1) People who claim to be Marxist, consider themselves Marxists, have
been quick (in my onion) to attack people who “only” believe in
equality, etc, as “simply driven by morals.” They like to claim that
they are not driven by morals, but by a scientific analysis of
reality. I claim that as I read this material, and his attack of the
King of Prussia but beyond that the attack on all positions of power,
the call for equality as the only human relation (being dominated is
to be dehumanized), I claim that these Marxist are wrong – Marxism
has a moral position at its core (I am open to argue it has a
position that is both moral and scientific, but such a claim would
need to be carefully formulated, since it seems to go against
something that goes back to Hume and before, that there is a
difference in nature about claims of what is and claims about what
should be).
2) This is really small – just note over and over how Marx accepted
so many standard positions of the Enlightenment (which he saw in his
own way, but he did not go against them, which I argue for example
Smith’s invisible hand does). Humans using their reason could move
humanity forward (again, people who argue against economic planning
reject this, though of course one could argue about that). See p 201
– like I would say most intellectuals of the 19th century, he
considered thinking as something that characterized humans, and
something they needed do to fulfill their potential to be human. The
issue of consciousness enters into Marx’s thinking in many ways, and
we should watch out for it. I would argue that this is one reason for
rejecting so called market socialism, but we can go into that (I see
it as accepting that people are fundamentally selfish and out for
themselves and that cannot change, and so we need build markets of a
type that will harness this human weakness and make it work for human
good, even though they don’t really care since they only care for
themselves)
3) P 207, the very important (and somewhat often quoted line) – “ we
do not anticipate the world with our dogmas, but instead attempt to
discover the new world through critique of the old.” Here is my
concern. This is fine for a young person like Marx who is trying to
figure out his world view. But then when you spend 20 or 40 or 60
years working out your world view, including what the human
conditions suggest would be better for people, can you still say you
can’t advocate anything (since that would be “dogmas”)? Consider
this. Marx said he was open on the form of what rule by the
proletariat should be until the Paris Commune showed it. So that
would be consistent with his claim above. But he already had ideas
about their taking power (as opposed to say sharing power, whatever).
And beyond that, it was in any case his interpretation that history
had shown it – did that experiment of hardly a couple of months
really show what a working class government must be? Could anything
like that have been sustained for a long period? Lenin set up
something related but quite different. And it turned out to be
difficult to organize just in work places, since that would give no
vote to people who did not work or did not have a fixed workplace
(like all the people who worked in homes). In any case, here is the
question – hasn’t Marx formed a dogma once he starts advocating a
government like the Paris Commune – a dogma that though Marx thought
history had showed it, may well not have been showed by history since
that form of government has not appeared again? (in passing, I am a
big fan of the Paris Commune, I think it was heroic and of tremendous
historical importance, and although such a government never
re-emerged, I would say many people have looked to it for ideas for
working class power under different circumstances and in different
times). Anyway, what about this “letting history show” claim?
Sunday, August 2, 2009
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