford Handbook of Karl Marx, "Marx used many terms to refer to a post-capitalist society—positive humanism, socialism, Communism, realm of free individuality, free association of producers, etc. He used these terms completely interchangeably. The notion that 'socialism' and 'Communism' are distinct historical stages is alien to his work and only entered the lexicon of Marxism after his death."[82]
According to orthodox Marxist theory, overthrowing capitalism by a socialist revolution in contemporary society is inevitable. While the inevitability of an eventual socialist revolution is a controversial debate among many different Marxist schools of thought, all Marxists believe socialism is a necessity. Marxists argue that a socialist society is far better for most of the populace than its capitalist counterpart. Prior to the Russian Revolution, Vladimir Lenin wrote: "The socialisation of production is bound to lead to the conversion of the means of production into the property of society. ... This conversion will directly result in an immense increase in productivity of labour, a reduction of working hours, and the replacement of the remnants, the ruins of small-scale, primitive, disunited production by collective and improved labour."[83] The failure of the 1905 Russian Revolution, along with the failure of socialist movements to resist the outbreak of World War I, led to renewed theoretical effort and valuable contributions from Lenin and Rosa Luxemburg towards an appreciation of Marx's crisis theory and efforts to formulate a theory of imperialism.[84]
Democracy
The Soviet of Workers' Deputies of St. Petersburg in 1905: Leon Trotsky in the centre. The Soviets were an early example of a workers council.
Classical Marxism denotes the collection of socio-eco-political theories expounded by Karl Marx and Friedrich Engels.[90] As Ernest Mandel remarked, "Marxism is always open, always critical, always self-critical."[91] Classical Marxism distinguishes Marxism as broadly perceived from "what Marx believed." In 1883, Marx wrote to his son-in-law Paul Lafargue and French labour leader Jules Guesde—both of whom claimed to represent Marxist principles—accusing them of "revolutionary phrase-mongering" and denying the value of reformist struggle.[92] From Marx's letter derives Marx's famous remark that, if their politics represented Marxism, 'ce qu'il y a de certain c'est que moi, je ne suis pas Marxiste' ('what is certain is that I myself am not a Marxist')."[92][93]
Marxist humanism was born in 1932 with the publication of Marx's Economic and Philosophic Manuscripts of 1844 and reached a degree of prominence in the 1950s and 1960s. Marxist humanists contend that there is continuity between the early philosophical writings of Marx, in which he develops his theory of alienation, and the structural description of capitalist society found in his later works, such as Capital.[105] They hold that grasping Marx's philosophical foundations is necessary to understand his later works properly.[106]
Contrary to the official dialectical materialism of the Soviet Union and interpretations of Marx rooted in the structural Marxism of Louis Althusser, Marxist humanists argue that Marx's work was an extension or transcendence of enlightenmenthumanism.[107] Whereas other Marxist philosophies see Marxism as natural science, Marxist humanism reaffirms the doctrine that "man is the measure of all things"—that humans are essentially different to the rest of the natural order and should be treated so by Marxist theory.[108]
V. Gordon Childe, an Australian archaeologist and one of the 20th century's most prominent Marxist academics
According to a 2007 survey of American professors by Neil Gross and Solon Simmons, 17.6% of social science professors and 5.0% of humanities professors identify as Marxists, while between 0 and 2% of professors in all other disciplines identify as Marxists.[109]
The theoretical development of Marxist archaeology was first developed in the Soviet Union in 1929, when a young archaeologist named Vladislav I. Ravdonikas published a report entitled "For a Soviet history of material culture"; within this work, the very discipline of archaeology as it then stood was criticised as being inherently bourgeois, therefore anti-socialist and so, as a part of the academic reforms instituted in the Soviet Union under the administration of General Secretary Joseph Stalin, a great emphasis was placed on the adoption of Marxist archaeology throughout the country.[110]
These theoretical developments were subsequently adopted by archaeologists working in capitalist states outside of the Leninist bloc, most notably by the Australian academic V. Gordon Childe, who used Marxist theory in his understandings of the development of human society.[111]
Marxist sociology, as the study of sociology from a Marxist perspective,[23] is "a form of conflict theory associated with ... Marxism's objective of developing a positive (empirical) science of capitalist society as part of the mobilisation of a revolutionary working class."[112] The American Sociological Association has a section dedicated to the issues of Marxist sociology that is "interested in examining how insights from Marxist methodology and Marxist analysis can help explain the complex dynamics of modern society."[113]
Influenced by the thought of Karl Marx, Marxist sociology emerged in the late 19th and early 20th centuries. With Marx, Max Weber and Émile Durkheim are considered seminal influences in early sociology. The first Marxist school of sociology was known as Austro-Marxism, of which Carl Grünberg and Antonio Labriola were among its most notable members. During the 1940s, the Western Marxist school became accepted within Western academia, subsequently fracturing into several different perspectives, such as the Frankfurt School or critical theory. The legacy of Critical Theory as a major offshoot of Marxism is controversial. The common thread linking Marxism and Critical theory is an interest in struggles to dismantle structures of oppression, exclusion, and domination.[114] Due to its former state-supported position, there has been a backlash against Marxist thought in post-communist states, such as Poland. However, it remains prominent in the sociological research sanctioned and supported by communist states, such as in China.[115]
Marxian economics is a school of economic thought tracing its foundations to the critique of classical political economy first expounded upon by Karl Marx and Friedrich Engels.[2] Marxian economics concerns itself with the analysis of crisis in capitalism, the role and distribution of the surplus product and surplus value in various types of economic systems, the nature and origin of economic value, the impact of class and class struggle on economic and political processes, and the process of economic evolution. Although the Marxian school is considered heterodox, ideas that have come out of Marxian economics have contributed to mainstream understanding of the global economy. Certain concepts of Marxian economics, especially those related to capital accumulation and the business cycle, such as creative destruction, have been fitted for use in capitalist systems.[116][117][118]
Education
Marxist education develops Marx's works and those of the movements he influenced in various ways. In addition to the educational psychology of Lev Vygotsky[119] and the pedagogy of Paulo Freire, Samuel Bowles and Herbert Gintis' Schooling in Capitalist America is a study of educational reform in the U.S. and its relationship to the reproduction of capitalism and the possibilities of utilising its contradictions in the revolutionary movement. The work of Peter McLaren, especially since the turn of the 21st century, has further developed Marxist educational theory by developing revolutionary critical pedagogy,[120] as has the work of Glenn Rikowski,[121] Dave Hill,[122] and Paula Allman.[123] Other Marxists have analysed the forms and pedagogical processes of capitalist and communist education, such as Tyson E. Lewis,[124] Noah De Lissovoy,[125] Gregory Bourassa,[126] and Derek R. Ford.[127][128] Curry Malott has developed a Marxist history of education in the U.S.,[129] and Marvin Gettleman examined the history of communist education.[130] Sandy Grande has synthesised Marxist educational theory with Indigenous pedagogy,[131] while others like John Holt analyse adult education from a Marxist perspective.[132]
Other developments include:
the educational aesthetics of Marxist education[133]
Marxist analyses of the role of fixed capital in capitalist education[134]
Marxist historiography is a school of historiography influenced by Marxism, the chief tenets of which are the centrality of social class and economic constraints in determining historical outcomes. Marxist historiography has contributed to the history of the working class, oppressed nationalities, and the methodology of history from below. Friedrich Engels' most important historical contribution was Der deutsche Bauernkrieg about the German Peasants' War which analysed social warfare in early Protestant Germany regarding emerging capitalist classes.[143]The German Peasants' War indicates the Marxist interest in history from below with class analysis and attempts a dialectical analysis.[144][145][146]
Marx addressed the alienation and exploitation of the working class, the capitalist mode of production and historical materialism.[156][157] He is famous for analysing history in terms of class struggle, summarised in the initial line introducing The Communist Manifesto (1848): "The history of all hitherto existing society is the history of class struggles."[58]
Together with Marx, Engels co-developed communist theory. Marx and Engels first met in September 1844. Discovering that they had similar views of philosophy and socialism, they collaborated and wrote works such as Die heilige Familie (The Holy Family). After Marx was deported from France in January 1845, they moved to Belgium, which permitted greater freedom of expression than other European countries. In January 1846, they returned to Brussels to establish the Communist Correspondence Committee.[158]
In 1847, they began writing The Communist Manifesto (1848), based on Engels' The Principles of Communism. Six weeks later, they published the 12,000-word pamphlet in February 1848. In March, Belgium expelled them, and they moved to Cologne, where they published the Neue Rheinische Zeitung, a politically radical newspaper. By 1849, they had to leave Cologne for London. The Prussian authorities pressured the British government to expel Marx and Engels, but Prime Minister Lord John Russell refused.[citation needed]
In 1919, the nascent Soviet Government established the Communist Academy and the Marx–Engels–Lenin Institute for doctrinal Marxist study and to publish official ideological and research documents for the Russian Communist Party.[169][170] With Lenin's death in 1924, there was an internal struggle in the Soviet Communist movement, mainly between Joseph Stalin and Leon Trotsky, in the form of the Right Opposition and Left Opposition, respectively. These struggles were based on both sides' different interpretations of Marxist and Leninist theory based on the situation of the Soviet Union at the time.[171]
The theory of Marx, Engels, Lenin and Stalin is universally applicable. We should regard it not as a dogma, but as a guide to action. Studying it is not merely a matter of learning terms and phrases but of learning Marxism-Leninism as the science of revolution. It is not just a matter of understanding the general laws derived by Marx, Engels, Lenin and Stalin from their extensive study of real life and revolutionary experience, but of studying their standpoint and method in examining and solving problems.
At the end of the Second Sino-Japanese War and, more widely, World War II, the Chinese Communist Revolution occurred within the context of the Chinese Civil War. The Chinese Communist Party, founded in 1921, conflicted with the Kuomintang over the country's future. Throughout the Civil War, Mao Zedong developed a theory of Marxism for the Chinese historical context. Mao found a large base of support in the peasantry as opposed to the Russian Revolution, which found its primary support in the urban centres of the Russian Empire. Some significant ideas contributed by Mao were the ideas of New Democracy, mass line and people's war. The People's Republic of China (PRC) was declared in 1949. The new socialist state was to be founded on the ideas of Marx, Engels, Lenin and Stalin.[173][174]
From Stalin's death until the late 1960s, there was increased conflict between China and the Soviet Union. De-Stalinisation, which first began under Nikita Khrushchev, and the policy of detente, were seen as revisionist and insufficiently Marxist. This ideological confrontation spilt into a broader global crisis centred around which nation was to lead the international socialist movement.[175]
Following Mao's death and the ascendancy of Deng Xiaoping, Maoism and official Marxism in China were reworked. Commonly referred to as socialism with Chinese characteristics, this new path was initially centred around Deng Xiaoping Theory, which claims to uphold Marxism–Leninism and Maoism, while adapting them to Chinese conditions.[176][177] Deng Xiaoping Theory was based on Four Cardinal Principles, which sought to uphold the central role of the Chinese Communist Party and uphold the principle that China was in the primary stage of socialism and that it was still working to build a communist society based on Marxist principles.[178][179][180]
In 1959, the Cuban Revolution led to the victory of Fidel Castro and his July 26 Movement. Although the revolution was not explicitly socialist, upon victory, Castro ascended to the position of prime minister and adopted the Leninist model of socialist development, allying with the Soviet Union.[181][182] One of the leaders of the revolution, the Argentine Marxist revolutionary Che Guevara, subsequently went on to aid revolutionary socialist movements in Congo-Kinshasa and Bolivia, eventually being killed by the Bolivian government, possibly on the orders of the Central Intelligence Agency (CIA), although the CIA agent sent to search for Guevara, Felix Rodriguez, expressed a desire to keep him alive as a possible bargaining tool with the Cuban government. He posthumously went on to become an internationally recognised icon.[183]
In the People's Republic of China, the Maoist government undertook the Cultural Revolution from 1966 to 1976 to purge Chinese society of capitalist elements and achieve socialism. Upon Mao Zedong's death, his rivals seized political power, and under the leadership of Deng Xiaoping, many of Mao's Cultural Revolution era policies were revised or abandoned, and a large increase in privatised industry was encouraged.[184][185]
The late 1980s and early 1990s saw the collapse of most of those socialist states that had professed a Marxist–Leninist ideology. In the late 1970s and early 1980s, the emergence of the New Right and neoliberal capitalism as the dominant ideological trends in Western politics championed by United States president Ronald Reagan and British prime minister Margaret Thatcher led the West to take a more aggressive stance towards the Soviet Union and its Leninist allies. Meanwhile, the reformist Mikhael Gorbachev became General Secretary of the Communist Party of the Soviet Union in March 1985 and sought to abandon Leninist development models toward social democracy. Ultimately, Gorbachev's reforms, coupled with rising levels of popular ethnic nationalism, led to the dissolution of the Soviet Union in late 1991 into a series of constituent nations, all of which abandoned Marxist–Leninist models for socialism, with most converting to capitalist economies.[186][187]
At the turn of the 21st century, China, Cuba, Laos, North Korea, and Vietnam remained the only officially Marxist–Leninist states remaining, although a Maoist government led by Prachanda was elected into power in Nepal in 2008 following a long guerrilla struggle.[188][189]
The early 21st century also saw the election of socialist governments in several Latin American nations, in what has come to be known as the "pink tide"; dominated by the Venezuelan government of Hugo Chávez; this trend also saw the election of Evo Morales in Bolivia, Rafael Correa in Ecuador, and Daniel Ortega in Nicaragua. Forging political and economic alliances through international organisations like the Bolivarian Alliance for the Americas, these socialist governments allied themselves with Marxist–Leninist Cuba. Although none espoused a Stalinist path directly, most admitted to being significantly influenced by Marxist theory. Venezuelan president Hugo Chávez declared himself a Trotskyist during the swearing-in of his cabinet two days before his inauguration on 10 January 2007.[190] Venezuelan Trotskyist organisations do not regard Chávez as a Trotskyist, with some describing him as a bourgeois nationalist,[191] while others consider him an honest revolutionary leader who made significant mistakes due to him lacking a Marxist analysis.[192]
For Italian Marxist Gianni Vattimo and Santiago Zabala in their 2011 book Hermeneutic Communism, "this new weak communism differs substantially from its previous Soviet (and current Chinese) realisation, because the South American countries follow democratic electoral procedures and also manage to decentralise the state bureaucratic system through the Bolivarian missions. In sum, if weakened communism is felt as a spectre in the West, it is not only because of media distortions but also for the alternative it represents through the same democratic procedures that the West constantly professes to cherish but is hesitant to apply."[193]
Chinese Communist PartyGeneral SecretaryXi Jinping has announced a deepening commitment of the Chinese Communist Party to the ideas of Marx. At an event celebrating the 200th anniversary of Marx's birth, Xi said, "We must win the advantages, win the initiative, and win the future. We must continuously improve the ability to use Marxism to analyse and solve practical problems", adding that Marxism is a "powerful ideological weapon for us to understand the world, grasp the law, seek the truth, and change the world." Xi has further stressed the importance of examining and continuing the tradition of the CPC and embracing its revolutionary past.[194][195][196]
The fidelity of those varied revolutionaries, leaders and parties to the work of Karl Marx is highly contested and has been rejected by many Marxists and other socialists alike.[197][198] Socialists in general and socialist writers, including Dimitri Volkogonov, acknowledge that the actions of authoritarian socialist leaders have damaged "the enormous appeal of socialism generated by the October Revolution."[199]
Criticism of Marxism has come from various political ideologies and academic disciplines.[200][201] This includes general criticism about lack of internal consistency, criticisms related to historical materialism, that it is a type of historical determinism, the necessity of suppression of individual rights, issues with the implementation of communism and economic issues such as the distortion or absence of price signals and reduced incentives. In addition, empirical and epistemological problems are frequently identified.[202][203][204]
Some Marxists have criticised the academic institutionalisation of Marxism for being too shallow and detached from political action.[205] Zimbabwean TrotskyistAlex Callinicos, himself a professional academic, stated: "Its practitioners remind one of Narcissus, who in the Greek legend fell in love with his own reflection. ... Sometimes it is necessary to devote time to clarifying and developing the concepts that we use, but indeed for Western Marxists this has become an end in itself. The result is a body of writings incomprehensible to all but a tiny minority of highly qualified scholars."[206]
Additionally, some intellectual critiques of Marxism contest certain assumptions prevalent in Marx's thought and Marxism after him without rejecting Marxist politics.[207] Other contemporary supporters of Marxism argue that many aspects of Marxist thought are viable but that the corpus is incomplete or outdated regarding certain aspects of economic, political or social theory. They may combine some Marxist concepts with the ideas of other theorists such as Max Weber—the Frankfurt School is one example.[208][209]
General
Philosopher and historian of ideas Leszek Kołakowski said that "Marx's theory is incomplete or ambiguous in many places, and could be 'applied' in many contradictory ways without manifestly infringing its principles." Specifically, he considers "the laws of dialectics" as fundamentally erroneous, stating that some are "truisms with no specific Marxist content", others "philosophical dogmas that cannot be proved by scientific means", and some just "nonsense"; he believes that some Marxist laws can be interpreted differently, but that these interpretations still in general fall into one of the two categories of error.[210]
Okishio's theorem shows that if capitalists use cost-cutting techniques and real wages do not increase, the rate of profit must rise, which casts doubt on Marx's view that the rate of profit would tend to fall.[211]
The allegations of inconsistency have been a large part of Marxian economics and the debates around it since the 1970s.[212]Andrew Kliman argues that this undermines Marx's critiques and the correction of the alleged inconsistencies because internally inconsistent theories cannot be correct by definition.[213]
Epistemological and empirical
Critics of Marxism claim that Marx's predictions have failed, with some pointing towards the GDP per capita generally increasing in capitalist economies compared to less market-oriented economics, the capitalist economies not suffering worsening economic crises leading to the overthrow of the capitalist system and communist revolutions not occurring in the most advanced capitalist nations, but instead in undeveloped regions.[214][215] It has also been criticised for allegedly resulting in lower living standards in relation to capitalist countries, a claim that has been disputed.[216]
In his books, The Poverty of Historicism and Conjectures and Refutations, philosopher of science Karl Popper criticised the explanatory power and validity of historical materialism.[217] Popper believed that Marxism had been initially scientific in that Marx had postulated a genuinely predictive theory. When these predictions were not borne out, Popper argues that the theory avoided falsification by adding ad hoc hypotheses that made it compatible with the facts. Because of this, Popper asserted, a theory that was initially genuinely scientific degenerated into pseudoscientific dogma.[218]
Anarchism has had a strained relationship with Marxism. Anarchists and many non-Marxist libertarian socialists reject the need for a transitory state phase, claiming that socialism can only be established through decentralised, non-coercive organisation.[219] Anarchist Mikhail Bakunin criticised Marx for his authoritarian bent.[220] The phrases "barracks socialism" or "barracks communism" became shorthand for this critique, evoking the image of citizens' lives being as regimented as the lives of conscripts in barracks.[221]
Economic
Other critiques come from an economic standpoint. Vladimir Karpovich Dmitriev writing in 1898,[222]Ladislaus von Bortkiewicz writing in 1906–1907,[223] and subsequent critics have alleged that Marx's value theory and the law of the tendency of the rate of profit to fall are internally inconsistent. In other words, the critics allege that Marx drew conclusions that do not follow his theoretical premises. Once these alleged errors are corrected, his conclusion that aggregate price and profit are determined by and equal to the aggregate value and surplus value no longer holds. This result calls into question his theory that exploiting workers is the sole source of profit.[224]
Marxism and socialism have received considerable critical analysis from multiple generations of Austrian economists regarding scientific methodology, economic theory and political implications.[225][226] During the marginal revolution, a theory of subjective value was developed by Carl Menger,[227] with scholars viewing the development of marginalism more broadly as a response to Marxist economics.[228] Second-generation Austrian economist Eugen Böhm von Bawerk used praxeological and subjectivist methodology to fundamentally attack the law of value. Gottfried Haberler has regarded his criticism as "definitive", arguing that Böhm-Bawerk's critique of Marx's economics was so "thorough and devastating" that he believes that as of the 1960s, no Marxian scholar had conclusively refuted it.[229] Third-generation Austrian Ludwig von Mises rekindled the debate about the economic calculation problem by arguing that without price signals in capital goods, in his opinion, all other aspects of the market economy are irrational. This led him to declare that "rational economic activity is impossible in a socialist commonwealth."[230]
Daron Acemoglu and James A. Robinson argue that Marx's economic theory was fundamentally flawed because it attempted to simplify the economy into a few general laws that ignored the impact of institutions on the economy.[231] These charges have been disputed by other influential economists, like John Roemer[232] and Nicholas Vrousalis.[233]
Socialism is an economic and political philosophy encompassing diverse economic and social systems characterised by social ownership of the means of production, as opposed to private ownership. It describes the economic, political, and social theories and movements associated with the implementation of such systems. Social ownership can take various forms, including public, community, collective, cooperative, or employee. As one of the main ideologies on the political spectrum, socialism is considered as the standard left-wing ideology in most countries. Types of socialism vary based on the role of markets and planning in resource allocation, and the structure of management in organizations.
State capitalism is an economic system in which the state undertakes business and commercial economic activity and where the means of production are nationalized as state-owned enterprises. The definition can also include the state dominance of corporatized government agencies or of public companies in which the state has controlling shares.
Criticism of Marxism has come from various political ideologies, campaigns and academic disciplines. This includes general intellectual criticism about dogmatism, a lack of internal consistency, criticism related to materialism, arguments that Marxism is a type of historical determinism or that it necessitates a suppression of individual rights, issues with the implementation of communism and economic issues such as the distortion or absence of price signals and reduced incentives. In addition, empirical and epistemological problems are frequently identified.
In Marxist theory, a new democratic society will arise through the organised actions of an international working class, enfranchising the entire population and freeing up humans to act without being bound by the labour market. There would be little, if any, need for a state, the goal of which was to enforce the alienation of labor; as such, the state would eventually wither away as its conditions of existence disappear. Karl Marx and Friedrich Engels stated in The Communist Manifesto and later works that "the first step in the revolution by the working class, is to raise the proletariat to the position of ruling class, to win the battle of democracy" and universal suffrage, being "one of the first and most important tasks of the militant proletariat". As Marx wrote in his Critique of the Gotha Program, "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". He allowed for the possibility of peaceful transition in some countries with strong democratic institutional structures, but suggested that in other countries in which workers can not "attain their goal by peaceful means" the "lever of our revolution must be force", stating that the working people had the right to revolt if they were denied political expression. In response to the question "What will be the course of this revolution?" in Principles of Communism, Friedrich Engels wrote:
Above all, it will establish a democratic constitution, and through this, the direct or indirect dominance of the proletariat.
Communism is a sociopolitical, philosophical, and economic ideology within the socialist movement, whose goal is the creation of a communist society, a socioeconomic order centered around common ownership of the means of production, distribution, and exchange that allocates products to everyone in the society based on need. A communist society would entail the absence of private property and social classes, and ultimately money and the state.
Marxian class theory asserts that an individual's position within a class hierarchy is determined by their role in the production process, and argues that political and ideological consciousness is determined by class position. A class is those who share common economic interests, are conscious of those interests, and engage in collective action which advances those interests. Within Marxian class theory, the structure of the production process forms the basis of class construction.
Before the perestroika Soviet era reforms of Gorbachev that promoted a more liberal form of socialism, the formal ideology of the Communist Party of the Soviet Union (CPSU) was Marxism–Leninism, a form of socialism consisting of a centralised command economy with a vanguardist one-party state that aimed to realize the dictatorship of the proletariat. The Soviet Union's ideological commitment to achieving communism included the national communist development of socialism in one country and peaceful coexistence with capitalist countries while engaging in anti-imperialism to defend the international proletariat, combat the predominant prevailing global system of capitalism and promote the goals of Russian Communism. The state ideology of the Soviet Union—and thus Marxism–Leninism—derived and developed from the theories, policies, and political praxis of Marx, Engels, Lenin, and Stalin.
Marxism is a method of socioeconomic analysis that originates in the works of 19th century German philosophers Karl Marx and Friedrich Engels. Marxism analyzes and critiques the development of class society and especially of capitalism as well as the role of class struggles in systemic, economic, social and political change. It frames capitalism through a paradigm of exploitation and analyzes class relations and social conflict using a materialist interpretation of historical development – materialist in the sense that the politics and ideas of an epoch are determined by the way in which material production is carried on.
In Marxist thought, a communist society or the communist system is the type of society and economic system postulated to emerge from technological advances in the productive forces, representing the ultimate goal of the political ideology of communism. A communist society is characterized by common ownership of the means of production with free access to the articles of consumption and is classless, stateless, and moneyless, implying the end of the exploitation of labour.
Classical Marxism is the body of economic, philosophical, and sociological theories expounded by Karl Marx and Friedrich Engels in their works, as contrasted with orthodox Marxism, Marxism–Leninism, and autonomist Marxism which emerged after their deaths. The core concepts of classical Marxism include alienation, base and superstructure, class consciousness, class struggle, exploitation, historical materialism, ideology, revolution; and the forces, means, modes, and relations of production. Marx's political praxis, including his attempt to organize a professional revolutionary body in the First International, often served as an area of debate for subsequent theorists.
Marxist historiography, or historical materialist historiography, is an influential school of historiography. The chief tenets of Marxist historiography include the centrality of social class, social relations of production in class-divided societies that struggle against each other, and economic constraints in determining historical outcomes. Marxist historians follow the tenets of the development of class-divided societies, especially modern capitalist ones.
The socialist mode of production, also known as socialism or communism, is a specific historical phase of economic development and its corresponding set of social relations that emerge from capitalism in the schema of historical materialism within Marxist theory. The Marxist definition of socialism is that of production for use-value, therefore the law of value no longer directs economic activity. Marxist production for use is coordinated through conscious economic planning. According to Marx, distribution of products is based on the principle of "to each according to his needs"; Soviet models often distributed products based on the principle of "to each according to his contribution". The social relations of socialism are characterized by the proletariat effectively controlling the means of production, either through cooperative enterprises or by public ownership or private artisanal tools and self-management. Surplus value goes to the working class and hence society as a whole.
Revolutionary socialism is a political philosophy, doctrine, and tradition within socialism that stresses the idea that a social revolution is necessary to bring about structural changes in society. More specifically, it is the view that revolution is a necessary precondition for transitioning from a capitalist to a socialist mode of production. Revolution is not necessarily defined as a violent insurrection; it is defined as a seizure of political power by mass movements of the working class so that the state is directly controlled or abolished by the working class as opposed to the capitalist class and its interests.
In Marxist philosophy, the dictatorship of the proletariat is a condition in which the proletariat, or working class, holds control over state power. The dictatorship of the proletariat is the transitional phase from a capitalist to a communist economy, whereby the post-revolutionary state seizes the means of production, mandates the implementation of direct elections on behalf of and within the confines of the ruling proletarian state party, and institutes elected delegates into representative workers' councils that nationalise ownership of the means of production from private to collective ownership. During this phase, the organizational structure of the party is to be largely determined by the need for it to govern firmly and wield state power to prevent counterrevolution, and to facilitate the transition to a lasting communist society.
Orthodox Marxism is the body of Marxist thought which emerged after the deaths of Karl Marx and Friedrich Engels in the late 19th century, expressed in its primary form by Karl Kautsky. Kautsky's views of Marxism dominated the European Marxist movement for two decades, and orthodox Marxism was the official philosophy of the majority of the socialist movement as represented in the Second International until the First World War in 1914, whose outbreak caused Kautsky's influence to wane and brought to prominence the orthodoxy of Vladimir Lenin. Orthodox Marxism aimed to simplify, codify and systematize Marxist method and theory by clarifying perceived ambiguities and contradictions in classical Marxism. It overlaps significantly with instrumental Marxism.
A socialist state, socialist republic, or socialist country, sometimes referred to as a workers' state or workers' republic, is a sovereign state constitutionally dedicated to the establishment of socialism. The term communist state is often used synonymously in the West, specifically when referring to one-party socialist states governed by Marxist–Leninist communist parties, despite these countries being officially socialist states in the process of building socialism and progressing toward a communist society. These countries never describe themselves as communist nor as having implemented a communist society. Additionally, a number of countries that are multi-party capitalist states make references to socialism in their constitutions, in most cases alluding to the building of a socialist society, naming socialism, claiming to be a socialist state, or including the term people's republic or socialist republic in their country's full name, although this does not necessarily reflect the structure and development paths of these countries' political and economic systems. Currently, these countries include Algeria, Bangladesh, Guyana, India, Nepal, Nicaragua, Sri Lanka and Tanzania.
Permanent revolution is the strategy of a revolutionary class pursuing its own interests independently and without compromise or alliance with opposing sections of society. As a term within Marxist theory, it was first coined by Karl Marx and Friedrich Engels as early as 1850. Since then different theorists, most notably Leon Trotsky (1879–1940), have used the phrase to refer to different concepts.
Historical materialism is Karl Marx's theory of history. Marx located historical change in the rise of class societies and the way humans labor together to make their livelihoods.
The following outline is provided as an overview of and topical guide to Marxism:
1 2 Wolff, Richard; Resnick, Stephen (1987). Economics: Marxian versus Neoclassical. Johns Hopkins University Press. p.130. ISBN978-0801834806. The German Marxists extended the theory to groups and issues Marx had barely touched. Marxian analyses of the legal system, of the social role of women, of foreign trade, of international rivalries among capitalist nations, and the role of parliamentary democracy in the transition to socialism drew animated debates... Marxian theory (singular) gave way to Marxian theories (plural).
↑ "Radical left". Dictionary.com. Retrieved 16 July 2022. Radical left is a term that refers collectively to people who hold left-wing political views that are considered extreme, such as supporting or working to establish communism, Marxism, Maoism, socialism, anarchism, or other forms of anticapitalism. The radical left is sometimes called the far left.
↑ O'Hara, Phillip (2003). Encyclopedia of Political Economy, Volume 2. Routledge. p.107. ISBN978-0415241878. Marxist political economists differ over their definitions of capitalism, socialism and communism. These differences are so fundamental, the arguments among differently persuaded Marxist political economists have sometimes been as intense as their oppositions to political economies that celebrate capitalism.
↑ Dworkin, Dennis (1997). Cultural Marxism in Post-War Britain: History, the New Left, and the Origins of Cultural Studies. Durham: Duke University Press.
↑ Hartley, John (2003). "Culture from Arnold to Schwarzenegger: Imperial Literacy to Pop Culture (destination democracy?)". A Short History of Cultural Studies. London: SAGE Publications. pp.31–57.
↑ Gregory, Paul R.; Stuart, Robert C. (2003). "Marx's Theory of Change". Comparing Economic Systems in the Twenty-First Century. South-Western College Publishing. p.62. ISBN0618261818.
↑ Cohen, G. A.; Veryard, R.; Mellor, D. H.; Last, A. G. M.; Quirk, Randolph; Mason, John (8 September 1986). "Historical Inevitability and Human Agency in Marxism [and Discussion]". Proceedings of the Royal Society of London. Series A, Mathematical and Physical Sciences. 07 (1832). Royal Society: 65–87. JSTOR2397783.
↑ Burkett, Paul (2012). "Marx's Vision of Sustainable Human Development". In Ollman, Bertell; Anderson, Kevin B. (eds.). Karl Marx (1sted.). London: Routledge. ISBN9781315251196.
↑ Zaleski, Pawel (2008). "Tocqueville on Civilian Society. A Romantic Vision of the Dichotomic Structure of Social Reality". Archiv für Begriffsgeschichte. 50. Felix Meiner Verlag GmbH: 260–266. JSTOR24360940.
↑ Screpanti, Ernesto (2019). "Measures of Exploitation". Labour and Value: Rethinking Marx's Theory of Exploitation. Cambridge: Open Book Publishers. p.75. doi:10.11647/OBP.0182. ISBN9781783747825. Retrieved 24 July 2023. Marx's value theory is a complex doctrine in which three different kinds of speculation coalesce: a philosophy aimed at proving that value is created by a labour substance; an explanation of the social relations of production in capitalism; and a method for measuring exploitation.
↑ Parenti, Michael (1978). "Class Consciousness and Individualized Consciousness". Power and the Powerless. St. Martin's Press. pp.94–113. ISBN0-312-63373-4.
↑ Hall, Stuart; Morely, Dave; Chen, Kuan-Hsing (1996). Stuart Hall: Critical Dialogues in Cultural Studies. London: Routledge. p.418. ISBN978-0415088039. Archived from the original on 19 March 2022. Retrieved 4 March 2013– via Google Books. I have no hesitation in saying that this represents a gigantic crudification and simplification of Marx's work—the kind of simplification and reductionism which once led him, in despair, to say "if that is marxism, then I am not a marxist.
↑ Memos, Christos (2012). "Anarchism and Council Communism on the Russian Revolution". Anarchist Studies. 20 (2): 22–47 [30]. ISSN0967-3393.
↑ Martin, Jim. Orgone Addicts: Wilhelm Reich Versus The Situationists. Archived from the original on 8 March 2010. Retrieved 24 April 2022. I will also discuss other left-libertarians who wrote about Reich, as they bear on the general discussion of Reich's ideas...In 1944, Paul Goodman, author of Growing Up Absurd, The Empire City, and co-author of Gestalt Therapy, began to discover the work of Wilhelm Reich for his American audience in the tiny libertarian socialist and anarchist milieu.
↑ Howard, Dick (1975). "Introduction to Castoriadis". Telos (23): 118.
↑ Rikowski, Glenn (2020). "The Psychology of Capital". In Pejnović, Vesna Stanković; Matić, Ivan (eds.). New Understanding of Capital in the Twenty-First Century. Belgrade: Institute for Political Studies. pp.9–31. ISBN978-8674193303.
↑ Ford, Derek R. (October 2021). "Pedagogically Reclaiming Marx's Politics in the Postdigital Age: Social Formations and Althuserrian Pedagogical Gestures". Postdigital Science and Education. 3 (3): 851–869. doi:10.1007/s42438-021-00238-4. S2CID237850324.
↑ Hamilton, Scott (2012). "Yesterday the struggle: 'Outside the Whale' and the fight for the 1930s". The Crisis of Theory: E. P. Thompson, the New Left and Postwar British Politics. Manchester: Manchester University Press. p.52.
↑ Steinberg, Marc W. (April 1991). "The Re-Making of the English Working Class?". Theory and Society. 20 (2): 173–197. doi:10.1007/BF00160182. JSTOR657718.
↑ Howell, David (10 October 2014). "Creativities in Contexts: E. P. Thompson's The Making of the English Working Class". Contemporary British History. 28 (4): 517–533. doi:10.1080/13619462.2014.962918.
↑ Acton, Edward (1997). Acton, Edward; Cherniaev, Vladimir Iu.; Rosenberg, William G. (eds.). Critical Companion to the Russian Revolution, 1914-1921. Indiana University Press. p.8.
↑ D'Encausse, Helene Carrere (1993). The End of the Soviet Empire: The Triumph of the Nations. Translated by Philip, F. New York: The New Republic. p.16. ISBN978-0465098125.
↑ Horton, John (1977). "A Contribution to the Critique of Academic Marxism: Or How the Intellectuals Liquidate Class Struggle". Synthesis–Fall 1977. 2 (1/2). Social Justice/Global Options: 78–104. JSTOR43783343.
↑ Howard, M. C.; King, J. E. (1992). "7". A History of Marxian Economics. Vol.II, 1929–1990. Princeton, NJ: Princeton University Press. §§II–IV.
↑ Howard, M. C.; King, J. E. (1992). "7". A History of Marxian Economics. Vol.1929–1990. Princeton, NJ: Princeton University Press.
↑ Kliman 2007, p.3: "Marx's value theory would be necessarily wrong if it were internally inconsistent. Internally inconsistent theories may be appealing, intuitively plausible and even obvious, and consistent with all available empirical evidence—but they cannot be right. It is necessary to reject them or correct them. Thus the alleged proofs of inconsistency trump all other considerations, disqualifying Marx's theory at the starting gate. By doing so, they provide the principal justification for the suppression of this theory as well as the suppression of, and the denial of resources needed to carry out, present-day research based upon it. This greatly inhibits its further development. So does the very charge of inconsistency. What person of intellectual integrity would want to join a research program founded on (what he believes to be) a theory that is internally inconsistent and therefore false?", However, in his book, Kliman presents an interpretation where these inconsistencies can be eliminated. The connection between the inconsistency allegations and the lack of study of Marx's theories was argued further by Cassidy, John (20–27 October 1997). "The Return of Karl Marx". The New Yorker. p.252. His mathematical model of the economy, which depended on the idea that labor is the source of all value, was riven with internal inconsistencies and is rarely studied these days.
von Bortkiewicz, Ladislaus (1952) [1906–1907]. "Value and Price in the Marxian System". International Economic Papers. 2: 5–60.
von Bortkiewicz, Ladislaus (1984) [1907]. "On the Correction of Marx's Fundamental Theoretical Construction in the Third Volume of Capital". In Böhm-Bawerk, Eugen von (ed.). Karl Marx and the Close of his System. Philadelphia: Orion Editions.
↑ Howard, M. C.; King, J. E. (1992). "12". A History of Marxian Economics. Vol.II, 1929–1990. Princeton, NJ: Princeton University Press. §III.
Johnston, Les (2015) [1986]. Marxism, Class Analysis And Socialist Pluralism: A Theoretical and Political Critique of Marxist Conceptions of Politics. Routledge Library Editions: Marxism. Vol.15. Routledge. ISBN978-1-315-71497-4.
Kliman, Andrew (2007). Reclaiming Marx's "Capital": A Refutation of the Myth of Inconsistency. Lanham, MD: Lexington Books.
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