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41 pages 1 hour read

Socialism: Utopian and Scientific

Nonfiction | Book | Adult | Published in 1880

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Themes

Exploitation & Antagonism

Engels presents historical materialism as a tool one can use to diagnose social ills. Through observation (e.g., the study of history, engagement with politics) and materialist inquiry, Engels ascertains that economic and technological advances propel social and political change. According to Engels, one of the most significant results of historical development is class antagonism.

Engels states that modern class antagonism began under the European feudal system: “The separation of society into an exploiting and an exploited class, a ruling and an oppressed class, was the necessary consequences of the deficient and restricted development of production in former times” (79). When feudalism was replaced by capitalism, he continues, this problem only intensified. According to Engels, Class antagonism is not a mistake of capitalism’s development, but rather an essential feature. Thus, to end systemic exploitation, social class must be abolished—a feat which can only be achieved with the destruction of capitalism.

The Marxist understanding of class antagonism revolves around the belief that class structures are inherently exploitative. The lowest classes (i.e., the proletariat) are automatically exploited by the bourgeoisie and aristocracy by the very nature of their station. Likewise, the bourgeoisie are inherently subservient to the aristocracy, who sit at the top of the structure. Engels argues that capitalist economies cannot function without this hierarchy: “The development of industry upon a capitalistic basis made poverty and misery of the working masses conditions of existence of society” (39). Because of this, human suffering and oppression are inextricable from capitalism.

Engels’s socialism is apparently motivated by humanitarian impulses. In his view of society, most individuals are necessarily subjugated by the bourgeoisie and the aristocracy. He argues that—unlike under feudalism, wherein the production of goods was slow and geared primarily towards the producers’ survival—the improved mechanisms of industry are powerful enough to sustain everyone.

The problem inherent to capitalism is that these means of production are owned by individuals who use them to generate profit, a process which cannot maintain itself without an artificial scarcity of goods and an underclass of laborers. Marxists believe that socialism is the solution to the socioeconomic inequality caused by capitalism. According to Engels, the introduction of socialism will relieve proletarian poverty, which will in turn end the class system. Without the class system, he believes “State interference in social relations becomes, in one domain after another, superfluous, and then dies out of itself; the government of persons is replaced by the administration of things, and by the conduct of processes of production” (79). The result he projects is a governing system defined by social liberty and attendance to its subjects’ needs.

The Philosophical Foundation of Historical Materialism

The first two parts of this text are largely dedicated to exploring the philosophical foundations of historical materialism. It is as much a presentation of Marxism’s influences as it is an argument for its merits. Along with utopian socialism, Engels also pores over materialism—which he pits against idealism. As an avowed materialist, Engels believes that objective truth can be ascertained through observation and application of the scientific method. Before arguing for his social, political, and economic values, he first explains his view of the nature of knowledge and reality.

Through his exploration of epistemology (the study of knowledge), Engels also reveals aspects of his political values that are not directly relevant to promoting scientific socialism. In praising Fourier, Engels shows his support for women’s liberation. Likewise, he also presents the death of the state under socialism as a public good:

The first act by virtue of which the State really constitutes itself the representative of the whole of society—the taking possession of the means of production in the name of society—this is, at the same time, its last independent act as a State. State interference in social relations becomes, in one domain after another, superfluous, and then dies out of itself; the government of persons is replaced by the administration of things, and by the conduct of processes of production. The State is not ‘abolished.’ It dies out. (78-79)

Although Socialism: Utopian and Scientific is mainly concerned with Engels’s economic values, these details indicate a propensity for social libertarianism. These humanitarian values also intertwine with his description of a socialist society, wherein “at last, of the real nature of the productive forces of today, the social anarchy of production gives place to a social regulation of production upon a definite plan, according to the needs of the community and of each individual” (77). Engels’s vision of a socialist society is a productive, stateless collective of social equals whose basic needs are met.

Historical Progress

Scientific socialism is an ideology which assumes that history is a linear narrative marching towards a fixed destination. As such, the examination of historical progress is a central feature of this text. Engels takes objective linear progress as a given fact of life. Furthermore, he argues that this progression can be observed, categorized, and analyzed in a scientific manner. He presents such observations as evidence that society is naturally and inevitably moving towards a proletarian revolution. Without the core assumption that human history is an immutable fact of nature, the framework holding scientific socialism together (historical materialism) falls apart.

Engel’s discussion of historical progress centers technological and economic development as the force which incites all social and political change:

The materialist conception of history starts from the proposition that the production of the means to support human life and, next to production, the exchange of things produced, is the basis of all social structure; that in every society that has appeared in history, the manner in which wealth is distributed and society divided into classes or orders is dependent upon what is produced, how it is produced, and how the products are exchanged. From this point of view, the final causes of all social changes and political revolutions are to be sought, not in men's brains, not in men's better insights into eternal truth and justice, but in changes in the modes of production and exchange. (63)

Engels’s conception of history is defined by natural cycles. He describes feudalism’s evolution into capitalism as the product of ideological and political battles made necessary by the value of scientific progress. Likewise, he describes the development of capitalism as a cycle of economic systems rushing to catch up to increasingly efficient productive technologies. In this conception, the cyclical nature of capitalism results in increasingly frequent economic crises. Engels writes, “In these crises, the contradiction between socialized production and capitalist appropriation ends in a violent explosion. The circulation of commodities is, for the time being, stopped. […] All the laws of production and circulation of commodities are turned upside down” (73).

Engels predicts that these crises signify the impending collapse of capitalism, which will give way to socialism, just as feudalism gave way to capitalism. He views history as an ascending spiral—a repetitive process which gradually “evolves” towards more efficient modes.

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