Anton Pannekoek

Lenin as Philosopher

Chapter 1

The evolution of Marx’s ideas into what is now called Marxism can be understood only in connection with the social and political developments of the period in which they arose. It was the time when industrial capitalism made its entry into Germany. This brought about a growing opposition to the existing aristocratic absolutism. The ascending bourgeois class needed freedom of trade and commerce, favourable legislation, a government sympathetic to its interests, freedom of press and assembly, in order to secure its needs and desires in an unhampered fight. Instead it found itself confronted with a hostile regime, an omnipotent police, and a press censorship which suppressed every criticism of the reactionary government. The struggle between these forces, which led to the revolution of 1848, first had to be conducted on a theoretical level, as a struggle of ideas and a criticism of the prevailing system of ideas. The criticism of the young bourgeois intelligentsia was directed mainly against religion and Hegelian philosophy.

Hegelian philosophy in which the self-development of the “Absolute Idea” creates the world and then, as developing world, enters the consciousness of man, was the philosophical guise suited to the Christian world of the epoch of the “Restoration” after 1815. Religion handed down by past generations served, as always, as the theoretical basis and justification for the perpetuation of old class relations. Since an open political fight was still impossible, the struggle against the feudal oligarchy had to be conducted in a veiled form, as an attack on religion. This was the task of the group of young intellectuals of 1840 among whom Marx grew up and rose to a leading position.

While still a student Marx admitted, although reluctantly, the force of the Hegelian method of thought, dialectics, and made it his own. That he chose for his doctor’s thesis the comparison of the two great materialistic philosophers of ancient Greece, Democritus and Epicurus, seems to indicate, however, that in the deep recesses of sub-consciousness Marx inclined to materialism. Shortly thereafter he was called upon to assume the editorship of a new paper founded by the oppositional Rheinish bourgeoisie in Cologne. Here he was drawn into the practical problems of the political and social struggle. So well did he conduct the fight that after a year of publication the paper was banned by the State authorities. It was during this period that Feuerbach made his final step towards materialism. Feuerbach brushed, away Hegel’s fantastic system, turned towards the simple experiences of everyday life, and arrived at the conclusion that religion was a man-made product. Forty years later Engels still spoke fervently of the liberating effect that Feuerbach’s work had on his contemporaries, and of the enthusiasm it aroused in Marx, despite critical reservations. To Marx it meant that now instead of attacking a heavenly image they had to come to grips with earthly realities. Thus in 1843 in his essay Kritik der Hegelschen Rechtsphilosophie (A Criticism of the Hegelian Philosophy of Law) he wrote:

“As far as Germany is concerned the criticism of religion is practically completed; and the criticism of religion is the basis of all criticism ... The struggle against religion is indirectly the struggle against that world whose spiritual aroma is religion ... Religion is the moan of the oppressed creature, the sentiment of a heartless world, as it is the spirit of spiritless conditions. It is the opium of the people. The abolition of religion as the illusory happiness of the people is the demand for their real happiness, the demand to abandon the illusions about their condition is a demand to abandon a condition which requires illusions. The criticism of religion therefore contains potentially the criticism of the Vale of Tears whose aureole is religion. Criticism has plucked the imaginary flowers which adorned the chain, not that man should wear his fetters denuded of fanciful embellishment, but that he should throw off the chain and break the living flower ... Thus the criticism of heaven is transformed into the criticism of earth, the criticism of religion into the criticism of Law, and the criticism of theology into the criticism of politics.”

The task confronting Marx was to investigate the realities of social life. In collaboration with Engels during their stay in Paris and Brussels, he made a study of the French Revolution and French socialism, as well as of English economy and the English working-class movement, which led towards further elaboration of the doctrine known as “Historical Materialism”. As the theory of social development by way of class struggles we find it expounded in La misère de la philosophie (written in 1846 against Proudhon’s Philosophie de le misère), in The Communist Manifesto (1848), and in the oft-quoted preface to Zur Kritik der Politischen Oekonomie (1859).

Marx and Engels themselves refer to this system of thought as materialism, in opposition to the “idealism” of Hegel and the Young Hegelians. What do they understand by materialism? Engels, discussing afterwards the fundamental theoretical problems of Historical Materialism in his Anti-Dühring and in his booklet on Feuerbach, states in the latter publication:

“The great basic question of all philosophy, especially of modern philosophy, is that concerning the relation of thinking and being...Those who asserted the primacy of the spirit to nature and, therefore, in the last instance, assumed world-creation in some form or other, comprised the camp of idealism. The others, who regarded nature as primary, belong to the various schools of materialism.”

That not only the human mind is bound up with the material organ of the brain, but that, also, man with his brain and mind is intimately connected with the rest of the animal kingdom and the inorganic world, was a self-evident truth to Marx and Engels. This conception is common to all “schools of materialism.” What distinguishes Marxist materialism from other schools must be learned from its various polemic works dealing with practical questions of politics and society. Then we find that to Marx materialistic thought was a working method. It was meant to explain all phenomena by means of the material world, the existing realities. In his writings he does not deal with philosophy, nor does he formulate materialism in a system of philosophy; he is utilising it as a method for the study of the world, and thus demonstrates its validity. In the essay quoted above, for example, Marx does not demolish the Hegelian philosophy of Law by philosophical disputations, but through an annihilating criticism of the real conditions in Germany.

In the materialist method philosophical sophistry and disputations around abstract concepts are replaced by the study of the real world. Let us take a few examples to elucidate this point. The statement “Man proposes, God disposes” is interpreted by the theologian from the point of view of the omnipotence of God. The materialist searches for the cause of the discrepancy between expectations and results, and finds it in the social effects of commodity exchange and competition. The politician debates the desirability of freedom and of socialism; the materialist asks: from what individuals or classes do these demands spring, what specific content do they have, and to what social need do they correspond? The philosopher, in abstract speculations about the essence of time, seeks to establish whether or not absolute time exists. The materialist compares clocks to see whether simultaneousness or succession of two phenomena can be established unmistakably.

Feuerbach had preceded Marx in using the materialist method, insofar as he pointed out that religious concepts and ideas are derived from material conditions. He saw in living man the source of all religious thoughts and concepts. “Der Mensch ist, was er isst” (Man is what he eats) is a well-known German pun summarising his doctrine. Whether his materialism would be valid, however, depended on whether he would be successful in presenting a clear and convincing explanation of religion. A materialism that leaves the problem obscure is insufficient and will fall back into idealism. Marx pointed out that the mere principle of taking living man as the starting point is not enough. In his theses on Feuerbach in 1845 he formulated the essential difference between his materialistic method and Feuerbach’s as follows:

“Feuerbach resolves the religious essence into the human essence (das menschliche Wesen). But the human essence is no abstraction inherent in each single individual. In its reality it is the ensemble of the social relationships” (Thesis 6). “His work consists in the dissolution of the religious world into its secular basis. The fact, however, that the secular foundation lifts itself above itself and establishes itself in the clouds as an independent realm is only to be explained by the self-cleavage and self-contradictions of this secular basis. The latter itself, therefore, must first be understood in its contradictions, and then, by the removal of the contradiction, must be revolutionised in practice” (Thesis 4).

In short, man can be understood only as a social being. From the individual we must proceed to society, and then the social contradictions out of which religion came forth, must be dissolved. The real world, the material, sensual world, where all ideology and consciousness have their origin, is the developing human society – with nature in the background, of course, as the basis on which society rests and of which it is a part transformed by man.

A presentation of these ideas may be found in the manuscript of Die Deutsche Ideologie (The German Ideology), written in 1845 but not published. The part that deals with Feuerbach was first published in 1925 by Rjazanov, then chief of the Marx-Engels Institute in Moscow; the complete work was not published until 1932. Here the theses on Feuerbach are worked out at greater length. Although it is manifest that Marx wrote it down quite hurriedly, he nevertheless gave a brilliant presentation of all the essential ideas concerning the evolution of society, which later found their short expression, practically, in the proletarian propaganda pamphlet, The Communist Manifesto and, theoretically, in the preface to Zur Kritik der Politischen Oekonomie (Critique of Political Economy).

The German Ideology is directed first of all against the dominant theoretical view which regarded consciousness as the creator, and ideas developing from ideas as the determining factors of human history. They are treated here contemptuously as “the phantoms formed in the human brain” that are “necessary sublimates of their material, empirically verifiable life process bound to material premises.” It was essential to put emphasis on the real world, the material and empirically-given world as the source of all ideology. But it was also necessary to criticise the materialist theories that culminated in Feuerbach. As a protest against ideology, the return to biological man and his principal needs is correct but it is not possible to find a solution to the question of how and why religious ideas originate if we take the individual as an abstract isolated being. Human society in its historical evolution is the dominant reality controlling human life. Only out of society can the spiritual life of man be explained. Feuerbach, in his attempt to find an explanation of religion by a return to the “real” man did not find the real man, because he searches for him in the individual, the human being generally. From his approach the world of ideas cannot be explained. Thus he was forced to fall back on the ideology of universal human love. “Insofar as Feuerbach is a materialist,” Marx said, “he does not deal with history, and insofar as he considers history, he is not a materialist.”

What Feuerbach could not accomplish was accomplished by the Historical Materialism of Marx: an explanation of man’s ideas out of the material world. A brilliant survey of the historical development of society finds its philosophical summary in the sentence: “Men, developing their material production and their material intercourse along with this, their real existence, alter their thinking and the products of their thinking.” Thus, as relation between reality and thinking, materialism is in practice proven to be right. We know reality only through the medium of the senses. Philosophy, as theory of knowledge, then finds its basis in this principle: the material, empirically given world is the reality which determines thought.

The basic problem in the theory of knowledge (epistemology) was always: what truth can be attributed to thinking. The term “criticism of knowledge” (Erkenntniskritik) used by professional philosophers for this theory of knowledge, already implies a viewpoint of doubt. In his second and fifth theses on Feuerbach Marx refers to this problem and again points to the practical activity of man as the essential content of his life:

“The question whether objective truth can be attributed to human thinking is not a question of theory but a practical question. In practice man must prove the truth, i.e. the reality and power, the this-sidedness of his thinking” (Thesis 2). “Feuerbach, not satisfied with abstract thinking, appeals to sensuous perception (Anschauung), but he does not conceive sensuousness (die Sinnlichkeit) as a practical human-sensuous activity” Thesis 5).

Why practical? Because man in the first place must live. His bodily structure, his faculties and his abilities, and all his activity are adapted to this very end. With these he must assert himself in the external world, i.e. in nature, and as an individual in society. To these abilities belongs the activity of the organ of thought, the brain, and the faculty of thinking itself. Thinking is a bodily faculty. In every phase of life man uses his power of thought to draw conclusions from his experiences, on which expectations and hopes are built, and these conclusions regulate his behaviour and his actions. The correctness of his conclusions, the truth of his thinking, is shown by the very fact of his existence, since it is a condition for his survival. Because thinking is an efficient adaptation to life, it embodies truth, not for every conclusion, but in its general character. On the basis of his experiences man derives generalisations and rules, natural laws, on which his expectations are based. They are generally correct, as is witnessed by his survival. Sometimes, however, false conclusions may be drawn, with failure and destruction in their wake. Life is a continuous process of learning, adaptation, development. Practice is the unsparing test of the correctness of thinking.

Let us first consider this in relation to natural science. In the practice of this science, thought finds its purest and most abstract form. This is why philosophical scientists take this form as the subject of their deductions and pay little attention to its similarity to the thinking of everybody in his everyday activity. Yet thinking in the study of nature is only a highly developed special field in the entire social labour process. This labour process demands an accurate knowledge of natural phenomena and its integration into “laws of nature”, in order to utilise them successfully in the field of technics. The determination of these laws through observation of special phenomena is the task of specialists. In the study of nature it is generally accepted that practice, experiment, is the test of truth. Here, too, we find that the observed regularities, formulated as laws of nature, are generally fairly dependable guides to human practice; though they are frequently not entirely correct and often balk expectation, they are improved constantly through the progress of science, If, therefore, man at times was referred to as the “legislator of nature” it must be added that nature often disregards his laws and summons him to make better ones.

The practice of life, however, comprises much more than the scientific study of nature. The relation of the scientist to the world, despite his experiments, remains observational. To him the world is an external thing to look at. But in reality man deals with nature in his practical life by acting upon it and making it part of his existence. Man does not stand against nature as to an external alien world. By the toil of his hands man transforms the world, to such an extent that the original natural substance is hardly discernible, and in this process transforms himself too. Thus man himself builds his new world: human society, embedded in nature transformed into a technical apparatus. Man is the creator of this world. What meaning, then, has the question of whether his thinking embodies truth? The object of his thinking is what he himself produces by his physical and mental activities, and which he controls through his brain.

This is not a question of partial truths. Engels in his booklet on Feuerbach referred to the synthesising of the natural dye alizarin (contained in madder) as a proof of the truth of human thinking. This, however, proves only the validity of the chemical formula employed; it cannot prove the validity of materialism as against Kant’s “Thing-in-itself.” This concept, as may be seen from Kant’s preface to his Criticism of Pure Reason, results from the incapacity of bourgeois philosophy to understand the earthly origin of moral law. The “Thing-in-itself” is not refuted by chemical industry but by Historical Materialism explaining moral law through society. It was Historical Materialism that enabled Engels to see the fallacy of Kant’s philosophy, to prove the fallaciousness of which he then offered other arguments. Thus, to repeat, it is not a question of partial truths in a specific field of knowledge, where the practical outcome affirms or refutes them. The point in question is a philosophical one, namely, whether human thought is capable of grasping the deepest truth of the world. That the philosopher in his secluded study, who handles exclusively abstract philosophical concepts, which are derived in turn from abstract scientific concepts themselves formulated outside of practical life – that he, in the midst of this world of shadows, should have his doubts, is easily understood. But for human beings, who live and act in the practical everyday world, the question cannot have any meaning. The truth of thought, says Marx, is nothing but the power and mastery over the real world.

Of course this statement implies its counterpart: thinking cannot embody truth where the human mind does not master the world. When the products of man’s hand – as Marx expounded in Das Kapital – grow into a power over him, which he no longer controls and which in the form of commodity exchange and capital confronts him as an independent social being, mastering man and even threatening to destroy him, then his mind submits to the mysticism of supernatural beings and he doubts the ability of his thinking to distinguish truth. Thus in the course of past centuries the myth of supernatural heavenly truth unknowable to man overshadowed the materialistic practice of daily experiences. Not until society has evolved to a state where man will be able to comprehend all social forces and will have learned to master them – in communist society in short – will his thinking entirely correspond to the world. But already before, when the nature of social production as a fundamental basis of life and future development has become clear to man, when the mind – be it only theoretically at first – actually masters the world, our thinking will be fully true. That means that by the science of society as formulated by Marx, because now his thesis is fulfilled, materialism gains permanent mastery and becomes the only comformable philosophy. Thus Marxian theory of society in principle means a transformation of philosophy.

Marx, however, was not concerned with pure philosophy. “Philosophers have interpreted the world differently, but what matters is to change it,” he says in his last thesis on Feuerbach. The world situation pressed for practical action. At first inspired by the rising bourgeois opposition to absolutism, then strengthened by the new forces that emanated from the struggle of the English and French working class against the bourgeoisie, Marx and Engels, through their study of social realities, arrived at the conclusion that the proletarian revolution following on the heels of the bourgeois revolution would bring the final liberation of mankind. From now onward their activity was devoted to this revolution, and in “The Communist Manifesto” they laid down the first directions for the workers’ class struggle.

Marxism has since been inseparably connected with the class fight of the proletariat. If we ask what Marxism is, we must first of all understand that it does not encompass every thing Marx ever thought and wrote. The views of his earlier years, for instance, such as quoted above, are representative only in part; they are phases in a development leading toward Marxism. Neither was it complete at once; whereas the role of the proletarian class struggle and the aim of communism is already outlined in The Communist Manifesto, the theory of capitalism and surplus value is developed much later. Moreover, Marx’s ideas themselves, developed with the change of social and political conditions. The character of the revolution and the part played by the State in 1848, when the proletariat had only begun to appear, differed in aspect from that of later years at the end of the century, or today. Essential, however, are Marx’s new contributions to science. There is first of all the doctrine of Historical Materialism, the theory of the determination of all political and ideological phenomena, of spiritual life in general, by the productive forces and relations. The system of production, itself based on the state of productive forces, determines the development of society, especially through the force of the class struggle. There is, furthermore, the presentation of capitalism as a temporary historical phenomenon, the analysis of its structure by the theory of value and surplus value, and the explanation of its revolutionary tendencies through the proletarian revolution towards communism. With these theories Marx has enriched human knowledge permanently. They constitute the solid foundation of Marxism as a system of thought. From them further conclusions may be drawn under new and changed circumstances.

Because of this scientific basis, however, Marxism is more than a mere science. It is a new way of looking at the past and the future, at the meaning of life, of the world, of thought; it is a spiritual revolution, it is a new world-view, a new life-system. As a system of life Marxism is real and living only through the class that adheres to it. The workers who are imbued with this new outlook, become aware of themselves as the class of the future, growing in number and strength and consciousness, striving to take production into their own hands and through the revolution to become masters of their own fate. Hence Marxism as the theory of proletarian revolution is a reality, and at the same time a living power, only in the minds and hearts of the revolutionary working class.

Thus Marxism is not an inflexible doctrine or a sterile dogma of imposed truths. Society changes, the proletariat grows, science develops. New forms and phenomena arise in capitalism, in politics, in science, which Marx and Engels could not have foreseen or surmised. Forms of thought and struggle, that under former conditions were necessary must under later conditions give way to other ones. But the method of research which they framed remains up to this day an excellent guide and tool towards the understanding and interpretation of new events. The working class, enormously increased under capitalism, today stands only at the threshold of its revolution and, hence, of its Marxist development; Marxism only now begins to get its full significance as a living force in the working class. Thus Marxism itself is a living theory which grows, with the increase of the proletariat and with the tasks and aims of its fight.


Last updated on 2.7.2004