WEBVTT 00:00.700 --> 00:05.630 Prof: Okay, so now we move into the 00:05.626 --> 00:08.146 nineteenth century. 00:08.150 --> 00:14.620 It's unclear how long this nineteenth century lasted, 00:14.619 --> 00:21.839 whether it lasted from 1789 until 1914, or 1815 until 1914. 00:21.835 --> 00:23.075 Right? 00:23.080 --> 00:25.250 But it was a relatively long century. 00:25.250 --> 00:30.250 And yeah, John Stuart Mill was already twentieth century. 00:30.250 --> 00:33.590 But Karl Marx did get into the middle of it; 00:33.590 --> 00:39.890 he was born in 1818 and died in '83. 00:39.890 --> 00:45.360 And I tried to find a picture of Marx, what you may not have 00:45.355 --> 00:50.075 seen, when he was still quite a good-looking guy. 00:50.080 --> 00:56.240 All right, so a few words about his family background. 00:56.240 --> 01:01.150 His father, Karl Heinrich--no, no, Marx himself was born in 01:01.149 --> 01:04.329 1818 in Trier, Germany, and his father was 01:04.328 --> 01:06.878 Heinrich Marx, who was actually a lawyer, 01:06.876 --> 01:10.716 quite a successful lawyer, but he was very much a man of 01:10.724 --> 01:11.874 enlightenment. 01:11.870 --> 01:16.980 He liked Voltaire and brought Marx up in the spirit of 01:16.980 --> 01:19.970 liberalism and enlightenment. 01:19.970 --> 01:24.990 Voltaire and Rousseau and John Stuart Mill, well these were the 01:24.991 --> 01:27.341 guiding lights of the time. 01:27.340 --> 01:32.640 The paternal grandfather was Marx Levy, who was a rabbi of 01:32.635 --> 01:33.375 Trier. 01:33.379 --> 01:36.599 But he died early, before Karl was born, 01:36.596 --> 01:40.716 and in fact his father converted to Lutheranism. 01:40.720 --> 01:42.390 It did not matter much. 01:42.390 --> 01:44.420 He was not really religious. 01:44.420 --> 01:51.570 He was quite secular and Marx, Karl Marx, brought up in a 01:51.569 --> 01:53.739 secular family. 01:53.739 --> 01:57.249 So I found you a picture of Trier in the early nineteenth 01:57.251 --> 01:57.881 century. 01:57.879 --> 02:02.809 If you look hard, you'll probably see somewhere 02:02.811 --> 02:09.141 young Karl walking around and shopping in the marketplace of 02:09.137 --> 02:10.207 Trier. 02:10.210 --> 02:12.940 All right, his education. 02:12.938 --> 02:15.588 He attended, of course, high school in 02:15.586 --> 02:16.156 Trier. 02:16.158 --> 02:19.798 Then in '35 he was admitted to the University of Bonn, 02:19.800 --> 02:26.120 where he studied Greek and Roman mythology and history-- 02:26.120 --> 02:31.280 already became involved in student politics. 02:31.280 --> 02:36.890 But he really was bored in Bonn and was attracted to go to 02:36.888 --> 02:42.988 Berlin, which at that time was becoming a fascinating place. 02:42.990 --> 02:49.960 And he was attending the lectures of Bruno Bauer. 02:49.960 --> 02:53.990 Bruno Bauer was a disciple of Georg Hegel. 02:53.990 --> 02:58.520 Bauer belonged to a group of philosophers who called 02:58.515 --> 03:02.505 themselves "the Young Hegelians." 03:02.508 --> 03:07.078 They were the radicals of their time, and Marx already wanted to 03:07.080 --> 03:10.470 be a radical; he just did not know what kind 03:10.468 --> 03:13.228 of radical he will be or should be. 03:13.229 --> 03:18.839 In fact, he received his degree from the University of Jena. 03:18.840 --> 03:22.000 I think I cracked already this joke in the introductory 03:22.004 --> 03:25.074 lecture, because assumedly it was easier 03:25.068 --> 03:28.188 to get a degree from Jena than Berlin, 03:28.188 --> 03:32.658 and Marx was more interested already in philosophy and 03:32.659 --> 03:35.359 radicalism than legal studies. 03:35.360 --> 03:37.770 But he got his degree. 03:37.770 --> 03:43.750 So here is Georg Hegel, one of the most important 03:43.746 --> 03:50.716 philosophers of the eighteenth and nineteenth century. 03:50.720 --> 03:58.730 He was a German philosopher; and I will talk more when we 03:58.730 --> 04:01.490 get into Marx's own work. 04:01.490 --> 04:06.540 He basically saw human history as the unfolding of human 04:06.538 --> 04:11.288 consciousness, and he also characterized the 04:11.288 --> 04:17.998 human condition as in the state of alienation in which subject 04:18.000 --> 04:22.950 and object were separated from each other. 04:22.949 --> 04:24.309 These are big words. 04:24.310 --> 04:28.730 You will get comfortable with it as I'm lecturing on Marx. 04:28.730 --> 04:32.060 Because this is very important for Hegelian philosophy-- 04:32.060 --> 04:36.760 also for Marxism, the distinction that there is 04:36.764 --> 04:40.484 the subject, yourself, who are observing, 04:40.476 --> 04:43.696 and the object, the others or the material 04:43.697 --> 04:46.397 world upon which you are reflecting. 04:46.399 --> 04:50.729 There is also another big word you will learn in the next two 04:50.732 --> 04:54.272 or three lectures, the word of totality; 04:54.269 --> 04:58.879 totality means when subject and object are together in one 04:58.884 --> 05:02.534 unity, that's what is meant to be totality. 05:02.528 --> 05:07.098 Now Hegel's idea was that subject and object became 05:07.100 --> 05:10.650 separated, and the separation of subject 05:10.649 --> 05:14.599 from object-- when there is seen as worth 05:14.596 --> 05:19.376 outside of the subject as a separate object-- 05:19.379 --> 05:24.729 that is the state of alienation; alien, to be a stranger, 05:24.728 --> 05:28.668 a stranger in the world, because what is around you 05:28.665 --> 05:31.885 looks like strange, as different from you. 05:31.892 --> 05:32.762 Right? 05:32.759 --> 05:34.849 That's what he meant by alienation. 05:34.850 --> 05:37.990 But, you know, human consciousness is 05:37.990 --> 05:43.490 increasing, and as consciousness is increasing you will overcome 05:43.488 --> 05:47.238 this separation of subject and objects. 05:47.240 --> 05:51.160 Well, I'm sure it is not clear for the time being, 05:51.160 --> 05:55.210 but we'll be laboring on this in more detail with Marx, 05:55.209 --> 05:57.709 and hopefully it will become a little more clear. 05:57.709 --> 06:01.189 Bruno Bauer, he is this charismatic 06:01.189 --> 06:07.329 lecturer, the Young Hegelian whose lectures Marx attended. 06:07.329 --> 06:12.059 And there is no Marx and Marxism without Bruno Bauer; 06:12.060 --> 06:16.160 though most of his work is vitriolic criticism of Bruno 06:16.161 --> 06:16.771 Bauer. 06:16.769 --> 06:20.189 Well, Marx was quite a vitriolic guy. 06:20.189 --> 06:23.589 He liked to use overheated language. 06:23.589 --> 06:26.969 Occasionally it's very beautiful, the language he's 06:26.968 --> 06:27.508 using. 06:27.509 --> 06:32.109 Occasionally this is pretty outraging. 06:32.110 --> 06:36.720 Okay, what about Bauer and the Left Hegelians? 06:36.720 --> 06:43.260 As I said, you know, he kind of comes-- 06:43.259 --> 06:49.209 he's a Hegel disciple, but he tries to move beyond 06:49.209 --> 06:56.249 Hegel and offer a critical theory of Hegel and the Hegelian 06:56.254 --> 06:58.444 system itself. 06:58.440 --> 07:04.900 These guys, the Young Hegelians--Bauer and his brother 07:04.903 --> 07:10.263 and others like Feuerbach, called themselves "the 07:10.261 --> 07:11.881 critical critics." 07:11.879 --> 07:17.189 This is a term which comes up in Marx's work sometimes, 07:17.192 --> 07:19.262 ironically usually. 07:19.259 --> 07:21.139 Why was it so? 07:21.139 --> 07:26.429 Because Hegel is seen in modern philosophy as the Founding 07:26.430 --> 07:29.030 Father of critical theory. 07:29.029 --> 07:34.619 You may have heard the word; if you studied philosophy I'm 07:34.619 --> 07:37.049 sure you have heard the word. 07:37.050 --> 07:39.670 What is critical theory? 07:39.670 --> 07:44.670 Well the essence of critical theory is that it believes that 07:44.668 --> 07:50.598 the major task of philosophy, to subject human consciousness 07:50.600 --> 07:56.060 to critical scrutiny-- that there is some discrepancy 07:56.060 --> 08:01.140 between human consciousness and the human condition. 08:01.141 --> 08:02.041 Right? 08:02.040 --> 08:05.920 Our consciousness does not reflect properly the human 08:05.922 --> 08:10.552 condition, and therefore we have to criticize consciousness and 08:10.550 --> 08:12.940 get the right consciousness. 08:12.939 --> 08:17.609 Well who is actually the first of critical theorists? 08:17.610 --> 08:19.520 There is some controversy about this. 08:19.519 --> 08:23.859 There are some people who actually name Immanuel Kant, 08:23.862 --> 08:27.712 the German philosopher, as the first of critical 08:27.711 --> 08:28.861 theorists. 08:28.860 --> 08:34.510 Kant made a very interesting distinction between Ding an 08:38.500 --> 08:43.380 things in themselves and things for themselves. 08:43.379 --> 08:48.879 And one important Kant idea was that all the ideas what we have 08:48.880 --> 08:52.520 in our mind are things for themselves, 08:52.519 --> 08:57.209 and they do not correspond to the world around us. 08:57.210 --> 09:01.770 The world around us is so rich that the concepts what we 09:01.774 --> 09:04.434 develop cannot completely fit. 09:04.428 --> 09:08.438 Therefore, in the act of cognition--when we try to 09:08.443 --> 09:13.363 understand something--we select from the world stuff which is 09:13.359 --> 09:15.079 important for us. 09:15.080 --> 09:17.970 This is why it's things for themselves. 09:17.971 --> 09:18.581 Right? 09:18.580 --> 09:22.930 We select, in the process of cognition, of learning, 09:22.932 --> 09:27.032 from the world elements what is useful for us. 09:27.028 --> 09:30.878 So, I mean, in some ways already Kant suggested that 09:30.884 --> 09:35.344 there is something problematic with the human consciousness. 09:35.344 --> 09:36.104 Right? 09:36.100 --> 09:40.100 We have to subject this human consciousness to critical 09:40.100 --> 09:43.130 scrutiny, and to be aware that the 09:43.133 --> 09:48.403 unexhausted richness of the world and reality cannot be ever 09:48.400 --> 09:51.080 captured by the human mind. 09:51.080 --> 09:56.180 Now others do see really Georg Hegel as the real critical 09:56.181 --> 10:01.011 theorist, because now the central point is alienation. 10:01.009 --> 10:01.919 Right? 10:01.918 --> 10:04.578 Here the central point is that this is a big problem, 10:04.580 --> 10:09.890 and unlike Kant, who was an agnostic, 10:09.889 --> 10:14.259 he did not think we ever can develop concepts which capture 10:14.258 --> 10:15.008 the world. 10:15.011 --> 10:15.691 Right? 10:15.690 --> 10:19.110 Hegel believed that if you guys, you learn my philosophy, 10:19.114 --> 10:20.464 you will be all right. 10:20.458 --> 10:21.008 Right? 10:21.009 --> 10:24.049 Then you will overcome alienation. 10:24.048 --> 10:26.718 You will get the appropriate consciousness. 10:26.720 --> 10:28.650 Read my work. 10:28.649 --> 10:33.109 That was--you know, to simplify it a great deal. 10:33.110 --> 10:38.590 So anyway, he was seen as a kind of critical theorist. 10:38.590 --> 10:43.300 Now, the Young Hegelians were the critics of the critique. 10:43.298 --> 10:43.958 Right? 10:43.960 --> 10:48.970 They wanted to apply Hegel's critical method on Hegel's 10:48.965 --> 10:49.795 theory. 10:49.798 --> 10:54.988 They said, "Why on earth Georg, Uncle Georg, 10:54.990 --> 10:59.750 believes that his theory is the right one? 10:59.750 --> 11:03.520 Why don't we subject this system itself to the same 11:03.518 --> 11:07.808 critical scrutiny what Hegel suggests everything should be 11:07.813 --> 11:10.983 subjected to: critical scrutiny?" 11:10.980 --> 11:15.360 That is really the fundamental line of argument that greatly 11:15.361 --> 11:16.701 influenced Marx. 11:16.700 --> 11:20.170 Marx is, in many respects, a critical critic. 11:20.168 --> 11:24.938 Now this is another Young Hegelian, Ludwig Feuerbach, 11:24.942 --> 11:29.352 who had another very important impact on Marx. 11:29.350 --> 11:35.110 Feuerbach called his approach "naturalism." 11:35.110 --> 11:38.900 This is a term what Marx, the young Marx, 11:38.899 --> 11:43.069 also used for a while to describe himself. 11:43.070 --> 11:47.150 I think most of you in this room would think that Marx was a 11:47.152 --> 11:50.852 materialist, and eventually Marx used the 11:50.851 --> 11:54.561 term materialism, and even more specifically, 11:54.559 --> 11:58.049 historical materialism, to describe what he was doing. 11:58.048 --> 12:03.708 But in his early work he was shying away from materialism and 12:03.710 --> 12:06.540 he used the term naturalism. 12:06.538 --> 12:10.958 And naturalism really meant that you do not underestimate 12:10.964 --> 12:14.524 the importance of consciousness in spirit, 12:14.519 --> 12:18.059 just in the interaction with consciousness and spirit, 12:18.058 --> 12:22.828 and the nature itself,--you pay more attention to nature. 12:22.830 --> 12:25.940 Now Feuerbach's most important book-- 12:25.940 --> 12:28.970 I don't think it is in English--Das Wesen des 12:28.967 --> 12:31.697 Christentums, The Essence of 12:31.701 --> 12:37.291 Christianity, he also suggested that rather 12:37.289 --> 12:43.119 than God creating man, man created the idea of God, 12:43.115 --> 12:46.445 and they created the idea of God-- 12:46.450 --> 12:49.500 this is actually not all that far from Bruno Bauer, 12:49.500 --> 12:51.850 just a more radical position. 12:51.851 --> 12:52.421 Right? 12:52.418 --> 12:59.058 Because it wanted to project the desperation of alienation 12:59.059 --> 13:01.739 into the idea of God. 13:01.740 --> 13:07.950 So, I mean, while so to say Bauer was not ready to draw the, 13:07.953 --> 13:13.543 if I may use this term, the ontological conclusions of 13:13.535 --> 13:16.375 his criticism of Hegel. 13:16.379 --> 13:18.759 Feuerbach went into ontology. 13:18.755 --> 13:19.325 Right? 13:19.330 --> 13:24.760 Ontology means the origins of things, and he believed that in 13:24.764 --> 13:30.294 fact the spiritual world is a reflection of humans as such. 13:30.288 --> 13:33.398 That's why he called this naturalism, as distinct from 13:33.403 --> 13:34.053 idealism. 13:34.048 --> 13:37.778 And we will talk about the distinction between idealism and 13:37.783 --> 13:41.013 materialism, or idealism as naturalism, 13:41.008 --> 13:44.308 which is very important for Marxism, 13:44.308 --> 13:49.288 and has been an important distinction in philosophy in the 13:49.293 --> 13:52.883 nineteenth and early twentieth century. 13:52.879 --> 13:55.399 I don't think in the last, you know, 13:55.399 --> 13:58.619 fifty or a hundred years that, you know, 13:58.620 --> 14:00.580 in philosophy there is too much discussion of idealism and 14:00.582 --> 14:03.112 materialism, though I don't think it is 14:03.113 --> 14:07.413 quite a useless discussion, who are idealist and who are 14:07.408 --> 14:08.358 materialist. 14:08.360 --> 14:13.640 And well, we will talk very briefly about this. 14:13.639 --> 14:16.759 Let me just foreshadow. Right? 14:16.759 --> 14:22.319 You know, you are an idealist when you think that the material 14:22.322 --> 14:24.972 world is coming from an idea. 14:24.969 --> 14:25.789 Right? 14:25.788 --> 14:30.598 If you believe that there was a transcendental being like God, 14:30.600 --> 14:34.980 and this transcendental being, by its act of will, 14:34.980 --> 14:37.730 created the world and created humans, 14:37.730 --> 14:39.630 then you are an idealist. 14:39.629 --> 14:44.159 If you believe that the ideas are explaining human behavior, 14:44.163 --> 14:46.243 then you are an idealist. 14:46.240 --> 14:50.440 Materialists are the ones who start from the material 14:50.442 --> 14:54.972 conditions and try to explain the ideas from the material 14:54.971 --> 14:55.861 conditions. 14:55.860 --> 14:56.750 Right? 14:56.750 --> 15:02.130 Feuerbach made this provocative statement that we invented God, 15:02.134 --> 15:04.744 rather than God creating us. 15:04.740 --> 15:08.090 Marx goes further and he will say, "Well you have ideas 15:08.087 --> 15:08.937 in your head. 15:08.940 --> 15:13.750 I can tell you why you have these ideas when I look at your 15:13.748 --> 15:16.068 material conditions." 15:16.070 --> 15:19.730 And he will later on say that, "When I understand your 15:19.730 --> 15:24.370 position in the class structure, and I understand your economic 15:24.368 --> 15:27.028 interests, then I will be able to tell you 15:27.029 --> 15:29.539 why you think the way you think." Right? 15:29.538 --> 15:33.798 This is the materialist's approach, when you explain ideas 15:33.802 --> 15:38.292 from the material conditions, versus the other way around. 15:38.289 --> 15:44.239 And this comes from Feuerbach. 15:44.240 --> 15:46.610 It is Feuerbach's inspiration. 15:46.606 --> 15:47.156 Right? 15:47.158 --> 15:50.868 So you bring together the critical theory of Hegel and the 15:50.871 --> 15:54.811 Young Hegelians, radical critical theory, 15:54.807 --> 15:59.897 and naturalism of Feuerbach, eventually pushing it further 15:59.899 --> 16:02.249 and to say, "Let's not fool around it. 16:02.250 --> 16:04.490 It is materialism all right." 16:04.490 --> 16:05.690 Okay? 16:05.690 --> 16:08.510 Now what about--let's continue with the life. 16:08.509 --> 16:12.659 '42, he moves to Cologne, the city of Cologne, 16:12.657 --> 16:17.907 and becomes a journalist for Rheinische Zeitung; 16:17.908 --> 16:21.148 eventually even becomes the editor of this journal. 16:21.149 --> 16:27.269 And what he's writing is just liberal journalism. 16:27.269 --> 16:28.899 He's not a radical yet. 16:28.899 --> 16:30.559 He's a bourgeois liberal. 16:30.558 --> 16:35.708 He is writing articles about, you know, the freedom of the 16:35.710 --> 16:38.240 press and civil liberties. 16:38.240 --> 16:42.950 He's writing stuff what John Stuart Mill would not object to 16:42.952 --> 16:43.512 at all. 16:43.510 --> 16:44.230 Right? 16:44.230 --> 16:53.040 Then '43, he marries--I again cracked this joke before-- 16:53.038 --> 16:56.998 after a long engagement, Jenny von Westphalen, 16:57.000 --> 17:03.520 who comes from, you know, a noble family, 17:03.519 --> 17:07.469 a very high class family-- not a Jewish family, 17:07.470 --> 17:09.860 a high class family. 17:09.859 --> 17:12.149 Here is a picture of them too. 17:12.150 --> 17:15.050 Well he was graying fast. Right? 17:15.048 --> 17:24.198 Well he was running into some political troubles very soon. 17:24.200 --> 17:29.690 Now we will very quickly see some extraordinary years in 17:29.692 --> 17:33.092 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 17:42.453 --> 17:44.493 how far he goes. 17:44.490 --> 17:50.060 Already in '43 he is beginning to write some very important 17:50.057 --> 17:51.687 pieces of work. 17:51.690 --> 17:55.170 I will talk about them in a minute, when we will get to 17:55.167 --> 17:56.067 Marx's work. 17:56.068 --> 18:00.058 One is called A Contribution to the Critique of Hegel's 18:00.055 --> 18:03.895 Philosophy of the State, or Hegel's Philosophy of 18:03.902 --> 18:07.542 Law, or Rights; it's translated differently. 18:07.538 --> 18:12.608 And then he's writing a very provocative essay, 18:12.608 --> 18:14.538 "On the Jewish Question" 18:14.542 --> 18:17.712 in which he's beginning to distinguish himself from the 18:17.708 --> 18:18.878 Young Hegelians. 18:18.880 --> 18:23.430 Both of these pieces, especially "On the Jewish 18:23.434 --> 18:27.454 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 18:35.551 --> 18:36.201 Paris. 18:36.200 --> 18:39.900 And here it is, 38 Rue Vaneau. 18:39.900 --> 18:45.590 That's where he lived, and that's where Marx wrote his 18:45.586 --> 18:49.876 extraordinary unpublished manuscript, 18:49.880 --> 18:53.390 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. 19:01.278 --> 19:05.958 Some of them are impenetrable, but some of them is quite 19:05.957 --> 19:09.697 penetrable and still blows people's minds. 19:09.700 --> 19:13.500 Okay, 1844 in Paris, he abandons this book, 19:13.503 --> 19:18.673 The Critique of Hegel but he wrote an Introduction, 19:18.667 --> 19:22.017 and I will talk about this later. 19:22.019 --> 19:26.579 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