KarlMarx EconomicandPhilosophicalManuscriptsof1844

PrivatePropertyandCommunism
Theantithesisbetween lackofproperty andproperty, solongasitisnotcomprehendedastheantithesisof labourandcapital, stillremainsan indifferentantithesis,notgraspedinits activeconnection, initsinternal relation,notyetgraspedasa contradiction. Itcanfindexpressioninthis first formevenwithouttheadvanceddevelopmentofprivateproperty(asinancientRome,Turkey,etc.).Itdoesnotyetappear ashavingbeen establishedbyprivatepropertyitself.Butlabour,thesubjectiveessenceofprivatepropertyasexclusionofproperty,andcapital,objectivelabouras exclusionoflabour,constituteprivateproperty asitsdevelopedstateofcontradictionhenceadynamicrelationshipdrivingtowardsresolution. Thetranscendenceofselfestrangementfollowsthesamecourseasselfestrangement. Privateproperty isfirstconsideredonlyinitsobjective aspect butneverthelesswithlabourasitsessence.Itsformofexistenceistherefore capital, whichistobeannulledassuch(Proudhon).Ora particularform oflabour labourlevelleddown,fragmented,andthereforeunfree isconceivedasthesourceofprivatepropertys perniciousness andofitsexistenceinestrangementfrommen.Forinstance,Fourier, who,likethePhysiocrats,alsoconceives agriculturallabour tobeatleastthe exemplary type,whereasSaintSimondeclaresincontrastthat industriallabour assuchistheessence,andaccordinglyaspires tothe exclusive ruleoftheindustrialistsandtheimprovementoftheworkerscondition.Finally,communism isthepositive expressionofannulled privatepropertyatfirstas universal privateproperty. Byembracingthisrelationasawhole,communismis: (1) Initsfirstformonlya generalisationandconsummation ofit[ofthisrelation].Assuchitappearsinatwofoldform:ontheonehand,the dominionof material propertybulkssolargethatitwantstodestroy everything whichisnotcapableofbeingpossessedbyallasprivate property .Itwantstodisregardtalent,etc.,inan arbitrary manner.Foritthesolepurposeoflifeandexistenceisdirect,physicalpossession. The categoryofthe worker isnotdoneawaywith,butextendedtoallmen.Therelationshipofprivatepropertypersistsastherelationshipofthe communitytotheworldofthings. Finally,thismovementofopposinguniversalprivatepropertytoprivatepropertyfindsexpressioninthebrutishformofopposingto marriage (certainlyaform ofexclusiveprivateproperty )the communityofwomen, inwhichawomanbecomesapieceof communal and common property.Itmaybesaidthatthisideaofthe communityof womengivesawaythesecret ofthisasyetcompletelycrudeandthoughtless communism.[30] Justaswomanpassesfrommarriagetogeneralprostitution,[Prostitutionisonlya specific expressionofthe general prostitutionof the labourer ,andsinceitisarelationshipinwhichfallsnottheprostitutealone,butalsotheonewhoprostitutesandthelattersabominationisstill greaterthecapitalist,etc.,alsocomesunderthishead. NotebyMarx [31] ]sotheentireworldofwealth(thatis,ofmansobjectivesubstance) passesfromtherelationshipofexclusivemarriagewiththeownerofprivatepropertytoastateofuniversalprostitutionwiththecommunity.Thistype ofcommunismsinceitnegatesthepersonality ofmanineverysphereisbutthelogicalexpressionofprivateproperty,whichisthisnegation. General envy constitutingitselfasapoweristhedisguiseinwhich greed reestablishesitselfandsatisfiesitself,onlyinanother way.Thethought ofeverypieceofprivatepropertyassuchis at least turnedagainstwealthier privatepropertyintheformofenvyandtheurgetoreducethingstoa commonlevel,sothatthisenvyandurgeevenconstitutetheessenceofcompetition.Crudecommunismisonlytheculminationofthisenvyandofthis levellingdownproceedingfromthepreconceived minimum.Ithasadefinite,limited standard. Howlittlethisannulmentofprivatepropertyisreallyanappropriationisinfactprovedbytheabstractnegationoftheentireworldofcultureand civilisation,theregressiontothe unnatural simplicityofthepoorandcrudemanwhohasfewneedsandwhohasnotonlyfailedtogobeyondprivate property,buthasnotyetevenreachedit. Thecommunityisonlyacommunityof labour, andequalityof wages paidoutbycommunalcapital bythe community astheuniversal capitalist.Bothsidesoftherelationshipareraisedtoan imagined universalitylabourasthecategoryinwhicheverypersonisplaced,andcapital astheacknowledgeduniversalityandpowerofthecommunity. Intheapproachto woman asthe spoil andhandmaidofcommunallustisexpressedtheinfinitedegradationinwhichmanexistsforhimself,for thesecretofthisapproachhasits unambiguous,decisive, plainandundisguisedexpressionintherelationof mantowoman andinthemannerin whichthedirect and natural speciesrelationshipisconceived.Thedirect,natural,andnecessaryrelationofpersontopersonisthe relationofman to woman. Inthisnaturalspeciesrelationshipmansrelationtonatureisimmediatelyhisrelationtoman,justashisrelationtomanisimmediatelyhis relationtonaturehisownnaturaldestination.Inthisrelationship,therefore,is sensuouslymanifested, reducedtoanobservablefact,theextentto whichthehumanessencehasbecomenaturetoman,ortowhichnaturetohimhasbecomethehumanessenceofman.

Fromthisrelationshiponecanthereforejudgemanswholelevelofdevelopment.Fromthecharacterofthisrelationshipfollowshowmuchman as a speciesbeing ,as man ,hascometobehimselfandtocomprehendhimselftherelationofmantowomanisthe mostnatural relationofhuman beingtohumanbeing.Itthereforerevealstheextenttowhichmansnatural behaviourhasbecome human, ortheextenttowhichthehumanessence inhimhasbecomea natural essence theextenttowhichhis humannature hascometobe natural tohim.Thisrelationshipalsorevealsthe extenttowhichmansneedhasbecomea human needtheextenttowhich,therefore,the other personasapersonhasbecomeforhimaneed theextenttowhichheinhisindividualexistenceisatthesametimeasocialbeing. Thefirstpositiveannulmentofprivateproperty crudecommunismisthusmerelya manifestation ofthevilenessofprivateproperty,which wantstosetitselfupasthepositivecommunitysystem. (2) Communism(a)stillpoliticalinnaturedemocraticordespotic(b)withtheabolitionofthestate,yetstillincomplete,andbeingstillaffectedby privateproperty,i.e.,bytheestrangementofman.Inbothformscommunismalreadyisawareofbeingreintegrationorreturnofmantohimself,the transcendenceofhumanselfestrangementbutsinceithasnotyetgraspedthepositiveessenceofprivateproperty,andjustaslittlethe human nature ofneed,itremainscaptivetoitandinfectedbyit.Ithas,indeed,graspeditsconcept,butnotitsessence. (3) Communism asthepositive transcendenceofprivate property as humanselfestrangement, andthereforeasthereal appropriation ofthe human essencebyandformancommunismthereforeasthecompletereturnofmantohimselfasa social (i.e.,human)being areturn accomplishedconsciouslyandembracingtheentirewealthofpreviousdevelopment.Thiscommunism,asfullydevelopednaturalism,equals humanism,andasfullydevelopedhumanismequalsnaturalismitisthegenuineresolutionoftheconflictbetweenmanandnatureandbetweenman andman thetrueresolutionofthestrifebetweenexistenceandessence,betweenobjectificationandselfconfirmation,betweenfreedomand necessity,betweentheindividualandthespecies.Communismistheriddleofhistorysolved,anditknowsitselftobethissolution. Theentiremovementofhistory,assimplycommunismsactual actofgenesisthebirthactofitsempiricalexistenceis,therefore,foritsthinking consciousnessthe comprehended and known processofits becoming .Whereasthestillimmaturecommunismseeksan historical proofforitself aproofintherealmofwhatalreadyexistsamongdisconnectedhistoricalphenomenaopposedtoprivateproperty,tearingsinglephasesfromthe historicalprocessandfocusingattentiononthemasproofsofitshistoricalpedigree(ahobbyhorseriddenhardespeciallybyCabet,Villegardelle, etc.)Bysodoingitsimplymakesclearthatbyfarthegreaterpartofthisprocesscontradictsitsownclaim,andthat,ifithaseverexisted,preciselyits beinginthepast refutesitspretensionto reality. Itiseasytoseethattheentirerevolutionarymovementnecessarilyfindsbothitsempiricalanditstheoreticalbasisinthemovementofprivate property moreprecisely,inthatoftheeconomy. Thismaterial,immediatelyperceptible privatepropertyisthematerialperceptibleexpressionof estrangedhuman life.Itsmovementproduction andconsumptionistheperceptible revelationofthemovementofallproductionuntilnow,i.e.,therealisationortherealityofman.Religion,family, state,law,morality,science,art,etc.,areonlyparticular modesofproduction,andfallunderitsgenerallaw.Thepositivetranscendenceofprivate property astheappropriationof human life,isthereforethepositivetranscendenceofallestrangement thatistosay,thereturnofmanfrom religion,family,state,etc.,tohis human ,i.e., social, existence.Religiousestrangementassuchoccursonlyintherealmof consciousness, ofmans innerlife,buteconomicestrangementisthatofreallife itstranscendencethereforeembracesbothaspects.Itisevidentthattheinitial stageofthe movementamongstthevariouspeoplesdependsonwhetherthetrue recognised lifeofthepeoplemanifestsitselfmoreinconsciousnessorinthe externalworld ismoreidealorreal.Communismbeginsfromtheoutset( Owen )withatheismbutatheismisatfirstfarfrombeing communism indeed,thatatheismisstillmostlyanabstraction. Thephilanthropyofatheismisthereforeatfirstonlyphilosophical, abstractphilanthropy,andthatofcommunismisatoncerealanddirectlybent onaction. Wehaveseenhowontheassumptionofpositivelyannulledprivatepropertymanproducesmanhimselfandtheothermanhowtheobject,being thedirectmanifestationofhisindividuality,issimultaneouslyhisownexistencefortheotherman,theexistenceoftheotherman,andthatexistencefor him.Likewise,however,boththematerialoflabourandmanasthesubject,arethepointofdepartureaswellastheresultofthemovement(and preciselyinthisfact,thattheymustconstitutethepointofdeparture, liesthehistoricalnecessity ofprivateproperty).Thusthe social characteris thegeneralcharacterofthewholemovement:justas societyitselfproduces manasman, soissocietyproduced byhim.Activityandenjoyment, bothintheircontentandintheir modeofexistence ,are social :social activityandsocialenjoyment.The human aspectofnatureexistsonlyfor social manforonlythendoesnatureexistforhimasa bond withmanashisexistencefortheotherandtheothersexistenceforhimandasthe lifeelementofhumanreality.Onlythendoesnatureexistasthefoundation ofhisownhumanexistence.Onlyherehaswhatistohimhis natural existencebecomehis human existence,andnaturebecomemanforhim.Thussociety isthecompleteunityofmanwithnaturethetrueresurrection

ofnaturetheconsistentnaturalismofmanandtheconsistenthumanismofnature. Socialactivityandsocialenjoymentexistbynomeansonlyintheformofsomedirectlycommunalactivityanddirectlycommunalenjoyment, althoughcommunalactivityandcommunalenjoymenti.e.,activityandenjoymentwhicharemanifestedandaffirmedin actualdirectassociation withothermenwilloccurwhereversucha direct expressionofsociabilitystemsfromthetruecharacteroftheactivityscontentandisappropriate tothenatureoftheenjoyment. ButalsowhenIamactive scientifically, etc.anactivitywhichIcanseldomperformindirectcommunitywithothersthenmyactivityissocial, becauseIperformitasaman.Notonlyisthematerialofmyactivitygiventomeasasocialproduct(asiseventhelanguageinwhichthethinkeris active):myownexistenceissocialactivity,andthereforethatwhichImakeofmyself,Imakeofmyselfforsocietyandwiththeconsciousnessof myselfasasocialbeing. My general consciousnessisonlythe theoretical shapeofthatofwhichthe living shapeisthe real community,thesocialfabric,althoughatthe presentday general consciousnessisanabstractionfromreallifeandassuchconfrontsitwithhostility.The activity ofmygeneralconsciousness,as anactivity,isthereforealsomytheoretical existenceasasocialbeing. Aboveallwemustavoidpostulatingsociety againasanabstraction visvis theindividual.Theindividual isthe socialbeing. His manifestationsoflifeeveniftheymaynotappearinthedirectformofcommunalmanifestationsoflifecarriedoutinassociationwithothersare thereforeanexpressionandconfirmationof sociallife. Mansindividualandspecieslifearenot different, howevermuchandthisisinevitable themodeofexistenceoftheindividualisamoreparticular ormoregeneralmodeofthelifeofthespecies,orthelifeofthespeciesisamore particular ormoregeneralindividuallife. Inhis consciousnessofspecies manconfirmshisreal sociallife andsimplyrepeatshisrealexistenceinthought,justasconverselythebeingof thespeciesconfirmsitselfinspeciesconsciousnessandexistsforitselfinitsgeneralityasathinkingbeing. Man,muchashemaythereforebeaparticular individual(anditispreciselyhisparticularitywhichmakeshimanindividual,andareal individual socialbeing),isjustasmuchthe totality theidealtotalitythesubjectiveexistenceofimaginedandexperiencedsocietyforitselfjustasheexists alsointherealworldbothasawarenessandrealenjoymentofsocialexistence,andasatotalityofhumanmanifestationoflife. Thinkingandbeingarethuscertainly distinct, butatthesametimetheyareinunitywitheachother. Death seemstobeaharshvictoryofthespeciesovertheparticularindividualandtocontradicttheirunity.Buttheparticularindividualisonlya particularspeciesbeing ,andassuchmortal. (4) Justasprivateproperty isonlytheperceptibleexpressionofthefactthatmanbecomesobjective forhimselfandatthesametimebecomesto himselfastrangeandinhumanobjectjustasitexpressesthefactthatthemanifestationofhislifeisthealienationofhislife,thathisrealisationishis lossofreality,isan alien reality:so,thepositivetranscendenceofprivatepropertyi.e.,theperceptible appropriationforandbymanofthehuman essenceandofhumanlife,ofobjectiveman,ofhuman achievements shouldnotbeconceivedmerelyinthesenseof immediate, onesided enjoyment,merelyinthesenseofpossessing ,ofhaving.Manappropriateshiscomprehensiveessenceinacomprehensivemanner,thatistosay,asa wholeman.Eachofhishumanrelationstotheworld seeing,hearing,smelling,tasting,feeling,thinking,observing,experiencing,wanting,acting, lovinginshort,alltheorgansofhisindividualbeing,likethoseorganswhicharedirectlysocialintheirform,areintheirobjective orientation,orin their orientationtotheobject, theappropriationoftheobject,theappropriationofhumanreality.Theirorientationtotheobjectisthe manifestationofthehumanreality, [Forthisreasonitisjustashighlyvariedasthe determinations ofhumanessence and activities ]itishuman activity andhumansuffering ,forsuffering,humanlyconsidered,isakindofselfenjoymentofman. Privatepropertyhasmadeussostupidandonesidedthatanobjectisonly ours whenwehaveitwhenitexistsforusascapital,orwhenitis directlypossessed,eaten,drunk,worn,inhabited,etc., inshort,whenitis used byus.Althoughprivatepropertyitselfagainconceivesallthese directrealisationsofpossessiononlyas meansoflife, andthelifewhichtheyserveasmeansisthe lifeofprivateproperty labourand conversionintocapital. Intheplaceofallphysicalandmentalsensestherehasthereforecomethesheerestrangementofallthesesenses,thesenseof having. Thehuman beinghadtobereducedtothisabsolutepovertyinorderthathemightyieldhisinnerwealthtotheouterworld.[Onthecategoryofhaving ,see Hess,inthePhilosophyoftheDeed ]. Theabolitionofprivatepropertyisthereforethecomplete emancipation ofallhumansensesandqualities,butitisthisemancipationprecisely becausethesesensesandattributeshavebecome,subjectivelyandobjectively,human.Theeyehasbecomea human eye,justasits object has becomeasocial,humanobjectanobjectmadebymanforman. Thesenses havethereforebecomedirectlyintheirpractice theoreticians. They

relatethemselvestothethingforthesakeofthething,butthethingitselfisan objectivehuman relationtoitselfandtoman,[inpracticeIcanrelate myselftoathinghumanlyonlyifthethingrelatesitselfhumanlytothehumanbeing]andviceversa.Needorenjoymenthaveconsequentlylostits egotistical nature,andnaturehaslostitsmere utility byusebecominghuman use. Inthesameway,thesensesandenjoymentofothermenhavebecomemy own appropriation.Besidesthesedirectorgans,therefore, social organsdevelopintheform ofsocietythus,forinstance,activityindirectassociationwithothers,etc.,hasbecomeanorganfor expressing myown life, andamodeofappropriating human life. Itisobviousthatthe human eyeenjoysthingsinawaydifferentfromthecrude,nonhumaneyethehumanear differentfromthecrudeear,etc. Wehaveseenthatmandoesnotlosehimselfinhisobjectonlywhentheobjectbecomesforhimahuman objectorobjectiveman.Thisispossible onlywhentheobjectbecomesforhima social object,hehimselfforhimselfasocialbeing,justassocietybecomesabeingforhiminthisobject. Ontheonehand,therefore,itisonlywhentheobjectiveworldbecomeseverywhereformaninsocietytheworldofmansessentialpowers humanreality,andforthatreasontherealityofhisownessentialpowersthatall objectsbe comeforhimthe objectification ofhimself,become objectswhichconfirmandrealisehisindividuality,becomehisobjects:thatis,manhimself becomestheobject.Themannerinwhichtheybecome his dependsonthe natureoftheobjects andonthenatureofthe essentialpower correspondingtoitforitispreciselythe determinatenature ofthisrelationshipwhichshapestheparticular,realmodeofaffirmation.Tothe eye anobjectcomestobeotherthanitistothe ear, andtheobject oftheeyeisanotherobjectthantheobjectofthe ear. Thespecificcharacterofeachessentialpowerispreciselyitsspecificessence, andtherefore alsothespecificmodeofitsobjectification,ofits objectivelyactual, livingbeing.Thusmanisaffirmedintheobjectiveworldnotonlyintheactof thinking,butwithallhissenses. Ontheotherhand,letuslookatthisinitssubjectiveaspect.Justasonlymusicawakensinmanthesenseofmusic,andjustasthemostbeautiful musichas no sensefortheunmusicalearis[no]objectforit,becausemyobjectcanonlybetheconfirmationofoneofmyessentialpowersitcan thereforeonlyexistformeinsofarasmyessentialpowerexistsforitselfasasubjectivecapacitybecausethemeaningofanobjectformegoesonly sofaras my sensegoes(hasonlyameaningforasensecorrespondingtothatobject)forthisreasonthe senses ofthesocialman differ fromthose ofthenonsocialman.Onlythroughtheobjectivelyunfoldedrichnessofmansessentialbeingistherichnessofsubjective human sensibility(amusical ear,aneyeforbeautyofform inshort, senses capableofhumangratification,sensesaffirmingthemselvesasessentialpowersof man )either cultivatedorbroughtintobeing.Fornotonlythefivesensesbutalsothesocalledmentalsenses,thepracticalsenses(will,love,etc.),inaword, human sense,thehumannatureofthesenses,comestobebyvirtueofits object,byvirtueof humanised nature.Theforming ofthefivesensesisa labouroftheentirehistoryoftheworlddowntothepresent. The sense caughtupincrudepracticalneedhasonlya restricted sense.Forthestarvingman,itisnotthehumanformoffoodthatexists,butonly itsabstractexistenceasfood.Itcouldjustaswellbethereinitscrudestform,anditwouldbeimpossibletosaywhereinthisfeedingactivitydiffers fromthatof animals. Thecareburdened,povertystrickenmanhasno sense forthefinestplaythedealerinmineralsseesonlythecommercial valuebutnotthebeautyandthespecificcharacterofthemineral:hehasnomineralogicalsense.Thus,theobjectificationofthehumanessence,bothin itstheoreticalandpracticalaspects,isrequiredtomakemans sensehuman, aswellastocreatethe humansense correspondingtotheentire wealthofhumanandnaturalsubstance. <Justasthroughthemovementofprivateproperty ,ofitswealthaswellasitspovertyofitsmaterialandspiritualwealthandpovertythe buddingsocietyfindsathandallthematerialforthisdevelopment ,so established societyproducesmaninthisentirerichnessofhisbeingproduces therich manprofoundlyendowedwithallthesenses asitsenduringreality.> Weseehowsubjectivityandobjectivity,spiritualityandmateriality,activityandsuffering,losetheirantitheticalcharacter,andthustheirexistence assuchantithesesonlywithintheframeworkofsociety<weseehowtheresolutionofthe theoretical antithesesisonlypossibleinapractical way, byvirtueofthepracticalenergyofman.Theirresolutionisthereforebynomeansmerelyaproblemofunderstanding,butarealproblemoflife,which philosophy couldnotsolvepreciselybecauseitconceivedthisproblemas merely atheoreticalone. Weseehowthehistoryof industry andtheestablished objective existenceofindustryaretheopenbookof mansessentialpowers, the perceptiblyexistinghumanpsychology. Hithertothiswasnotconceivedinitsconnectionwithmansessentialbeing, butonlyinanexternalrelation ofutility,because,movingintherealmofestrangement,peoplecouldonlythinkofmansgeneralmodeofbeingreligionorhistoryinitsabstract generalcharacteraspolitics,art,literature,etc. astherealityofmansessentialpowersand mansspeciesactivity. Wehavebeforeusthe objectified essentialpowers ofmanintheformof sensuous,alien,usefulobjects, intheformofestrangement,displayedinordinarymaterial industry (whichcanbeconceivedeitherasapartofthatgeneralmovement,orthatmovementcanbeconceivedasaparticular partofindustry, sinceallhumanactivityhithertohasbeenlabourthatis,industryactivityestrangedfromitself.) Apsychology forwhichthisbook,thepartofhistoryexistinginthemostperceptibleandaccessibleform,remainsaclosedbook,cannotbecome agenuine,comprehensiveand real science.Whatindeedarewetothinkofasciencewhichairilyabstractsfromthislargepartofhumanlabourand

whichfailstofeelitsownincompleteness,whilesuchawealthofhumanendeavour,unfoldedbeforeit,meansnothingmoretoitthan,perhaps,what canbeexpressedinonewordneed,vulgarneed ? The naturalsciences havedevelopedanenormousactivityandhaveaccumulatedanevergrowingmassofmaterial.Philosophy,however,has remainedjustasalientothemastheyremaintophilosophy.Theirmomentaryunitywasonlya chimericalillusion. Thewillwasthere,butthepower waslacking.Historiographyitselfpaysregardtonaturalscienceonlyoccasionally,asafactorofenlightenment,utility,andofsomespecialgreat discoveries.Butnaturalsciencehasinvadedandtransformedhumanlifeallthemorepractically throughthemediumofindustryandhasprepared humanemancipation,althoughitsimmediateeffecthadtobethefurtheringofthedehumanisationofman. Industry istheactual ,historicalrelationship ofnature,andthereforeofnaturalscience,toman.If,therefore,industryisconceivedasthe exoteric revelationofmansessentialpowers, wealso gainanunderstandingofthehumanessenceofnatureorthenaturalessenceofman.Inconsequence,naturalsciencewillloseitsabstractlymaterial orrather,itsidealistictendency,andwillbecomethebasisofhumanscience,asithasalreadybecomealbeitinanestrangedformthebasisof actualhumanlife,andtoassumeonebasisforlifeandadifferentbasisfor science isasamatterofcoursealie.<Thenaturewhichdevelopsinhuman historythegenesisofhumansocietyismansrealnaturehencenatureasitdevelopsthroughindustry,eventhoughinan estranged form,istrue anthropological nature.> Senseperception (seeFeuerbach)mustbethebasisofallscience.Onlywhenitproceedsfromsenseperceptioninthetwofoldformof sensuous consciousnessand sensuous needisittrue science.Allhistoryisthehistoryofpreparinganddevelopingmantobecometheobjectof sensuous consciousness,andturningtherequirementsofmanasman intohisneeds.Historyitselfisa real partof naturalhistory ofnature developingintoman.Naturalsciencewillintimeincorporateintoitselfthescienceofman,justasthescienceofmanwillincorporateintoitselfnatural science:therewillbe one science. Man istheimmediateobjectofnaturalscienceforimmediate, sensuousnature formanis,immediately,humansensuousness(theexpressions areidentical)presentedimmediatelyintheformoftheothermansensuouslypresentforhim.Indeed,hisownsenseperceptionfirstexistsashuman sensuousnessforhimselfthroughthe other man.But nature istheimmediateobjectofthe scienceofman: thefirstobjectofmanmanis nature,sensuousnessandtheparticularhumansensuousessentialpowerscanonlyfindtheirselfunderstandinginthescienceofthenaturalworldin general,justastheycanfindtheirobjectiverealisationonlyinnaturalobjects.Theelementofthoughtitselftheelementofthoughtslivingexpression language isofasensuousnature.Thesocial realityofnature,andhumannaturalscience,orthe naturalscienceofman, areidenticalterms. <Itwillbeseenhowinplaceofthe wealthandpoverty ofpoliticaleconomycomethe richhumanbeing andtherich human need.Therich humanbeingissimultaneouslythehumanbeinginneedof atotalityofhumanmanifestationsoflifethemaninwhomhisownrealisationexistsasan innernecessity,as need. Notonly wealth, butlikewisethepoverty ofmanundertheassumptionofsocialism [32] receivesinequalmeasurea humanandthereforesocialsignificance. Povertyisthepassivebondwhichcausesthehumanbeingtoexperiencetheneedofthegreatestwealththeotherhumanbeing.Thedominionof theobjectivebeinginme,thesensuousoutburstofmylifeactivity,ispassion, whichthusbecomesherethe activity ofmybeing.>

(5) A being onlyconsidershimselfindependentwhenhestandsonhisownfeetandheonlystandsonhisownfeetwhenheoweshisexistence to himself.Amanwholivesbythegraceofanotherregardshimselfasadependentbeing.ButIlivecompletelybythegraceofanotherifIowehimnot onlythemaintenanceofmylife,butifhehas,moreover,created mylife ifheisthesource ofmylife.Whenitisnotofmyowncreation,mylifehas necessarilyasourceofthiskindoutsideofit.The Creation isthereforeanideaverydifficulttodislodgefrompopularconsciousness.Thefactthat natureandmanexistontheirownaccountisin comprehensible toit,becauseitcontradictseverythingtangible inpracticallife. Thecreationofthe earth hasreceivedamightyblowfrom geognosy i.e.,fromthesciencewhichpresentstheformationoftheearth,the developmentoftheearth,asaprocess,asaselfgeneration. Generatioaequivoca istheonlypracticalrefutationofthetheoryofcreation. [33] NowitiscertainlyeasytosaytothesingleindividualwhatAristotlehasalreadysaid:Youhavebeenbegottenbyyourfatherandyourmother thereforeinyouthematingoftwohumanbeings aspeciesactofhumanbeingshasproducedthehumanbeing.Yousee,therefore,thateven physicallymanoweshisexistencetoman.Thereforeyoumustnotonlykeepsightoftheoneaspecttheinfiniteprogressionwhichleadsyoufurther toinquire:Whobegotmyfather?Whohisgrandfather?etc.Youmustalsoholdontothe circularmovement sensuouslyperceptibleinthatprogress bywhichmanrepeatshimselfinprocreation,manthusalwaysremainingthesubject.Youwillreply,however:Igrantyouthiscircularmovementnow grantmetheprogresswhichdrivesmeeverfurtheruntilIask:Whobegotthefirstman,andnatureasawhole?Icanonlyansweryou:Yourquestion isitselfaproductofabstraction.Askyourselfhowyouarrivedatthatquestion.Askyourselfwhetheryourquestionisnotposedfromastandpointto whichIcannotreply,becauseitiswronglyput.Askyourselfwhetherthatprogressassuchexistsforareasonablemind.Whenyouaskaboutthe creationofnatureandman,youareabstracting,insodoing,frommanandnature.Youpostulatethemasnonexistent, andyetyouwantmeto provethemtoyouas existing. NowIsaytoyou:Giveupyourabstractionandyouwillalsogiveupyourquestion.Orifyouwanttoholdontoyour abstraction,thenbeconsistent,andifyouthinkofmanandnatureasnonexistent, thenthinkofyourselfasnonexistent,foryoutooaresurelynature

andman.Dontthink,dontaskme,forassoonasyouthinkandask,yourabstraction fromtheexistenceofnatureandmanhasnomeaning.Orare yousuchanegotistthatyouconceiveeverythingasnothing,andyetwantyourselftoexist? Youcanreply:Idonotwanttopostulatethenothingnessofnature,etc.Iaskyouaboutits genesis,justasIasktheanatomistabouttheformation ofbones,etc. Butsinceforthesocialistmanthe entiresocalledhistoryoftheworld isnothingbutthecreationofmanthroughhumanlabour,nothingbutthe emergenceofnatureforman,sohehasthevisible,irrefutableproofofhisbirth throughhimself,ofhisgenesis. Sincetherealexistence ofmanand naturehasbecomeevidentinpractice,throughsenseexperience,becausemanhasthusbecomeevidentformanasthebeingofnature,andnaturefor manasthebeingofman,thequestionaboutan alien being,aboutabeingabovenatureandmanaquestionwhichimpliestheadmissionofthe unrealityofnatureandofmanhasbecomeimpossibleinpractice. Atheism ,asthedenialofthisunreality,hasnolongeranymeaning,foratheismisa negationofGod, andpostulates theexistenceofman throughthisnegationbutsocialismassocialismnolongerstandsinanyneedofsuchamediation.Itproceedsfromthe theoreticallyandpractically sensuousconsciousness ofmanandofnatureasthe essence. Socialismismanspositiveselfconsciousness, nolongermediatedthroughthe abolitionofreligion,justas reallife ismanspositivereality,nolongermediatedthroughtheabolitionofprivateproperty,through communism . Communism isthepositionasthenegationofthenegation,andishencethe actual phasenecessaryforthenextstageofhistoricaldevelopmentin theprocessofhumanemancipationandrehabilitation. Communism isthenecessaryformandthedynamicprincipleoftheimmediatefuture,but communismassuchisnotthegoalofhumandevelopment,theformofhumansociety. [34]

PrefaceandTableofContents|HumanNeedsandDivisionofLabour MarxEngelsArchive