WEBVTT

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Prof: Okay,
so now we move into the

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nineteenth century.

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It's unclear how long this
nineteenth century lasted,

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whether it lasted from 1789
until 1914, or 1815 until 1914.

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Right?

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But it was a relatively long
century.

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And yeah, John Stuart Mill was
already twentieth century.

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But Karl Marx did get into the
middle of it;

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he was born in 1818 and died in
'83.

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And I tried to find a picture
of Marx, what you may not have

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seen, when he was still quite a
good-looking guy.

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All right, so a few words about
his family background.

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His father, Karl Heinrich--no,
no, Marx himself was born in

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1818 in Trier,
Germany, and his father was

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Heinrich Marx,
who was actually a lawyer,

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quite a successful lawyer,
but he was very much a man of

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enlightenment.

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He liked Voltaire and brought
Marx up in the spirit of

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liberalism and enlightenment.

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Voltaire and Rousseau and John
Stuart Mill, well these were the

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guiding lights of the time.

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The paternal grandfather was
Marx Levy, who was a rabbi of

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Trier.

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But he died early,
before Karl was born,

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and in fact his father
converted to Lutheranism.

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It did not matter much.

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He was not really religious.

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He was quite secular and Marx,
Karl Marx, brought up in a

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secular family.

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So I found you a picture of
Trier in the early nineteenth

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century.

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If you look hard,
you'll probably see somewhere

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young Karl walking around and
shopping in the marketplace of

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Trier.

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All right, his education.

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He attended,
of course, high school in

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Trier.

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Then in '35 he was admitted to
the University of Bonn,

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where he studied Greek and
Roman mythology and history--

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already became involved in
student politics.

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But he really was bored in Bonn
and was attracted to go to

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Berlin, which at that time was
becoming a fascinating place.

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And he was attending the
lectures of Bruno Bauer.

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Bruno Bauer was a disciple of
Georg Hegel.

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Bauer belonged to a group of
philosophers who called

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themselves "the Young
Hegelians."

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They were the radicals of their
time, and Marx already wanted to

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be a radical;
he just did not know what kind

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of radical he will be or should
be.

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In fact, he received his degree
from the University of Jena.

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I think I cracked already this
joke in the introductory

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lecture,
because assumedly it was easier

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to get a degree from Jena than
Berlin,

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and Marx was more interested
already in philosophy and

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radicalism than legal studies.

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But he got his degree.

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So here is Georg Hegel,
one of the most important

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philosophers of the eighteenth
and nineteenth century.

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He was a German philosopher;
and I will talk more when we

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get into Marx's own work.

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He basically saw human history
as the unfolding of human

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consciousness,
and he also characterized the

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human condition as in the state
of alienation in which subject

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and object were separated from
each other.

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These are big words.

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You will get comfortable with
it as I'm lecturing on Marx.

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Because this is very important
for Hegelian philosophy--

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also for Marxism,
the distinction that there is

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the subject,
yourself, who are observing,

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and the object,
the others or the material

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world upon which you are
reflecting.

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There is also another big word
you will learn in the next two

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or three lectures,
the word of totality;

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totality means when subject and
object are together in one

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unity, that's what is meant to
be totality.

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Now Hegel's idea was that
subject and object became

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separated,
and the separation of subject

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from object--
when there is seen as worth

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outside of the subject as a
separate object--

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that is the state of alienation;
alien, to be a stranger,

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a stranger in the world,
because what is around you

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looks like strange,
as different from you.

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Right?

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That's what he meant by
alienation.

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But, you know,
human consciousness is

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increasing, and as consciousness
is increasing you will overcome

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this separation of subject and
objects.

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Well, I'm sure it is not clear
for the time being,

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but we'll be laboring on this
in more detail with Marx,

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and hopefully it will become a
little more clear.

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Bruno Bauer,
he is this charismatic

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lecturer, the Young Hegelian
whose lectures Marx attended.

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And there is no Marx and
Marxism without Bruno Bauer;

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though most of his work is
vitriolic criticism of Bruno

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Bauer.

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Well, Marx was quite a
vitriolic guy.

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He liked to use overheated
language.

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Occasionally it's very
beautiful, the language he's

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using.

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Occasionally this is pretty
outraging.

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Okay, what about Bauer and the
Left Hegelians?

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As I said, you know,
he kind of comes--

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he's a Hegel disciple,
but he tries to move beyond

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Hegel and offer a critical
theory of Hegel and the Hegelian

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system itself.

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These guys, the Young
Hegelians--Bauer and his brother

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and others like Feuerbach,
called themselves "the

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critical critics."

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This is a term which comes up
in Marx's work sometimes,

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ironically usually.

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Why was it so?

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Because Hegel is seen in modern
philosophy as the Founding

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Father of critical theory.

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You may have heard the word;
if you studied philosophy I'm

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sure you have heard the word.

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What is critical theory?

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Well the essence of critical
theory is that it believes that

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the major task of philosophy,
to subject human consciousness

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to critical scrutiny--
that there is some discrepancy

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between human consciousness and
the human condition.

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Right?

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Our consciousness does not
reflect properly the human

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condition, and therefore we have
to criticize consciousness and

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get the right consciousness.

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Well who is actually the first
of critical theorists?

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There is some controversy about
this.

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There are some people who
actually name Immanuel Kant,

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the German philosopher,
as the first of critical

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theorists.

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Kant made a very interesting
distinction between Ding an

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things in themselves and things
for themselves.

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And one important Kant idea was
that all the ideas what we have

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in our mind are things for
themselves,

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and they do not correspond to
the world around us.

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The world around us is so rich
that the concepts what we

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develop cannot completely fit.

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Therefore, in the act of
cognition--when we try to

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understand something--we select
from the world stuff which is

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important for us.

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This is why it's things for
themselves.

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Right?

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We select, in the process of
cognition, of learning,

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from the world elements what is
useful for us.

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So, I mean, in some ways
already Kant suggested that

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there is something problematic
with the human consciousness.

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Right?

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We have to subject this human
consciousness to critical

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scrutiny,
and to be aware that the

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unexhausted richness of the
world and reality cannot be ever

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captured by the human mind.

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Now others do see really Georg
Hegel as the real critical

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theorist, because now the
central point is alienation.

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Right?

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Here the central point is that
this is a big problem,

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and unlike Kant,
who was an agnostic,

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he did not think we ever can
develop concepts which capture

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the world.

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Right?

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Hegel believed that if you
guys, you learn my philosophy,

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you will be all right.

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Right?

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Then you will overcome
alienation.

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You will get the appropriate
consciousness.

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Read my work.

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That was--you know,
to simplify it a great deal.

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So anyway, he was seen as a
kind of critical theorist.

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Now, the Young Hegelians were
the critics of the critique.

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Right?

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They wanted to apply Hegel's
critical method on Hegel's

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theory.

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They said, "Why on earth
Georg, Uncle Georg,

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believes that his theory is the
right one?

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Why don't we subject this
system itself to the same

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critical scrutiny what Hegel
suggests everything should be

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subjected to:
critical scrutiny?"

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That is really the fundamental
line of argument that greatly

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influenced Marx.

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Marx is, in many respects,
a critical critic.

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Now this is another Young
Hegelian, Ludwig Feuerbach,

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who had another very important
impact on Marx.

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Feuerbach called his approach
"naturalism."

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This is a term what Marx,
the young Marx,

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also used for a while to
describe himself.

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I think most of you in this
room would think that Marx was a

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materialist,
and eventually Marx used the

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term materialism,
and even more specifically,

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historical materialism,
to describe what he was doing.

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But in his early work he was
shying away from materialism and

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he used the term naturalism.

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And naturalism really meant
that you do not underestimate

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the importance of consciousness
in spirit,

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just in the interaction with
consciousness and spirit,

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and the nature itself,--you pay
more attention to nature.

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Now Feuerbach's most important
book--

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I don't think it is in
English--Das Wesen des

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Christentums,
The Essence of

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Christianity,
he also suggested that rather

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than God creating man,
man created the idea of God,

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and they created the idea of
God--

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this is actually not all that
far from Bruno Bauer,

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just a more radical position.

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Right?

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Because it wanted to project
the desperation of alienation

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into the idea of God.

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So, I mean, while so to say
Bauer was not ready to draw the,

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if I may use this term,
the ontological conclusions of

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his criticism of Hegel.

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Feuerbach went into ontology.

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Right?

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Ontology means the origins of
things, and he believed that in

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fact the spiritual world is a
reflection of humans as such.

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That's why he called this
naturalism, as distinct from

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idealism.

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And we will talk about the
distinction between idealism and

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materialism,
or idealism as naturalism,

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which is very important for
Marxism,

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and has been an important
distinction in philosophy in the

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nineteenth and early twentieth
century.

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I don't think in the last,
you know,

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fifty or a hundred years that,
you know,

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in philosophy there is too much
discussion of idealism and

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materialism,
though I don't think it is

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quite a useless discussion,
who are idealist and who are

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materialist.

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And well, we will talk very
briefly about this.

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Let me just foreshadow. Right?

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You know, you are an idealist
when you think that the material

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world is coming from an idea.

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Right?

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If you believe that there was a
transcendental being like God,

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and this transcendental being,
by its act of will,

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created the world and created
humans,

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then you are an idealist.

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If you believe that the ideas
are explaining human behavior,

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then you are an idealist.

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Materialists are the ones who
start from the material

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conditions and try to explain
the ideas from the material

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conditions.

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Right?

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Feuerbach made this provocative
statement that we invented God,

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rather than God creating us.

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Marx goes further and he will
say, "Well you have ideas

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in your head.

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I can tell you why you have
these ideas when I look at your

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material conditions."

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And he will later on say that,
"When I understand your

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position in the class structure,
and I understand your economic

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interests,
then I will be able to tell you

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why you think the way you
think." Right?

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This is the materialist's
approach, when you explain ideas

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from the material conditions,
versus the other way around.

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And this comes from Feuerbach.

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It is Feuerbach's inspiration.

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Right?

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So you bring together the
critical theory of Hegel and the

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Young Hegelians,
radical critical theory,

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and naturalism of Feuerbach,
eventually pushing it further

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and to say,
"Let's not fool around it.

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It is materialism all
right."

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Okay?

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Now what about--let's continue
with the life.

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'42, he moves to Cologne,
the city of Cologne,

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and becomes a journalist for
Rheinische Zeitung;

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eventually even becomes the
editor of this journal.

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And what he's writing is just
liberal journalism.

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He's not a radical yet.

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He's a bourgeois liberal.

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He is writing articles about,
you know, the freedom of the

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press and civil liberties.

16:38.240 --> 16:42.950
He's writing stuff what John
Stuart Mill would not object to

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at all.

16:43.510 --> 16:44.230
Right?

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Then '43, he marries--I again
cracked this joke before--

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after a long engagement,
Jenny von Westphalen,

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who comes from,
you know, a noble family,

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a very high class family-- not
a Jewish family,

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a high class family.

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Here is a picture of them too.

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Well he was graying fast. Right?

17:15.048 --> 17:24.198
Well he was running into some
political troubles very soon.

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Now we will very quickly see
some extraordinary years in

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Marx's intellectual development.

17:33.088 --> 17:36.348
1843, '44, '45,
just three years,

17:36.346 --> 17:42.446
it's quite extraordinary what
is happening in Marx's mind and

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how far he goes.

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Already in '43 he is beginning
to write some very important

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pieces of work.

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I will talk about them in a
minute, when we will get to

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Marx's work.

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One is called A Contribution
to the Critique of Hegel's

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Philosophy of the State,
or Hegel's Philosophy of

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Law, or Rights;
it's translated differently.

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And then he's writing a very
provocative essay,

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"On the Jewish
Question"

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in which he's beginning to
distinguish himself from the

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Young Hegelians.

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Both of these pieces,
especially "On the Jewish

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Question,"
are unacceptable to the German

18:27.454 --> 18:30.944
police and political
establishment.

18:30.940 --> 18:35.550
So he had to leave Germany,
and he escapes and he moves to

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Paris.

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And here it is, 38 Rue Vaneau.

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That's where he lived,
and that's where Marx wrote his

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extraordinary unpublished
manuscript,

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what is called The Paris
Manuscript of 1844,

18:53.390 --> 18:56.150
but from which you have read
something,

18:56.150 --> 19:00.280
and some of them are the jewel
pieces of social science

19:00.284 --> 19:01.284
literature.

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Some of them are impenetrable,
but some of them is quite

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penetrable and still blows
people's minds.

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Okay, 1844 in Paris,
he abandons this book,

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The Critique of Hegel
but he wrote an Introduction,

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and I will talk about this
later.

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This, in many ways,
is quite an extraordinary piece

19:26.577 --> 19:27.487
of work.

19:27.490 --> 19:31.810
It's a wonderful piece of
poetry, and he's sort of

19:31.808 --> 19:35.158
beginning to lay out his
philosophy.

19:35.160 --> 19:38.770
And then in the summer of '44
he completes--no,

19:38.766 --> 19:41.976
doesn't complete,
he abandons The Paris

19:41.980 --> 19:45.970
Manuscripts;
and for good reasons.

19:45.970 --> 19:49.600
And we will talk about this,
why he never published it and

19:49.596 --> 19:52.346
never finished it;
though, I mean,

19:52.349 --> 19:55.409
it is quite a brilliant piece.

19:55.410 --> 19:59.000
And he meets a young man,
Friedrich Engels,

19:58.996 --> 20:03.946
just twenty-four years of age,
and became lifelong friends,

20:03.948 --> 20:07.618
and they're beginning to work
together.

20:07.618 --> 20:10.828
They are writing this book,
The Holy Family.

20:10.828 --> 20:13.738
I strongly recommend you do not
read it.

20:13.740 --> 20:17.830
I have read it a number of
times and suffered a lot.

20:17.828 --> 20:20.538
So I want to save you from
suffering.

20:20.538 --> 20:23.198
But there are some very
important things in The Holy

20:23.199 --> 20:26.969
Family;
just the price you have to pay

20:26.974 --> 20:30.324
to find the jewel is very high.

20:30.318 --> 20:33.708
Okay, and then they write many
other things together.

20:33.710 --> 20:36.350
The Communist Manifesto
they write together.

20:36.348 --> 20:40.238
The German Ideology they
write together;

20:40.240 --> 20:42.590
and many other things.

20:42.589 --> 20:44.459
Engels was a brilliant mind.

20:44.460 --> 20:49.580
In fact, he was a much more
clearer analytic mind than Karl

20:49.584 --> 20:54.974
Marx, and he had a much better
sense of empirical reality than

20:54.973 --> 20:55.773
Marx.

20:55.769 --> 20:58.079
Marx was a bit of an abstract
guy.

20:58.078 --> 21:00.468
But Marx was really the genius.

21:00.470 --> 21:01.010
Right?

21:01.009 --> 21:04.709
Friedrich Engels was just a
kind of Yale professor;

21:04.710 --> 21:07.960
you know, that Karl Marx was a
sort of a genius really.

21:07.960 --> 21:13.450
'45, well even in Paris it is
unbearable what they are doing,

21:13.451 --> 21:18.211
so they're kicked out from
Paris, and then they go to

21:18.210 --> 21:19.400
Brussels.

21:19.400 --> 21:22.380
And here is Engels when they
met.

21:22.380 --> 21:28.610
Well there is--to continue the
work--a big change in Marx in

21:28.607 --> 21:34.307
1945--as some people say,
the epistemological break.

21:34.308 --> 21:37.688
Until '45, until The Paris
Manuscript,

21:37.688 --> 21:40.758
Marx is still in some ways a
Hegelian.

21:40.759 --> 21:45.069
Now he's changing and he's
becoming a materialist,

21:45.069 --> 21:49.729
and he coins the term
historical materialism to

21:49.731 --> 21:52.021
describe his position.

21:52.019 --> 21:55.929
One important piece is The
Theses on Feuerbach.

21:55.930 --> 21:58.130
I make you to read that.

21:58.130 --> 22:00.640
I think it is a fantastic piece
of work.

22:00.640 --> 22:04.720
He again did not publish it,
and I will explain to you why,

22:04.722 --> 22:08.382
though it is brilliant,
why he shied away and did not

22:08.384 --> 22:11.084
publish it;
it is in tension with the main

22:11.080 --> 22:13.160
message what he tries to get
through.

22:13.160 --> 22:19.830
And then '45,
'46, together with Engels,

22:19.828 --> 22:22.998
they write again another
unfinished manuscript,

22:23.000 --> 22:28.490
which was published only in
1904--and even in 1904 only

22:28.488 --> 22:31.748
partially--
The German Ideology.

22:31.750 --> 22:36.170
Again, there are some
extraordinary pieces in these

22:36.170 --> 22:38.380
incomplete manuscripts.

22:38.380 --> 22:41.100
Then comes the year of
revolutions.

22:41.098 --> 22:47.348
February 22- 24 in '48,
a violent revolution in France.

22:47.348 --> 22:51.338
They sit down with Engels and
within a week they write The

22:51.336 --> 22:53.926
Manifesto of the Communist
Party.

22:53.930 --> 22:57.220
They just tell what the
revolution should be doing.

22:57.220 --> 23:02.580
Well this is in a pamphlet--a
pamphlet with a lot of

23:02.580 --> 23:08.300
disturbing statements,
but a pamphlet with some very

23:08.296 --> 23:11.836
insightful,
very important social analysis

23:11.840 --> 23:12.490
as well.

23:12.490 --> 23:15.780
A piece of work which cannot be
ignored.

23:15.779 --> 23:17.279
It can be hated.

23:17.278 --> 23:22.308
It was loved by many but
usually now it is hated.

23:22.308 --> 23:26.178
But even if you hate it or love
it, you better read it,

23:26.180 --> 23:29.760
and you pay attention to some
of the very important

23:29.763 --> 23:30.843
statements.

23:30.838 --> 23:33.838
And what is extraordinary--this
is a pretty long manuscript.

23:33.839 --> 23:35.539
They were writing like crazy.

23:35.538 --> 23:39.588
I mean, I think I'm a fast
writer, but I could not do it in

23:39.590 --> 23:40.220
a week.

23:40.220 --> 23:45.840
And a reasonably polished
piece, especially in comparison

23:45.840 --> 23:48.050
with his other work.

23:48.048 --> 23:52.148
Now he's expelled from
Brussels, but he moves to

23:52.150 --> 23:56.250
revolutionary Paris,
on March 5^(th) already.

23:56.250 --> 23:57.680
But the revolution continues.

23:57.680 --> 24:00.650
March 13^(th),
Vienna is on fire.

24:00.654 --> 24:01.404
Right?

24:01.400 --> 24:06.300
But you have to wait only two
days and Buda and Pest in

24:06.296 --> 24:08.196
Hungary is on fire.

24:08.200 --> 24:11.340
The revolution is spreading all
over in Europe.

24:11.338 --> 24:15.748
March 18^(th),
it's already in Berlin.

24:15.750 --> 24:18.040
Paris, Vienna,
Buda and Pest,

24:18.044 --> 24:20.834
Berlin, whole Europe is on
fire.

24:20.828 --> 24:24.408
This is exactly what Marx was
saying will be happening.

24:24.410 --> 24:27.030
Right there,
it is happening indeed.

24:27.028 --> 24:30.198
So Marx and Engels return to
Germany.

24:30.200 --> 24:34.820
Now they will carry out the
torch of the revolution.

24:34.818 --> 24:38.048
Well it doesn't last
for--that's a picture,

24:38.048 --> 24:41.968
a bad picture of some of the
revolution in Paris.

24:41.970 --> 24:43.860
It was quite a bloody event.

24:43.858 --> 24:47.378
And here is The Communist
Manifesto,

24:47.384 --> 24:50.664
the First Edition--end of
February 1848,

24:50.655 --> 24:55.015
when it was printed fast and
distributed widely.

24:55.019 --> 24:58.339
Well, you know,
revolution doesn't last too

24:58.336 --> 24:58.886
long.

24:58.890 --> 25:01.900
In October '48,
Austria carries out a

25:01.902 --> 25:03.662
counter-revolution.

25:03.660 --> 25:06.840
They oppress the revolution in
Hungary.

25:06.838 --> 25:11.698
November the 8^(th) there is a
counter-revolutionary coup in

25:11.695 --> 25:12.515
Prussia.

25:12.519 --> 25:16.079
The revolution is depressed.

25:16.078 --> 25:20.808
And then December 1848--well
this is not a violent

25:20.814 --> 25:25.764
counter-revolution,
but the French go and vote on

25:25.755 --> 25:29.885
elections,
and they elect a guy whose name

25:29.893 --> 25:34.883
is Louis Napoleon Bonaparte as
president of France.

25:34.880 --> 25:38.020
It was a very stupid way to
vote.

25:38.019 --> 25:43.229
Louis Napoleon Bonaparte was
the nephew of Napoleon.

25:43.230 --> 25:50.000
His father was Napoleon's
brother, younger brother,

25:50.000 --> 25:54.320
and he was the king--he was
made king of the Netherlands

25:54.321 --> 25:56.681
until,
of course, Napoleon fell and he

25:56.678 --> 26:00.808
was ousted,
and Louis Napoleon Bonaparte

26:00.814 --> 26:05.194
grew up in Switzerland,
in exile.

26:05.190 --> 26:11.760
Was not a particularly smart
person and caused a lot of

26:11.757 --> 26:14.187
trouble in France.

26:14.190 --> 26:17.230
Well here he is when he was
president.

26:17.230 --> 26:23.400
Later on he became an emperor
of France;

26:23.400 --> 26:26.690
Napoleon III,
he renamed himself,

26:26.685 --> 26:29.455
and kept causing trouble.

26:29.460 --> 26:30.800
Yeah.

26:30.798 --> 26:35.558
Well Marx returned to Paris
briefly and was hoping,

26:35.560 --> 26:41.270
you know, the French eventually
will come to their senses and

26:41.273 --> 26:43.563
overthrow this jerk.

26:43.558 --> 26:47.758
Well the French did not come to
their senses.

26:47.756 --> 26:48.516
Right?

26:48.519 --> 26:52.619
It looks like the French
occasionally do silly political

26:52.622 --> 26:55.012
things, like the Jacobins did.

26:55.009 --> 27:02.249
Electing Louis Napoleon
Bonaparte was not a smart thing.

27:02.250 --> 27:05.140
But, you know,
therefore they have to move to

27:05.144 --> 27:08.964
London, and that's where he
spends the rest of his life.

27:08.960 --> 27:12.780
This is where he has another go
at the big book he wants to

27:12.781 --> 27:13.311
write.

27:13.308 --> 27:17.078
It is called Grundrisse,
and I will ask you--

27:17.078 --> 27:20.498
it will be a little sweating to
read it,

27:20.500 --> 27:25.320
but I promise I ask you to read
the most readable part of the

27:25.321 --> 27:26.931
Grundrisse.

27:26.930 --> 27:30.770
So if you will have troubles
reading what I ask you to read,

27:30.765 --> 27:33.555
remember the rest would be
much, much worse.

27:33.558 --> 27:34.208
Right?

27:34.210 --> 27:37.210
So you have to enjoy reading it.

27:37.210 --> 27:40.860
But I think it's--what I ask
you to read is extremely

27:40.858 --> 27:43.948
important to understand who the
real Marx is.

27:43.948 --> 27:44.648
Right?

27:44.650 --> 27:48.470
There are many faces of Karl
Marx, and one of--one outcome

27:48.468 --> 27:50.878
most clearly in the
Grundrisse.

27:50.880 --> 27:54.850
Then he writes finally the
book what he always wanted to

27:54.851 --> 27:57.141
do, Das Kapital,
in 1867.

27:57.140 --> 28:01.070
Then there is another
revolution in France,

28:01.068 --> 28:03.668
the Commune,
and this is a real proletarian

28:03.672 --> 28:06.722
revolution--
very much following what Marx

28:06.715 --> 28:10.615
and Engels wrote in The
Communist Manifesto.

28:10.618 --> 28:13.798
There are few instances in
history when two people can

28:13.804 --> 28:17.474
claim, "We wrote it down,
and here the masses put it into

28:17.468 --> 28:18.488
action."

28:18.490 --> 28:19.980
They did it in France.

28:19.980 --> 28:23.870
And then already in '64 Marx
created a political

28:23.868 --> 28:26.098
organization,
what he called

28:26.104 --> 28:31.074
International--International,
The Workers' Organization;

28:31.068 --> 28:34.858
eventually we refer to this as
the First International--with a

28:34.858 --> 28:37.528
Russian anarchist,
whose name is Bakunin.

28:37.529 --> 28:41.839
'71, there is this proletarian
revolution inspired by The

28:41.839 --> 28:43.739
Communist Manifesto.

28:43.740 --> 28:47.550
They proclaim a Commune in
Paris.

28:47.548 --> 28:51.988
It's not all that different
from Soviet Russia or Maoist

28:51.990 --> 28:53.930
China--the same ideas.

28:53.930 --> 28:56.380
Does not last too long. Right?

28:56.380 --> 28:59.270
In two weeks it is suppressed
and overthrown.

28:59.269 --> 29:04.429
And Marx dissolves the
International.

29:04.430 --> 29:08.360
There is a big fight between
Bakunin and Marx.

29:08.358 --> 29:12.248
I think in this big fight
Bakunin, who is actually not

29:12.250 --> 29:15.360
very smart,
but in the--I think in the

29:15.355 --> 29:19.745
debate Bakunin is quite right
about Marx's state-ism--

29:19.750 --> 29:24.190
too much belief in Marx what
the government should do,

29:24.190 --> 29:27.780
and Bakunin is bottom-up, right?

29:27.779 --> 29:30.159
Bakunin is an anarchist.

29:30.160 --> 29:33.530
He believes in the ordinary
people and he wants to get rid

29:33.528 --> 29:36.068
of the state,
rather than doing stuff by the

29:36.068 --> 29:36.658
state.

29:36.660 --> 29:40.800
Anyway, they dissolved the
First International.

29:40.798 --> 29:45.148
Well the defeat of the Paris
Commune was a very ugly affair.

29:45.150 --> 29:48.700
People were mass murdered
without trial.

29:48.700 --> 29:50.810
Not very nice stuff.

29:50.808 --> 29:53.298
Though, I mean,
the Paris Commune--of course,

29:53.298 --> 29:56.978
you know, if you,
as the anarchists are saying,

29:56.980 --> 30:01.030
"Well, if you want to have
scrambled eggs,

30:01.028 --> 30:04.288
you have to break a couple of
eggs." Right?

30:04.288 --> 30:08.408
So if you have a revolution,
occasionally you shoot.

30:08.413 --> 30:09.063
Right?

30:09.058 --> 30:13.068
Well, there was shooting during
the Commune--there was a lot of

30:13.070 --> 30:14.820
shooting after the Commune.

30:14.817 --> 30:15.397
Right?

30:15.400 --> 30:20.750
Well after the Commune,
we have a conservative epoch in

30:20.748 --> 30:21.638
Europe.

30:21.640 --> 30:26.670
Bismarck in
Germany--right?--the Iron

30:26.672 --> 30:28.492
Chancellor.

30:28.490 --> 30:33.980
Queen Victoria--right?--ethical
conservativism.

30:33.980 --> 30:38.660
Kaiser Franz Joseph,
the Blue Danube.

30:38.660 --> 30:39.700
Right?

30:39.700 --> 30:41.100
The Operetta. Right?

30:41.099 --> 30:44.659
But a very conservative guy.

30:44.660 --> 30:48.670
I have so many nice anecdotes
about him.

30:48.670 --> 30:53.330
Too bad the course doesn't last
two semesters because I could

30:53.330 --> 30:58.070
entertain you with great stories
about Kaiser Franz Joseph.

30:58.069 --> 31:01.699
Big trouble the guy.

31:01.700 --> 31:03.950
He primarily caused the First
World War,

31:03.950 --> 31:08.620
out of a completely stupid
action, and caused the deaths of

31:08.621 --> 31:13.501
millions of people in a bloody,
terrible, stupid war.

31:13.500 --> 31:17.730
Well but there is no room in
this conservative time for

31:17.731 --> 31:18.591
revolution.

31:18.594 --> 31:19.304
Right?

31:19.299 --> 31:20.999
Revolutionary Marxism.

31:21.000 --> 31:23.280
Marx dies in desperation.

31:23.278 --> 31:27.378
Actually if you read the later
work, his mind is gradually

31:27.376 --> 31:28.596
disintegrating.

31:28.598 --> 31:34.358
And he's buried together with
Jenny in London Highgate

31:34.355 --> 31:35.545
Cemetery.

31:35.548 --> 31:41.218
There was just a piece in
New York Review of Books

31:41.223 --> 31:46.703
on Highgate Cemetery--also names
the Tomb of Karl Marx,

31:46.695 --> 31:50.745
which stands there,
and Marxists go.

31:50.750 --> 31:55.510
Now a postscript well they
create a Second International,

31:55.509 --> 31:57.039
after his death.

31:57.039 --> 31:59.989
Engels created it.

31:59.990 --> 32:03.810
It eventually became what we
call a Social Democratic

32:03.813 --> 32:04.993
International.

32:04.990 --> 32:06.510
It still exists.

32:06.509 --> 32:10.229
Social Democratic parties
occasionally meet on an

32:10.230 --> 32:12.090
international meeting.

32:12.088 --> 32:19.188
For awhile, when the Democratic
Party was a kind of JFK liberal

32:19.189 --> 32:22.559
party,
even the American Democratic

32:22.560 --> 32:27.330
Party sent observers to the
Second International meetings.

32:27.327 --> 32:28.077
Right?

32:28.078 --> 32:32.198
Bobby Kennedy was kind of very
sympathetic to the Second

32:32.203 --> 32:35.993
International--
were kind of considering should

32:35.988 --> 32:40.038
not the Democratic Party join
the Social Democratic

32:40.035 --> 32:42.135
International Movement?

32:42.140 --> 32:45.560
1917, there is a Communist
revolution in Russia.

32:45.558 --> 32:49.168
In 1919, they say,
"Second International,

32:49.173 --> 32:50.783
this really sucks.

32:50.779 --> 32:53.349
This is not about revolution.

32:53.349 --> 32:55.549
This is about reform.

32:55.548 --> 32:58.168
We need a real revolutionary
organization."

32:58.170 --> 33:00.960
They create the Third
International or Communist

33:00.960 --> 33:03.800
International,
which lasts until the Second

33:03.797 --> 33:05.487
World War,
when Russia,

33:05.486 --> 33:08.656
Soviet Russia,
needs the help of the United

33:08.657 --> 33:11.677
States to defeat militarily
Germany,

33:11.680 --> 33:12.210
and the U.S.

33:12.213 --> 33:14.093
said, "All right,
but you dissolve the

33:14.085 --> 33:15.105
International."

33:15.108 --> 33:17.398
So they did dissolve the
International.

33:17.400 --> 33:21.740
There is actually a Fourth
International--I don't have time

33:21.736 --> 33:25.696
really to talk about
this--created by Leon Trotsky.

33:25.700 --> 33:31.010
All right, so that's about the
life of one of our major

33:31.006 --> 33:33.066
authors, Karl Marx.

33:33.068 --> 33:38.738
And let me go on and talk about
his theory of alienation.

33:38.740 --> 33:44.030
And I have, my goodness,
twelve minutes to do that,

33:44.025 --> 33:49.305
though I could spend in fact a
semester on this.

33:49.308 --> 33:54.168
Well but let me try to
economize with my time,

33:54.170 --> 33:58.040
and I'll just very briefly rush
through what is leading to

33:58.037 --> 34:02.037
The Paris Manuscript and
the theory of alienation.

34:02.038 --> 34:06.228
And I really have to talk about
alienation, so I will skip a lot

34:06.229 --> 34:08.689
of stuff leading to the
alienation.

34:08.690 --> 34:12.690
As I said, Hegel is the point
of departure for Marx's theory

34:12.686 --> 34:13.766
of alienation.

34:13.768 --> 34:17.868
But there is a kind of
intellectual project for the

34:17.873 --> 34:18.943
young Marx.

34:18.940 --> 34:22.940
As I said, he writes--tries to
write this book,

34:22.942 --> 34:27.382
a critique of Hegel's
philosophy of right.

34:27.380 --> 34:32.730
In this book Hegel suggested
that there is a--the civil

34:32.733 --> 34:36.703
servants constitute a universal
class.

34:36.699 --> 34:41.399
It is a critique of the French
Revolution and the bourgeois

34:41.402 --> 34:46.432
society in which Hegel felt the
workers and the capitalists are

34:46.431 --> 34:50.001
representing particularistic
interests,

34:50.000 --> 34:54.380
and order can be brought into
this only by civil servants,

34:54.380 --> 34:57.380
by the government,
who represents the universal

34:57.384 --> 34:58.434
point of view.

34:58.429 --> 35:00.809
And Marx criticizes this book.

35:00.809 --> 35:04.939
Then he writes "On the
Jewish Question",

35:04.936 --> 35:07.546
where he said,
"Well the state

35:07.550 --> 35:11.560
bureaucrats are not universal,
but we need a universal

35:11.563 --> 35:15.413
standpoint,
we need universal emancipation,

35:15.409 --> 35:16.769
as such."

35:16.769 --> 35:18.189
That's the point of view.

35:18.190 --> 35:20.040
Then he writes this wonderful
piece,

35:20.039 --> 35:22.259
Introduction to the Critique
of Hegel's Philosophy of

35:22.255 --> 35:23.665
Right,
and he said,

35:23.673 --> 35:27.483
"But who will carry out
this universal point of

35:27.476 --> 35:28.516
view?"

35:28.518 --> 35:31.548
And it is the introduction for
the first time in '44,

35:31.554 --> 35:34.594
January, and he said,
"The proletariat."

35:34.590 --> 35:36.900
But people say,
"Why the proletariat?

35:36.900 --> 35:38.490
Goodness gracious."

35:38.489 --> 35:40.279
That's when The Paris
Manuscript comes in.

35:40.280 --> 35:44.010
He said, "The proletariat,
because the proletariat is the

35:44.012 --> 35:47.822
ultimate of alienation,
and because they are alienated,

35:47.822 --> 35:51.452
they have the interest to
overcome alienation."

35:51.449 --> 35:54.939
Well I think I just have to
rush through.

35:54.940 --> 36:01.260
I will put this stuff on the
internet, but I really don't

36:01.260 --> 36:05.210
have time to get into any
detail.

36:05.210 --> 36:07.170
I want to get,
in the last few minutes,

36:07.166 --> 36:09.016
into The Paris
Manuscripts.

36:09.018 --> 36:12.908
And this is the structure of
The Paris Manuscript of

36:12.909 --> 36:13.379
1844.

36:13.380 --> 36:18.760
You can see the line of
argument, how he's developing

36:18.757 --> 36:20.307
his argument.

36:20.309 --> 36:24.919
What is really interesting from
The Paris Manuscripts is

36:24.920 --> 36:28.790
the first manuscript,
which is twenty-seven pages.

36:28.789 --> 36:31.279
It is on wages,
profits and rent,

36:31.278 --> 36:34.778
and culminates with the idea of
alienation.

36:34.780 --> 36:39.240
Again, unfortunately I don't
have more time to work more on

36:39.235 --> 36:39.615
it.

36:39.619 --> 36:47.749
Especially Section IV is
crucially important.

36:47.750 --> 36:52.600
And the second and the third
manuscripts are of lesser

36:52.601 --> 36:53.701
important.

36:53.699 --> 36:57.359
Now the major themes:
wage, profit and rent,

36:57.360 --> 37:01.020
and private ownership,
they all culminate in

37:01.021 --> 37:02.301
alienation.

37:02.300 --> 37:05.310
This is a re-interpretation of
Hegel.

37:05.309 --> 37:10.879
Alienation does not come from
ideas, it comes out of material

37:10.880 --> 37:15.430
conditions of the nature of
capitalist economy.

37:15.429 --> 37:18.629
As I said, he does not have the
notion of capitalism.

37:18.630 --> 37:22.900
It comes out of the nature of
commodity producing commercial

37:22.898 --> 37:23.478
society.

37:23.478 --> 37:24.128
Right?

37:24.130 --> 37:27.340
That's where alienation is
coming from,

37:27.340 --> 37:30.250
rather than ideas,
and the problem can only be

37:30.246 --> 37:33.606
solved if you fix the problems
of commodity producing

37:33.605 --> 37:34.505
societies.

37:34.510 --> 37:39.410
And then he identifies four
characteristics of alienation.

37:39.409 --> 37:41.589
And I will talk to this.

37:41.590 --> 37:45.920
Alienation is from the object
of production.

37:45.920 --> 37:51.280
The second is alienation from
the act of production.

37:51.280 --> 37:55.150
Then alienation from species
being;

37:55.150 --> 37:58.890
again, a very big
word--Gattungswesen,

37:58.889 --> 37:59.909
in German.

37:59.909 --> 38:03.739
What makes us human,
what makes us distinct from

38:03.740 --> 38:08.470
animals, that's what the notion
species being refers to.

38:08.469 --> 38:11.599
And finally alienation from
fellow man.

38:11.599 --> 38:14.359
Well I have seven minutes to
labor on this,

38:14.362 --> 38:15.682
so let me do that.

38:15.679 --> 38:21.319
Okay, as I said he reinterprets
Hegel's alienation.

38:21.320 --> 38:25.450
Hegel wanted to overcome
alienation in thought.

38:25.449 --> 38:30.819
Alienation was a problem of the
state of consciousness.

38:30.820 --> 38:35.620
Marx wants to ground the theory
in material practices.

38:35.615 --> 38:36.335
Right?

38:36.340 --> 38:42.460
And when emerges alienation?

38:42.460 --> 38:50.760
When labor is becoming a
commodity and when profit drives

38:50.764 --> 38:56.144
the economy;
that's when we enter the stage

38:56.143 --> 39:00.993
of alienation and private
property emerges.

39:00.989 --> 39:05.109
Well I'll just leave this
section out, and let me speak to

39:05.110 --> 39:08.800
the four dimensions of
alienation in the next six or

39:08.797 --> 39:10.097
seven minutes.

39:10.099 --> 39:13.259
So the first point is there is
in--you know,

39:13.264 --> 39:17.764
we are talking about commodity
producing commercial societies,

39:17.755 --> 39:19.665
to put it with Adam Smith.

39:19.670 --> 39:20.480
Right?

39:20.480 --> 39:24.810
Or Marx will call it later
on--it will take him one more

39:24.806 --> 39:29.366
year to figure out what is
really the nature of the society

39:29.369 --> 39:31.179
he's talking about.

39:31.179 --> 39:34.679
But already in The German
Ideology,

39:34.677 --> 39:39.367
as we will see it Tuesday or
Thursday, he coins the term

39:39.369 --> 39:43.209
the capitalist mode of
production.

39:43.210 --> 39:45.780
So in the capitalist mode of
production,

39:45.780 --> 39:52.380
in a commodity producing
society, the object which labor

39:52.380 --> 39:55.480
produces,
labor's product,

39:55.483 --> 40:00.893
confronts the workers as
something alien from him,

40:00.889 --> 40:04.269
as a power alien of the
producer.

40:04.273 --> 40:05.123
Right?

40:05.119 --> 40:08.989
Under these conditions,
this realization of labor

40:08.992 --> 40:13.112
appears as the loss of
realization of the worker.

40:13.110 --> 40:17.070
In sharp contrast with petty
commodity production,

40:17.074 --> 40:21.694
the work of the artisan where
the work what you produce is

40:21.686 --> 40:25.926
part of your own life;
you identify with the part what

40:25.934 --> 40:26.774
you produce.

40:26.766 --> 40:27.316
Right?

40:27.320 --> 40:30.320
You are a shoe-maker,
you are producing a beautiful

40:30.320 --> 40:30.620
shoe.

40:30.619 --> 40:31.159
Right?

40:31.159 --> 40:33.049
You are proud of the shoe.

40:33.050 --> 40:37.480
You go to the church Sunday and
you saw a nice lady walking in

40:37.476 --> 40:40.406
these beautiful shoes,
and you proudly say,

40:40.414 --> 40:41.994
"This is my shoe."

40:41.989 --> 40:42.439
Right?

40:42.440 --> 40:45.450
Then you are not alienated.

40:45.449 --> 40:46.229
Right?

40:46.230 --> 40:50.880
When you are working on the
production line and you are mass

40:50.880 --> 40:53.480
producing, you know,
Toyota Camry,

40:53.480 --> 40:55.920
you don't know what you
produce.

40:55.923 --> 40:56.873
Right?

40:56.869 --> 40:59.109
It's an alien object from you.

40:59.110 --> 41:02.770
You put a little bit of work
into the product,

41:02.773 --> 41:06.033
and the product is not you any
longer;

41:06.030 --> 41:08.820
it is something which is alien
from you.

41:08.820 --> 41:13.670
Well, of course,
not all work is necessarily

41:13.666 --> 41:15.016
alienated.

41:15.018 --> 41:19.018
You know if you are an artist,
if you are a scholar,

41:19.023 --> 41:23.813
you identify the work and you
have copyright for the work what

41:23.813 --> 41:25.073
you produce.

41:25.070 --> 41:28.580
But ordinary workers usually do
not have a copyright;

41:28.579 --> 41:32.009
you know they cannot license
the work what they produce.

41:32.010 --> 41:33.940
It becomes alien from them.

41:33.940 --> 41:34.980
That's the point. Right?

41:34.980 --> 41:35.780
The product.

41:35.780 --> 41:39.520
Well then you are also becoming
alien in the act of production.

41:39.518 --> 41:43.348
He said because labor is
external to the worker--there

41:43.351 --> 41:47.331
are different points in
this--external to the worker;

41:47.329 --> 41:50.569
it does not belong to his
intrinsic nature.

41:50.570 --> 41:58.020
In his work he does not affirm
himself but denies himself--does

41:58.016 --> 42:01.376
not freely develop itself.

42:01.380 --> 42:06.750
You know, you say,
"Well it's already 4:45.

42:06.750 --> 42:09.540
I have only fifteen more
minutes to go and then I am

42:09.536 --> 42:10.626
free." Right?

42:10.630 --> 42:13.430
Life begins when work ends.

42:13.425 --> 42:14.145
Right?

42:14.150 --> 42:15.650
You can see it.

42:15.650 --> 42:19.090
You go to the supermarket and
the cashier can hardly wait,

42:19.094 --> 42:20.974
you know, to get out of here.

42:20.969 --> 42:23.869
I was trying to buy last night
a little beer,

42:23.865 --> 42:27.085
and it was 8:45 and the cashier
said, "Sorry,

42:27.090 --> 42:29.330
I cannot sell it to you."

42:29.329 --> 42:30.799
I said, "Why not?

42:30.800 --> 42:31.960
Until 9:00."

42:31.960 --> 42:33.480
She said, "It's not nine
yet?"

42:33.480 --> 42:35.570
She wanted to get out of there.

42:35.568 --> 42:36.038
Right?

42:36.039 --> 42:39.569
So it's alienated from the
process of production.

42:39.570 --> 42:40.160
Right?

42:40.159 --> 42:42.419
And labor is not voluntary but
forced.

42:42.420 --> 42:42.910
Right?

42:42.909 --> 42:45.639
Well forced, not legally.

42:45.639 --> 42:47.889
You can starve. Right?

42:47.889 --> 42:51.099
But if you don't want to starve
and you want to have a place,

42:51.101 --> 42:53.351
a roof over your head,
you have to work.

42:53.349 --> 42:54.839
So it is forced economically.

42:54.840 --> 43:01.240
And so it is not--it is,
here is the--and your activity

43:01.239 --> 43:04.439
belongs to somebody else.

43:04.440 --> 43:07.060
It's somebody else,
you know, who commands you,

43:07.056 --> 43:09.386
who is the boss,
who tells you what to do,

43:09.389 --> 43:10.579
and then you shut up.

43:10.583 --> 43:11.213
Right?

43:11.210 --> 43:13.550
And this is why,
you know, in the act of

43:13.554 --> 43:15.544
production you have alienation.

43:15.539 --> 43:19.909
The third one is that you are
alienated from your species

43:19.914 --> 43:22.184
being, of your human being.

43:22.179 --> 43:26.519
And now Marx has a theory of
man in nature.

43:26.521 --> 43:27.351
Right?

43:27.349 --> 43:32.299
What is man in natural
conditions?

43:32.300 --> 43:35.400
What makes us man as distinct
from animal?

43:35.400 --> 43:39.600
There are very different
answers you can give.

43:39.599 --> 43:42.919
Well Schiller,
the German poet said,

43:42.918 --> 43:45.668
"What makes us humans?

43:45.670 --> 43:48.930
That we know how to play."

43:48.925 --> 43:49.655
Right?

43:49.659 --> 43:51.619
Play makes us human.

43:51.619 --> 43:54.819
Marx said what makes us human,
that we work.

43:54.820 --> 43:59.700
Labor, that we transform the
material world to meet our human

43:59.699 --> 44:04.659
needs, with a plan in our head,
that's what makes us human.

44:04.659 --> 44:08.069
There are animals which kind of
work, like bees,

44:08.065 --> 44:10.525
but they don't work with a
plan.

44:10.530 --> 44:14.460
There are only humans who have
an idea about my house we'll

44:14.463 --> 44:18.533
build, and then you build the
house as you had the idea about

44:18.534 --> 44:19.014
it.

44:19.010 --> 44:21.880
That is the essence of human
beings.

44:21.880 --> 44:26.590
And he said the problem is that
we, in a commodity producing

44:26.585 --> 44:31.365
society, we are alienated from
labor, what makes us human.

44:31.369 --> 44:34.889
So we are alienated from our
very human essence.

44:34.889 --> 44:37.649
That's the most horrifying
thing for Marx,

44:37.646 --> 44:39.796
in a commodity producing
society.

44:39.797 --> 44:40.467
Right?

44:40.469 --> 44:46.359
And then finally we are
alienated from our fellow man.

44:46.360 --> 44:52.790
This is probably the deepest
idea in the whole theory;

44:52.789 --> 44:58.329
namely, that we're beginning to
treat each others as object.

44:58.327 --> 44:59.077
Right?

44:59.079 --> 45:03.589
As we are entering the world of
commodity production,

45:03.590 --> 45:08.390
profit maximization,
self-interested individuals

45:08.393 --> 45:15.143
maximizing utility and thinking
instrumentally around the world.

45:15.139 --> 45:19.359
What are the most least
expensive means which gets us

45:19.364 --> 45:21.564
the cheapest to this end?

45:21.559 --> 45:25.509
When we're beginning to treat
each others as instruments.

45:25.514 --> 45:26.084
Right?

45:26.079 --> 45:28.609
And he said this is the worst
alienation.

45:28.610 --> 45:31.490
Which is new, right?

45:31.489 --> 45:34.569
It has--this is very important
to see in Marx's theory of

45:34.565 --> 45:35.275
alienation.

45:35.280 --> 45:39.130
It's not a general condition of
humankind, as Hegel thought it.

45:39.130 --> 45:42.250
Alienation is emerging in
modernity.

45:42.250 --> 45:44.960
It does not have the term
capitalism yet,

45:44.958 --> 45:47.598
or the capitalist mode of
production.

45:47.599 --> 45:52.439
This is--the characteristics of
modernity and modern industrial

45:52.443 --> 45:55.963
and urban life,
that we are not interacting

45:55.960 --> 46:01.000
with each other as human beings,
in an all-sided personal

46:00.996 --> 46:04.736
relationships,
but we tend to treat each

46:04.740 --> 46:06.300
others as objects.

46:06.297 --> 46:06.987
Right?

46:06.989 --> 46:10.009
We treat the other person as a
sex object.

46:10.010 --> 46:10.600
Right?

46:10.599 --> 46:16.999
The erotic complex relationship
is reduced to a brutal act of

46:17.001 --> 46:17.431
sex.

46:17.429 --> 46:18.389
Right?

46:18.389 --> 46:23.369
We treat each other as an
instrument to reach an end.

46:23.373 --> 46:24.143
Right?

46:24.139 --> 46:28.039
We call the others only when we
need that person for something.

46:28.036 --> 46:28.536
Right?

46:28.539 --> 46:33.129
We act out of simply
self-interest in interacting

46:33.128 --> 46:34.848
with the others.

46:34.849 --> 46:36.409
We lack compassion. Right?

46:36.409 --> 46:38.399
We lack love. Right?

46:38.400 --> 46:40.250
We lack sympathy. Right?

46:40.250 --> 46:44.490
You know, he probably did not
read his Adam Smith carefully

46:44.489 --> 46:44.999
enough.

46:45.001 --> 46:45.661
Right?

46:45.659 --> 46:48.929
He has not been reading much
Smith until '44.

46:48.929 --> 46:52.299
This is where he's beginning to
read Smith very carefully,

46:52.302 --> 46:53.902
around this time,
in '44.

46:53.900 --> 46:56.770
Anyway, you see the point what
he is making.

46:56.768 --> 46:59.678
And I think what Marx describes
in alienation,

46:59.679 --> 47:03.469
particularly alienation from
fellow human beings,

47:03.469 --> 47:07.869
is something what probably some
people in this room can respond

47:07.873 --> 47:10.463
to,
and to say, "Well yes,

47:10.460 --> 47:12.060
I did experience that.

47:12.059 --> 47:14.649
I have been treated as an
object.

47:14.650 --> 47:19.140
When I go to the admission
office, occasionally an

47:19.139 --> 47:23.809
administrator treats me like a
piece of paper."

47:23.813 --> 47:24.733
Right?

47:24.730 --> 47:28.590
That's when you are alienated,
when you're becoming an object

47:28.594 --> 47:30.404
rather than a human being.

47:30.400 --> 47:34.670
So that's in a nutshell the
theory of alienation.

47:34.670 --> 47:36.470
The rest will be up on the
internet,

47:36.469 --> 47:40.109
and you may want to dig into
the whole intellectual

47:40.114 --> 47:44.424
development which brings you to
the peak of what we call the

47:44.416 --> 47:47.746
young Marx;
Marx, the Hegelian Marx,

47:47.751 --> 47:53.361
who is not a materialist yet,
not a historical materialist.

47:53.360 --> 47:55.890
He does not have the idea of
exploitation.

47:55.889 --> 48:00.469
He does not have the idea of
the capitalist mode of

48:00.472 --> 48:02.032
production yet.

48:02.030 --> 48:03.380
All right. Thank you.

48:03.380 --> 48:08.000