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Marxism

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Marxism comprises many principles, but in the final analysis they can all be brought back to a single sentence: it is right to rebel. ~ Mao Zedong

Marxism is a method of socioeconomic analysis that views class relations and social conflict using a materialist interpretation of historical development and takes a dialectical view of social transformation. It originates from the works of 19th century German philosophers Karl Marx and Friedrich Engels. Marxism uses a methodology, now known as historical materialism, to analyze and critique the development of capitalism and the role of class struggles in systemic economic change.

Quotes

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  • Marx and Engels themselves can never be taken simply at their word: the errors of their writings on the past should not be evaded or ignored, but identified and criticized. To do so is not to depart from historical materialism, but to rejoin it. (...) To take 'liberties' with the signature of Marx is in this sense merely to enter into the freedom of Marxism.
    • Perry Anderson, Passages from Antiquity to Feudalism (Verso, 1996), p. 9.
  • “Marxist Communism, in spite of its explicit atheism and dogmatic materialism, has a markedly messianic structure and message… Some of the analogies between Marxism and traditional Christian eschatology have been described, in a slightly ironical vein, by the English philosopher, Bertrand Russell, who contends that Marx adapted the Jewish messianic pattern of history to socialism in the same way that the philosopher-theologian St. Augustine (AD 354-420) adapted it to Christianity. According to Russell, the materialistic dialectic that governs historical development corresponds -- in the Marxist scheme -- to the biblical God, the proletariat to the elect, the Communist party to the church, the revolution to the Second Coming, and the Communist Commonwealth to the millennium… The similarities are founded on actual historical contacts… and also on the fact that they are variations of the same social dynamics and of a basic myth…”
    • “Eschatology,” in “The New Encyclopedia Britannica,” Vol. 17. pp. 401-408. quoted from Rajiv Malhotra (2003), Problematizing God's Interventions in History
  • As I noted earlier, when we look back at the scientific and public climates of discussion 50 years ago, the prevailing mindset was socialist in its underlying presupposition that government offered the solution to social problems. But there was a confusing amalgam of Marxism and ideal political theory involved: Governments, as observed, were modeled and condemned by Marxists as furthering class interests, but governments which might be installed 'after the revolution', so to speak, would become both omniscient and benevolent.
    In some of their implicit modeling of political behavior aimed at furthering special group or class interests, the Marxists seemed to be closet associates of public choice, even as they rejected methodological individualism. But how was the basic Marxist critique of politics, as observed, to be transformed into the idealized politics of the benevolent and omniscient superstate? This question was simply left glaringly unanswered. And the debates of the 1930s were considered by confused economists of the time to have been won by the socialists rather than by their opponents, Ludwig von Mises and Friedrich Hayek. Both sides, to an extent, neglected the relevance of incentives in motivating human action, including political action.
  • The development of Marxism from the form in which it was evolved by Marx himself, before 1848 in Germany and France and afterwards in England, through the glosses of Engels and through Lenin's reformulation of the doctrine in the early years of the present century, down to its apotheosis as the ideology of the victorious Russian revolution, first under Lenin, later under Stalin, is a fascinating study. Nowadays the impact of current emotions has unfortunately made it fashionable to tell the story in terms of betrayal. According to some, true Marxism was betrayed by Lenin when he proclaimed the socialist revolution in an economically backward, predominantly peasant, country. According to others, Lenin, the faithful disciple of Marx, had his legacy betrayed and distorted by Stalin. Only the stalwarts dare to pretend that there has been no "betrayal" at all.
    • E. H. Carr, "Socialism and Marxism" (1954), published in From Napoleon to Stalin and Other Essays (1980)
  • “Marx enriched the venerable myth by a whole Judaeo-Christian messianic ideology: on the one hand, the prophetic role and soteriological function that he attributes to the proletariat; on the other, the final battle between Good and Evil, which is easily comparable to the apocalyptic battle between Christ and Antichrist, followed by the total victory of the former. It is even significant that Marx takes over for his own purpose the Judaeo-Christian eschatological hope of an absolute end to history;…”[38]
    • Mircea Eliade, “The Sacred and the Profane,” pp. 296-207. quoted from Rajiv Malhotra (2003), Problematizing God's Interventions in History
  • As for their [Marxists'] argument for revolution – the argument that we must do evil now so that good may come of it in the long run – it seems to me to have nothing in it. Not because I am too nice to do evil, but because I don't believe the Communists know what leads to what.
    • E. M. Forster, "The Long Run" (Review of Studies in a Dying Culture by Christopher Caudwell), The New Statesman and Nation, December 10, 1938. Reprinted in The Prince's Tale and other uncollected writings, London, Andre Deutsch, 1998.
  • That is putting it rather narrowly, for Marxism and its successors, Leninism, Stalinism, and Maoism, cannot be judged on their economic performance alone. The human costs were far more horrendous. These ideologies, when put into practice, may well have brought about the premature deaths, during the 20th century, of almost 100 million people. The number who survived but whose lives were stunted bythese ideas and the repression they justified is beyond estimation. There can be few examples in history in which greater misery resulted from better intentions. The sign that went up on an East German factory wall just after the Berlin Wall came down was entirely appropriate—if long overdue: "To the workers of the world: I am sorry." There hardly needed to be a signature.
  • Encompassing a broad spectrum of economic and historical views, Marxist politics seek to apply the theories of Karl Marx to political practice. Class struggle and the need of transition to a society based on common ownership of the means of production characterize these ideologies.
  • As the Marxist movement splintered and mutated into new forms, Left intellectuals and activists began to look for new ways to attack capitalism. Environmental issues, alongside women’s and minorities’ issues, came to be seen as a new weapon in the arsenal against capitalism.
  • You just tell the German bourgeoisie that I shall be finished with them far quicker than I shall with Marxism... When once the conservative forces in Germany realize that only I and my party can win the German proletariat over to the State and that no parliamentary games can be played with Marxist parties, then Germany will be saved for all time, then we can found a German Peoples State.
    • Adolf Hitler, interview with Richard Breiting, 1931, published in Edouard Calic, ed., “First Interview with Hitler,4 May 1931,” Secret Conversations with Hitler: The Two Newly-Discovered 1931 Interviews, New York: John Day Co., 1971, pp. 36-37. Also published under the title Unmasked: Two Confidential Interviews with Hitler in 1931 published by Chatto & Windus in 1971
  • Our adopted term 'Socialist' has nothing to do with Marxian Socialism. Marxism is anti-property; true socialism is not. Marxism places no value on the individual, or individual effort, of efficiency; true Socialism values the individual and encourages him in individual efficiency, at the same time holding that his interests as an individual must be in consonance with those of the community. All great inventions, discoveries, achievements were first the product of an individual brain.
  • Marxian Socialism must always remain a portent to the historians of Opinion — how a doctrine so illogical and so dull can have exercised so powerful and enduring an influence over the minds of men, and, through them, the events of history.
  • Marxism and nationalism coexisted peacefully in the German countries and it was perhaps only a question of time and circumstances when these two ideologies with their fervent admiration for State and Society would merge into one, and National Socialism would arise as a bastard child of Marx and Wagner-Treitschke.
  • Marx, although a man of broad knowledge, had one blind spot: he was ignorant of the true character of economics. He did not realize that economics can only be understood in close relationship to the other humanities (and certain sciences), and therefore should not be studied in vacuo. Ironically, this very weakness was largely instrumental in making Marxism successful. Marxist economics—yet another instance of a false but clear idea—can be explained to the merest child in a matter of minutes. (Conversely, to explain the workings of the free market economy to an adult would take weeks of hard work.) Because it was easily grasped, Marxism flooded the world within a few decades, as had other simplistic ideologies and religions, such as Islam and the Enlightenment; this same sort of simplicity gave rise to the French Revolution and national socialism. Christianity, on the other hand, took three centuries to triumph.
  • Our results may be summarised as follows:
    (1) The superiority of Marxian economics in analysing Capitalism is not due to the economic concepts used by Marx (the labour theory of value), but to the exact specification of the institutional datum distinguishing Capitalism from the concept of an exchange economy in general.
    (2) The specification of this institutional datum allows of the establishment of a theory of economic evolution from which a "necessary" trend of certain data in the capitalist system can be deduced.
    (3) Jointly with the theory of historical materialism this theory of economic evolution accounts for the actual changes occurring in the capitalist system and forms a basis for anticipating the future.
    • Oskar R. Lange, "Marxian Economics and Modern Economic Theory", The Review of Economic Studies, Vol. 2, No. 3 (Jun., 1935)
  • We cannot help but greet socialism (Marxism – Communism) as an excellent comrade of Freemasonry for ennobling mankind, for helping to further human welfare. Socialism and Freemasonry, together with Communism are sprung from the same source.
  • In the general collapse of values all around us it is not surprising that Marxism should also be subjected to critical attacks. A failure in the eyes of its enemies, even many of its friends admit that it is going through a severe crisis. Certain self-styled 'orthodox' Marxists, more in love with the letter than the spirit of the writings of Marx and Engels, have provided the less scrupulous critics of Marxism with weighty arguments. However, this category of 'academic Marxists' is becoming less and less numerous, and today we can observe their place being increasingly taken by people with far less knowledge and even greater pretensions: half-a-dozen quotations lifted from this or that popular pamphlet serve them instead of doctrine, and represent in their eyes the sum total of Marxist science. Most of the anti-Marxists of our day reveal the same intellectual poverty.
  • The real crisis through which Marxism is passing is not due to this relaxation of intellectual discipline on the part of some of those who call themselves followers of Marx. Unfortunately, the habit of praising or blaming without knowledge of the subject is becoming increasingly common to men of all parties today. This is not due to the failure of this or that doctrine, but to the crisis through which our whole civilisation is passing. At the same time this regrettable tendency adds greatly to the confusion in which all the sociological disputes of our day are taking place.
  • Let us define what we mean by Marxism. Is it the doctrine of Marx and Engels? Or is it the movements to which that doctrine has given birth, and which, rightly or wrongly, claim to be Marxist? To what extent are these movements actually inspired by Marxism, and to what extent have they caused it to develop, sometimes reforming, sometimes deforming it? Are these movements still really Marxist in the classic sense? Or do perhaps both friends and enemies of Marxism often harbour a distorted conception of Marx’s original theories? We must therefore ask ourselves whether the so-called crisis of Marxism is not in large measure a crisis of differing posthumous interpretations of Marxism. Karl Marx died in 1883 and Friedrich Engels in 1895. Although a number of their followers have developed their doctrines and provided important supplementary analyses of the modifications experienced by capitalism in the course of the twentieth century, the results of these labours have hardly affected the movement as a whole. In fact, as the movement grew in size, the assimilation even of the ideas of Marx and Engels themselves, which were naturally better known, became slower, more fragmentary and more superficial. In accordance with historical conditions which obviously differed considerably as between country and country, each movement took what best suited it from the original doctrine, and applied its choice (very rarely the Marxist method itself) to its own particular situation.
  • Marxism is not a dogma at all; it is a method of investigation. Seeing that the conditions of our day differ considerably from those studied by Marx, what are the new problems which contemporary Marxism has to solve? They certainly cannot be solved by reeling off a few quotations learned by heart.
  • The Marxian theory of ideology predicts that the ruling ideas in any well functioning society will be ideas that promote the interests of the ruling class in that society, i.e., the class that is economically dominant. By the “ruling ideas” we should understand Marx to mean the central moral, political and economic ideas that dominate discussion in the mass media and in the corridors of power in that society. The theory is not peculiar to Marx, since the “classical realists” of antiquity like the Sophists and Thucydides advanced essentially the same theory: the powerful clothe their pursuit of self-interest in the garb of morality and justice. When Marx says that, “The ideas of the ruling class are in every epoch the ruling ideas” (The German Ideology) and that, “Law, morality, religion are to [the proletariat] so many bourgeois prejudices, behind which lurk in ambush just as many bourgeois interests” (The Communist Manifesto), he is simply translating in to Marxian terms the Sophistic view “that the more powerful will always take advantage of the weaker, and will give the name of law and justice to whatever they lay down in their own interests.” (W.K.C. Guthrie, The Sophists (1971), p. 60)
    • Brian Leiter, “The Hermeneutics of Suspicion: Recovering Marx, Nietzsche, and Freud”
  • Complete equality of rights for all nations; the right of nations to self-determination; the unity of the workers of all nations — such is the national programme that Marxism, the experience of the whole world, and the experience of Russia, teach the workers.
    • Vladimir Lenin, Collected Works, Vol. 20, pp. 393–454. Also quoted in Robert P. Barnidge, Jr.Self-Determination, Statehood, and the Law of Negotiation: The Case of Palestine Bloomsbury Publishing, 2016 (p.16).
  • Marxist theory offers us a reliable instrument enabling us to recognize and combat typical manifestations of opportunism. But the socialist movement is a mass movement. Its perils are not the product of the insidious machinations of individuals and groups. They arise out of unavoidable social conditions. We cannot secure ourselves in advance against all possibilities of opportunist deviation. Such dangers can be overcome only by the movement itself – certainly with the aid of Marxist theory, but only after the dangers in question have taken tangible form in practice.
  • It is generally only after their death that the scientific value of most great thinkers is fully recognized. Time gives them their full importance. But there is a very particular reason why, as the day on which we lost the author retreats further into the past, Marxist theory increasingly penetrates social strata and finds new partisans. Marxist theory is nothing but the scientific reflex of the class struggle engendered by capitalism with the inevitability of a law of nature. The continuous extension and the growing strength of this theory are consequences of the law of capitalist development discovered by Marx: any country where capitalism has penetrated or the class struggle has begun is a new field opened to Marxist influence. And this is why today, twenty-five years after Marx’s death, the thunder of the Russian Revolution announces that thanks to capitalism a vast territory has just been annexed to Marxist thought.
  • Marxism comprises many principles, but in the final analysis they can all be brought back to a single sentence: it is right to rebel.
    • Chairman Mao, Speech marking the 60th birthday of Stalin (20 December 1939)
  • With the demise of Marxism, the illusion that we can finally dispense with the notion of antagonism has become widespread. This belief is fraught with danger, since it leaves us unprepared in the face of unrecognized manifestations of antagonism.
  • Obviously, Tony never became a Marxist even when he soon after decided to champion social democracy as his last act. But these comments were a far cry from his former dismissal of Marxism as a delusional politics with theory playing only the role of indefensible apologetics for terror. All the same, Tony did not feel that his standard bearing for social democracy required much more than moralistic rhetoric in its defense. His grudging admission of Marxism’s relevance for social democracy in the past did not lead him to insist on some new theory justifying his politics now. (In fact, Tony feared that given continuing injustice the most likely outcome for the foreseeable future was Marxism’s revival in theoretical debates.) Tony doesn’t appear to have contemplated that his struggle to reinvent the model of the intellectual committed him, if only to ward off Marxism, to some other return to the tradition of social thought that had defined “theory” until postmodern intellectuals gave the word a different meaning and bad name.
    • Samuel Moyn, "Intellectuals, Reason, and History: In Memory of Tony Judt", H-France Salon (2012)
  • The contribution of Karl Marx and Friedrich Engels to socialism was a theory that purported to show why the kingdom of equality was not only desirable and feasible but inevitable. To advance this claim, they resorted to methods borrowed from the natural sciences, which had gained immense prestige in the nineteenth century. Marx and Engels formulated a doctrine of “scientific socialism,” which asserted that the ideal of a propertyless, egalitarian society was something that not only should happen but, by virtue of the natural evolution of the economy, had to happen. The Marxist concept of social evolution arose under the influence of the Darwinian theory formulated in 1859 in On the Origin of Species. Darwin’s book depicted the emergence of biological species as due to a process of natural selection that enabled them better to survive in a hostile environment. The process was a dynamic one, evolving species from lower to higher stages according to determinable rules. This theory was quickly adapted by students of human behavior, giving rise to a school of “evolutionary sociology” that depicted history as a progression, “by stages,” from lower to higher forms. So great was Darwin’s influence on Marx that Engels, speaking at his friend’s funeral, said, “Just as Darwin had discovered the law of development of organic nature so did Marx discover the law of human history.”
  • The injection of evolutionary thinking into socialist theory introduced into it the element of inevitability. According to “scientific socialism,” human actions may somewhat retard or accelerate social evolution, but they cannot alter its direction, which depends on objective factors. Thus, for reasons that will be spelled out below, capitalism in time must inexorably yield to socialism. The emotional appeal of this belief is not much different from the religious faith in the will of God, inspiring those who hold it with an unshakable conviction that no matter how many setbacks their cause may suffer, ultimate victory is assured. It would hold especial attraction for intellectuals by promising to replace spontaneous and messy life with a rational order of which they would be the interpreters and mentors. As Marx put it in a celebrated dictum, “The philosophers have only interpreted the world in various ways: the point, however, is to change it.” And who is better qualified to “change” it intelligently than intellectuals? For all its formal commitment to the scientific method, Marxism violated its most basic feature, namely open-mindedness and a willingness to adjust theory to new evidence. (Bertrand Russell called Bolshevism, an offspring of Marxism, a “religion” and spoke of its “habit of militant certainty about objectively doubtful matters.”) It was a rigid doctrine, dismissive of different views. Marx made no secret of his attitude toward those who disagreed with him: criticism, he once wrote, “is not a scalpel but a weapon. Its object is the enemy, [whom] it wishes not to refute but to destroy.” Marxism thus was dogma masquerading as science.
  • The similarity between Marxism and neoconservatism might be expressed in the following way: both perspectives say that certain injustices can't be cured under our present system of political democracy and mixed economy. The Marxist concludes that we have to overthrow the present system and the neoconservative concludes that we have to live with the injustices. But they are both wrong.
  • Marxism has tremendous appeal in the Third World for exactly the same reason it had tremendous appeal to me in college. It gives you something to believe in when what surrounds you seems unbelievable. It gives you someone to blame besides yourself. It's theoretically tidy. And, best of all, it's fully imaginary so it can never be disproved.
    • P. J. O'Rourke, "The Awful Power of Make-Believe", Second Thoughts: Former Radicals Look Back at the Sixties, Collier, Peter; Horowitz, David, eds. (1989)
  • Crude thinkers in the United States, and moreover honest and intelligent men who are not crude thinkers, but who are oppressed by the sight of the misery around them and have not deeply studied what has been done elsewhere, are very apt to adopt as their own the theories of European Marxian Socialists of half a century ago, ignorant that the course of events has so completely falsified the prophecies contained in these theories that they have been abandoned even by the authors themselves.
  • So, at the outset at least, we can then identify two types of exteriority: first, the exteriority of within or, if you prefer, ‘on this side’—en deçà—or ‘before’; in other words, a type of exteriority whose crowning feature is organic status, from which death can return us to the inorganic. Second, the exteriority of ‘beyond’—au-delà—which reflects what this organism finds in front of it as a work object, a need and the means to satisfy it, in order to maintain its status as organism. Thus, we have a dialectic with three terms. This requires us to describe interiorization of the exterior by the organism, in order to understand its capacity to re-exteriorize in transcendent being, in carrying out an act of work or determining a need. So there is only one moment called interiority, which is a kind of mediation between two moments of transcendent being.
    However, we should not think that these two moments are in themselves necessarily distinct, other than for temporal reasons. Ultimately it is the same being, the same being in exteriority, which mediates with itself, and it is this that is interiority. As this mediation defines the space in which the unity of two types of exteriority will occur, it is necessarily immediate to itself in the sense that it does not contain its own knowledge. Consequently, it is at the level of this mediation, which is not itself mediated, that we encounter pure subjectivity. And it is from this starting point, taking account of a number of Marxist themes, that we need to reach a better understanding of the status of this mediation. Does it have a role in human development as a whole? Does it really exist as an indispensable moment in a dialectic crowned by objective knowledge? Or is it merely an epiphenomenon? In putting these questions, we are not bringing in from outside a notion of subjectivity that is not present in Marx; on the contrary we are rendering explicit and taking up a notion that was already given in Marxism itself with the concepts of need, work and enjoyment, even though it went unrecognized by some idealist objectivists such as Lukács.
    • Jean-Paul Sartre, "Marxism and Subjectivity", 1961 lecture published in New Left Review (July–August 2014)
  • Marxism, as the formal framework of all contemporary philosophical thought, cannot be superseded.
    • Jean Paul Sartre, "Marxisme et philosophie de l'existence," cited in A Theology of Liberation (1973), p. 9
Marxism is undoubtedly a religion, in the lowest sense of the word. Like every inferior form of religious life, it has been continuously used, to borrow the apt phrase of Marx himself, as an opiate for the people. ~ Simone Weil
  • It is not the truth of Marxism that explains the willingness of intellectuals to believe it, but the power that it confers on intellectuals, in their attempts to control the world. And since, as Swift says, it is futile to reason someone out of a thing that he was not reasoned into, we can conclude that Marxism owes its remarkable power to survive every criticism to the fact that it is not a truth-directed but a power-directed system of thought.
    • Roger Scruton, Political Philosophy: Arguments for Conservatism (Continuum International Publishing Group 2006).
  • The most important political vision was that of communist utopia. At war's end, it had been seventy years since Karl Marx and Friedrich Engels had penned their most famous lines: "Workers of the World Unite!" Marxism had inspired generations of revolutionaries with a summons to political and moral transformation: an end to capitalism and the conflict that private property was thought to bring, and it replacement that would liberate the working masses and restore all of humanity an unspoiled soul. Each dominant political order was challenged by new social groups formed by new economic techniques. The modern class struggle was between those who owned factories and those who worked in them. Accordingly, Marx and Engels anticipated that revolutions would begin in the more advanced industrial countries with large working classes, such as Germany and Great Britain. By disrupting the capitalist order and weakening the great empires, the First World War brought an obvious opportunity to revolutionaries. Most Marxists, however, had by then grown accustomed to working within national political systems, and chose to support their governments in time of war. Not so Vladimir Lenin, a subject of the Russian Empire and a leader of the Bolsheviks. His voluntarist understanding of Marxism, the belief that history could be pushed onto the proper track, led him to see the war as a great chance. For a voluntarist such as Lenin, assenting to the verdict of history gave Marxists a license to issue it themselves. Marx did not see history as fixed in advance but as the work of individuals aware of its principles. Lenin hailed from largely peasant country, which lacked, from a Marxist perspective, the economic conditions for revolution. Once again, he had a revolutionary theory to justify his revolutionary impulse. He believed that colonial empires had granted the capitalist system an extended lease on life, but that a war among empires could bring general revolution. The Russian Empire rumbled first, and Lenin made his move.
    • Timothy D. Snyder, Bloodlands: Europe Between Hitler and Stalin. New York: Basic Books, 2010
  • Marxism is the capitalism of the working class.
  • Marxism would be a phenomenon of little more than historical interest, seeing that it has failed even in its principal stronghold, were it not so closely akin to National Socialism. National Socialism would have been inconceivable without Marxism.
  • Marxism is undoubtedly a religion, in the lowest sense of the word. Like every inferior form of religious life, it has been continuously used, to borrow the apt phrase of Marx himself, as an opiate for the people.
    • Simone Weil in Raymond Aron (1955, 2011). The Opium of the Intellectuals. New Brunswick, N.J.: Transaction Publishers. p. vii.
  • Marxism is still regarded by purists as a form of scientific materialism, but it is not. The perception of history as an inevitable class struggle proceeding to the emergence of a lightly governed egalitarian society with production in control of the workers is supposed to be based on an understanding of the subterranean forces of pure economic process. In fact, it is equally based on an inaccurate interpretation of human nature. Marx, Engels, and all the disciples and deviationists after them, however sophisticated, have operated on a set of larger hidden premises about the deeper desires of human beings and the extent to which human behavior can be molded by social environments. These premises have never been tested. To the extent that they can be made explicit, they are inadequate or simply wrong. They have become the hidden wards of the historicist dogma they were supposed to generate.
    Marxism is sociobiology without biology. The strongest opposition to the scientific study of human nature has come from a small number of Marxist biologists and anthropologists who are committed to the view that human behavior arises from a very few unstructured drives. They believe that nothing exists in the untrained human mind that cannot be readily channeled to the purposes of the revolutionary socialist state. When faced with the evidence of greater structure, their response has been to declare human nature off limits to further scientific investigation. A few otherwise very able scholars have gone so far as to suggest that merely to talk about the subject is dangerous, at least to their concept of progress. I hope that I have been able to show that this perception is profoundly wrong. At the same time, anxiety about the health of Marxism as a theory and a belief system is justified. Although Marxism was formulated as the enemy of ignorance and superstition, to the extent that it has become dogmatic it has faltered in that commitment and is now mortally threatened by the discoveries of human sociobiology.
  • First of all I’d like to thank The Struggle and the IMT for giving me a chance to speak last year at their Summer Marxist School in Swat and also for introducing me to Marxism and Socialism. I just want to say that in terms of education, as well as other problems in Pakistan, it is high time that we did something to tackle them ourselves. It’s important to take the initiative. We cannot wait around for any one else to come and do it. Why are we waiting for someone else to come and fix things? Why aren’t we doing it ourselves? I would like to send my heartfelt greetings to the congress. I am convinced Socialism is the only answer and I urge all comrades to take this struggle to a victorious conclusion. Only this will free us from the chains of bigotry and exploitation.
  • Contrary to the accepted Marxist interpretation, Hitler was not an opponent of Marxism and did not want to destroy it because he was "inimical to labour" but because he was caught up in the insane idea that Marxism was an instrument of the Jews for the achievement of world domination, and above all because he rejected internationalism, "pacifism" and the negation of the "personality principle" by Marxism.
  • While attempts at marrying Marxism with Confucianism date back to the early 20th century, at the core of “Xi Jinping’s thought on culture” lies what he calls the “second combination” between Marx and Confucius, presented as much deeper and more persuasive than the first.

See also

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Social and political philosophy
Ideologies Anarchism ⦿ Aristocratic Radicalism (Nietzsche • Brandes...) ⦿ Autarchism ⦿ Ba'athism (• Aflaq • al-Assad • Hussein) ⦿ Communism ⦿ (Neo-)Confucianism ⦿ Conservatism ⦿ Constitutionalism ⦿ Dark Enlightenment ⦿ Environmentalism ⦿ Fascism (• Islamo- • Eco- • Francoism...) vs. Nazism ⦿ Feminism (• Anarcha- • Radical • Gender-critical • Second-wave...) ⦿ Formalism/(Neo-)cameralism ⦿ Freudo-Marxism ⦿ Gaddafism/Third International Theory ⦿ Legalism ⦿ Leninism/Vanguardism ⦿ Juche (• Kim Il-sung • Kim Jong Il • Kim Jong Un...) ⦿ Liberalism ⦿ Libertarianism/Laissez-faire Capitalism ⦿ Maoism ⦿ Marxism ⦿ Mohism ⦿ Republicanism ⦿ Social democracy ⦿ Socialism ⦿ Stalinism ⦿ Straussianism ⦿ Syndicalism ⦿ Xi Jinping thought ⦿ New Monasticism (• MacIntyre • Dreher...)
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Concepts Alienation ⦿ Anarcho-tyranny ⦿ Anomie ⦿ Authority ⦿ Conquest's Laws of Politics ⦿ Duty ⦿ Eugenics ⦿ Elite ⦿ Elite theory ⦿ Emancipation ⦿ Equality ⦿ Freedom ⦿ Government ⦿ Hegemony ⦿ Hierarchy ⦿ Iron law of oligarchy ⦿ Justice ⦿ Law ⦿ Monopoly ⦿ Natural law ⦿ Noblesse oblige ⦿ Norms ⦿ Obedience ⦿ Peace ⦿ Pluralism ⦿ Polyarchy ⦿ Power ⦿ Propaganda ⦿ Property ⦿ Revolt ⦿ Rebellion ⦿ Revolution ⦿ Rights ⦿ Ruling class ⦿ Social contract ⦿ Social inequality ⦿ Society ⦿ State ⦿ Tocqueville effect ⦿ Totalitarian democracy ⦿ War ⦿ Utopia
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