Forgings from the Furnance (continued) (1939)

From the October 1939 issue of the Socialist Standard

Below are some further quotations, selected from the writings of Marx and reproduced in Otto Rühle’s work, “Karl Marx.” A first selection was published in the September Socialist Standard.

“The social principles of Christianity have now had eighteen hundred years for their development, and do not need any further development at the hands of Prussian consistorial councillors. The social principles of Christianity find justification for the slavery of classical days, extol mediaeval serfdom, and are ready, in case of need, to defend the oppression of the proletariat—somewhat shamefacedly perhaps. The social principles of Christianity declare that all infamies will be spiritually compensated in heaven, the assertion being made a justification for the continuance of these infamies on earth. According to the social principles of Christianity, all the misdeeds wrought by the oppressors on the oppressed are either a just punishment for original sin and other sins, or else are trials which the Lord, in His wisdom, sends to afflict the redeemed. The social principles of Christianity preach cowardice, self-contempt, abasement, subjection, humility, in a word, all the qualities of the mob; whereas, for the proletariat which does not wish to allow itself to be treated as a mob, courage, self-esteem, pride, and independence are far more necessary than bread. The social principles of Christianity are obsequious, but the proletariat is revolutionary.”

” . . . . Upon what title do you Jews ground your claim for emancipation ? On your religion ? It is the mortal foe of the State religion. As citizens ? In Germany there are no citizens. As human beings ? You are not human beings any more than those to whom you are appealing. The conflict in which a man is involved between his position as one who professes a particular religion and as one endowed with citizenship in a State (wherein he is related to his fellow men,inasmuch as he and they are all members of a community) reduces itself to the secular cleavage between the political State and civil society. Not until the concrete individual human being takes back into himself the abstract citizen of the State and, as an individual human being, has become a member of the species in his empirical life, in his individual relations; not until the human being has recognised and organised his own forces as social forces, so that social force is no longer severed from itself in the form of political force—not until then will human emancipation be completed.”

“After the failure of the revolution of 1848 all party organisations and party journals of the working classes were, on the Continent, crushed by the iron hand of force; the most advanced sons of labour fled in despair to the Transatlantic Republic: and the short-lived dreams of emancipation vanished before an epoch of industrial fever, moral marasm, and political reaction. The defeat of the Continental working classes, partly owed to the diplomacy of the English Government, acting then as now in fraternal solidarity with the Cabinet of St. Petersburg, soon spread its contagious effects to this side of the Channel. .While the rout of their Continental brethren unmanned the English working classes, and broke their faith in their own cause, it restored to the landlord and the money-lord their somewhat shaken confidence. They insolently withdrew concessions already advertised. The discoveries of new gold lands led to an immense exodus, leaving an irreparable void in the ranks of the British proletariat. Others of its formerly active members were caught by the temporary bribe of greater work and wages, and turned into ‘political blacks.’ All the efforts made at keeping up or remodelling the Chartist movement failed signally, the Press organs of the working class died one by one of the apathy of the masses and, in point of fact, never before seemed the English working class so thoroughly reconciled to a state of political nullity.” (These things) …”have taught the working class the duty to master themselves the mysteries of international politics: to watch the diplomatic acts of their respective Governments; to counteract them, if necessary, by all means in their power; when unable to prevent, to combine in simultaneous denunciations, and to vindicate the simple laws of morals and justice which ought to govern the relations of private individuals, as the rules paramount of the intercourse of nations. The fight for such a foreign policy forms part of the general struggle for the emancipation of the working classes.”

“Historical evolution is on your side,” he shouted to the proletariat. “Capitalism brought into being by the laws of historical evolution will be destroyed by the inexorable working of these same laws. The bourgeoisie, the business manager of the capitalist system, appeared on the stage of history with that system, and will make its exit when that system walks off the stage. You proletarians keep capitalism going by your labour, and maintain the whole of bourgeoisie society by the fruits of your industry. But Socialism will be a necessary organic outcome of capitalism, the essence of the latter being implied in the essence of the former. With the end of capitalism comes the beginning of Socialism as a logical consequence. You proletarians, as a class, being the incorporators of the forces and tendencies which will do away with capitalism, must necessarily make an end of, the bourgeoisie. You merely need as a class, to fulfil the evolution which your mission calls on you to fulfil. All you need is to will! History makes this as easy as possible for you. You need not hatch out any new ideas, make any plans, discover a future state. You need not dogmatically anticipate the world.’ You need merely put your hands to the task that is awaiting you. The means by which you will do it are to be found in the unceasing, purposive, consistent fighting of the class struggle, whose crown will be the victory of the social revolution.”

The be-all and end-all of all propaganda, therefore, is to generate in the minds of the class to which we belong “The will to be free.”

Blogger's Notes:

Otto Rühle's biography of Marx received a rather caustic review in the pages of the Socialist Standard over two issues in 1929:

October 1929 - 'Another Life of Marx: Queues at Truth '

December 1929 - 'Another Life of Marx - Part 2'

Whither Arthur Koestler (1947)

Book Review from the January 1947 issue of the Socialist Standard

“Thieves in the Night,” Arthur Koestler’s new book, has the sub-title, "Chronicle of an Experiment," the experiment being the foundation of a Palestinian Settlement. Actually the purpose of the book appears to be to tell us about Koestler's latest ideas hopes and fears, these being expressed through characters who are rather mouthpieces than individuals with a life of their own.

The scene of "Thieves in the Night" is laid in pre-war Palestine and opens with the arrival of Jewish refugees armed with tractors and fertilisers at yet another settlement, determined as always to make "the desert blossom as the rose," and to put to shame the miserable Arabs scratching the earth with a wooden plough. Both these intentions are realised. Meantime persecution of Jews in Europe proceeds apace, the British Government limits immigration into Palestine in 1939, and as a reaction Jewish terrorism breaks out. It is indeed a topical book!

It states the case for the Jews, more particularly the so-called Revisionists against the Arabs in a forcible manner. But even the editor of the "Jewish Standard" (the organ of the Revisionists of Great Britain) reviewing the book, feels that Koestler is a little unfair to the Arabs. The Revisionists are one of the very many sects or parties of Zionists, perhaps the most radical, who violently oppose partition and any form of compromise short of having the whole of Palestine for the Jews, with the Arabs as a minority. Vladimir Jabotinsky was the founder of the movement, and it is to him that the book is dedicated.

Koestler was a Revisionist in pre-war Vienna, and it would appear that he is par excellance a man basing all political aspirations on emotions and the whim of the moment, his sympathies moving as on a pendulum. In 1931 he joined the Communist Party and spent a year in the U.S.S.R. In 1936 he went to Spain as a journalist to cover the Spanish War. He was filled with indignation at the horrors of civil war and from it emerged "Spanish Testament.” His works, “Darkness at Noon" and the "Yogi and the Commissar,” portrayed his disillusionment with Soviet Russia and his swing away from the Communist Party. It was whilst he was enamoured of [the] Soviet Russia that he dropped Zionism believing that "Socialism,” though presumably by this he meant Russian State capitalism, would be the solution to the Jewish problem. This did not, however, worry his Jewish friends, who knew his pendulum-like temperament; Jabotinsky is reputed to have said, “he will return to the fold again.” He appears to have done so. Bauman, the Jewish terrorist leader of “Thieves in the Night,” says:—“We can’t wait until Socialism solves all racial problems. That will perhaps happen one day, but long before that day we shall have been exterminated ” (page 296).

Koestler has now concluded that Socialism is not the solution to Palestine's problems but it is not Socialism but merely his misconception of Socialism that is at fault. The Socialist Party of Great Britain did not make his mistake concerning the Russian revolution, hence it does not experience Koestler’s disillusionment, nor yet conclude that terrorism is the solution.

The Revisionists view Britain’s intentions in Palestine in a decidedly realistic manner. They realise that British capitalism requires Palestine as a Middle Eastern base, and wish to deny it to any potential enemy. They realise that no base is effective if the native population is definitely hostile. Their terrorist acts are based on the supposition that if the Jews in Palestine show themselves capable of waging war and thus make the use of the base untenable the British will fall in with their wishes and hand over Palestine to their control.

This does not, however, take into account the fact that the Palestinian Arabs do not stand alone, but are backed by the Arab Federation plus the might of Great Britain. A bloody civil war therefore is not unlikely if their present terrorism continues. Dissension also exists among the Jews. The Jewish Agency has pledged itself to reduce terrorism and it was reported in the Daily Telegraph (November 11th, 1946) that the Haganah, the Jewish defence organisation, had begun an underground war to suppress the terrorist organisations, the Stern Gang and the Irgun Zvail Leumi.

The real solution of the Jewish problem seems distant. It does not lie in terrorism nor yet in partition. The problem will remain while capitalism remains. The working class, whether they be Jews or Arabs, must free themselves from the chains of nationalism and tackle their class problem on the basis of Socialist understanding. Nationalism is a cloak that covers the real aims and interests of the ruling class of the major capitalist countries and is a hindrance to the development of a Socialist movement. International comradeship for a Socialist world may seem at the moment a long way off; but it must come if we are to survive. Koestler’s acceptance of terrorism as a solution to the problem of Palestine (and he appears to accept it as such, in this book) helps nobody.

W. P.

Marx, according to the Telegraph (1981)

From the October 1981 issue of the Socialist Standard

  Earlier this year the Daily Telegraph carried an article by Robert Miller entitled "The Unacceptable Face of Marx". In this article Karl Marx was depicted as a racist, a sexist, a proto-Nazi and an advocate of revolutionary terror. Although the Socialist Party of Great Britain has no sacred texts and makes heroes of no-one, we do hold that Marx has made a significant contribution to humanity’s understanding of the world and we have always been prepared to defend him when his views have been distorted or unjustifiably belittled.
  We therefore wrote to the editor of the Daily Telegraph asking that, in the interests of fairness and objectivity, he publish a reply to Miller's article from the SPGB. This request was refused, on the grounds that our reply was sent too long after the appearance of the article. This is true; the article was published on April 19 and our reply was sent on July 20 but we wonder, from our experience of the press, whether had we been prompter, we would have been given space. We doubt it.
   At all events, we think it worthwhile to publish a slightly edited version of our letter to the Daily Telegraph so that our readers can judge for themselves how acceptable was Marx’s face.

#    #    #    # 

On April 19 the Daily Telegraph contained a "Personal View" of Karl Marx written by Robin Miller. It portrayed Marx as a racist: a proto-Hitler figure who wished to sec "reactionary peoples" such as the Slavs physically annihilated and who hated Jews to the extent of viewing capitalism and all tyranny as a Jewish conspiracy. It claims that he considered negroes as “degenerate human beings” and advocated the nationalisation of women. It ended by making Marx a supporter of revolutionary violence. We should like to set the record straight.

It is true that in 1848-49 Marx and (in particular) Engels did speak of “reactionary peoples” who were destined to disappear from the face of history. But all their comments and advice on “revolution” at this time refer not to the socialist revolution but to the bourgeois-democratic revolution which was then being attempted in Germany. Marx and Engels thought this should be supported as it would establish capitalism as the dominant European system and would quickly be followed by a workers’ revolution. As their model for this bourgeois revolution they took the French Revolution, especially the Jacobin phase after 1793 with its emphasis on revolutionary wars, terror and a strong centralised state. Their remarks on “reactionary people" applied to the people mainly Slavic speaking - who did not support the bourgeois revolution but who lined up behind, or allowed themselves to be used by, its opponents. Needless to say. they were to “disappear” not by being physically liquidated but by being absorbed and assimilated into the German nation-state.

Taken in its context this is the meaning of the statement about “reactionary' peoples" disappearing “from the face of the earth” which Robin Miller considers worthy of Hitler and which was not in fact made, as Mr Miller confidently asserts, by Marx but by Engels (in Neue Rheinische Zeitung, 13 January 1849).

The “national question” is one of the issues on which socialists totally disagree with Marx, but we can understand why he regarded nationalism as a progressive force in nineteenth century Europe. He saw it as helping the development of capitalism at the expense of feudalism. What he failed to see was how powerful a reactionary and anti-socialist force nationalism was to become once it had helped capitalism to become the dominant world system. Looking back now we can see that it was a mistake for socialists to have encouraged it in its early stages.

Marx the anti-Semite is a more common criticism than Marx the Slav-hater but is equally baseless. Marx’s writings on the Jewish Question from which Miller quotes are a philosophical critique of the Jewish religion and in any event support the political emancipation of the Jews — the granting of the same civil rights to Jews as to Christians within capitalism. Modern socialists too are critical of the Jewish religion just as they are of every other religion, but this by no means makes them anti-Semites and supporters of fascism, any more than criticism of the Catholic religion makes us supporters of Ian Paisley.

The passage about “every tyrant backed by a Jew" comes not, as Miller implies, from the Jewish Question but from an unsigned article in the New York Herald Tribune of 4 January 1856, which was not written by Marx but has been wrongly attributed to him.

It is true that in his private letters Marx sometimes used a language quite unacceptable for a socialist and which we can only condemn. To call Lassalle a “Jewish nigger” is quite inexcusable (even if Marx was something of a “Jewish nigger” himself, being descended on both sides from long lines of rabbis and, for his dark skin, being nicknamed “the Moor").

His view of blacks is in fact far different from that portrayed by Miller. Marx did read Pierre Tremaux’s Origin and Transformation of Man and Other Animals (1865) and did say, quite mistakenly, that Trcmaux had taken "a very significant step beyond Darwin”. But this was not in support of Tremaux’s supposed argument that negroes were “degenerate human beings" (what Tremaux actually said was that modern negroes had degenerated from a higher race of negroes) but for his view of the influence of geological elements (especially the soil) on human development which Marx considered interesting for a materialist explanation of evolution.

As to Marx’s attitude to the emancipation of the slaves in America, he was an enthusiastic supporter of this and, from a retrospective socialist point of view, a too enthusiastic supporter of Abraham Lincoln and the North in the American Civil War. (The socialist attitude is that this was a war between two sections of the ruling class in America, in which the working class had no interest in taking sides and certainly not in killing one another.)

Marx’s support of Sir Henry Maine’s quoted statement about “the separation between the Aryan races and races of other stocks” is not particularly significant either. It merely reflects the confusion which existed at that time, in scientific circles, between language and “race”. There is no suggestion that those who speak Aryan languages (who include by the way the majority of the inhabitants of the Indian subcontinent black people) were superior to those who speak non-Aryan languages.

Marx was quite opposed to racialism and always insisted that “the emancipation of the productive class is that of all human beings without distinction of sex and race” (1880 preamble drafted by Marx to the programme of a French workers’ party). And if he was opposed to negroes, why did he not object to his daughter marrying Paul Lafargue who, as Mr Miller informs us, “had negro ancestry”.

Marx did indeed have an illegitimate son with his servant. But what has this to do with what Miller terms "extreme male chauvinism”? As to Miller’s claim that Marx advocated the nationalisation of women, the passage he quotes is not Marx’s view but a summary of the view of those Marx himself called “crude communists”, which he roundly condemned (sec the Economic and Philosophical Manuscripts of 1844 in Marx’s Early Texts, ed. David McLellan, Oxford, 1971, p. 146).

Finally Marx’s reference to revolutionary terror, which, according to Miller, "makes him still one of the great enemies of civilisation”, is quite definitely not to be taken as the ultimate expression of his views. Indeed it reflects an early immature phase of his thought which, as all serious students of Marx know, is far removed from the attitude he adopted later when he had fully worked out his theory of society. The mature Marx was quite clear, as are socialists today, that where electoral machinery exists a class-conscious majority can use the vote to take over the state preparatory to a changeover from private ownership and commodity production (capitalism) to a system of common (not state) ownership and free access (socialism).

The real “enemies of civilisation” are those forces, from Lenin and the Bolsheviks onwards, who have created their own vulgar forgeries of Marx and in so doing have thickly obscured the important implications for social progress contained in his thought.

Howard Moss

Ye Daughters of Israel Weep (1961)

From the August 1961 issue of the Socialist Standard

The State of Israel, now thirteen years old, has, by Jewish custom, come of age. It is timely, therefore, to attempt an assessment

(i) The Zionist Movement

The assumption underlying the Zionist movement was that to establish a "national home for the Jewish people” was the only way to end their age-old persecution, especially under the yoke of the Tsars. This closely mirrored the aspirations of other thwarted nationalities such as the Poles, the Czechs, the Finns and the like. There were, of course, workers who were taken up with this cause but very few of them prior to the first world-war. Cramped into a narrow strip of the vast Russian Empire, the Jewish millions lived almost entirely in the towns, where they formed the majority of the population. They were skilled and unskilled workers; some on the land, more in the factories and workshops; they were porters and cart drivers. Only a minority were merchants of any substance, bankers and factory owners. In this background it was the idea of Anarchism and Social-Democracy that gained the greatest acceptance. The Jewish Labour League, the Bund, which was affiliated to the Russian Social-Democratic Labour Party, had as its purpose Jewish cultural autonomy within a Social-Democratic Russia. They saw that on the principle of divide and rule the Tsars had actually fostered anti-semitism. They were convinced that the Jewish problem was a by-product of the private property system and would end with the end of that system. They did not think in terms of a return, to “the promised land” as a solution to their problems. Neither did the Anarchists.

Emigration to the freer and relatively more prosperous West, the Russian Revolution, and the rise of Nazism, affected Jewish opinion overwhelmingly. In the new conditions Anarchism died a natural death. Faith in a Social-Democratically reformed Capitalism withered in the face of the anti-semitic mass hysteria that was being harnessed to the needs of the German ruling-class. Faith in Bolshevism, on the part of others, was likewise to vanish when the Soviet reality became clear. The end of the second world-war saw Zionism reaping a harvest of disillusionment and despair.

Out of the ruins of war, emerged the Jewish survivors. Despite the brutally callous turning back of their ships by the British Labour Government, many joined with the pioneers to oust the British and set up the Jewish State, under a Labour Government strangely enough. Few who had witnessed the holocaust of the Jews could fail to be moved by the determination of the survivors to have a home of their own, to live in a land where they could walk with heads held high, where they could till the soil and make the desert bloom and little by little heal the wounds of two thousand years. But national ideals and political reality have never been compatible and never can be. True to form, the territorial demands of one set of Nationalists were diametrically opposed to the demands of the other set. The “solution” of the Jewish problem turned out to be its transference from Europe to the Middle-East.

(2) The Arab States

The Arabs, too, had national aspirations that had been thwarted by Turkish domination in the first instance and by an Anglo-French carve-up of the region subsequent to that. The Arabs were divided into several different states each of which was subservient to external forces. They were puppet states, mandates and protectorates. In order to weaken Germany’s ally Turkey, Britain had deliberately cultivated an Arab sense of national identity during the 1914-18 war. Once victory was won, this policy no longer served British Capitalism and it was dropped. Henceforth, playing off one oil producer against another, one tribal dynasty or one community against another, paid better dividends. Once created, however, Arab nationalism filled a need and the Pan-Arab capitalist class to be saw to it that not only did it survive but that it flourished. In Palestine, where a majority of Arabs had lived for centuries, the territorial demands of Jewish and Arab nationalism proved utterly irreconcilable. When the clash came the Zionists, who were then militarily superior to the combined Arab armies, gained a victory sufficient to set up a state, but with less territory than had traditionally been demanded. The price, in human terms, entailed an entire new exodus.” A million Arab refugees subsist to this day on the verge of starvation, caged like animals, within sight of Israel’s borders. They refuse to move. They, too, insist on going home.

The popular insistence on an eventual "ingathering of the exiles” does not, in fact, explain why the Arab governments have left the refugees idly by the frontier, breeding and hating. With the calculating cynicism normal to ruling classes, they are seen as an invaluable political weapon.

Over the past thirteen years the situation within the Arab states surrounding Israel has not remained static. The Zionist claim that hostility towards Israel was fostered by corrupt feudal potentates out of fear that their peoples would demand similar living standards and civil rights obviously has some truth in it. But this is less the case now than hitherto. The United Arab Republic and Iraq have both undergone substantial changes in social organisation. Many of the kings who had been propped up by foreign and feudal interests have been swept away. A rigorous process of national capitalist development is taking place. Today, a key reason for continued hostility to Israel is an external one. In facing the pressures of both western and eastern imperialism, a show of Arab unity is of no mean value in the bargaining chamber of the United Nations. Conflicting as their economic interests are, hostility to Israel presents the one issue on which they can all agree. Had Israel not existed, the Arab states would have had to invent it!

It would be a mistake, however, to forget the real possibility of Israeli expansion which would inevitably be at the expense of the Arab states. If increased to any extent, the pressure on land and resources is bound to become explosive if Russia was to permit the emigration of any number of her two million Jews, for example. Meanwhile, Israel’s governments being subject to the wishes of an increasingly nationalistic electorate, cannot afford to ignore their expansionist demands.

In the sort of way that the Russian Revolution was able to command a great deal of passionate though misplaced devotion, so Israel could never have been established without tragic sacrifices and self-less idealism on the part of many of its people. But as in all cases where it has been argued that the end justified the means, it is the very idealists who are most bitterly disappointed by the outcome. Self-styled Socialists, whose working-class solidarity was suspended “for the duration” in order to slaughter their Arab neighbours, are shocked that what was begun as a tactical measure has become a permanency. Militarism, even trigger-happiness at times, has come to stay. A flag-wagging mentality, convinced that one Israeli is worth any three Arabs, is easier to pound out of the propaganda machine than the former subtle distinctions between reactionary Arab rulers and misguided soldiers who were but pawns in the game. Strikers have learnt that Jewish truncheons wielded by Jewish policemen feel just as unpleasant. They even have a Jewish problem in Israel, what with pietists who deny the authority of a man-made Jewish state which profanes the language of the Bible by every day usage, and the religious discrimination against Indian Jews as regards marriage rights.

(3) Communal Farms

For the Zionist who had ideals, the bitterest pill of all is the changing rôle of the Kibbutz. The pioneers regarded these communal farms, this utopian Socialism of a kind, as the pattern of the future nation. Just as the American “wild- west” was penetrated and peopled in the first instance by dissenting communities of one kind or another; just as they imagined they were building Christianity or Communism all by themselves, so the Kibbutznik has extended and strengthened the national horizon to see, on arrival, the growth of a way of life the very antithesis of all that he stood for. Who but ascetics or visionaries could have built a city at Salt Lake or planted a forest in the Negev? Yet they pave the way for class divided capitalism of one kind or another.

If the heirs to the mighty Russian Revolution were to be forced by the exigencies of their historic and economic situation along paths not of their choosing, how much less realistic were the hopes of those who saw in a “national home" an end to struggle and to strife? Israel’s international position, a tiny state among the giants, illustrates their dilemma. What Jew would have believed thirteen years ago that Israel-made machine guns would be used by the German Army? Did the Zionist, on the morrow of statehood, think it possible that his country’s subsequent dependence upon French aid and arms would make him victim of the same moral degeneration which France itself has suffered under the weight of iniquity in Algeria? Which of their Labourites could have foretold an alliance with the British Tory Government over Suez?

(4) The Eichmann Trial

And now in this year of reckoning, year thirteen, Eichmann, demoniac scourge of the Jews stands, as Torquemada never did, in the dock at Jerusalem before the judges of Israel. Underlying the whole structure of bourgeois law is the maxim that “might is right.” But if we were to accept its claim to dispense a timeless “justice” to all men it would be hard to deny the monumental appropriateness of the exterminator’s trial before his surviving victims. However, we Socialists spread throughout the world as we are, hold that for justice to be done the entire social system would have to stand trial and be found guilty. But what can we say of Capitalist morality which sanctifies the annihilation of Hiroshima or approves the crushing of Budapest but heaps all wrath on the head of one of its creations? Courts of law are not competent to judge the barbarity of our present social system. They are there to condemn those who lose the struggles that go on within it. Then all sense of common guilt, all sense of common responsibility that weighs so heavy on the conscience of man in Capitalist society, can be relievingly focused on some now helpless perversion of a man.

As to the why and wherefore of this latest show-piece of the prevailing quality of moral standards, we strongly suspect an element of political manoeuvre. Ben-Gurion faces other contenders for power as the recent “Lavon Affair’’ showed. With French backing he was able to take up an intransigent attitude towards his enemies. Despite General de Gaulle’s assurances to the contrary at their recent meeting, once France has made peace with Algeria her enthusiasm for Israel is likely to wane. Friendship with an oil producing Arab Algeria will have far greater rewards to offer. With diplomatic relations re-established with Nasser, Israel cannot expect supplies of arms from Britain. Nor does Kennedy have the slightest intention of jeopardising the interests of the class he represents for the sake of Israel, however much it grieves the New York Jewish voters. His aim is to woo the “uncommitted” nations, most of which side with the Arabs.

An increasing fear of military isolation in a situation where Russian training and arms have immensely strengthened the Arab armies has resulted in pressure from some Israeli quarters for some sort of compromise with the Arabs. If Ben-Gurion, by staging a show-trial which by its ghoulish racital of the most hideous details of Nazi crime, can raise a wave of nationalistic frenzy, he will ride it to victory at the polls.

The evidence is with us. Zionism has failed to achieve its objectives. Inevitably so. So long as there are Jewish workers attached in any numbers to the divisive and anti-working-class national idea, so long as their (and our) Arab brothers believe likewise, so long will strife ensue, so long will their respective ruling classes remain in the seat of power. The Jewish problem remains with us. It is an Iaspect of the working-class problem which has no solution outside of world-wide Socialism.

Eddie Grant

Marx: Money Must Go (1985)

From the September 1985 issue of the Socialist Standard

In the section of the Communist Manifesto devoted to "German or 'True' Socialism" Marx and Engels said of "German philosophers, would-be philosophers and beaux esprits" influenced by socialist ideas that "beneath the French criticism of the economic function of money, they wrote Alienation of Humanity', and beneath the French criticism of the bourgeois State they wrote 'Dethronement of the Category of the General', and so forth".

What Marx forgot to add was that it was precisely in these sort of terms that he had expressed himself in the first article he wrote after becoming a socialist in 1843. This article, a criticism of a book on the Jewish Question was published in the Deutsch-Franzosiche Jahrbucher in Paris in 1844. It is important because it showed a clear understanding that the establishment of socialism involves the disappearance of both the state and money, a view Marx held to for the rest of his life but which has been largely forgotten by the great majority of those who call themselves Marxists (but who in fact stand for a state capitalism in which money would continue to exist).

The first part of Marx's On the Jewish Question while supporting the granting of full political rights to religious Jews (as non-Christians) within existing society, argues that political democracy is not enough as it does not amount to "human emancipation", which can only be achieved "when man has recognised and organised his 'forces propres' (own powers) as social forces, and consequently no longer separates social power from himself in the shape of political power" (Marx/Engels.Collected Works, Volume 3, Moscow, 1975, p.168).

The second, shorter part applies the same sort of reasoning to money: "emancipation from . . . money", writes Marx, "would be the self-emancipation of our time" (p.170). Unfortunately for modern socialists, his attack on money took the form of a criticism of the "actual worldly Jew, the everyday Jew" as portrayed in the still widespread but inaccurate popular image of Jews as sharp traders and "men of money". Thus, after writing that "money has become a world power and the practical Jewish spirit has become the practical spirit of the Christian nations. The Jews have emancipated themselves insofar as the Christians have become Jews", Marx gives as an example the situation in America as described by Thomas Hamilton in Men and Manners in North America:

“The devout and politically free inhabitant of New England is a kind of Laocoon who makes not the least effort to escape from the serpents which are crushing him. Mammon is his idol which he adores not only with his lips but with the whole force of his body and mind. In his view the world is no more than a Stock Exchange, and he is convinced that he has no other destiny here below than to become richer than his neighbour. Trade has seized upon all his thoughts. and he has no other recreation than to exchange objects. When he travels he carries, so to speak, his goods and his counter on his back and talks only of interest and profit. If he loses sight of his own business for an instant it is only in order to pry into the business of his competitors.”

So Marx’s argument was not directed against the Jews as people (from one point of view it can be seen as a contribution to the debate then going on among Jews and ex-Jews—like himself—as to their future) but rather against the sort of society described by Hamilton which now exists, to a greater or lesser extent, in all countries. The argument that the solution to the Jewish Question lay, not in the Jews disappearing by becoming atheists or Christians as others had suggested, but in the establishment of a moneyless society in which  “Jewish . . . (money-making) behaviour” would be impossible, was bound to be regarded as anti-Semitic by religious Jews and Jewish nationalists in the quite different political and historical context of the 20th century. This charge is nonsense; otherwise it would have to be pinned on all advocates of Jewish assimilation and on all critics of the Jewish religion (and as an atheist Marx was naturally a critic of Judaism, with its ridiculous rituals and rules governing all aspects of everyday behaviour, as of all other religions).

This no doubt explains why the second part of On the Jewish Question –which is basically an attack on money and a call for the establishment of a moneyless society as the way to achieve 'human emancipation"—has not been given the same circulation as some of Marx's other writings of the same period, for example The Economic and Philosophical Manuscripts of 1844. In a sense this is a pity since in it are to be found some of Marx's strongest denunciations of money and its effects on relations between people:

“Practical need, egoism, is the principle of civil society, and as such appears in a pure form as soon as civil society has fully given birth to the political state. The god of practical need and self-interest is money. Money is the jealous god of Israel, in face of which no other god may exist. Money degrades all the gods of man—and turns them into commodities. Money is the universal self-established value of all things. It has therefore robbed the whole world—both the world of men and nature—of  its specific value. Money is the estranged essence of man's work and man's existence, and this alien essence dominates him, and he worships it” (p.172).

“Selling is the practical aspect of alienation. Just as man, as long as he is in the grip of religion, is able to objectify his essential nature only by turning it into something alien, something fantastic, so under the domination of egoistic need he can be active practically, and produce objects in practice, only by putting his products, and his activity, under the domination of an alien being, and bestowing the significance of an alien entity—money--on them” (p.174).

Of course this criticism is still rather philosophical—capitalism (a term which Marx doesn't even use) is identified with individualism, "a world of atomistic individuals who are inimically opposed to one another" (p.173). Marx argues that in such a world it is money that emerges as the god to which everything else is subordinated and which completely dominates people’s lives.

Very soon however, Marx (who, it must be remembered, was still working his way towards a full understanding of capitalism and socialism) identified "private property" rather than "egoistic need" as the root cause of people's domination by money, in the sense that it was private property society that led to human beings being obliged to pursue their self-interest as the means to survive. In some unpublished notes he made in 1844 after reading James Mill's Elements of Political Economy (which marked the beginning of what was to become a life-long study, and critique, of political economy) Marx argued that in private property society people produce with a view to exchanging their products for money, so that what they produce becomes a matter of indifference to them as long as they can sell it, and that it is this that leads to money dominating their lives:

“Within the presupposition of division of labour, the product, the material of private property, acquires for the individual more and more the significance of an equivalent, and as he no longer exchanges only his surplus, and the object of his production can be simply a matter of indifference to him, so too he no longer exchanges his product for something directly needed by him. The equivalent comes into existence as an equivalent in money, which is now the immediate result of labour to gain a living and the medium of exchange.”

“The complete domination of the estranged thing over man has become evident in money, which is completely indifferent both to the nature of the material, i.e., to the specific nature of the private property, and to the personality of the property owner. What was the domination of person over person is now the general domination of the thing over the person, of the product over the producer. Just as the concept of the equivalent, the value, already implied the alienation of private property, so money is the sensuous, even objective existence of this alienation” (p.22).

Earlier in these same notes on Mill Marx had explained in more detail how human beings came to be dominated by the products of their own labour, while at the same time giving us a glimpse of how things would be different in a moneyless society:

“The essence of money is not, in the first place, that property is alienated in it, but that the mediating activity or movement, the human, social act by which man's products mutually complement one another, is estranged from man and becomes the attribute of money, a material thing outside man. Since man alienates this mediating activity itself, he is active here only as a man who has lost himself and is dehumanised; the relation itself between things, man's operation with them, becomes the operation of an entity outside and above man. Owing to this alien mediator—instead of man himself being the mediator for man—man regards his will, his activity and his relation to other men as a power independent of him and them. His slavery, therefore, reaches its peak. It is clear that this mediator now becomes a real God, for the mediator is the real power over what it mediates to me. Its cult becomes an end in itself. Objects separated from this mediator have lost their value. Hence the objects only have value insofar as they represent the mediator, whereas originally it seemed that the mediator had value only insofar as it represented them. This reversal of the original relationship is inevitable” (p.212).

This is still fairly philosophical but the meaning is clear enough: in a “truly human" society (to speak like Marx at this time) human beings would produce products to satisfy their needs, and their products would "mutually complement one another"; this movement of products from the producer to those who needed them would not take place via money but would be directly organised under conscious human control; in addition, the value of a product would be the value humans put on it in terms of usefulness or capacity to give pleasure. With private property and production for money, on the other hand, this cannot happen: not only does the movement of products from producer to consumer come to be "mediated" by money, but the value of a product comes to be judged not in human terms but in terms of a sum of money; finally, the whole process of the production and distribution of wealth escapes from human control and is dominated by an alien force, money.

In his well-known Economic and Philosophical Manuscripts of 1844 (which were also never published in his life-time) Marx, in what could be regarded as a prophetic vision of the sort of commercial, advertisers' world we have to suffer today, expanded on the point about the pursuit of money becoming the main aim of life in private property society:

“The need for money is therefore the true need produced by the economic system, and it is the only need which the latter produces. The quantity of money becomes to an ever greater degree its sole effective quality. Just as it reduces everything to its abstract form, so it reduces itself in the course of its own movement to quantitative being. Excess and intemperance come to be its true norm.

Subjectively, this appears partly in the fact that the extension of products and needs becomes a contriving and ever-calculating subservience to inhuman, sophisticated, unnatural and imaginary appetites. Private property does not know how to change crude need into human need. Its idealism is fantasy, caprice and whim; and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favour for himself than does the industrial eunuch—the producer—in order to sneak for himself a few pieces of silver, in order to charm the golden birds out of the pockets of his dearly beloved neighbours in Christ. He puts himself at the service of the other's most depraved fancies, plays the pimp between him and his need, excites in him morbid appetites, lies in wait for each of his weaknesses—all so that he can then demand cash for this service of love. Every product is a bait with which to seduce away the other's very being, his money: every real and possible need is a weakness which will lead the fly to the gluepot” (p.307).

In an earlier passage Marx had once again contrasted this with the situation that would obtain in socialism, where the object of production would be to satisfy real human needs, above all the need for human relations with other human beings. This—a society in which people would relate to people, not as "atomistic individuals", but as a "true human community—was Marx's somewhat philosophical definition of socialism at this time.

Nobody reading these passionate denunciations of money can be left with any doubt that Marx stood for a moneyless society. Although he abandoned some of the more flowery philosophical language in his later published works such as A Critique of Political Economy (1859) and Capital (1867), he never abandoned his view that money should be abolished through the establishment of a society based on common ownership and production directly for human need. Indeed, his later analysis of the process of capitalist production was still based on his early view that in capitalist society the producers (the working class) were dominated by the product of their own labour which had escaped from their control and confronted them as an alien, exploiting force (capital). But, then, the distinction between an "early", philosophical and a "later", scientific Marx has never been all that convincing, since not only are the views of the so-called early Marx to be found in his later writings, but also his early writings are not just philosophising as to the true nature of humanity, as the following passage from the Economic and Philosophical Manuscripts of 1844 shows:

“An enforced increase of wages (disregarding all other difficulties, including the fact that it would only be by force, too, that such an increase, being an anomaly, could be maintained) would therefore be nothing but better payment for the slave, and would not win either for the worker or for labour their human status and dignity. Indeed, even the equality of wages, as demanded by Proudhon, only transforms the relationship of the present-day worker to his labour into the relationship of all men to labour. Society is then conceived as an abstract capitalist.

Wages are a direct consequence of estranged labour, and estranged labour is the direct cause of private property. The downfall of the one must therefore involve the downfall of the other. From the relationship of estranged labour to private property it follows further that the emancipation of society from private property, etc., from servitude, is expressed in the political form of the emancipation of the workers; not that their emancipation alone is at stake, but because the emancipation of the workers contains universal human emancipation—and it contains this, because the whole of human servitude is involved in the relation of the worker to production, and all relations of servitude are but modifications and consequences of this relation” (p.280).

Adam Buick