KARL MARX'S VIEW of CLASS Introduction to Marxist Philosophy Karl Marx (1818-1883) outlined what came to be known as Marxism or Communist Socialism, or Scientific Socialism in his Manifesto of the Communist League or Communist Manifesto in 1848 (Elster, 1986)
Marx believed that in the new society that would emerge after the destruction (by the proletariat) of all of the former institutions through which the former bourgeois ruled and oppressed the poor laborers, would feature a communal collectivism in which there were no class distinctions based on material wealth and in which all members of society were equal and also contributed equally to the common good (Elster, 1986; Lee, 2000). Marx also explained that the roots of the inevitable clash between the classes had its roots in the psychological consequences of alienation attributable to the exploitation of the workers by the factory owners (Gurley, 1976)
This inherent conflict between the wealthy bourgeoisie class and the poor proletariat class provides the basis for Marxist theory and the political system that came to be known as Soviet Communism in the 20th century after the Communist Revolution (Elster, 1986). Understanding Marxism and the Concept of Class in Society Marx argued that one of the consequences of the Industrial Revolution was that a new wealthy class of the "industrial bourgeois" replaced the previous ruling class, that of the feudal lords and nobles who had ruled Europe since the Middle Ages (Lee, 2000)
Marx valued only the underlying concept of collectivism but considered the Utopian form of Socialism to be completely impractical. Marx considered Socialism to be merely an intermediate or transition stage of society in between Capitalism and Communism (Newman, 2005)
Humanism affirmation in both philosophies is components of criticisms of God and religion. A distinction between the two can be established by understanding that Marx theory's center is man in a society while only man is important for Buddha and the human situation essential aspects do not regard social economic scene as fundamental (Bramford, 1939, p
In this critique, the poor are expected to have illusory fantasies from religion. True happiness cannot be found by them because of the economic realities and religion consoles them by saying its fine because true happiness will be found in the next life (Callinicos, 1983, p
This paper will analyze the different criticism of Marx on religion. The strengths and weakness of these critiques will also be evaluated and finally the application of these critiques will be done on Buddhism (Elster, 1986, p
Marx considered the characteristic of capitalism as accumulation for just the accumulation sake and therefore the distribution rule that is ideal communist state is one the each person is given according to his need. Reconciliation of these views can be found here also as can be noted the first social communist grouping was Buddha (Gunasekara, 1984)
The other critique that Marx has on religion is that it is an illusion which helps the society to function as it is by providing excuses and reasons. There is similarity of religion and capitalism because we are alienated from value by capitalism which take our productive labor while our aspirations and ideals are taken by religion thus we are alienated from them and they become projected onto unknowable alien being referred to as god (Leszek, 1976, p
Man cannot seek support beyond himself because they is nothing which transcends his intelligence and power. His own sense of responsibility would be awakened if he puts faith in God and now perceives him as his rival (Machovec, 1969, p
The oppressive Roman state merged with the Christian church and being part of century long enslavement of people even though the helping of the poor was advocated by Jesus. There was acquisition of as much power and property as possible by the Catholic Church even though it preached about heaven (Marx, 1974, p
The religion analysis that Marx provides is weakened when his basis is down played. All of Marx's ideas are based upon his value labor theory and surplus value concept in capitalism as the driving exploitation (McLellan, 2007, p
For instance only the heroes were the one who enjoyed the happy life in ancient Rome and Greece while a mere shadow of earthly existence was reserved for the commoners. This might have been influenced by Hegel who perceived Christianity as the superior form of religion and whatever is decided regarding it applies directly to the others which were lesser religion but this isn't correct (Shlomo, 1968, p
Similarly the underlying causes of suffering and pain of the people are not being fixed by religion though they are aided in forgetting the reason for their suffering and make them to yearn for an imaginary future where there will be no pain and not work to change the current circumstances. Furthermore the oppressors who are responsible for suffering and pain are the one administering this drug (Tillich, 1948, p
The Communist Manifesto of Marx and Engels would become the "policy document" of the aforesaid underground organization known at the time as the League of the Just (Bund der Gerechten). Later, the League of the Just renamed itself the League of the Communists, which was duly dedicated to "the overthrow of the bourgeoisie, the rule of the proletariat, the ending of the old society which rests on class contradiction and the establishment of a new society without classes or private property," (Hobsbawn 1998 p
Secondly, Marx and Engels provide the ideas of the proletariat who owns private property and the bourgeoisie who owns the means of production, categories that confront each other in history. These classes conflict each other because the end of history is the achievement of human interdependence in material production and the elimination of exploitation (Delaney & Schwartz, p
One of these perspectives is differentiating between materialist and idealist perspectives to history and philosophy. According to the philosophers, Hegel and his followers embraced an idealist approach, which was centered on the role of ideas and their development across human history (Marx & Engels, p
In regards to social history, Karl Marx recreated the methods to understand the past and argued through his new methodological approach that the study of society, economics and history should start from the idea that "It is not the consciousness of men that determines their existence, but their social existence that determines their consciousness." (Marx, 1972) Marx went further and created the classical terms of "production relations" and "class struggle" that went on and became basic principles of the communist regimes that started at the beginning of the 20th century
As Soon Won Park presents, connected with the colonial history of Korea, "history is now understood not simply as one aspect of a national hmogenous culture, tradition and nation-state, but in more inclusive, complex and pluralistic terms." (Shin, 1999, pg 128) the new type of history that Park talks about is somehow similar to what Habermas is also talking about and it deals with a more complex understanding of the past than just in Marxists of Weberian terms
There is a clear need for "social historians willing to reassert the importance of teaching about processes rather than events and eager to dispute a narrowing or rigidification of the history canon." (Stearns, 2003) Bibliography Marx, Karl