Manifesto of the Communist Party Part 4

In pointing out that their mode of exploitation was different from that of the bourgeoisie, the feudalists forget that they exploited under circ.u.mstances and conditions that were quite different and that are now antiquated. In showing that under their rule the modern proletariat never existed they forget that the modern bourgeoisie is the necessary offspring of their own form of society.

For the rest, so little do they conceal the reactionary character of their criticism, that their chief accusation against the bourgeoisie amounts to this: that under the bourgeois _regime_ a cla.s.s is being developed, which is destined to cut up root and branch the old order of society.

What they upbraid the bourgeoisie with is not so much that it creates a proletariat, as that it creates a revolutionary proletariat.

In political practice, therefore, they join in all coercive measures against the working cla.s.s; and in ordinary life, despite their high falutin phrases, they stoop to pick up the golden apples dropped from the tree of industry, and to barter truth, love, and honor for traffic in wool, beet-root sugar and potato spirit(b).

As the parson has ever gone hand in hand with the landlord, so has Clerical Socialism with Feudal Socialism.

Nothing is easier than to give Christian asceticism a Socialist tinge.

Has not Christianity declaimed against private property, against marriages, against the State? Has it not preached in the place of these charity and poverty, celibacy and mortification of the flesh, monastic life and Mother Church? Christian Socialism is but the Holy Water with which the priest consecrates the heart-burnings of the aristocrat.

(_b_) _Petty Bourgeois Socialism_.

The feudal aristocracy was not the only cla.s.s that was ruined by the bourgeoisie, not the only cla.s.s whose conditions of existence pined and perished in the atmosphere of modern bourgeois society. The medieval burgesses and the small peasant proprietors were the precursors of the modern bourgeoisie. In those countries which are but little developed, industrially and commercially these two cla.s.ses still vegetate side by side with the rising bourgeoisie.

In countries where modern civilization has become fully developed, a new cla.s.s of petty bourgeois has been formed, fluctuating between proletariat and bourgeoisie, and ever renewing itself as a supplementary part of bourgeois society. The individual members of this cla.s.s, however, are being constantly hurled down into the proletariat by the action of compet.i.tion and as modern industry develops, they even see the moment approaching when they will completely disappear as an independent section of modern society to be replaced in manufactures, agriculture and commerce, by overlookers, bailiffs and shopmen.

In countries like France, where the peasants const.i.tute far more than half of the population, it was natural that writers who sided with the proletariat against the bourgeoisie, should use in their criticism of the bourgeois _regime_, the standard of the peasant and petty bourgeois, and from the standpoint of these intermediate cla.s.ses should take up the cudgels for the working cla.s.s. Thus arose petty bourgeois Socialism. Sismondi was the head of this school, not only in France but also in England.

This school of Socialism dissected with great acuteness the contradictions in the conditions of modern production. It laid bare the hypocritical apologies of economists. It proved incontrovertibly the disastrous effects of machinery and division of labor; the concentration of capital and land in a few hands; overproduction and crises; it pointed out the inevitable ruin of the petty bourgeois and peasant, the misery of the proletariat, the anarchy in production, the crying inequalities in the distribution of wealth, the industrial war of extermination between nations, the dissolution of old moral bonds, of the old family relations, of the old nationalities.

In its positive aims, however, this form of Socialism aspires either to restoring the old means of production and of exchange, and with them the old property relations and the old society, or to cramping the modern means of production and of exchange, within the frame work of the old property relations that have been and were bound to be exploded by those means. In either case, it is both reactionary and Utopian.

Its last words are: corporate guilds for manufacture; patriarchal relations in agriculture.

Ultimately, when stubborn historical facts had dispersed all intoxicating effects of self-deception, this form of Socialism ended in a miserable fit of the blues.

(_c_) _German or "True" Socialism_.

The Socialist and Communist literature of France, a literature that originated under the pressure of a bourgeoisie in power, and that was the expression of the struggle against this power, was introduced into Germany at a time when the bourgeoisie in that country had just begun its contest with feudal absolutism.

German philosophers,--would-be philosophers and _beaux esprits_,--eagerly seized on this literature, only forgetting that when these writings immigrated from France into Germany, French social conditions had not immigrated along with them. In contact with German social conditions, this French literature lost all its immediate practical significance, and a.s.sumed a purely literary aspect. Thus, to the German philosophers of the eighteenth century, the demands of the first French Revolution were nothing more than the demands of "Practical Reason" in general, and the utterances of the will of the revolutionary French bourgeoisie signified in their eyes the laws of pure will, of will as it was bound to be, of true human will generally.

The work of the German _literati_ consisted solely in bringing the new French ideas into harmony with their ancient philosophical conscience, or rather, in annexing the French ideas without deserting their own philosophic point of view.

This annexation took place in the same way in which a foreign language is appropriated, namely, by translation.

It is well known how the monks wrote silly lives of Catholic Saints over the ma.n.u.scripts on which the cla.s.sical works of ancient heathendom had been written. The German _literati_ reversed this process with the profane French literature. They wrote their philosophical nonsense beneath the French original. For instance, beneath the French criticism of the economic functions 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.

The introduction of these philosophical phrases at the back of the French historical criticisms they dubbed "Philosophy of Action," "True Socialism," "German Science of Socialism," "Philosophical Foundation of Socialism," and so on.

The French Socialist and Communist literature was thus completely emasculated. And, since it ceased in the hands of the German to express the struggle of one cla.s.s with the other, he felt conscious of having overcome "French one-sidedness" and of representing not true requirements but the requirements of truth, not the interests of the proletariat, but the interests of human nature, of man in general, who belongs to no cla.s.s, has no reality, and exists only in the misty realm of philosophical phantasy.

This German Socialism, which took its school-boy task so seriously and solemnly, and extolled its poor stock in trade in such mountebank fashion, meanwhile gradually lost its pedantic innocence.

The fight of the German, and especially of the Prussian bourgeoisie, against feudal aristocracy and absolute monarchy, in other words, the liberal movement, became more earnest.

By this, the long wished-for opportunity was offered to "True Socialism" of confronting the political movement with the Socialist demands, of hurling the traditional anathemas against liberalism, against representative government, against bourgeois compet.i.tion, bourgeois freedom of the press, bourgeois legislation, bourgeois liberty and equality, and of preaching to the ma.s.ses that they had nothing to gain and everything to lose by this bourgeois movement.

German Socialism forgot, in the nick of time, that the French criticism, whose silly echo it was, presupposed the existence of modern bourgeois society, with its corresponding economic conditions of existence, and the political const.i.tution adapted thereto, the very things whose attainment was the object of the pending struggle in Germany.

To the absolute governments, with their following of parsons, professors, country squires and officials, it served as a welcome scarecrow against the threatening bourgeoisie.

It was a sweet finish after the bitter pills of floggings and bullets with which these same governments, just at that time, dosed the German working-cla.s.s risings.

While this "True" Socialism thus served the government as a weapon for fighting the German bourgeoisie, it, at the same time, directly represented a reactionary interest, the interest of the German philistines. In Germany the _petty bourgeois_ cla.s.s, a relique of the 16th century and since then constantly cropping up again under various forms, is the real social basis of the existing state of things.

To preserve this cla.s.s, is to preserve the existing state of things in Germany. The industrial and political supremacy of the bourgeoisie threatens it with certain destruction; on the one hand, from the concentration of capital; on the other, from the rise of a revolutionary proletariat. "True" Socialism appeared to kill these two birds with one stone. It spread like an epidemic.

The robe of speculative cobwebs, embroidered with flowers of rhetoric, steeped in the dew of sickly sentiment, this transcendental robe in which the German Socialists wrapped their sorry "eternal truths" all skin and bone, served to wonderfully increase the sale of their goods amongst such a public.

And on its part, German Socialism recognized more and more its own calling as the bombastic representative of the petty bourgeois philistine.

It proclaimed the German nation to be the model nation, and the German petty philistine to be the typical man. To every villainous meanness of this model man it gave a hidden, higher, socialistic interpretation, the exact contrary of its real character. It went to the extreme length of directly opposing the "brutally destructive" tendency of Communism, and of proclaiming its supreme and impartial contempt of all cla.s.s-struggles. With very few exceptions, all the so-called Socialist and Communist publications that now (1847) circulate in Germany belong to the domain of this foul and enervating literature.

2. CONSERVATIVE OR BOURGEOIS SOCIALISM.

A part of the bourgeoisie is desirous of redressing social grievances, in order to secure the continued existence of bourgeois society.

To this section belong economists, philanthropists, humanitarians, improvers of the condition of the working cla.s.s, organizers of charity, members of societies for the prevention of cruelty to animals, temperance fanatics, hole and corner reformers of every imaginable kind. This form of Socialism has, moreover, been worked out into complete systems.

We may cite Proudhon's _Philosophie de la Misere_ as an example of this form.

The socialistic bourgeois want all the advantages of modern social conditions without the struggles and dangers necessarily resulting therefrom. They desire the existing state of society minus its revolutionary and disintegrating elements. They wish for a bourgeoisie without a proletariat. The bourgeoisie naturally conceives the world in which it is supreme to be the best; and bourgeois socialism develops this comfortable conception into various more or less complete systems.

In requiring the proletariat to carry out such a system, and thereby to march straightway into the social New Jerusalem, it but requires in reality, that the proletariat should remain within the bounds of existing society, but should cast away all its hateful ideas concerning the bourgeosie.

A second and more practical, but less systematic form of this Socialism sought to depreciate every revolutionary movement in the eyes of the working cla.s.s, by showing that no mere political reform but a change in the material conditions of existence in economical relations could be of any advantage to them. By changes in the material conditions of existence this form of Socialism, however, by no means understands abolition of the bourgeois relations of production,--an abolition that can be effected only by a revolution--but administrative reforms, based on the continued existence of these relations; reforms, therefore, that in no respect affect the relations between capital and labor, but, at the best, lessen the cost and simplify the administrative work of bourgeois government.

Bourgeois Socialism attains adequate expression, when, and only when, it becomes a mere figure of speech.

Free Trade: for the benefit of the working cla.s.s. Protective Duties: for the benefit of the working cla.s.s. Prison Reform: for the benefit of the working cla.s.s. This is the last word and the only seriously meant word of bourgeois Socialism.

It is summed up in the phrase: the bourgeois is a bourgeois--for the benefit of the working cla.s.s.

3. CRITICAL-UTOPIAN SOCIALISM AND COMMUNISM.

We do not here refer to that literature which, in every great modern revolution, has always given voice to the demands of the proletariat, such as the writings of Baboeuf and others.

The first direct attempts of the proletariat to attain its own ends, made in times of universal excitement, when feudal society was being overthrown, these attempts necessarily failed, owing to the then undeveloped state of the proletariat, as well as to the absence of the economic conditions for its emanc.i.p.ation, conditions that had yet to be produced, and could be produced by the impending bourgeois epoch alone.

The revolutionary literature that accompanied these first movements of the proletariat had necessarily a reactionary character. It inculcated universal asceticism and social levelling in its crudest form.

The Socialist and Communist systems properly so called, those of St.

Simon, Fourier, Owen and others, spring into existence in the early undeveloped period, described above, of the struggle between proletariat and bourgeoisie (see: Section I., Bourgeoisie and Proletariat.)