Today while looking for scraps of evidence to finish my income taxes, I stumbled into a copy of Marx and Engels' The Communist Manifesto, written in 1848. Some time back I must have dropped the little book into a basket in a corner. As I will do just about anything to avoid dealing with taxes, I re-read it. What amazed me was the parallels Marx and Engels (and others?) drew between the mid 1800s and today's globalization.
To illustrate, let's condense a bit of Chapter I, "Bourgeois and Proletarians". In addition to condensing, I will embed a few notes to highlight particular points of similarity that I find noteworthy. For those who don't know, I'm drawn to post-Keynsian thought. Still, I find the Marx and Engels' circumstantial descriptions of mid-century 1800s too compellingly similar to what we are seeing today to not share their view with you. At the end I point to some books that may help others see why "free market" capitialsim isn't the end-all, be-all some make it out to be. Marx and Engels:
[Bourgeois and Proletarians:] The history of all hitherto existing society is the history of class struggles. … Our epoch [and continuing until today], the epoch of the bourgeoisie, possesses … this distinctive feature: It has simplified the class antagonisms. Society as a whole is more and more splitting up into two great hostile camps, directly facing each other—bourgeoise [ruling classes under capitalism] and proletariat [the working classes]. …
Modern industry has established the world market, for which the discovery of America [and most recently the opening of China and India] paved the way. This market has given an immense development to commerce, to navigation, to communication [or has been aided an abetted by such immense developments,. Which comes first, chicken or egg?]. … [I]n proportion as industry [and] commerce extended, in the same proportion the bourgeoisie developed, increased its capital, and pushed in the background every class handed down form the Middle Ages. …
Each step in the development of the bourgeoisie was accompanied by a corresponding political advantage of that class. [Remember Warren Buffet's 2004 remark, "If class warfare is being waged in America, my class is winning."] [T]he bourgeoisie has at last … conqured for itself … exclusive political sway. …
The bourgeoisie, wherever it has got the upper hand, has put an end to all feudal, patriarchal, idyllic relations. It has pitilessly torn asunder the motley feudal ties that bound men to his "natural superiors." and has left no other bond between man and man than naked self interest, than callous "cash payment." It has drowned the most heavenly ecstasies of religious fervor, of chivalrous enthusiasm, of philistine sentimentalism, in the icy water of egotistical calculation. It has resolved personal worth into exchange value. And in place of the numberless indefeasible chartered freedoms, has set up that single, unconscionable freedom—Free Trade. In one word, for exploitation, veiled by religious and political illusions, it has substituted naked, shameless, direct, brutal exploitation.
The bourgeoisie has stripped of its halo every occupation hitherto honored and looked up to with reverent awe. It has converted the physician, the lawyer, the priest, the poet, the man of science, into its paid wage-laborers.
The bourgeoisie has torn away from the family its sentimental veil, and has reduced the family relation to a mere money relation. [For a modern-day version see, e.g. Gary Becker's "household production function" and related literature. For a contemporary view similar to that of Marx and Engel's see, e.g. economic imperialism] …
Constant revolutionizing of production, uninterrupted disturbance of all social conditions, everlasting uncertainty and agitation distinguish the bourgeois epoch from all earlier ones. All fixed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions, are swept away, all new-formed ones become antiquated before they can ossify. All that is solid melts into air, all the is holy is profaned, and man is at last compelled to face with sober senses his real conditions of life and his relations with his kind [now when all is reified into "commodity"].
The need of a constantly expanding market for its products chases the bourgeoisie over the whole surface of the globe. It must nestle everywhere, settle everywhere, establishes connections everywhere.
The bourgeoisie has through its exploitation of the world markets given a cosmopolitan character to production and consumption in every country. To the great chagrin of Reactionists, it has drawn from under the feet of industry the national ground on which it stood. All old-established national industries have been destroyed or are daily being destroyed. They are dislodged by new industries, whose introduction becomes a life and death question for all civilised nations, by industries that no longer work up indigenous raw material, but raw material drawn from the remotest zones; industries whose products are consumed, not only at home, but in every quarter of the globe. In place of the old wants, satisfied by the production of the country, we find new wants, requiring for their satisfaction the products of distant lands and climes. In place of the old local and national seclusion and self-sufficiency, we have intercourse in every direction, universal inter-dependence of nations. And as in material, so also in intellectual production. The intellectual creations of individual nations become common property. National one-sidedness and narrow-mindedness become more and more impossible, and from the numerous national and local literatures, there arises a world literature.
The bourgeoisie, by the rapid improvement of all instruments of production, by the immensely facilitated means of communication, draws all, even the most barbarian, nations into civilisation. The cheap prices of commodities are the heavy artillery with which it batters down all Chinese walls, with which it forces the barbarians' intensely obstinate hatred of foreigners to capitulate. It compels all nations, on pain of extinction, to adopt the bourgeois mode of production; it compels them to introduce what it calls civilisation into their midst, i.e., to become bourgeois themselves. In one word, it creates a world after its own image.
The bourgeoisie has subjected the country to the rule of the towns. It has created enormous cities, has greatly increased the urban population as compared with the rural….
The bourgeoisie keeps more and more doing away with the scattered state of the population, of the means of production, and of property. It has agglomerated population, centralised the means of production, and has concentrated property in a few hands. The necessary consequence of this was political centralisation. Independent, or but loosely connected provinces, with separate interests, laws, governments, and systems of taxation, became lumped together into one nation, with one government, one code of laws, one national class-interest, one frontier, and one customs-tariff. ….
… Modern bourgeois society, with its relations of production, of exchange and of property, a society that has conjured up such gigantic means of production and of exchange, is like the sorcerer who is no longer able to control the powers of the nether world whom he has called up by his spells. … [Rendering an] epidemic of over-production. … The conditions of bourgeois society are too narrow to comprise the wealth created by them. And how does the bourgeoisie get over these crises? On the one hand by enforced destruction of a mass of productive forces; on the other, by the conquest of new markets, and by the more thorough exploitation of the old ones. That is to say, by paving the way for more extensive and more destructive crises, and by diminishing the means whereby crises are prevented. …
Why was
The Communist Manifesto kicking around my house? Years ago, my good friend and then co-worker Hank was finishing his PhD in Economics at the University of Utah, curiously then and now a hot-bed of Marxian thought. [
Note: It proves curious that the U of U Econ Department leans left, since Utah is a bright red Republican stronghold.]
Hank and I used to spend many an hour debating economics, me from my Milton Friedman-influenced libertarian perspective, and Hank from a Marx/Engels' leftest perspective. Hank has since moved, as he says, "from Marx to Mastercard", and is now comfortably running a growing business. I, on the other hand, and in large part due to Hank's insights, have moved considerably in the direction of what might be called the "new left" despite the political incorrectness of the label.
Here are some of my favorite books — that some argue lean "left of center" as well. They have proved their worth to me in helping figure out where we might go from here, faced with similar conditions to those Marx and Engels saw long ago. Coincidentally these books help debunk today's round of "free market fundamentalism" that seems too pervasive these days.
Deborah Stone. 2002. Policy Paradox: The Art of Political Decision Making (revised edition).
Margaret Jane Radin. 1996. Contested Commodities
Thomas Prugh. 1995. Natural Capital and Human Economic Survival
James G. March. 1994. A Primer on Decision Making: How Decisions Happen
Elizabeth Anderson. 1993. Value in Ethics and Economics
Andrew Bard Schmookler. 1993. The Illusion of Choice: How the Market Economy Shapes Our Destiny
Herman E. Daly and John B. Cobb. 1989. For the Common Good
Robert L. Heilbroner. 1988. Behind the Veil of Economics
Mark Sagoff. 1988. The Economy of the Earth: Philosophy, Law and the Environment
Andrew Sayer. 1984. Method in Social Science: A Realist Approach
E.F. Schumacher. 1977. A Guide for the Perplexed
E.F. Schumacher. 1973. Small is Beautiful: Economics as if People Mattered
If these books don't shed light on where we might go next, maybe I'll once again have to retreat to the desperation of Kurt Vonnegut Jr.'s
Player Piano saga. I found Vonnegut's books helpful, long ago, to counteract the propaganda I was getting from business school when studying or my MBA. But that is a story for another time/place.
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