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Introduction to the thought of Karl Marx (IV)



( First, Second and Third Party )

4) alignments.

Every human being, with natural material and should ensure their survival, nature getting everything needed to survive. For this work, changing our environment, and thus establish relationships with other men and women socialized. The result is what we are, then, social conditions and economic conditions, hence the famous phrase of Marx, that " is not the consciousness of men that determines their being, but rather, is its being determines social consciousness . " This means that our action and thinking are not isolated from economic and social evolution (governed in turn by the mode of production).

If we are not made in our work or in our daily lives may be due, Marx inquired, in a situation of alienation, a product of the system capitalism, which tends to remove the full completion of our human desires. For example, at the time, the industry employs employees poverty wages at the expense of producing a result of their work that did not belong and just having free time (that Marx saw in the first person since directed his colleague Engels a factory), the result is alienated workers, whether economic, social, political or ideologically. Luckily, Marx claimed, this precarious situation may change if we modify the production system, ie if we replace the capitalist procedures.

A) economic alienation.

To elucidate the economic alienation Marx recreates the working conditions of a typical industrial employee, to the late twentieth century, and establishes a fundamental difference between the individual production and the object produced, or rather, an intimate relationship between them. One, the subject is "give himself", so to speak, to do the job, dealing with the subject matter and other subjects used, with whom they lock different contacts and dealings. At the same time, making the product is an energy, a depletion of the same subject during the process. However, either one or another aspect are essential to their task, so that Marx sees as harmful; however, it is just once the product is finished when generating the causes of their economic alienation: first, because as we have said such a product does not belong, it is impossible to identify with him. The product is and has always been held by the employer. And, secondly, the role of productive subject in the production process is secondary, a pawn indistinct from many others, a cog in the machinery industry. The worker does not see himself as a creative subject but as a system object. This Marx defines employee as reification or objectification of the subject.

As a result, the latter is abstracted its creation, does not reach the performance, perceived employer and servant of the Lord is in situations of exploitation. Delete this unhappy relationship between subject and their work is feasible if we transform, Marx insisted, the capitalist bases by more reasonable, humane and beneficial to workers.

B) social alienation. Moving

the typical arrangement of industrial systems (ie, the division between entrepreneurs, managers and others, who run the facilities, and employees who perform the production process) to society, we found a similar difference in As in of that are distinguished, in effect, the ruling classes of the dominated. Since then, the evidence of this social division, with scarcely equitable partition of resources and assets, leading to an increase in the dissatisfaction of the dominated classes, which require higher quality of life and services, while they secure their dominant power and influence to maintain its position of supremacy. This raises again the worker alienation. In such cases, the result is confrontation. One solution is to find ways in which both factions are canceled, regardless of social class and establishing an order in which equality prevails, but to achieve this is essential, first, to eradicate employer-employee division, the capitalist system itself. Without this vital step, any attempt at social equilibrium is doomed to failure.

C) political alienation.

The individual producer, employed in the industrial area is not protected, protected or defended by the state. On the contrary, as elements of the capitalist system, the state and the laws have not legislated this intention is solely to protect, safeguard and defend the prevailing economic system, and with it the bourgeois ruling class. Thus, the common people in the state perceives a body intended to serve only a powerful group, economically influential, which loses all function to their interests. The liberal policy of nonintervention, provides wide possibilities for the ruling classes, but stifles the proletariat, who feels neglected and unable to grow with the bourgeois rule. Naturally, this situation is causing a new alienation, the fruit of capitalism and the state that allows and expands.

D) ideological alienation.

aim as Marx argued that human thought and action were, more than any other cause, linked to living conditions. Ideological alienation part, once again, oppression product of the dominant ideology, bourgeois and concepts covered in both philosophical and religious systems, which assists them to shore and doctrinaire intellectual dominance.

Philosophy, first, never perceived reality as something that could improve, revolutionize or change for the good of everyone, but has always remained on the margins, bourgeois, by definition, in which only has an explanation, the elucidation of the functioning and structure of the world, not criticism. Philosophy, sponsored from conservatives, try to see to it that alienated workers, their position, an inevitable place within a social group for subsequent evolution. Untreated, of course, more than a justification, argues Marx, to maintain their privileged status.

For its part, religion, promising the existence of a better world beyond this, where there are no problems or difficulties, trying to silence the proletariat revolutionary infusing a spirit of submission and acceptance of current conditions, given the reward of a better life to come. Marx describes religion as "opium (or poppy) of the people" in the sense that it plays a role in suppressing impulses bloating and instigate change resignation to the world we live.

( continue )

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Introduction to the thought of Karl Marx (III)



(Parts I and II )

3) The dialectical materialism.

A theory like Marxism needed to sustain a harmonious vision of nature and man, join one and another in a common matrix to exclude any idea or spiritual notion of both. But Marx only first-time outlined some thoughts about an explanation of natural reality, as we said, the heavy work was done by Engels. Production (which includes his book "Dialectics of Nature") is often characterized as "dialectical materialism", and distinguish the dialectical materialism (Marxism itself) is used the abbreviation "Diamat" (which means also the official Marxist doctrine in the former USSR during the Stalinist period). In some respects

engeliano Marxism is a little "cheating", as stated Ferrater Mora, certain basic concepts of Marx. For example, because it argued that historical laws could not be combined in any way with the physical. This man was in a creative being, natural and free from the outset, but he defined it best as being "only natural." However, many other points of dialectical materialism "complete" the historical. Engels

faced the idealism of Hegel. However, thanks to the ideas of this might develop a "philosophy of nature" capable, he believed, to rule and protrude above the tops of mechanical materialism, which was typical of science (well, modern mechanics) and some interpretations of the philosophy of science in the late nineteenth century. For Engels it is a vulgar materialism, and lack of progress in areas of chemistry and biology (the theory of evolution of species). Nor has this mechanistic materialism of science are not tools or methods outside of social conditions.

How could it be otherwise, dialectical materialism is based on the basis of the basic assumptions of all materialism. The only reality that exists is matter and motion (or, in other words, matter and change their processes and their evolution). The presumption Hegelian Absolute Spirit or be a unnecessary and empty, since all reality is material. Hegel was right when he insisted on the global and dialectical nature of the changes in nature, although grossly mistaken to believe that these changes were expressions of the Spirit. What we can do is, says Engels, "investing" and place Hegel's idea in the beginning to matter. What counts are not things or particles that form, but the processes that shape natural reality.

matter that forms the germ of life will leave and then humans. But that may be the transformation from one to another requires an evolution of such dialectical processes in nature do not happen at random or haphazard. On the contrary, follow laws, laws "dialectical", of which three stand out (some claim they are only three.) According to the words of Engels:

"The laws of dialectics are abstracted, therefore, the history of nature and history of human society. These laws are, in effect, another more general laws of the stages of historical development and the same thought. And reduced, in essence, three,-a) barter law of quantity into quality, and vice-b) law of penetration of the enemy,-c) law of negation of negation. "(" Dialectics of Nature ", Grijalbo, Barcelona, \u200b\u200b1979)

A) The law of transition from quantity to quality supposed to change, natural process, is not a simple aggregation of elements, but, given in a certain amount, you enter a new configuration a larger whole (a quality), depending on the nature of each material phenomenon. For example, temperature changes require a kind of reconstruction (a change of state), a new form of material. Similarly, any increase in complexity in the nervous system can lead to a higher psychic reality (the quality of consciousness and thought).

2) The law of unity and struggle of opposites implies that all motion and development, a process and its evolution, not due to external causes beyond the same things, or the hypothetical action of a prime mover but part of the same contradictions of nature, a kind of opposite trends in the evolution of nature and society.

3) The law of negation of negation , in turn, explains the notion of evolution, progress, characterizing any event or occurrence as a contradiction of a first state, which is in turn is negated or removed. Thus, we return to a situation similar to the original, but found in a higher reality. For example, a plant would be the negation of the seed from which grew, but its subsequent evolution implies a negation of the plant, which eventually turned into a heap of new seeds. Engels says, so that the motion itself is full of contradictions, but contradictions that it is "objective" since that explain the natural changes.

put these three laws in perspective, we might conclude by saying that man is a material being, and natural, it evolves and grows as it transforms the very nature that gives form. In this context, the idea of \u200b\u200bGod is futile, and indeed, there is no spiritual reality that can be inserted into this notion of being human. All humans, therefore, is a product of matter, so there is nothing beyond this present life, debiéndose pursue happiness, eagerly, in the world around us, because there is no other that we wait our purpose.

(continued)

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Introduction to the thought of Karl Marx (II)



(Part )

1) Background to the philosophy of Marx (continued).

c) The Karl Marx's revolutionary activism led him to abandon his native Germany, through France before arriving in England, where he met the economic theories of Adam Smith (considering it as a leading theorist of capitalism) and such as Robert T. Malthus, and others like David Ricardo . Smith discussed in his studies the economic and social conditions that fostered the balance and growth of economies industrial, and concluded that the State should be limited to arbitrate in all economic transactions, not to participate or control beyond what is strictly necessary. Malthus, meanwhile, had stated that "the power of population growth is infinitely higher than the power of the earth to produce the means of subsistence for man: indeed, if left unchecked the population, it increases in geometric progression, while increasing resources in arithmetic progression. " Which meant that world poverty was due to purely demographic reasons, ie, problems of excess population.

Marx rejected the capitalist thesis demographic Smith and Malthus, the first stressed the need for state regulation for the proper functioning of the economic system, since the free market can lead to excesses and perversions. Regarding the second criticism of Malthus that had relegated to the background (or omission practice) social and economic conditions (the distribution of wealth and class struggle) which, according to Marx, are fundamental to the spread of poverty and inequality, while slowing the responsibility for the situation of demographic reasons.

d) regard to the political currents Marx also analyzed key systems at the time. A look at the top will give an overview of the type of prevailing ideologies and the change he wanted to enter the German philosopher.

The oldest, conservatism, argued for maintaining the values, procedures and traditional norms, typical of the ancien regime that preceded the Revolution, namely the dominance of the monarchy, the influential role of the Catholic Church, formula estates of privileges, etc. Another was the prevailing system liberalism, economic "directed" by the ideas of Adam Smith and politically represented by JS Mill, based in turn on ideas already proposed by John Locke in the seventeenth century. Liberalism calls for a clear division of powers, endorse all kinds of freedoms of the individual (private property, for example), permitting the election (or revocation), by the people, representative government. Liberalism, of course, supports capitalism, a system he sees as the guarantor of the wealth of peoples and states.

These two ideologies are joining others in times of Marx, remained in opposition. For example, the French democratism Alexis de Tocqueville, who advocated the desirability of universal suffrage and better distribution of goods, while safeguarding private property and capitalism. The idea was to achieve equality (if not of wealth, access itself the conditions for obtaining it) keeping somewhat liberal values. The anarchism , meanwhile, sponsored by the abolition of the state, bypassing any state power over the proletariat and other social strata. Moreover, he argues that to achieve social and economic equality is essential to establish a socialist system of ownership, a thesis that reflects the political system of that name, socialism, which calls for eliminating all forms of class or economic inequality. Rejects property Private and procedures of the free market, demanding government intervention in the economy to a better distribution of resources and wealth. From that socialism will be born, of course, the theses of Marx, but yours will be a "scientific" socialism as it provides the reasons (or laws) of the final collapse of capitalism and a theory of historical development in terms materialists.

2) Structure of Marx's philosophy.

" Philosophers have devoted so far to interpret reality, time is already change." This phrase embodies the intent Marx of his philosophy. Aware of the precarious economic and working conditions of workers, Marx wanted his philosophical system had a clear cut practical, applicable, from the same intellectual conception, the prevailing society. Their mood is that philosophy serves not only to understand the world, but to transform it into a better than today.

There were two basic motivations in the Marxian philosophy. On the one hand, given that it was a scientific socialism, was the desire to offer a scientific explanation reality. In this sense, science refers to a rational procedure that reveals the creation of the universe, of being humans, their societies and history that it generates. This was all theoretical, and was completed by another, more practical (and propaganda ...), which ensured the inevitability of a future communist society and fall of capitalism. The intent of this proclamation Marx was to achieve greater unity of the proletariat, to revolt by their circumstances and make joint force for the establishment of a socialist society.

But all social action would be futile, and Marx knew, if previously there was no coherent philosophical system would strongly theoretical to practical action. Marx knew that any wording was destined to fail intellectually naked, and it built a monumental philosophical edifice, which opens in two main parts: 1) the materialist explanation about the world, man, society, etc.. we have mentioned, which was the colleague of Marx, Friedrich Engels, his lead author, summed up in the label dialectical materialism (discussed in the next installment in this series), and 2) historical materialism, which explains in turn, all social and economic problems in times of Marx and final strength and importance of history and the collapse of the capitalist system and the formation of a communist society.