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Marx never dreamed of Paradise. For him, such an idea would have come close to a picture of hell – in sense of Hegel, who had cleared dreams of “golden age” as mere stupid insulating in “idyllic mental poverty” and dull bliss.
Marx did not think of or designs of future eir. All literary utopias of modern times since Thomas Moru’s Utopia of 1516 were ultimately pictures of decommissioning. The sting of restlessness was drawn to ir ideal societies, exiled on remote islands, mostly in “communist” community of goods. And this to age of discoveries and bourgeois-capitalist upheaval, which Marx and Engels praise in Communist Manifesto of 1848 as a revolutionary developmental dynamic.
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Of course, it is also possible to attribute to “scientific socialism” developed by Marx, a utopian character. This is mostly due to misunderstandings.
They begin with idea that Marx put “communism” as a comprehensive counter-design to bourgeois-capitalist society. In fact, communism was for him “not as such goal of human history” as he holds in his early Parisian notes. He served him as a critical counter-concept to current production and property system, in which “wealth of human needs” merely materialized in a mass of dead objects. And in which total product generated as a part of work, especially resources accumulated as capital, oppose workers as a foreign, superior power – like state, Church and God himself.
It is noteworthy that Marx categorically delineates this earliest determination of communism as a non-alienated and man-like way of life and production from what he calls “rude and thoughtless communism” – a negative image that ” Violent way of talent etc. “must and ultimately go beyond” return to unnatural simplicity of poor and needless man. “
In his rare, scarce provisions, what communism could mean, re is nowhere to talk about a social egalitarianism – on contrary. In Communist Manifesto, or in public scriptures, communism is not a programmatic term. After 1850, Marx even makes word fall largely as a self-description, because his actual profession is critique of existing.
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Instead, it formulates objective of an “association wherein free development of each is condition of free development of all”. This is necessarily to be understood in this order and does not only include women, but also refers to m in first place: “The degree of female emancipation”, wrote Engels later, is ” natural measure of universal emancipation”.
It is only in Marx’s later (internal) critique of Gotha Program of 1875, i.e. programmatic basis of first-ever United Socialist Workers ‘ Party of Germany, later SPD, that re are hints of what “socialism” and “communism” mean positively. Could. But all ideas, through “collection of work equipment to public property of society” and “unabridged distribution of labor income” (as it was called in programme) will open up a land of paradise, Marx is drawing with caustic ridicule. From a socialized total product, more and more consistent general tasks would have to be assumed than before, and only what remains is available to individual consumption.
