bakunin marx
With their divergent philosophical frameworks at least partially clarified, it becomes clearer why their political differences could not be resolved.
Hence, he concluded that Marx’s dictatorship of the proletariat was not essentially different from the bourgeois state: “... according to Mr. Marx’s theory the people not only must not destroy it [the State] but on the contrary must reinforce it and make it stronger....”But this was not Marx’s intention. A political party is the organ through which the working class develops and expresses its class consciousness.
Rather, the surrounding economic conditions establish certain parameters within which human intentions operate, thereby stamping a general logic on these intentions without entirely determining them. Also, when these campaigns are successful, they can endow the working class with a sense of its own power, enhance its self-confidence, and consequently lead to even bolder initiatives in a revolutionary direction. Bakunin adopted a static version of human nature, identifying it with what is physically natural while Marx posited a humanity that was undergoing maturation, leaving behind a more animal-like existence as it achieved ever higher levels of rationality and self-consciousness.Their ethical doctrines correspondingly reflected these different conceptual frameworks. But such behavior entails that the structure people operate within does not become an object of critical reflection precisely because, from the vantage point of an isolated individual, it is impossible to alter. There are two pivotal turns that Marx executed in departing from this tradition and in both cases he was following Hegel’s analysis.First, for Marx, freedom does not amount to following one’s impulses or engaging in spontaneity. He develops his slumbering powers and compels them to act in obedience to his sway. For Bakunin, the only consistent, revolutionary option was to move immediately to a fully mature communist society which, both authors agreed, would be distinguished by the absence of a state. Each author, armed with his own definition, could then logically categorize the other as a tyrant. By signing up for this email, you are agreeing to news, offers, and information from Encyclopaedia Britannica.Be on the lookout for your Britannica newsletter to get trusted stories delivered right to your inbox. It is unjust whenever it contradicts that mode.”Marx’s notion of freedom also involves a paradigm shift in relation to Bakunin and the empiricist school of the Enlightenment. Finally, in its struggle against the revolution, the parliamentary republic found itself compelled to strengthen, along with the repressive measures, the resources and centralization of governmental power. Another major point of dispute centers on the form of organization needed to wage a revolution.Although Bakunin was a member of the International Working Men’s Association, most of his organizing efforts were concentrated on the creation of secret societies which were governed by a top-down structure. Bakunin argued that they might play a leading role while Marx designated the proletariat as the exclusive, leading revolutionary agent.Because of the preponderance of the points of agreement, some commentators have resorted to personality flaws to account for the interminable disharmony that plagued their relation. He promised to co-operate.
Nor do I mean that individualist, egoist, base, and fraudulent liberty extolled by the school of Jean Jacques Rousseau and every other school of bourgeois liberalism, which considers the rights of all, represented by the State, as a limit for the rights of each.... No, I mean the only liberty worthy of the name, the liberty which implies the full development of all the material, intellectual, and moral capacities latent in everyone of us; the liberty which knows no other restrictions but those set by the laws of our own nature. This state of affairs is then identified with what is good. The limits within which anyone can act In fact, this bourgeois conception of freedom, when compared to a more advanced socialist conception, is simply another form of slavery:The differences between Marx’s and Bakunin’s definitions of freedom, in the final analysis, stem directly from their opposed philosophical presuppositions. Marx thus ends up on the side of authority, against liberty. Bakunin's deliberate misrepresentations of Marx's views on the state were noted earlier. But what distinguishes the worst architect from the best of bees is this, that the architect raises his structure in imagination before he erects it in reality.”In other words, the economic foundation itself upon which history rests in Marx’s system, includes the role of human consciousness as an irreducible moment.Consequently, Marx’s materialism does not commit him to a mechanical explanation where each historical event is conclusively determined by a preceding set of conditions, as in the natural sciences. Finally, they agreed that the State was an instrument of class oppression, not some neutral organ that equitably represented everyone’s interests, and in the final analysis must be abolished.
In other words, he tramples underfoot the roots of humanity. But such an achievement could not be secured instantaneously; considerable time and effort was required for it to mature.“What we have to deal with here is a communist society, not as it has But in order for a moral and intellectual transformation in humans to take place, or, as mentioned above, “an alteration of man on a mass scale,” the proper economic conditions must exist because, as Marx persistently argued, humans are molded by their economic environment:“He [Bakunin] understands nothing whatever about social revolution; all he knows about it is political phrases; its economic prerequisites do not exist for him.
Here the proletariat must see to it:“I.
The State, after all, was an unnatural excrescence, implying that any participation in it would only contaminate the revolutionary movement.
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