Marxism

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Marxism is a

schools of thought, As a result, there is no single, definitive Marxist theory.[1] Marxism has had a profound impact in shaping the modern world, with various left-wing and far-left political movements taking inspiration from it in varying local contexts.[2][3][4]

In addition to the various schools of thought, which emphasize 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.[5] 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.[6]

As a

.

Overview

Karl Marx in 1875
Friedrich Engels in 1877

Marxism seeks to explain

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."[18]

These inefficiencies manifest themselves as social contradictions in society which are, in turn, fought out at the level of

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."[20]

falling rate of profit by cutting employees' wages and social benefits while pursuing military aggression. The socialist mode of production would succeed capitalism as humanity's mode of production through revolution by workers. According to Marxian crisis theory, socialism is not an inevitability but an economic necessity.[21]

Etymology

The term Marxism was popularised by

orthodox Marxist during the dispute between Marx's orthodox and revisionist followers.[22] Kautsky's revisionist rival Eduard Bernstein also later adopted the term.[22]

Engels did not support using Marxism to describe either Marx's or his views.

Lassallians.[23] 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."[23]

Historical materialism

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[24]

Society does not consist of individuals, but expresses the sum of interrelations, the relations within which these individuals stand.

Marxism uses a

ideologies) are assumed to stem from economic activity, forming what is considered the base and superstructure. 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.[28]

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.[18][29]

This relationship is

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."[30]

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:

  1. tribal
    societies.
  2. Slave society: development of tribal to city-state in which aristocracy is born.
  3. Feudalism: aristocrats are the ruling class, while merchants evolve into the bourgeoisie.
  4. Capitalism: capitalists are the ruling class who create and employ the proletariat.

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." In a letter to the editor of the Russian newspaper paper Otechestvennyje Zapiski (1877),[31] he explained that his ideas were based upon a concrete study of the actual conditions in Europe.[32]

Criticism of capitalism

The "Pyramid of Capitalist System" cartoon made by the Industrial Workers of the World in 1911 criticising capitalism and social stratification.

According to the Marxist theoretician and revolutionary socialist Vladimir Lenin, "the principal content of Marxism" was "Marx's economic doctrine."[33] 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.[34]

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.[citation needed
]

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.[35]

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 characterization of the worker's situation in capitalism—his or her self-awareness of this condition is not prerequisite.[36]

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"[37] and that it "has put an end to all feudal, patriarchal arrangements."[37]

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.[38]

Social classes

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:

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. Class consciousness is required before a social class can effect a successful revolution and, thus, the dictatorship of the proletariat.

Without defining ideology,[40] 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."[41]

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."[42] 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.[citation needed]

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[43]

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. Through working class revolution, the state (which Marxists saw as a weapon for the subjugation of one class by another) 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. 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.[citation needed
]

Marx saw work, the effort by humans to transform the environment for their needs, as a fundamental feature of humankind. Capitalism, in which the product of the worker's labour is taken from them and sold at the market rather than being part of the worker's life, is therefore alienating to the worker. Additionally, the worker is compelled by various means (some nicer than others) to work harder, faster, and longer. While this is happening, the employer is constantly trying to save on labour costs by paying the workers less and figuring out how to use cheaper equipment. This allows the employer to extract the largest amount of work and, therefore, potential wealth from their workers. The fundamental nature of capitalist society is no different from that of a slave society in that one small group of society exploits the larger group.[citation needed]

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.[44][45][46]

Communism, revolution and socialism

Left-wing protester wielding a red flag with a raised fist, both symbols of revolutionary socialism

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."[47]

According to

theory of imperialism.[49]

Democracy

workers council
.

Karl Marx criticized liberal democracy as not democratic enough due to the unequal socio-economic situation of the workers during the Industrial Revolution which undermines the democratic agency of citizens.[50] Marxists differ in their positions towards democracy.[51][52] Types of democracy in Marxism include Soviet democracy, New Democracy, Whole-process people's democracy and can include voting on how surplus labor is to be organized.[53]

Schools of thought

Classical

Classical Marxism denotes the collection of socio-eco-political theories expounded by Karl Marx and Friedrich Engels. As Ernest Mandel remarked, "Marxism is always open, always critical, always self-critical." 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. 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')."[54][55]

American Marxist scholar Hal Draper responded: "There are few thinkers in modern history whose thought has been so badly misrepresented, by Marxists and anti-Marxists alike."[56]

Libertarian

Libertarian Marxism emphasizes the

libertarian aspects of Marxism. Early currents of libertarian Marxism, such as left communism, emerged in opposition to Marxism–Leninism.[57]

Libertarian Marxism is often critical of

social democrats.[58] Libertarian Marxist currents often draw from Karl Marx and Friedrich Engels' later works, specifically the Grundrisse and The Civil War in France;[59] emphasizing the Marxist belief in the ability of the working class to forge its destiny without the need for a vanguard party to mediate or aid its liberation.[60] Along with anarchism, libertarian Marxism is one of the main currents of libertarian socialism.[61]

Libertarian Marxism includes currents such as

Humanist

Marxist humanism was born in 1932 with the publication of Marx's

capitalist society found in his later works, such as Capital.[67] They hold that grasping Marx's philosophical foundations is necessary to understand his later works properly.[68]

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 enlightenment humanism.[69] 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.[70]

Academic

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.[71]

Archaeology

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.[72]

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.[73]

Sociology

Marxist sociology, as the study of

capitalist society as part of the mobilization of a revolutionary working class."[75] 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."[76]

Influenced by the thought of

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.
post-communist states (see sociology in Poland). However, it remains dominant in the sociological research sanctioned and supported by communist states (see sociology in China).[citation needed
]

Economics

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.[1] 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.[citation needed]

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[78] 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 utilizing 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,[79] as has the work of Glenn Rikowski,[80] Dave Hill,[81] and Paula Allman.[82] Other Marxists have analyzed the forms and pedagogical processes of capitalist and communist education, such as Tyson E. Lewis,[83] Noah De Lissovoy,[84] Gregory Bourassa,[85] and Derek R. Ford.[86][87] Curry Malott has developed a Marxist history of education in the U.S.,[88] and Marvin Gettleman examined the history of communist education.[89] Sandy Grande has synthesized Marxist educational theory with Indigenous pedagogy,[90] while others like John Holt analyze adult education from a Marxist perspective.[91]

Other developments include:

  • the educational aesthetics of Marxist education[92]
  • Marxist analyses of the role of fixed capital in capitalist education[93]
  • the educational psychology of capital[94]
  • the educational theory of Lenin[95][96]
  • the pedagogical function of the Communist Party[97][98]

The latest field of research examines and develops Marxist pedagogy in the postdigital era.[99][100][101]

Historiography

Marxist historiography is a school of

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. The German Peasants' War indicates the Marxist interest in history from below with class analysis and attempts a dialectical analysis.[citation needed
]

Engels' short treatise

The Eighteenth Brumaire of Louis Napoleon, The Communist Manifesto, The German Ideology, and those chapters of Das Kapital dealing with the historical emergence of capitalists and proletarians from pre-industrial English society. Marxist historiography suffered in the Soviet Union as the government requested overdetermined historical writing. Notable histories include the History of the Communist Party of the Soviet Union (Bolsheviks), published in the 1930s to justify the nature of Bolshevik party life under Joseph Stalin. A circle of historians inside the Communist Party of Great Britain (CPGB) formed in 1946.[citation needed
]

While some members of the group, most notably

1956 Hungarian Revolution, the common points of British Marxist historiography continued in their works. Thompson's The Making of the English Working Class is one of the works commonly associated with this group. Eric Hobsbawm's Bandits is another example of this group's work. C. L. R. James was also a great pioneer of the 'history from below' approach. Living in Britain when he wrote his most notable work, The Black Jacobins (1938), he was an anti-Stalinist Marxist and so outside of the CPGB. In India, B. N. Datta and D. D. Kosambi are the founding fathers of Marxist historiography. Today, the senior-most scholars of Marxist historiography are R. S. Sharma, Irfan Habib, Romila Thapar, D. N. Jha, and K. N. Panikkar, most of whom are now over 75 years old.[102]

Literary criticism

Marxist literary criticism is a loose term describing literary criticism based on socialist and dialectic theories. Marxist criticism views literary works as reflections of the social institutions from which they originate. According to Marxists, even literature is a social institution with a specific ideological function based on the background and ideology of the author. Marxist literary critics include Mikhail Bakhtin, Walter Benjamin, Terry Eagleton, and Fredric Jameson.[citation needed]

Aesthetics

Marxist aesthetics is a theory of

]

History

Karl Marx and Friedrich Engels

Marx and Engels

Marx addressed the alienation and exploitation of the working class, the capitalist mode of production and historical materialism. 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."[103]

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 (

freedom of expression than other European countries. In January 1846, they returned to Brussels to establish the Communist Correspondence Committee.[citation needed
]

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

]

After Marx died in 1883, Engels became the editor and translator of Marx's writings. With his

Origins of the Family, Private Property, and the State (1884)—analysing monogamous marriage as guaranteeing male social domination of women, a concept analogous, in communist theory, to the capitalist class's economic domination of the working class—Engels made intellectually significant contributions to feminist theory and Marxist feminism.[citation needed
]

Russian Revolution and the Soviet Union

Lenin, Trotsky and Kamenev celebrating the second anniversary of the October Revolution

Onset

Bolshevik party.
Leon Trotsky, founder of the Red Army and a key figure in the October Revolution
.

With the

Following the October Revolution, the Soviet government struggled with the
White Movement and several independence movements in the Russian Civil War. This period is marked by the establishment of many socialist policies and the development of new socialist ideas, mainly in the form of Marxism–Leninism.[citation needed
]

Vladimir Lenin and Joseph Stalin

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. 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.[108][109]

Chinese Revolution

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.

Little Red Book[110]

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.[111][112]

From Stalin's death until the late 1960s, there was increased conflict between China and the Soviet Union.

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.[113]

Following Mao's death and the ascendancy of Deng Xiaoping, Maoism and official Marxism in China were reworked. This new model was a newer dynamic form of Marxism–Leninism and Maoism in China. Commonly referred to as socialism with Chinese Characteristics, this new path was centred around Deng's 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.[114][115]

Late 20th century

Fidel Castro at the United Nations General Assembly in 1960

In 1959, the

Leninist model of socialist development, allying with the Soviet Union.[116][117] 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.[citation needed
]

In 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 much of the state sector was privatised.[citation needed
]

The late 1980s and early 1990s saw the collapse of most of those socialist states that had professed a

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.[118][119]

21st century

Hugo Chavez
casting a vote in 2007

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.[120][121]

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 "

Trotskyist during the swearing-in of his cabinet two days before his inauguration on 10 January 2007.[122] Venezuelan Trotskyist organizations do not regard Chávez as a Trotskyist, with some describing him as a bourgeois nationalist,[123] while others consider him an honest revolutionary leader who made significant mistakes due to him lacking a Marxist analysis.[124]

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) realization, because the South American countries follow democratic electoral procedures and also manage to decentralize the state bureaucratic system through the Bolivarian missions. In sum, if weakened communism is felt as a specter 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."[125]

Xi Jinping, General Secretary of the Chinese Communist Party since 2012

Chinese Communist Party General Secretary Xi 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.[126][127][128]

The fidelity of those varied revolutionaries, leaders and parties to the work of

authoritarian socialist leaders have damaged "the enormous appeal of socialism generated by the October Revolution."[131]

Criticism

Criticism of Marxism has come from various political ideologies and academic disciplines.[132][133] 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.[134][135][136]

Some Marxists have criticised the academic

Trotskyist Alex 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."[137]

Additionally, some intellectual critiques of Marxism contest certain assumptions prevalent in Marx's thought and Marxism after him without rejecting Marxist politics.[138] 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.[139][140]

General

Philosopher and historian of ideas Leszek Kołakowski pointed out 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.[141]

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.[142]

The allegations of inconsistency have been a large part of Marxian economics and the debates around it since the 1970s.[143] 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.[144]

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.[145][146] It has also been criticized for allegedly resulting in lower living standards in relation to capitalist countries, a claim that has been disputed.[147]

In his books,

pseudoscientific dogma.[149]

Socialist

Democratic socialists and social democrats reject the idea that socialism can be accomplished only through extra-legal class conflict and a proletarian revolution. The relationship between Marx and other socialist thinkers and organizations—rooted in Marxism's "scientific" and anti-utopian socialism, among other factors—has divided Marxists from other socialists since Marx's life.[citation needed]

After Marx's death and the emergence of Marxism, there have also been dissensions within Marxism itself—a notable example is the splitting of the

Orthodox Marxists opposed a less dogmatic, more innovative, or even revisionist Marxism.[citation needed
]

Anarchist and libertarian

Economic

Other critiques come from an economic standpoint. Vladimir Karpovich Dmitriev writing in 1898,[153] Ladislaus von Bortkiewicz writing in 1906–1907,[154] 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.[155]

Marxism and socialism have received considerable critical analysis from multiple generations of

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.[158] 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."[159]

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.[160] These charges have been disputed by other influential economists, like John Roemer and Nicholas Vrousalis
.

See also

References

Citations

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Bibliography

Further reading

External links