Picture>
Frederick Engels'
SOCIALISM:
UTOPIAN and SCIENTIFIC
This tract was specifically designed to be an introductory pamphlet focusing to serve propaganda/polemical goals rather than rigorous analysis. (Generally, Marx and Engels tended to divide their literary production along those lines: Marx tackled the theory and Engels the popular/political work.) Socialism: Utopian and Scientific would prove so successful in that goal it probably stands second only to the Manifesto of the Communist Party in terms of the mass influence of a Marx/Engels work around Planet Earth.
However, Socialism was not originally intended to be a stand-alone piece. It was part of Herr Eugen Duhring's Revolution in Science, Engels' larger text from 1876. Paul Lafargue asked Engels to repackage three chapters into the now-famous treatise. Lafargue did the original French translation.
ONLINE VERSION: First published (in French) in the March, April, May 1880 issues of Revue socialiste. Later that year, those three parts were reissued as a pamphlet. It was translated into German and printed in Zurich in 1882, as well as Berlin in 1891. It made way into English in 1892 London. The online text is taken directly from that authorized English edition. It was transcribed for the Internet by zodiac@interlog.com in September 1993.
SOCIALISM:
UTOPIAN AND SCIENTIFIC
--------------------------------------Part 1: "French Socialism"
Part 2: "German Philosophy"
Part 3: "English Political Economy"
1892 INTRODUCTION
TO THE ENGLISH EDITION
--------------------------------------Part 1: Materialism
Part 2: History of the English middle-class
-------------------------------------------------------------------Back to M/E Archive
Back to M/E homepage
Frederick Engels'
SOCIALISM:
UTOPIAN and SCIENTIFIC
PART I
"French Socialism"
Modern Socialism is, in its essence, the direct product of the recognition, on the one hand, of the class antagonisms existing in the society of today between proprietors and non-proprietors, between capitalists and wage-workers; on the other hand, of the anarchy existing in production. But, in its theoretical form, modern Socialism originally appears ostensibly as a more logical extension of the principles laid down by the great French philosophers of the 18th century. Like every new theory, modern Socialism had, at first, to connect itself with the intellectual stock-in-trade ready to its hand, however deeply its roots lay in material economic facts.
The great men, who in France prepared men's minds for the coming revolution, were themselves extreme revolutionists. They recognized no external authority of any kind whatever. Religion, natural science, society, political institutions -- everything was subjected to the most unsparing criticism: everything must justify its existence before the judgment-seat of reason or give up existence. Reason became the sole measure of everything. It was the time when, as Hegel says, the world stood upon its head [1]; first in the sense that the human head, and the principles arrived at by its thought, claimed to be the basis of all human action and association; but by and by, also, in the wider sense that the reality which was in contradiction to these principles had, in fact, to be turned upside down. Every form of society and government then existing, every old traditional notion, was flung into the lumber-room as irrational; the world had hitherto allowed itself to be led solely by prejudices; everything in the past deserved only pity and contempt. Now, for the first time, appeared the light of day, the kingdom of reason; henceforth superstition, injustice, privilege, oppression, were to be superseded by eternal truth, eternal Right, equality based on Nature and the inalienable rights of man.
We know today that this kingdom of reason was nothing more than the idealized kingdom of the bourgeoisie; that this eternal Right found its realization in bourgeois justice; that this equality reduced itself to bourgeois equality before the law; that bourgeois property was proclaimed as one of the essential rights of man; and that the government of reason, the Contrat Social of Rousseau, came into being, and only could come into being, as a democratic bourgeois republic. The great thinkers of the 18th century could, no more than their predecessors, go beyond the limits imposed upon them by their epoch.
But, side by side with the antagonisms of the feudal nobility and the burghers, who claimed to represent all the rest of society, was the general antagonism of exploiters and exploited, of rich idlers and poor workers. It was this very circumstance that made it possible for the representatives of the bourgeoisie to put themselves forward as representing not one special class, but the whole of suffering humanity. Still further. From its origin the bourgeoisie was saddled with its antithesis: capitalists cannot exist without wage-workers, and, in the same proportion as the mediaeval burgher of the guild developed into the modern bourgeois, the guild journeyman and the day-laborer, outside the guilds, developed into the proletarian. And although, upon the whole, the bourgeoisie, in their struggle with the nobility, could claim to represent at the same time the interests of the different working-classes of that period, yet in every great bourgeois movement there were independent outbursts of that class which was the forerunner, more or less developed, of the modern proletariat. For example, at the time of the German Reformation and the Peasants' War, the Anabaptists and Thomas Munzer; in the great English Revolution, the Levellers [2]; in the great French Revolution, Babeuf.
These were theoretical enunciations, corresponding with these revolutionary uprisings of a class not yet developed; in the 16th and 17th centuries, Utopian pictures of ideal social conditions [3]; in the 18th century, actual communistic theories (Morelly and Mably). The demand for equality was no longer limited to political rights; it was extended also to the social conditions of individuals. It was not simply class privileges that were to be abolished, but class distinctions themselves. A Communism, ascetic, denouncing all the pleasures of life, Spartan, was the first form of the new teaching. Then came the three great Utopians: Saint-Simon, to whom the middle-class movement, side by side with the proletarian, still had a certain significance; Fourier and Owen, who in the country where capitalist production was most developed, and under the influence of the antagonisms begotten of this, worked out his proposals for the removal of class distinction systematically and in direct relation to French materialism.
One thing is common to all three. Not one of them appears as a representative of the interests of that proletariat which historical development had, in the meantime, produced. Like the French philosophers, they do not claim to emancipate a particular class to begin with, but all humanity at once. Like them, they wish to bring in the kingdom of reason and eternal justice, but this kingdom, as they see it, is as far as Heaven from Earth, from that of the French philosophers.
For, to our three social reformers, the bourgeois world, based upon the principles of these philosophers, is quite as irrational and unjust, and, therefore, finds its way to the dust-hole quite as readily as feudalism and all the earlier stages of society. If pure reason and justice have not, hitherto, ruled the world, this has been the case only because men have not rightly understood them. What was wanted was the individual man of genius, who has now arisen and who understands the truth. That he has now arisen, that the truth has now been clearly understood, is not an inevitable event, following of necessity in the chains of historical development, but a mere happy accident. He might just as well have been born 500 years earlier, and might then have spared humanity 500 years of error, strife, and suffering.
We saw how the French philosophers of the 18th century, the forerunners of the Revolution, appealed to reason as the sole judge of all that is. A rational government, rational society, were to be founded; everything that ran counter to eternal reasons was to be remorselessly done away with. We saw also that this eternal reason was in reality nothing but the idealized understand of the 18th century citizen, just then evolving into the bourgeois. The French Revolution had realized this rational society and government.
But the new order of things, rational enough as compared with earlier conditions, turned out to be by no means absolutely rational. The state based upon reason completely collapsed. Rousseau's Contrat Social had found its realization in the Reign of Terror, from which the bourgeoisie, who had lost confidence in their own political capacity, had taken refuge first in the corruption of the Directorate, and, finally, under the wing of the Napoleonic despotism. The promised eternal peace was turned into an endless war of conquest. The society based upon reason had fared no better. The antagonism between rich and poor, instead of dissolving into general prosperity, had become intensified by the removal of the guild and other privileges, which had to some extent bridged it over, and by the removal of the charitable institutions of the Church. The "freedom of property" from feudal fetters, now ...
|
|
|
|
|
|
|
|
|
Go to the beginning of the document
Go to previous page
Go to next page
Go to the end of document
