I will begin my critique of this book by citing an excerpt from the Manifesto of the Communist Party proclaiming that the societies that have passed and regularly exist are an absolute exposition of the contradiction of social teams based mostly on the economic conditions. As Marx and Engels (1848) put it, “the historical past of all hitherto current society is the historical past of class struggles.”
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Freeman and slave, patrician and plebeian, lord and serf, guild-master and journeyman, in a word, oppressor and oppressed, stood in constant opposition to one one other, carried on an uninterrupted, now hidden, now open struggle, a battle that each time ended, both in a revolutionary reconstitution of society at large, or in the frequent damage of the contending courses.
As it has been witnessed for a couple of hundred and fifty years, Marxist philosophy caused much of the world’s tumultuous events. Indeed, dialectics brought dictators down from their thrones, liberated oppressed folks, united peasants, staff and the toiling lots in the direction of a revolutionary change, and proved that at particular points in historical past, armed confrontations are inevitable as a outcome of the antagonism between the oppressor and the oppressed is a violent contradiction.
It is kind of enlightening to know that Marxist philosophy may be claimed as the only philosophy that has deeply rooted among the many lots, one that stirred their hearts and made the meekest of them grasp historic materialism and dialectical materialism. The reply, I assume, is that of all the philosophies which have tried to interpret what the world is; solely Marxism meddled with the means to change the present circumstances.
It even turned peasants into generals, employees into party leaders and quite amusing that after the second world struggle, one third of humanity lives in a Marxist society.
While the Manifesto of the Communist Party on pages 469-500 offered us with the historical emergence of the bourgeoisie and proletarian class and their certain collision, the Economic and Philosophical Manuscripts of 1844 gave us a vivid understanding of what was the cause of the contradiction between social classes, the hostility within the mode of manufacturing – that is the accumulation of private property. It is type of attention-grabbing for me to know what “labor” has caused and therefore, what I, as a man possessing an ability to put forth “labor”, am capable of doing. It additionally got here to my realization although, that for centuries working men are sure by the shackles of wage labor.
On his Theses on Feuerbach, from pages 143 to one hundred forty five, Karl Marx stated one thing about males which I think is agreeable. He said that males are neither products nor they can be changed into what they are by the “circumstances or upbringing” but it’s human exercise that creates the circumstances where human situations persist. So it can be derived that males usually are not ruled by destiny of pre-supposed existence of metaphysical proportions, rather, the world we’ve proper now is a world males has created. It makes me understand then that wars, famines, poverty, and even international warming are the circumstances that human exercise has created and the persisting circumstances humanity has to face.
Though Karl Marx or Friedrich Engels did not reside to see Russia turn into the first socialist nation in 1917, adopted by different East European, South American, African and Asian states, the world has truly had philosophers that didn’t solely try to interpret the world however went on to the point of fixing it. True that they might have been grave errors committed by many of the socialist regimes however Marxist writings have modified much of the world we know today. From my own evaluation, Marx and Engels taught males to predict the future based mostly on the preponderance of the scientific mind, primarily based what we really see and feel.
Tucker, R.C. (Ed.). (1999). The Marx-Engels Reader, second ed. New York: Norton.