Party and Subject: A Reply to Donald Parkinson

Taylor B continues the debate on political subjectivity, revolutionary strategy and the party-form, responding to Donald Parkinson’s Without a Party, We Have Nothing

The Civil Rights movement: a political sequence without the party.

When replying to criticism, I think it is best to put all of one’s cards on the table. In August of last year, millions were in the streets and two Marxist caucuses in DSA were discussing how to advance the emancipatory struggle. In my view, the problem with this discussion was the way in which something called a “worker’s party” was posed as an obvious answer to the “movementism” around the world that seems incapable of destroying the current order that can be broadly characterized by vicious capitalist exploitation, ecological destruction, and mass depoliticization. 

Far from this discussion producing any concrete proposal for a party, the most insightful contribution seemed to come from one Red Star comrade who expressed caution in approaching the party: that we should not confuse electoral proceduralism for how to organize in a way that helps bring working class people into confrontation with the capitalist class. Rather than focus on what the party should look like in the abstract, we should organize the base of the worker’s party and promote revolutionary political education. Out of this organizing, an actual party strategy would emerge.1

I could not help but ask questions that had not been posed. If the most sensible way to go about building a party is to break with liberal political conceptions and organize and educate others to build a form of organization that we cannot define in advance, then why insist on the idea for a party at all? When millions are pouring into the streets to protest police violence and defend Black lives, is the notion of a “worker’s” party–a term that seems completely foreign to what seems to have been the largest popular mobilization in history–adequate to the moment? Is what seems to be an orthodox Marxist position on the centrality of the party to the communist movement actually an obstacle to a clear assessment of our moment? Why is it that a real movement against the present state of things always seems to be located in the future? And why does insisting on the party, even when it seems to raise many more questions than answers, automatically appear as a concrete answer to the “movementism” that we all agree must be overcome?

So I wrote an essay that tried to grapple with some of these questions.2 I argued against imposing historical organizational forms on present movements, but more importantly, I attempted to think about politics in a way that could explain the complexity of the current movements by evaluating them on their own terms. This led to some adventurous and controversial statements: that in addition to the party-form creating problems for emancipatory movements, the resurgent “socialist” movement seems to be dominated by those who have no interest in abolishing the capitalist mode of production; that certain elements of a “spontaneous” anti-racist movement seem to have a better instinct for opposing the police and the state than those who are interested in Lenin. Ultimately, I suggested that the radical elements of these movements need to find ways to organize together: I pointed to an example of the Juneteenth demonstration in Oakland that was organized by two DSA chapters and the ILWU that seemed to show these movements already doing so. And I posed more questions to suggest more concrete organizing directions that we could take up going forward.

While I was able to have some helpful and clarifying discussions with comrades inside and outside of DSA–some seem to feel that I have not made a sufficient, concrete proposal for how to advance our movement without reference to the party–Donald Parkinson has so far presented the most impassioned criticisms.3 As he writes at the end of his reply: “One thing is for sure – without a party, we have nothing. Because without a party, there is no ‘we’.”

I think we must point out the contradiction in this line that makes it impossible for it to be a clear prescription. I do not think this is a simple error on Parkinson’s part, but a constitutive contradiction that is consistent with the current party discourse. In order to say that “we” have no “we,” Parkinson presupposes a “we.” In other words, to produce a collective subject, there must be a foundational subject that Parkinson does not, and would seem he cannot, account for.

Let’s read Parkinson’s claim more closely. I believe we are caught between two ways of interpreting it. First, taking this statement at its word, we are left with a claim that reduces all of the real organization of “assemblies, affinity groups, and even new nonprofits as initiatives from activists,” along with organizations like Cosmonaut, Red Star, and the whole of DSA, to the situation of powerless, atomized individuals. The lack of a party formed through an articulated common program puts us in a kind of solipsism. 

Second, if we strip away the rhetoric, we get a claim that without a party, there is no emancipatory subject. In other words, there is no collective agent that is capable of opposing and overturning the existing society. While this second interpretation does not reduce existing organizations to atomized individuals, it deems it insufficient for emancipatory politics. The various existing groups and organizations fail to constitute a real opposition to the existing order because–and this is where Parkinson advances a very particular notion of the party based on a particular reading of Marx, Katusky, and Lenin–only a party with a common, articulated program has that power. Thus, for Parkinson, the party is an invariant model of politics, rather than a historical one. Short of this particular version of the party that Parkinson advocates, all our various collective efforts amount to nothing.4

I think the second interpretation is the more productive starting point, though I find it difficult to completely ignore the first. I see both agreement and disagreement with Parkinson. We both seem to agree that the construction of a political subject – which is composed of individual militants and yet goes beyond them – is a requirement for emancipatory politics. We both seem to agree that communism is an emancipatory politics and that any politics that falls short of communism will always be inadequate. While Parkinson has not stated this himself, I believe we both agree that there is no universal organized referent for emancipatory politics currently in existence. The question, as always, is what must be done about this. 

While Parkinson seems to have aligned himself with Red Star against my position, I do not think Parkinson’s position on the party is necessarily one that Red Star and Emerge would automatically agree with. Why? Because while Red Star and Emerge were having an exploratory conversation, Parkinson seems to already have a set idea of the party being a “state within a state,” etc. I think this strengthens my argument that the party is a term that creates more problems than it solves: without a clear formulation, the party appears as an empty signifier. With a clear, articulated formulation, the party may produce more fragmentation than consolidation. This last point seems to be supported by the fact that an endless number of small groups of militants have not only proclaimed the need for, but also formed parties, and we have moved no closer to emancipation.

This brings us to the disagreement between Parkinson and myself. Parkinson believes the problem of the subject–the lack of a collective organization with the capacity to oppose and overturn the existing society–is resolved solely through the party-form. Meanwhile, I have argued that the party-form is an obstacle to the formation of the subject in our current moment. My position is ultimately untenable. Why? Because this position cannot effectively respond to all the different things people mean when talking about the party.5 So to reformulate my position, I reject Parkinson’s concept of the party as an invariant model of politics. I reject other suggestions that the Soviet or Chinese party-states are emancipatory models that we must reproduce or emulate. To those engaging in exploratory discussions of the party, I would simply question what utility a term like ‘the party’ has if you do not have a fixed idea in mind for what you are building. Doesn’t invoking the party and attempting to take inspiration from past organizations like CPUSA simply invite confusion that we then have to continually caution against, as one Red Star comrade pointed out? Doesn’t the party end up being a future idea for overturning capitalist society, rather than a concrete step in the current moment?

If we know there is all sorts of historical baggage that comes with discussing the party, is it actually controversial to try and think of an alternative to theorizing politics and its organization? It is certainly true that if something isn’t broken, you shouldn’t fix it. But isn’t it clear that something is wrong with the party as a concept, since, despite all of our agreement that we need a revolutionary organization of workers to overthrow the few who would kill us before ever allowing us to decide for ourselves how we should live, that there is no revolutionary party or masses anywhere to be found? And shouldn’t we have an answer to this question that does not depend on a few intellectuals making claims about the development of working people’s consciousness?

Now I will attempt to clarify certain aspects of my position, and also advance some new arguments based on the discussions around my original article. I will respond to Parkinson’s alleged refutation of Sylvain Lazarus, a theorist whose dense but crucial insights should be more widely read and formed a fundamental element of my argument. Finally, I will argue the recent emergence of the Partisan project, a joint publication between San Francisco’s Red Star, NYC’s Emerge, Portland’s Red Caucus, and the Communist Caucus, should be seen as an extremely encouraging step toward the formation of a consolidated Marxist bloc with DSA that can serve as an important site of discussion, study, and experimentation to advance the emancipatory struggle of communism.

Beginnings

According to Parkinson’s summary of my argument in the second and third paragraphs of his response, one of my fundamental claims is that the DSA and the George Floyd uprising are evidence that politics has been “born.” I believe this point indicates a certain misunderstanding: I did not use the terms “birth” or “born” a single time in my “Beginnings” piece. Meanwhile, the term I used 23 times if we include the very first word of my title–beginnings–does not occur at all in Parkinson’s response. Even the less specialized term “beginning”–which combined with “beginnings” occurs 48 times in my essay does not appear at all in Parkinson’s response.

I assume the swapping of these terms is not in reference to something I am unaware of that is important to Parkinsons’ argument, such as a particular dispute in Comintern history, a passage from Pannekoek’s diary, etc. I assume that if Parkinson found my notion of “beginnings” unhelpful or wrong, then he would have demonstrated this through a critique of the concept. But that did not happen. Instead, we have two occurrences of the phrase “birth of politics” in consecutive paragraphs in Parkinson’s reply. We have the claims that I was “heralding a new creative process that will break from all the old muck of the past and create new forms of organization” and insisting that we “declare our fidelity to the spontaneous energies of the event, to see where it goes and what it creates rather than trying to impose our own ideas upon it.” 

My point was just the opposite. As someone who is a member of DSA and participated in demonstrations, I attempted to combat idealism and pose questions from within these movements to pursue an emancipatory politics. If this was not apparent to Parkinson, I believe it is because he produces a binary of tailing spontaneity and applying a pre-existing model. This binary suggests that Parkinson, despite his insistence that Marxists should join DSA and sympathy with combatting racist police violence, does not necessarily see himself as part of these movements. Thus, his criticism comes from the outside, and so must my intervention. But this is not my position in regard to these movements, nor am I thinking from within the same binary. I am instead proposing that there is a need for organization and prescription that does not occur “spontaneously,” but also does not consist in the application of a pre-existing model. I am suggesting that members of DSA and those who took to the streets must take it upon ourselves to organize in a better way to oppose the existing, global capitalist order.

I called Occupy, Ferguson, DSA’s growth by way of the Sanders’ campaigns, and the George Floyd uprising “beginnings” because these are real formations that break the pattern of “depoliticized atomization,” to use Salar Mohandesi’s phrase, yet have not produced a political sequence.6 They are not nothing, but they fall short of politics. In contrast, the metaphor of birth and whatever its variations – stillborn, miscarraige, premature, etc. – has entirely different connotations. This gendered and strangely graphic kind of metaphoric language does not grasp the dynamism and lack of definitive origins of the formations I discussed. Even when I claimed that Sanders was in part responsible for setting off a beginning, I tried to show that what was key was not Sanders, but all the thinking that emerged in response to Sanders that disrupted depoliticized atomization.

The basis of my intervention was to say that if these beginnings are to produce political subjectivity, then they must overcome the internal and external forces that seek to neutralize them. I attempted to assess the real conditions of these movements–the balance of emancipatory potential and real neutralizing forces within and outside them–precisely to identify lines that we must fight and organize along so that effective ideas and practices can be produced from within, and thus transform, these formations. That is why I have criticized liberals who say we need to reform the police and run progressive politicians, along with the socialists who reduce riots to emotional outbursts and sometimes fall into a kind of idealist thinking that says we just have to do what the Bolsheviks did. If I did not distance myself from ultra-left positions that say sabotaging trains and looting Targets is the path to emancipation, it is only because I do not take these positions seriously and see very few people advancing them.

The language of beginnings, then, is distinct and fundamental to my approach. By suggesting that the DSA and the uprisings are beginnings, I intended to show that real breaks occurred in the thought of people. How else do we account for people suddenly going from a state of atomized depoliticization to spending an inordinate amount of time on Zoom calls discussing bylaws, or braving crowded streets in a pandemic to demand the end to police killings? Thus, a beginning must break with the neutralizing order. But on its own, this break is not sufficient to constitute an emancipatory sequence due to complex and varied forces of neutralization that maintain the current order. In other words, a foothold is necessary to free climb a mountain; but a foothold does not eliminate the problem of gravity.

So in the schema I produced in the “Beginnings” article, there are two breaks. There is the break from neutralization to beginnings, and the break from beginnings to politics. Since politics is rare and sequential, a new subjective invention that begins and ends, then my claim is that beginnings must be common and chaotic. Beginnings spark, die out, and spark again. Beginnings fundamentally have something to do with the ever-present potential for politics that occurs in the thought of people who are exploited and oppressed that sometimes leads them to organize themselves with others to fight those who dominate them. Unfortunately, it is the categorical limit of beginnings to almost always fail.

Beginning Again

While it seems true that beginnings can be neutralized in the ways I discussed in my article, it seems unlikely that I can maintain the position that neutralization precedes beginnings. The question of going from nothing to something is ultimately a metaphysical or theological question and does not interest me much. Clearly the world, short of emancipation and parties, is not nothing; I don’t believe anyone is claiming otherwise. But we still must be able to account for what occurs between emancipatory sequences. I have proposed beginnings. But then how do we account for beginnings?

To try and resolve the problem of beginnings, I will introduce an idea that I have derived from one of Alain Badiou’s incomparable diagrams. This is the notion of an ordering regime. The ordering regime is the something that precedes a beginning. And the ordering regime is what exists at the close of an emancipatory sequence. To maintain order, to keep everyone in their given places, it must engage in dynamic processes of neutralization. I think that is sufficient for now.

I believe there are four questions that must be addressed to continue clarifying this debate.

First, why is it necessary to talk about this conceptual dynamic between beginnings and neutralization, which appear to speak generically about politics in terms which aren’t contained in the Marxist canon? Why not just talk about class struggle? It is necessary because political sequences are rare, and they do not always have to do with class struggle. The rarity of emancipatory sequences, the rarity of politics, emerges in subjective thought. It is through an event that is irreducible to the present regime or order, or ordering regime, that the subjective thought of politics has the potential to erupt into thought. Sometimes this produces a sustained emancipatory sequence. Ordering regimes attempt to neutralize this movement; this sometimes forces a major re-ordering. The complicated dynamics of the ruling class, itself the condensation of many bourgeois interests, is one general historical example of an ordering regime. Fundamentally, politics is about people breaking from the places assigned to them by an ordering regime. It is in this sense that we can understand Badiou, when thinking in reference to the situation in 1968, he asks: 

What would a political practice that was not willing to keep everyone in their place look like?…What inspired us was the conviction that we had to do away with places. That is what is meant, in the most general sense, by the word ‘communism’: an egalitarian society which, acting under its own impetus, brings down walls and barriers; a polyvalent society, with variable trajectories, both at work and in our lives. But ‘communism’ also means forms of political organization that are not modelled on spatial hierarchies.7

Second, what is emancipatory politics? Emancipatory politics is the name of the rare, subjective thought in the minds of people that prescribes the correct forms of organization to destroy “the places” of a given ordering regime in a movement toward the absolutely free and egalitarian association of all people. The common name for universal emancipatory politics is communism: it is the real movement against the present state of things. We might say that emancipation is not a state of affairs to be realized, but a project without end predicated on subjective thought: it fundamentally has something to do with the power to decide.

Third, why are emancipatory sequences rare? Politics must begin in thought as a relation of real circumstances. I want to be explicit here: I am not talking about thought in idealist terms. I am thinking of thought in the same way Lenin uses theory in his famous statement that without revolutionary theory, there is no revolutionary movement. My point is to detach thought from theory. Theory is essentially a systematized way of thinking. Thought must be fundamental to the existence of theory, though without the supposed guarantees of a particular revolutionary theory. If we understand “emancipation” to have a broader meaning than particular Marxists theories of revolution–with emancipation serving as a common category to think sequences as different as the Hatian Revolution and the Great Proletarian Cultural Revolution–then “thought” is the broader common category that links Marxist theories with the different but still correct ideas of the Haitian Revolution. 

How can we support this claim? We can say that while Marxist theory has been proven correct time and again in guiding emancipatory movements, it is not the only thought to have done so. As I have indicated, thought does not come with the same guarantees as scientific socialism. Nevertheless, correct prescriptions–ideas that are confirmed correct through their material and practical consequences–begins in thought.

This brings us to the point about rarity. Real circumstances are always exceptional: each circumstance consists of an uneven balance of forces that are produced through an accumulation of historical contradictions. The formation of emancipatory politics is rare because it is incredibly difficult to produce the correct thoughts and unique forms of organization that are adequate to contest the present ordering regime in the exceptional, overdetermined moment. In other words, politics must begin in thought but can only be realized through correct prescriptions. In this sense, emancipatory politics both begins in thought and is fundamentally material. 

The reason why I have suggested that thought is central to politics is because thought is already something that is always happening in the minds of all people, regardless of their understanding of the world. Thought is a fundamental category of subjectivity and human agency. The question for those of us involved in the struggle for emancipation is which thought, and at which sites, does a lasting subjectivization emerge that can topple the given and exceptional ordering regime? The particular sites of politics–the places where thought occurs–are what must be discovered so we can alter our current forms of organization to produce the rare, emancipatory sequence.

Fourth, if politics is rare, are we to believe that history is a series of disconnected moments with no continuity between them? Is each beginning or emancipatory sequence always forced to start from scratch? I will admit that the question of history is made extremely complicated by the frameworks of Badiou and Lazarus which I have drawn on. But I will also say that history has always been a complicated question in Marxism, already evident in the longstanding debate about Marx’s relation to Hegel, Marx’s letters on Russia, the debate between the Bolsheviks and the Mensheviks, the question of “stagism,” the debate over the Stalinist “theory of the productive forces,” etc.

Instead of attempting to resolve the problem of history in Marxism, I will address the questions I have posed related to history with reference to an axiom of Marx and Engels: that history always progresses by its bad side. For Althusser, the bad side is the side from which people do not expect history to progress. I understand this to mean that the past does not transmit an accumulation of “lessons” that lead us to a final victory, but an accumulation of contradictions that form the exceptional circumstances of the present moment. This moment is managed by the given ordering regime. And it is also a condition of the real which, through an event, erupts within subjective thought in interiority.

From the framework of emancipatory sequences, what is continuous is the problem of the exceptional present, and thus, new ideas that can prescribe correct practices to overcome it. As Lazarus writes in a forthcoming translation of a 1981 text: “one must continue to find the rupture.”8

With a more limited understanding of continuity, we might say that different degrees of continuity between emancipatory sequences is possible at times. But greater continuity does not guarantee that solving the problem of the present will be any easier. For example, one might argue, as Parkinson does, that there was a continuity between Marx and Lenin via Kautsky and the SPD. But even with this degree of continuity, it was by no means obvious or guaranteed that Marxism could be adapted to the Russian context. It was the discontinuity and difference–that which was new in Lenin’s thought–that made Lenin’s contributions to Marxism possible and significant. We might go so far as to say that, for Lenin, Marxism itself was one dimension of the problem of the present.

Marx, Lenin, and the Party

Now Parkinson has vigorously contested my usage of Lazarus to argue that Marx and Lenin had differences on the question of the party. I will get to that. But to continue with my discussion of continuity and discontinuity, I must again assert that Lenin’s thought contains new ideas that cannot be found in Marx. We will bracket the question of whether or not Lenin invented these ideas: we will simply compare the ideas of Marx and Lenin. To avoid saying anything controversial, I will reassert the difference between Marx and Lenin with reference to Rossana Rossanda’s 1970 classic, “Class and Party.”

As Rossanda explains, “what separates Marx from Lenin (who, far from filling in Marx’s outlines, oriented himself in a different direction) is that the organization is never considered by Marx as anything but an essentially practical matter, a flexible and changing instrument, an expression of the real subject of the revolution, namely the proletariat.”9 

To fully appreciate the difference between Marx and Lenin, we need to focus on Marx for a moment. Marx sees a “direct” relationship between the proletariat and the party of the proletariat. In fact, “the terms are almost interchangeable. For between the class as such and its political being, there is only a practical difference, in the sense that the second is the contingent form of the first.”10

What is the mechanism that produces this organized, “practical difference”? For Rossanda, Marx sees the class struggle with its “material roots in the mechanism of the system itself.” We can refer back to Marx’s famous letter to Weydemyer to support Rossanda’s reading. Interestingly, when reviewing Marx’s letter we immediately see him address the question of originality.

And now as to myself, no credit is due to me for discovering the existence of classes in modern society or the struggle between them. Long before me bourgeois historians had described the historical development of this class struggle and bourgeois economists, the economic economy of the classes. 

First, I think we can immediately see the question of originality is more complicated than Parkinson makes it out to be. Marx plainly states that his discovery is not the historical development of the class struggle, but something more specific. Fortunately, Marx gives us a clear description:

What I did that was new was to prove: (1) that the existence of classes is only bound up with particular historical phases in the development of production (historische Entwicklungsphasen der Production), (2) that the class struggle necessarily leads to the dictatorship of the proletariat, (3) that this dictatorship itself only constitutes the transition to the abolition of all classes and to a classless society.11

In other words, what was new in Marx’s work was showing how the class struggle does not simply relate to historical development, but “historical phases in the development of production.” This discovery produces a particular emancipatory prescription. As Rossanda rightly says, for Marx, the category of revolution is thus the “process which is intended to transcend the system.” Revolution is “a social activity which creates, over time, the political forms which the class needs and which constitutes its organization–namely the party.” Despite the apparent interchability of the terms “party” and “proletariat,” we see that for Marx “this is only so in the sense that the former is the political form of the latter, and constitutes its transitory mode of being, with the historical imperfections of concrete political institutions; while the proletariat remains the permanent historical subject, rooted in the material conditions of the capitalist system.”12

To return to Lazarus, we should note that Rossanda employs Lenin’s periodization of Marxism as found in his “The Historical Destiny of the Doctrine of Karl Marx” essay. Lazarus, Rossanda, and Lenin all agree that 1848 to 1871 was a specific phase or sequence that centers on Marx’s thought. For Lazarus, this phase is called the “classist mode” of politics, with Marx being its main theorist. We should be clear that Lazarus is using the term “classist” in a particular way. Rather than referring to discrimination based on class, he is referring to the idea that there are historical laws which determine the existence of classes in society and the struggle between them – exactly what Marx said in the letter to Weydemeyer that he had inherited from the bourgeois historians. 

For Lazarus, a mode is “the relationship of a politics to its thought.”13 Rather than this mode beginning with the 1848 revolutions as Lenin claims, Lazarus expands this beginning to include the publication of the Communist Manifesto. Again, I believe both Lenin and Lazarus would agree that this period can be characterized as one in which “Marx’s doctrine by no means dominated. It was only one of the very numerous groups or trends of socialism.”14 While Marx’s thought proved to be a subjective, emancipatory thought that, to use Lenin’s words, “gained a complete victory and began to spread” after 1871, Lazarus argues that this is the moment when the sites of Marx’s thought lapsed and the whole classist mode became exhausted. Why? Because the Paris Commune revealed the limits of the thesis of Marx’s merger of “the prescriptive and the descriptive,” the merger of “history and politics” that takes the name “historical consciousness.”15 Nevertheless, it is clear that Marxism did continue to grow and spread as Lenin claimed.

Lenin and Lazarus’s periodization diverges in an interesting way. For Lenin, there is a second period from 1872-1904 that is characterized by the “absence of revolutions” and “the theoretical victory of Marxism” that “compelled its enemies to disguise themselves as Marxists. Liberalism, rotten within, tried to revive itself in the form of socialist opportunism.”16 Then there is a third period from 1905 to Lenin’s textual present of 1913 when “a new source of great world storms opened up in Asia. The Russian revolution was followed by revolutions in Turkey, Persia and China. It is in this era of storms and their ‘repercussions’ in Europe that we are now living.”17

I think it is striking that the dates of Lenin and Lazarus’ periodizations align so closely. While Lenin points to the Russian Revolution of 1905 as a second revolutionary era in Marxism, Lazarus argues that the Bolshevik mode begins in 1902 with Lenin’s publication of What Is to Be Done? (WITBD). Again, Parkinson has challenged this point and I will take it up later. 

The point I want to make is that the end of the “classist mode,” or first period of Marxism, seems to contain an insight into Marxism in general. Until 1871, Marxism was not a victorious doctrine: it was the thought of Marx. Famously, Marx never claimed to be a Marxist and it is a somewhat common view to see Engels as the real creator of Marxism. But then, as we know, Engels has been criticized heavily for some of his formulations. This is to say that the first Marxist is by no means a prophet, but begins a critical discussion of Marx’s work. In this sense, it would seem that it is impossible to view Marxism as a singular, cohesive set of ideas: Marxism is always contested. I would suggest that the “doctrine of Karl Marx” that became victorious is not so much Marxism, but the emergence of multiple Marxist tendencies: of Marxisms.

This would seem to be reflected in Lenin’s second and third periods. After 1871 we can see two tendencies develop, though not necessarily in a clean fork from Marx’s work. On the one hand, there was the mechanical tendency that came to be advanced by Kautsky and Bernstein in the Social Democratic Party of Germany. In this sense, we see that while Luxemburg was correct in her famous criticism of Bernstein, this mechanical tendency did have its roots in a particular understanding of politics that is unique to Marx: the merger of history and the politics. The problem ultimately was that Bernstein had failed to see that the realization of communism as a result of historical phases in the development of production had already been exhausted. On the other hand, due to the “backward” Russian situation, Lenin would be forced to find another way. 

To put things very simply, Lenin’s other way would take the name Leninism. And Leninism would correctly oppose other non-Marxist and Marxist tendencies, with the proof of its correctness culminating in October 1917. But the Lenin of 1913 could not have known he was to become a great thinker of emancipation or that his 1902 intervention–WITBD–could be seen as the basis of a distinct mode of politics. Yet it is telling that Lenin dates 1905 as a key moment for the second revolutionary period in Marxism with reference to the 1905 “dress rehearsal.” While the 1905 revolution was not successful, it produced a new, revolutionary form of organization: the soviet. Combined with the party, the soviet put the question of revolution back on the table: a new emancipatory sequence had begun. 

Let’s return to Marx so we can see more clearly what’s new in Lenin. According to Lazarus, a key thesis of the classist mode is: “where there are proletarians, there are Communists.” As Rossanda shows, for Marx, “the proletariat in struggle does not produce an institution distinct from its immediate being”: if “one does not find a theory of the party in Marx, the reason is that, in his theory of revolution, there is neither need nor room for it.”18 Thus, from Marx to Lenin we see a recasting of the dialectic “in which the subject is the proletariat and the object society produced by the relations of capitalist production, thus moves towards a dialectic between class and vanguard, in which the former has the capacity of an ‘objective quantity,’ while the latter, the party, being the subject, is the locus of ‘revolutionary initiative.’”19 I would like to emphasize what is at stake in this shift: a fundamentally different conception of the emancipatory subject. 

Why was Lenin’s break with Marx necessary? It is the same reason that for Lenin, Marxism was one dimension of the problem of the present. “Lenin’s horizon was delimited by two major facts: first of all, capitalism has entered in the imperialist phase, and its crisis reveals itself more complex than had been foreseen.”20 Beyond this, “Lenin, throughout his life, had to face the growing resistance of the system, and a capacity for action of the working class much inferior from 1848 to the Paris Commune.”21 Ultimately, “the capitalist and imperialism system was defeated in areas which, according to the Marxian schema, were not ‘ripe’ for communism.”22 In other words, for Lenin:

the confrontation must be prepared: the more society lacks ‘maturity,’ the more important it is that a vanguard should provoke the telescoping of objective conditions with the intolerability of exploitation and a revolutionary explosion, by giving the exploited and the oppressed the consciousness of their real condition, by wrenching them out of ignorance and resignation, by indicating to them a method, a strategy and the possibility or revolt–by making them revolutionaries.23

It would seem Rossanda is once again in agreement with Lazarus. For Lazarus, “the basis of Lenin’s thinking and of the Bolshevik mode of politics is the following statement: Proletarian politics is subject to condition…that it is subject to condition indicates that politics is expressive neither of social conditions nor…of history as Marx conceived of it.”24 Lazarus develops this point further, noting that “Lenin does not go so far as to abandon the connection between class and history but he makes it conditional on consciousness.”25 Lenin’s break nonetheless leads us to an inversion of a classically Marxian understanding of antagonism: 

one cannot argue that it is antagonism that constitutes consciousness–it appears instead to be one of its propositions, the end product of a process subject to condition. Therefore, it is not antagonism that produces consciousness but consciousness that declares it…Consciousness is not so much a historical space as a political and prescriptive space.26

Now that we have seen what is new in Lenin, we are in a position to conclude this section with a turn toward our own exceptional present with the question of continuity and discontinuity in mind. To put what I have said in a slightly different way: since the circumstances of the present are always exceptional, the question of emancipation must always begin with a new, unbalanced equation. A limited notion of continuity may supply us with some notion of a constant, but it is what’s discontinuous, the formation of the new answer to the new equation, that we must always solve ourselves. 

Let’s try to push this mathematical metaphor further. We might say beginnings are what occur on scratch paper until a solution is produced; it is the arrival at the answer that transforms what was a messy scrap into the site of an ingenious breakthrough. It is that site of the breakthrough that has the potential to support the lasting formation of the subject, which is composed by militants it at the same time exceeds. There are no guarantees, only a wager that can be made in correspondence with the upsurge of the masses, or to use Lenin’s term, stikhiinost.27

On what basis can we claim this site is necessarily the party? Even if we could say with certainty that the categories and sites of historical modes of politics will occur in the form of something called a party, then what are we left with if not another undefined variable? The matter is much more difficult than simply having an undefined variable, since this is precisely what we started with. Abstract reference to the party produces a figure that only gives the appearance of definition: what we are left with is a shadow cast on the whole situation that we confuse with the real. 

To put it another way: at best, the party discussion amounts to a confusing and overwrought insistence on organizing to produce an emancipatory subject and the sites that give it consistency. But it does not say any more than this. In this scenario, insistence on the party does not give us any clues about which subjective thoughts, at which particular sites, could produce correct prescriptions to advance the emancipatory struggle in our exceptional moment.  At its worst, the party discussion reduces the question of subjectivization to ideal organizational structures, procedures, and administration to build “states within states” and other unappealing creations. This amounts to a schematic application of blueprints from the past and, unsurprisingly, consistently fails to generate any support beyond the dozen people who were inspired by a particular episode in the history of the international communist movement. 

Beyond the best and worst scenarios, I think there are additional dangers. Since our current socialist movement has only the faintest understanding of what capitalism is and that it must be abolished, mechanical calls for things like “democratic centralism” could very well become the means to reelecting progressive Democrats to save and manage capitalism in a crumbling two-party system. Why? Because if the subjective, emancipatory character is not a question we are concerned with–if politics is not in command–then the vicious existing order of exploitation and exclusion stands and depoliticized proceduralism reigns. 

The Method of Saturation

We now have to make an abrupt turn to Sylvain Lazarus’s notion of “modes of politics.” Parkinson believes Lars Lih’s work on Lenin refutes Lazarus’s periodization of emancipatory sequences. Parkinson makes two claims: first, that Lazarus’s method provides no explanatory value because “the only thing that Lazarus’s narrative explains is why he thinks we need to abandon all the past concepts of Marxist politics and come up with something completely novel.” And second, that “the narrative Lazarus paints is simply not true. Lenin was not breaking with the political practice or conceptions of Marx and Engels in What Is To Be Done? and wasn’t making any kind of original argument.”

Let’s begin with the first claim: that Lazarus is simply projecting his pre-formed conclusions back onto history to discard all Marxist categories, and therefore his analysis has no value. As I have said, it was my intention to provoke a discussion by turning to Lazarus; I am glad to have the opportunity to discuss him further. While I do have reservations about his work, I think there is tremendous value in thinking through it.

It is telling that in Parkinson’s 336 word summary of Lazarus’s argument as found in “Lenin and the Party, 1902–November 1917,” the name of Lazarus’s method–saturation–is nowhere to be found. I believe Parkinson’s frustration with and suspicion of Lazarus’s analysis is symptomatic of the fact that he does not engage at all with Lazarus’s method. This is an obvious problem if you are going to refute an argument, but by no means do I think Parkinson is to blame. To be fair, the word “saturation” appears only once in Lazarus’s “Lenin and the Party” essay to which Parkinson refers. Had Parkinson read Lazarus’s “Can Politics be Thought in Interiority?,” often considered an introductory text, he may have run into similar troubles: the term only appears once in there too around the middle.28 Nevertheless, I am sure Parkinson pored over Lazarus’s “Lenin and the Party” text looking for its weakness and revised his summary of Lazarus’s argument extensively. Clearly, we need more opportunities for greater collective study to work through complicated issues, and in this regard Parkinson’s efforts are salutary. However, for efforts to be fruitful, they have to go beyond rejoinders to isolated points and actually engage with the underlying questions and categories of the text.

It is true that in his text on Lenin Lazarus dismisses “the category of revolution.” For Lazarus, “this dismissal is a complex business, for the closure by itself does not break historicism.”29 This point raises more questions than answers. What does Lazarus mean by “historicism”? Where is Lazarus’s argument ultimately taking us? Are we going to be forced to accept Lazarus’s dismissal of revolution?

Let’s work backward, taking the last question first. I do not think dismissing the category of revolution is necessary. It is sufficient to reject a static conception of revolution, and instead evaluate the concept in relation to the various circumstances in which it appears. Since Lazarus is attempting to make a very particular point about “the category of revolution,” I do not think engaging in a discussion of his method equates to full endorsement. In my opinion, the dismissal of the category of revolution is a highly controversial, though nonetheless interesting, idea to think through.

To give some idea of where Lazarus’s argument takes us, Lazarus will reject a purist framework that says we should reject the Bolshevik mode because it was intrinsically authoritarian and doomed to failure. For Lazarus:

the method of saturation consists in the re-examination, from within a closed mode, of the exact nature of protocols and processes of subjectivization that it proposed. We are then in a better position to identify what the statements of subjectivization were and the ever singular reason for their precariousness. The thesis of the cessation of a subjective category and that of the precariousness of politics (which goes hand in hand with the rarity of politics) are not supplanted by a thesis with regard to failure and a lack of subjectivization.30

Perhaps this passage gives us a sense of what Lazarus means by “closure.” Nevertheless, we can see clearly that the method of saturation has something to do with a “re-examination” to better understand the protocols, processes, prescriptions, and statements of subjectivization that compose a mode of politics. We see clearly that subjective categories are “precarious,” and that this precarity has something to do with its rarity. We see that the cessation of a subjective category does not authorize one to make the accusation of failure. 

We must ask what Lazarus means by “historicism.” After a discussion of the Bolshevik mode–which I gave an account of in my “Beginnings” piece–we are left with Lazarus’s claim that “the lapsing of the party form, in its political efficacy, was thus complete after November 1917,” and “from this moment on we enter a historicist problematic of politics in which the key word becomes revolution.” So we see that “historicism” is a problematic, or theoretical framework, of politics that comes after the closure of the Bolshevik mode. The Bolshevik mode was a real emancipatory sequence whose sites were the party and the soviet. The party “lapsed,” which is to say that it was no longer a site of emancipatory politics, after its fusion with the state in November 1917, thus subordinating the soviets to its directions.31 Following this lapse, the term “revolution” is symptomatic of, or indicates, the “historicist problematic of politics.” 

We have two questions now: why is the term revolution symptomatic of a historicist problematic of politics? And still, what is the historicist problematic of politics?

We have to pay close attention to what Lazarus means by revolution. “The term revolution is not a generic term denoting an insurrection against the established order, or a change in the structures of a state—and a state of things. It is on the contrary a singular term.” It is a “singular noun” that “constitutes the central category of acting consciousness” that belongs to what Lazarus calls the “revolutionary mode, the political sequence of the French Revolution.”32 

So we see the problem clearly. For Lazarus, “revolution” is a singular term that belongs to a particular sequence that occurred from 1792-94 that had its own main theorist (Saint-Just) and sites of politics (the Jacobin Convention, the sans culottes, and the revolutionary army).33

For Lazarus, the issue with retaining the term “revolution” is that it was exhausted in 1794 with the closure of the French Revolution, what he calls the “revolutionary” mode of politics. In order to understand the specificity of this emancipatory sequence and how it came to an end, he interprets “revolution” as a category that is located within it and cannot simply be generalized to any political situation. What is at stake here is that a “historicist problematic of politics” does not conceive of singular conceptions of subjectivity as a relation of the real circumstances in which they emerge. If “revolution” is understood as a singular category of political thinking, then it is because the term has to do with the moment in which revolution bears “political capacity.”34 Otherwise, the term has been “captured” at its most fundamental level by the “historicist” notion that “marks out the state as the sole and essential issue at stake in politics.”35 In other words, if the category of revolution is captured by historicism, then revolution cannot pertain to a subjective decision that is thought in thought. The category of revolution, removed from singular context, thus becomes a category of a de-subjectivized statism. In this case, the category of revolution is deprived of its emancipatory power.

Let’s try to put all this more simply. If we agree that emancipation is our goal, we have to then confront the question of the emancipatory political subject – that is, what allows us to identify a politics that cannot be reduced to the objective conditions of the existing reality. We have to engage in the difficult task of identifying particular subjective occurrences as a thought of politics that relates to its objective circumstances but can also go beyond them and put the ordering regime into question. Otherwise, our thinking is dominated by “circulating” political ideas – that is, categories that were formed within specific situations which are generalized and circulated to entirely different situations. These circulating notions prevent us from understanding how categories specific to a historical mode of politics have been exhausted and are no longer appropriate to the current moment. In effect, we remain “captured” by the present state of things and unable to advance the subjective thoughts of our circumstances that are required to struggle for universal emancipation.

Now that we have discussed and defined the “historicist problematic of politics,” I believe we are in a position to see why Parkinson’s claim that Lazarus’s method contains no value and that it seeks to do away with all Marxist categories indicates a serious misunderstanding. While Lazarus may be interpreted as “breaking” with Marxism, the larger point is that he breaks with all other formalized disciplines, including social science and history, to construct his theory of politics. This move is interesting because even though he speaks of “dismissal,” he by no means suggests we discard Marx, Lenin, or Mao. His argument is that disciplines like history and social science have already done this since becoming captured by the historicist problematic. In other words, Lazarus argues that social science and history have significantly contributed to the “destitution and criminalization of the ‘revolutions’ of the twentieth century.” This criminalization of the revolutionary thought and practice of Marx, Lenin, and Mao becomes the basis for the “contemporary parliamentary” regime. This regime consists of “competitive capitalism, commodities, and money presented as voluntary choices of our freedom,” leaving us with “the collapse of thought, reduced to microeconomics and the philosophy of John Rawls, or rendered coextensive with the political philosophy of the rights of man in a senile appropriation of Kant.”36 As Lazarus further explains:

The fall of the Soviet Union and socialism has fully confirmed the good historicist conscience of parliamentarianism in its rightful place and considerably reinforced its arrogance, its violence, and its legitimacy, allowing it to treat any reservation and criticism, worse still any other project, as crazy and criminal.37

So we see that for Lazarus, the dismissal of revolution is not an attack on Marxism or emancipation. Rather, the act of dismissal is the basis for Lazarus’ radical critique of the disciplines of social science and history that have foreclosed on the possibility of organizing human life in any way beyond the depravity of our existing society. In other words, Lazarus does not proclaim the end of history or revolution: his point is that social science and history have already done this. Rather than argue for a renewal of social science or history, he attempts to overturn them completely to think about the possibility of emancipatory politics.

Let’s return to the passage that I began with about the dismissal of the category of revolution, this time in full:

This dismissal is a complex business, for the closure by itself does not break historicism. What is involved is in no way closing a previous stage and moving on to the following one (which is the case with historicism), but rather maintaining that any closure requires the re-examination of the era whose closure is to be pronounced. This is what I call saturation, a method that traces the subjective spaces of the categories of the sequence to be closed.38

Here we see the lone occurrence of “saturation” in the Lazarus essay that Parkinson focused on. As Lazarus clearly indicates, this word represents his very method, and is clearly fundamental to his analysis in which there are historical modes of politics. 

As I have already suggested, saturation is defined as a method that attempts to understand the singular forms of subjectivity: “the exact nature of protocols and processes of subjectivization that is proposed.”39 To “prevent us from turning modes into subjective abstractions,” the subjective category is taken into account with its historical moment, thus giving us the historical modes of politics.40 The historical moment is essentially defined by Lazarus’s “category of historicity” which “renders the question of the state.”41 We see that the “closure” of these sequences, of identifying the moments in which the sites of this subjectivity breaks down, by no means gives us permission to “move on to the following one,” as this “moving on” is precisely what characterizes the historicist problematic which deprives the occurrence of subjectivity its power. In other words, Lazarus rejects a stagism that might put Marx, Lenin, and Mao into a particular kind of order, with one supplanting the next. For Lazarus, historical modes of thought have to be taken in their singularity.

Lazarus’s method of saturation means putting the instances of subjectivity in their correct place to be kept alive as relations of their moment so they can be “re-examined.” Thus, it is the method of saturation that, by way of this re-examining of “subjective spaces,” allows us to identify “the singularity of the politics at work” in a particular sequence. By putting the category of revolution in its correct place in the revolutionary mode and removing “from October the description of revolution,” Lenin and the Bolshevik mode are given back “its originality and its unprecedented political power—that of being the invention of modern politics.”42

So here we see that Lazarus’s method of saturation produces a schema of emancipatory sequences through careful study of singular subjectivity. This includes the re-examination of Marx, Lenin, and Mao within their particular spaces. Clearly, a re-examination of Marx, Lenin, and Mao cannot mean doing away with them. What is interesting to me is how this method opens the door to thinking about emancipatory formations that exist outside the historically contingent boundaries of the communist movement. It is in this sense that I agree very strongly with Mohandesi’s invocation of Althusser: that “it is not a matter of ‘expanding’ the existing politics, but of knowing how to listen to politics where it happens.”43 

This is why I think Asad Haider is correct to argue that the Civil Rights Movement was an emancipatory sequence.44 As Marxists, I believe we need a theory that can account for events like the Montgomery bus boycott and sequences like the Civil Rights Movement in their own terms. Rather than continue to evaluate the degree of development of people’s consciousness in relation to a particular emancipatory thought, I think we should consider Lazarus’ founding axiom: people think.

Take the Montgomery bus boycott as just one example. Segregation on busses was both a particular form of oppression that was essentially a universal experience for Black people living in Montgomery. While Rosa Parks’s refusal to give up her seat was an event of rupture, she was by no means the first to engage in this act of refusal. What was the result? Roughly 40% of a city boycotted a primary mode of transportation for nine months. Their boycott put significant pressure on municipal revenues. The refusal of public transit disrupted white households to such an extent that white women who were not sympathetic to the boycott would pick up the Black women who worked in their homes and lie to their husbands about doing so. Those with cars participated in the organizing of ride-sharing programs to help the boycotters get around.45 All of this incredible organization happened, yet the notion of a political party is nowhere to be found. But there were clearly thought and correct prescriptions. There was clearly something we might call discipline or fidelity, some kind of active principle that drove people to such incredible lengths to oppose the existing society. How do we begin to account for this? We say that people think.

Refuting Refutation

However, even if we bracket the question of method, we have to address an empirical objection. Parkinson goes further than stating that Lazarus’s overall approach has no value. He claims it is categorically false. With reference to Lars Lih’s Lenin Rediscovered, Parkinson maintains that Lenin “wasn’t making any kind of original argument” in WITBD. The text apparently shows “an impressive exercise in aggressive unoriginality.” 

Before we can address this criticism, we should first clarify that for Lazarus, WITBD marks the beginning of the Bolshevik mode: it is the beginning of a sequence that runs “from 1902 to October 1917. It was closed by the victory of the insurrection, the creation of the Soviet state, and the renaming of the Bolsheviks as the Communist Party in 1918.”46 By identifying the lapsing of the Bolshevik sites and seeing the successful insurrection as part of the closure of the Bolshevik mode, we separate the contradictions of socialist construction from the singular power of Lenin’s thought. For Lazarus, WITBD is the privileged text because “it bears on politics, its conditions and its thought”: “I think it is absolutely essential to separate radically the texts before the seizure of power from those of the period of the exercise of power.”47 If this is too radical a claim, then we can at least accept that despite the fact that we can find Lenin’s work in his Collected Works, this “by no way means that one can decide a priori that the theses in these thousands of texts are internally homogeneous and coherent. The existence of such a work does not mean continuity, homogeneity, unity.”48 In other words, if we understand the Bolshevik mode as a sequence that is guided by the subjective thought of Lenin over time, then we must see that Lenin’s thought must be heterogeneous. It would follow then that whatever relationship Lenin has to Marx and Kautsky – certainly two people that were significant influences on him – we cannot characterize this influence as static and unchanging.

Now to Parkinson’s criticism on the question of “originality.” If we take Parkinson literally–that Lenin “wasn’t making any kind of original argument”–then we have an extreme position that can be met with what might seem to be a counter-intuitive fact: that repetition is difference.

How can we illustrate this? We can say that even if the totality of Lenin’s political expression had been submitting quotations from the Collected Works of Marx and Engels in the original German to his opponents without any additional commentary–even if Lenin had randomly drawn pages of Marx’s actual manuscripts from a hat and nailed them to the doors of his rivals–this would still be in some sense “original,” though certainly bizarre and likely ineffective. Why? At the most immediate level, because simply selecting quotations from works which were frequently unfinished or abandoned to the “gnawing criticism of the mice,” which responded to changing historical circumstances and constantly went through developments and changes in their theoretical frameworks, would already represent a specific and contentious interpretation, and this interpretation would be an intervention into a scenario which was totally different from the one in which the works were originally written. But it is also because it is impossible to do the same thing twice.49 It is for this reason that we do not refer to the immortal science of Marxism-Marxism. But even if we did, the placement of the second Marxism would still indicate a difference through its repetition. Indeed, the name “Marxism-Leninism” obviously indicates that “Leninism” is something separate from “Marxism,” thus requiring a hyphen to connect them.

To be fair to Parkinson, we might ask what else his statement could mean beyond a literal interpretation. While I have already shown that Parkinson has neglected to engage with the questions that Lazarus’s method sets out to address, I believe we can read Parkinson’s statements symptomatically to understand what seems to be at stake. I recognize that to this point I have used the term “symptomatic” a few times and should clarify what I mean in the current context. Here I am referring to Althusser’s method of reading that “divulges the undivulged event in the text.”50 Thus, I will attempt to analyze what is happening beneath the text.

Let’s take this statement from Parkinson for example: “What Lazarus is doing is projecting a radical break into history so as to justify that another radical break is necessary.” It would seem Parkinson has been forced into a situation where he must deny discontinuity and difference between Marx and Lenin. This seems to be confirmed by the fact that while the term “continuity” appears five times in his reply, the term “discontinuity” does not appear at all. Instead, we get five uses of the term “novelty.” What is particularly interesting about Parkinson’s usage of “novelty” is that while it is used once to mean the opposite of continuity (his assertion that history is a “flux of novelty and continuity”), novelty is primarily used to accuse Lazarus, and my usage of him, as falling into the fallacy of an “appeal to novelty.” Beyond the suppression of the term discontinuity, the term “difference” does not appear at all in Parkinson’s piece and the term “different” appears once. It is worth noting that Parkinson’s essay is 4,393 words long.

So we see that a symptomatic reading shows that discontinuity and difference is suppressed in Parkinson’s text. Our symptomatic reading of Parkinson’s thesis that Lenin “wasn’t making any kind of original argument” in WITBD produces another tension. We might express this additional tension in the form of a question: to what degree can one person’s thought be continuous with another’s through the reality of difference – historical and geographical difference, and even simply the difference between political actors? To answer this question requires locating what is divergent between the two thoughts. In other words, what does one think that the other does not? While it is certainly possible that Lazarus and myself have posed this question in a Saint-Justian register (“In a time of innovation, anything that is not new is pernicious”), I do not think investigating this question is in any way fallacious. Certainly Lazarus’s reading is challenging to those who are set in their commitments. But then I do not know what the point of study and discussion is if we assume we already have the answer.

So let’s put Parkinson’s literal thesis aside and adopt the question that we have constructed from his text about continuity and difference. Rather than simply read Parkinson against himself, we’ll see if we can support Lazarus’s claims with the arguments Parkinson has made to refute him. 

Let’s begin with Lih. While Lih stresses that Lenin’s text is very much in-line with Erfurtian convention, he also clearly states that the fifth and final chapter of WITBD centers on Lenin’s original idea: that a unified Russian party can be constructed through “the nation-wide underground newspaper.” Lest I be accused of misinterpretation I will quote two passages from Lih’s Lenin Rediscovered in their entirety:

The newspaper plan was Lenin’s baby – his own original idea, one that he had laboured long and hard to bring to fruition. His ambitious dream that a nation-wide underground newspaper could galvanise Russian Social Democracy into effective and unified action is here supported with a great deal of ingenuity.51

As Liadov argues, the distinctive dilemma facing Russian Social Democracy was that separate underground organisations that had grown up locally with roots in the local worker milieu had to somehow come together to create central institutions. Lenin’s plan is an ingenious strategy for getting from A to B: from a series of independent local committees to a set of central institutions with enough legitimacy to provide genuine co-ordination (Lenin has this situation in mind when he talks about constructing the Party ‘from all directions’).52

While a national underground newspaper is less exciting than protracted people’s war in the countryside, it nevertheless proved effective and correct. I take this to be a clear indication of Lenin’s singular role in producing the party, which along with the soviet, the organizational form that was “discovered” starting from the 1905 revolution and was absolutely central for Lenin’s conception of politics in 1917, can be understood to be the sites of the Bolshevik mode of politics. By no means was the creation of the all-Russian newspaper an obvious strategy for building the party. This is precisely why Lenin poses the question as the heading of section B of this decisive chapter: “Can a newspaper be a collective organiser?” In Lih’s commentary on this section, he shows that Lenin faced stiff resistance to this idea from Nadezhdin despite their shared goals:

Both Lenin and Nadezhdin want to organise and lead the assault on the autocracy, both of them feel there is vast revolutionary potential in the narod, and both feel that local organisations are the weak links at present. Nadezhdin’s proposed scenario is: the local praktiki organise the people, the narod, for an assault on the autocracy. The activity ‘cultivates [vospitat]’ strong local organisations which are then in a position to unify the Party. But, argues Nedezhdin, an all-Russian newspaper is not much use for the crucial step of organising the narod, because of its inevitable distance from concrete local issues and its ‘writerism.’ In contrast, Lenin’s proposed scenario is: use an all-Russian newspaper to cultivate the local organisations and let these newly prepared leader/guides go out and organise the narod.53

Now that we can see there is an empirically verifiable new idea in WITBD that was essential to the formation of the party, we are brought to yet another decisive point. This point requires that we contest what may seem like a more modest thesis: that there is no meaningful difference between the political thought of Marx and Lenin. This more reasonable thesis is defeated if we seriously consider an argument that Parkinson himself presents. In reference to Marx and Lenin, Parkinson argues that “the break never really happened in the first place. Marx himself fought to form the workers’ party in his own time and struggled within it for programmatic clarity. His own life was an example of the merger formula in practice. Kautsky merely systematized it and Lenin applied it to Russian conditions.” 

What is on the surface level an argument for continuity actually relies on identifying discontinuities. If there is no meaningful difference between Marx and Lenin in their political thought, if there is no break, then how could we put Marx, Kautsky, and Lenin into a series of neat successions? Marx lived the merger formula. Kautsky systematized it. Lenin applied it. These are three distinct moments, three different orientations towards the party in entirely different circumstances, and a continuity can only be identified through these differences. 

In addition to this point about continuity and difference, we are left with a puzzling question: How can Marx and Lenin have no meaningful difference if Lenin’s politics is inconceivable without Kautsky’s systemization of Marx? Here we see a striking problem for Parkinson: if there is an argument that Lenin did not break with Marx on the question of politics in a decisive way, then this is precisely an argument that a Neo-Kautskyan position would not allow us to make. If Kautsky is a central figure in the development of Marxism, then Lenin must have a meaningful divergence in his thought from Marx since Lenin’s thought is dependent on Kautsky’s systemization of Marx. But if Marx and Lenin do not have a meaningful difference in their thought, this would only be because Kautsky’s thought was irrelevant to Lenin’s development. Thus, a precondition to refuting Lazarus’s claim that there is a break between Marx and Lenin is a rejection of Kautsky. Given that Parkinson and Cosmonaut seem committed to a neo-Erfurtain project, a rejection of Kautsky to show that Marx and Lenin have no meaningful difference in their thought would be a very strange position to take up.

Partisan Conclusions

I would like to close with a concrete proposal. This proposal is the product of reading Lazarus and re-examining Lenin and the Bolshevik mode of politics. I believe this proposal is both guided by Lenin’s subjective practices while also resistant to a mechanical imposition of historical forms of organization.

At a recent CPGB event, I was very heartened to see Parkinson advocate for Marxists to join DSA. I agree with Cosmonaut’s mission statement that we need more lively discussions and study outside of the academy. I believe that DSA is currently the best site for continued discussion, study, and experimentation for the Marxist left in the US. I say this knowing full well the organization’s limitations. While DSA can be a difficult place for a number of reasons, I do not think it can be abandoned.

The recent announcement of the Partisan project, a joint publication between San Francisco’s Red Star, NYC’s Emerge, Portland’s Red Caucus, and the Communist Caucus, is immensely encouraging. I welcome the creation of this publication as a step toward the formation of a consolidated Marxist bloc within DSA through which greater study, discussion, and collaboration within the organization can be pursued and relationships with organizations abroad can be deepend. While the caucus paradigm has been important to organizing and developing different tendencies, I believe the caucuses engaging in the Partisan project are correct to be working together more closely. I suggest this work be taken further so we can overcome the various points of unity within DSA that actually limit the degree to which our forces can be consolidated to combat liberals and wreckers within the organization. It seems to me that the notion of partisanship could be a particularly effective organizing principle in forming such a Marxist bloc. I am thinking here of Gavin Walker’s assertion that “the party means to choose a side, to uphold the concept of antagonism, to emphasize that antagonism cannot be avoided without denying the basic politicality of social life.”54

A diversity of views consolidated around core partisan commitments can be the basis for greater collective study, discussion, and experimentation. The Partisan project seems like the best existing vehicle to drive this consolidation, since it is already a formalized partnership between different tendencies. Crucially, it is still a new project that is presumably still figuring out its direction.

While I am unaffiliated with these caucuses and Partisan, I do want to make a recommendation. I propose that Partisan invite other national and local Marxist caucuses, as well as other Marxists and left publications inside and outside of DSA, including comrades abroad, to join the Partisan project. This could be initiated with scheduling an open meeting on Zoom. This open meeting could be called by the Partisan editorial collective to discuss recent articles that have been published in the Partisan journal and beyond with the goal of meeting regularly to develop and explore collective lines of inquiry and practical experimentation. All of this seems in line with the current language of the Partisan project.55

To be more prescriptive, I would suggest that this project concern itself with subjectivization, rather than “building the party.” In my opinion, the party makes it harder to see the tasks before us; the party locates the forms of organization we need now in the future. Without trying to be exhaustive, I believe we should be less concerned with programs and discipline, and more interested in formulating shared partisan commitments that are capable of supporting a diversity of views while fiercely opposing neutralizing tendencies that seek to collaborate with Democrats and generally maintain mass depoliticization. We should emphasize our current need for the collective study necessary to ask each other better questions, rather than attempt to educate others with inadequate answers. In my opinion, we should give up the notion of “leadership” and instead develop positions of partisanship. This includes combatting the liberal establishment’s call for unity–already the apparent motor of the Biden administration–and insist on division from within the sites where people think. 

Extending the Partisan tendency would allow us to construct an organization of militants from within our existing 90k member organization of “official socialist organizers.” To do this without reference to the party would allow us to pursue the collective subjectivization required to construct and advance an emancipatory politics at a distance from the state. While confronting the state will be inevitable, we are currently not in any way equipped to do so. This includes sending our forces “behind enemy lines” to hold elected office or using the publicity of elections to build an organization. Nevermind the fact that an emancipatory politics cannot be reconciled with managing capitalist exploitation and ecological collapse, the prerequisite to utilizing the spectacle of elections and other political institutions, the prerequisite to entering the structure of so-called representative democracy, is a committed core of militants. This is something we simply do not have, but it is something we can create. To suggest otherwise–to say that we do not need a committed core or that one currently exists–is to argue that opportunism is a substitute for politics and that politics must be synonymous with power. Similarly, if our problem is fragmentation, then a growth in membership exacerbates this problem rather than solves it. Ultimately, we must stop attempting to validate our movement through electoral success and paper membership. We must construct our politics on our own terms. It is the fact that these terms cannot be reconciled with the existing order that makes them politics.

As I believe Parkinson said during his discussion with the CPGB, right now we do not need to go to the masses. This is counter-intuitive but it is true. The immediate task is consolidating our forces to determine our commitments so we can give people something new to think about: the thought of politics. And this politics will only be something worth thinking about if it says that everyone has the capacity to think and self-govern. That everyone has the capacity to decide and that we will come together as equals to do what we are constantly denied. We will make a decision.

Advancing the Partisan tendency in the present by consolidating a Marxist bloc seems the best available path to producing an emancipatory movement. It is an insistence on what is partisan, on what divides, that makes possible the collective decision to end capitalist exploitation, ecological armageddon, and mass depoliticization. We cannot wait for liberals to agree with us. We cannot wait for the streets to fill or for a sufficient number of socialists to take office. We cannot wait for exploratory discussions to produce a pre-party organization and for the pre-party organization to produce the party and for the party to develop a revolutionary consciousness in the masses so we can be in the correct position in a revolutionary situation to engage in the art of insurrection. We must organize now. We must consolidate now. We must advance our position from the premises already in existence. This begins with collectively posing the question of the subject in the present, rather than calling for a future party.

 

Disarming the Magic Bullet

Renato Flores responds to Cam W’s argument for Maoism and the mass line. 

Global warming is progressing. Millions are going hungry and do not know whether they can make the next rent payment. The houseless crisis is intensifying. We know we cannot just stand by, and we have to do something. But how do we do something, how do we slay the monster? How do we become free? It is not going to be easy. Everyone has ideas, some more or less thought out than others. What is clear is that we need a plan, and we need one fast, or the monster will devour us all.

In Cosmonaut, we wish to have an open forum for debate, where these ideas can be shared and discussed. Three contributions have been published, with responses, counter-responses and synthesis. This piece is meant as a (short) reply to Cam’s intervention on the debates around the party form started by Taylor B’s piece “Beginnings of Politics” and Donald Parkinson’s piece “Without a party we have nothing”. Cam’s intervention is heavily influenced by, and largely follows Joshua Moufawad-Paul’s (JMP) ideas on how Maoism has been historically defined, what problems it is responding to, and how it must be applied today. Cam’s main thesis is that Maoism, being the only ideology that has correctly absorbed the knowledge produced by the learning process of the Paris Commune and the Russian and Chinese revolutions is uniquely poised to provide an answer to the problem of the party. And that answer comes in the shape of the mass line, which is “a mechanism to transform the nature of the party into a revolutionary mass organization which can resist the neutralizing force of the party-form”.

I take issue with this last statement, and that is what I will try to elaborate on in this article. I start by agreeing with Cam that we must emphasize the points of both continuity and rupture of our revolutionary process. But I diverge from him in seeing the evolution of Marxism as something much more complicated than the picture drawn by JMP. Indeed, in 2020, the experiences of revolutionaries both in overthrowing the old state and in running a new revolutionary state can fill entire libraries. We know much more about what to do, and especially what not to do, than we did in Marx’s time. However, the process through which knowledge has been accumulated and synthesized cannot be reduced to a single path of advancement of the “science of revolution”. By doing this, we risk ossifying slogans, and allowing spontaneity to fill in the gaps, harming our organizing. The picture painted by Cam, which is inherited from JMP, suffers from the same problems Donald is replying to in his piece: a simple periodization is being imposed into a complex process of knowledge production. This periodization is then used to make a dubious point, namely that through an event a lesson was learned that marks the death of a paradigm and the birth of a new one. Everyone stuck in the previous paradigm is at best naive and at worst, unscientific. This is an extremely loaded word that produces a hierarchy of power: my theory is more powerful than yours because it is scientific. No burden of proof is necessary, because I am being scientific and you are not. I have successfully absorbed the lessons of history while you haven’t.

To begin to deconstruct the claim that Maoism is the highest paradigm of revolutionary science, we have to understand that one of the axioms on which it stands is flawed, namely that progress is linear and happens through a single path. Biology and evolution provide a practical counter-example. In a very simplified manner1, organisms face a problem, the environment, and try to find a solution through adaptation. Faced with similar environments, organisms will find similar solutions, even when they are in geographic isolation.2 This is called convergent evolution, and there are many examples in Nature. Bats and whales both evolved the ability to locate prey by echos as an adaptation to finding food in dark environments. Wings have been evolved by pterosauruses, birds and mammals separately. Silk production appeared separately in spiders, silkworms and silk moths. In a similar manner, some characteristics can be devolved. For example, some species of birds have lost the ability to fly after having gained it. It is not correct to view organisms as more evolved, as if evolution was something that accumulates.

In the same manner, progress in all branches of science is far from neat and linear. Geniuses have been forgotten or dismissed for centuries just to be rediscovered. Dead ends are often reached which require looking back into the past to reinvigorate theories that were previously thought dead. More importantly, co-discoveries happen, and happen often. Wallace and Darwin both came to the theory of evolution. Newton and Leibniz both developed calculus. In both of these cases, the co-inventors were resting on similar theoretical knowledge and facing similar questions. It is therefore unsurprising that they would come to the same solution. Even more, scientists working within very different paradigms, say like Mach and Boltzmann, were both able to contribute immensely to the field of physics despite working from vastly distinct starting points. 

Going back to the revolutionary movement, our theory and our practice have been developed to surpass obstacles in our liberation. Even if these obstacles are not identical, they have been very similar. In the same manner as biological evolution, the science of revolution develops very similar solutions to address the problems revolutionaries face. We should expect that similar ideas will arise from similar contexts, a convergent evolution of tactics. From experience, the more scientists independently arrive at the same conclusion, the more likely that this conclusion is correct. In this context, Donald is correct to emphasize Lenin’s unoriginality. Like scientists, practitioners of revolutionary politics are faced with questions that they must answer, both before, during, and after seizing power. They learn from each other, and try to apply the common mindset to their local conditions. 

If one revolutionary movement progresses and breaks new ground in the process to establish socialism, changes in the environment give rise to new problems that were previously not recognized. They might have seized power, but what now? As the Bolsheviks repeatedly pointed out, they thought building socialism was going to be easier than it actually was. Before the Russian revolution, Hilferding had stated that it would be enough to seize the ten largest banks to get to socialism. Hilferding, among others, believed that this was the great mistake of the Paris Commune, and if revolutionaries had just seized these banks, they would have been able to build a socialist system. But as we know, that was far from enough for the Bolsheviks. They did this, and much more. They were forced to continuously experiment, finding ways that could lead to socialism without losing the support of the peasants and workers. The lessons from Leninism cannot be simply reduced to the necessity of smashing the state: they are much more extensive and valuable than this.

In the same vein, the Chinese Revolution was a gigantic experiment in emancipation that involved old and new questions, with old and new methods to answer them. And Mao diverged from Lenin in many aspects. Mao’s theory of change outlined in “On Contradiction” is quite different from Lenin’s understanding of dialectics. The Maoist theory of New Democracy also diverges from Lenin’s ideas of how a revolution should proceed. It is hard to answer if they are improvements or regressions. It is probably better to say that the Marxist canon was enriched by both thinkers. 

Another example of returning to the Marxist canon and reevaluating or rediscovering old hypotheses can be seen in Kautsky, Lenin, Kwame Nkrumah’s theories of Imperialism. In his celebrated Imperialism, Lenin (rightfully) told Kautsky that the world was not heading towards an ultra-imperialist system where different imperial powers share the world peacefully—instead he argued that imperialist conflict was on the table. Indeed, Lenin was correct in that conjecture. World War I and World War II were both driven mainly by inter-imperial conflict.3 But after WW2, their differences would be sublated. A single capitalist superpower was able to set the rules on how the spoils would be divided. Nkrumah captured this in his Neo-Colonialism, basically rediscovering parts of Kautsky’s thesis and adapting them to the present. In this case, an exhausted paradigm was resurrected after significant adaptations were made.

You can see where I am going: it is impossible to lay out a simple evolution of knowledge for Marxism, with clean breaks from one another where knowledge only really had three leaps.  Mao was correct in saying that socialism or communism was not permanent in the USSR and that a reversion to capitalism could happen, but he was surely not the only one to note the problems of socialist construction in the USSR. Revolutionary experience has been accumulated, and it has, for better or worse, been synthesized by revolutionaries. There are points where synthesizers like Lenin or Mao have made key contributions that have left a permanent imprint. Lenin was able to stabilize a revolutionary state, which allowed further problems of socialist construction to be posed. Mao was able to mobilize the masses against a stagnating party, which opened the problem of how to deal with class interests inside the party, and how to open a public sphere in a socialist state. Rather than having done science, it is probably better to think of them as having set up the stage for the further development of scientific socialism. 

Whether Lenin and Mao were scientists or whether they set the stage for new science is a pedantic point— the important point is that periodizations of revolutionary science are not just meant to convey this, they are often used as discourses of power. When Stalin wrote “Foundations of Leninism”, “Trotskyism or Leninism”, or even the Short Course, he was not only trying to synthesize the knowledge gained from the construction of socialism in the USSR and set a roadmap for the future. It was an operation through which he declared himself to be the one true heir of Lenin and excluded others such as Trotsky or Bukharin. When the Indian Maoist Ajith wrote “Against Avakianism”, he was attempting to exclude Bob Avakian’s Revolutionary Communist Party from the mantle of Maoism. In the same way, JMP’s periodization is an attempt to claim for Maoism the mantle of the one science of revolution and exclude other Marxists from possibly contributing to this. But his claim ignores the complexity of knowledge development, something we have been addressing in this piece. Furthermore, even if one takes this periodization at its word, and we take Maoism to be a third synthesis, JMP’s periodization is not the only one in attempting to explain Mao’s epistemological breaks. Marxist-Leninists-Maoists—principally Maoists—who claim the legacy of the relatively successful Peruvian Shining Path, center Gonzalo’s theoretical contributions around People’s War in defining Maoism, rather than recognizing the Revolutionary International Movement (of which SP was a [critical] part) as the principal synthesizer of Maoism.4 

More importantly, why is Maoism the only ideology that can claim to have absorbed the knowledge from revolutionary history? In terms of seizing power, or battling the state to a standstill, what have the Indian Naxalites achieved that has not been achieved by others, as for example by the Zapatistas who started from different premises5 yet face similar material conditions of indigenous dispossession? Are the Zapatistas somehow less scientific than the Naxalites? Or are they responding to different pressures of dependent capitalism in countries with backgrounds of settler-colonialism and casteism?6 Is there really nothing the titanic struggle of the African National Congress against apartheid can teach us, when the pitiful state of the ANC reminds us of how the Maoist revolution in Nepal has become increasingly coopted? What about the many other names of the long list of Latin American or African revolutionaries such as Amilcar Cabral or Paulo Freire, that are written out of this evolution? The successes and failures of the Arusha Declaration and Ujamaa or the Yugoslav experiment in self-management provide way more data points that enrich our knowledge, going way beyond the MLM straight line periodization that only really joins three points and attempts to exclude everyone else. In this spirit, it is worth noting that geographically diverse groups such as Matzpen in Israel and Race Traitor in the United States independently developed very similar ideas on what it means to be a race traitor, and how settler-colonialism and white privilege work to stabilize society. 

Two-line struggles and “bourgeois” ideology

A periodization of history must be accompanied with explanations for the choices taken to divide one epoch from another. These divisions are usually used to give primacy to a political event or concept, after which one theory was proven absolutely correct and the other false. In the case of Taylor’s piece, he follows Badiou by stating that the Cultural Revolution showed that the party-form was an exhausted concept and brought forward the idea that new forms of organization must supplant it. In the case of Cam, who follows JMP’s periodization of MLM, the cultural revolution brings to the forefront the importance of the ‘two-line’ struggle and the mass line. Essentially, Mao reached a breakthrough realization: the ideological struggle between proletariat and bourgeoisie continued in socialism, and (a part of it) happened within the Communist party in the shape of a line-struggle. Stalin was wrong to declare that the USSR had achieved communism, and that this process could not be reversed. Indeed, capitalist roaders inside the party could reverse it and we have to struggle against them, and with the masses. A party which is properly embedded in the masses can successfully struggle against those who would reverse the revolution. And this is why Mao called for the Cultural Revolution: to rebuild those links between party and masses, and to battle the propagation of capitalist ideas in the party. 

This framework is very appealing. It explains the restoration of capitalism in the USSR and China: the bourgeois wing of the party gained power because it was never defeated, despite the Cultural Revolution. It offers a simple and comforting answer to the question of socialist construction: just struggle hard enough against the capitalist roaders. It sounds a lot like a Manichean struggle for the world, and is especially well suited to an American mindset which is based on binaries. But while there definitely are undesirable elements within all Communist parties (just think of Yeltsin or Milosevic) the two-line struggle is a gross simplification that collapses all of the problems of revolutionary science into something that looks a lot like a magic trick: the masses will redeem us if we struggle with them. The whole problem of societal management, both politically and economically (which usually go together) is not a struggle between good and evil. It is the problem of how to control a totality, which risks becoming dysfunctional at places where faults happen, be it either improperly balanced alliances between classes such as the peasantry and the proletarians, existing monopolies on resources like technical skills, or sites of power which reproduce antisocial ideology. Mao was correct to identify some problems as originating from capitalist values and beliefs, which originate and are replicated from the existing conditions and require a cultural revolution to solve. But all of these problems cannot be all cast as bourgeois or capitalist, even if their sources come from constructing socialism on top of a capitalist society.7 By taking this simplification we risk allowing spontaneity to creep in in all places and hoping that high spirits will solve things for us.

 

There is an in-jest comment that asks: tell me which year you think the Russian Revolution was defeated and I will tell you which tendency you belong to. Was it with War Communism? Kronstadt? The disempowering of the Soviets? The retreats of NEP? Rapid and often brutal collectivization? The purges that destroyed the Old Bolsheviks? Kruschev’s or Kosygin’s reforms? Were Gorbachov’s efforts doomed already or did he make serious blunders along the way? Worse even, did he sell the USSR out for a slice of Pizza? The bitter truth is there is no simple answer to when the USSR was defeated. There was a long list of decisions that strengthened some groups while weakening others, eroded the revolution’s mass base of support, slowly created alienated groups of people who felt displaced from power, and eventually created a stagnated, even ossified, society. No longer able to progress toward socialism, it disintegrated under pressure. Until we digest that tough conclusion we risk searching for magic bullets to solve all our problems. 

Seeking redemption through the masses is just one more illusion from a suitcase of quixotic tricks meant to bring us to socialism. Even if it is pointing at a real problem8, the solution is little more than a slogan. The careful and difficult balancing act of institutional design meant to construct a system that would, among many things, grant political freedom as to everyone, abolish permanent managerial roles by ensuring that “every cook can govern”, and eliminate existing oppressive systems carried over from capitalism, is reduced to making sure the proletarian line is upheld by “going to the masses”. This confuses tactic and strategy, and allows ossification and spontaneity to creep into  all the missing spaces. Think about it for a minute. Some problems are easier to solve than others: if a local administrator is behaving badly and abusing their powers, we should discipline them through re-education or even removal. But what if they’re the only one in town that can actually run the irrigation systems? If they’re removed agricultural output will underperform or fail. If this administrator is reinstated, the masses, who are our ultimate allies, will feel betrayed. They didn’t fight a revolution for this. The administrator could feel justified in their privileges and try to go even further in their pursuit of even more privileges and power. But if they aren’t reinstated, the masses might go hungry due to crop failures, or freeze in the winter. Either way, they will be frustrated with the party. 

These sorts of dilemmas around specialists and local administrators were a repeated problem in many societies attempting socialist construction, including the USSR and Maoist China. Mao sought a solution through the mass mobilization of the Cultural Revolution. The first stage dispersed the agglomeration of specialists in the city by sending them to the countryside. This was meant to break their privileges and urban strongholds, and (re)rally the support of the peasants for the revolution. The declassed specialists would then participate in the second and protracted struggle of breaking the monopolies on knowledge by educating the peasantry and opening rural schools. By ensuring that the peasants were able to administer their own affairs as a collective, they would not be beholden to a single, and potentially corrupt, expert. Mao’s solution was implemented at a scale never seen before, especially in a country of China’s size and its deep city-countryside divide., But Mao wasn’t the only one to come up with this sort of solution to the specialist problem: Che Guevara tried to enforce a smaller-scale cultural revolution in Cuba to persuade managers and specialists to throw in their lot with the revolution. Other revolutions came up with their own solutions: the Yugoslavs had a persistent problem with managers monopolizing knowledge and tried to solve it through factory schools and deepening education—without forcing existing specialists to undergo a cultural revolution. This did not end well.

Another more complicated problem was faced by the USSR repeatedly during its history: what happens when the lack of proper food procurement to the cities forces the party to choose between extracting food by force from the peasantry or making significant concessions to it, either through paying higher prices or devoting higher investments. Which of these solutions is ‘proletarian’? The USSR was forced to constantly oscillate between disciplining the peasants by force and granting them concessions because it could not solely rely on the stick or the carrot. Neither of these can be labeled more ‘proletarian’ than the other. Especially when contrasted with alternatives not taken, which can be regarded as capitalist, such as the full liberalization of rural China in the Deng era.  

With this short digression, I hope to have laid out an important point: the working of a society is the working of a complex totality, where relations can become dysfunctional, threatening the whole. It is not (just) a matter of conducting line-struggles between “proletarian” and “bourgeois” lines. It is a matter of sitting down and diagnosing the system, understanding where the dysfunctions are, what groups they are serving or harming, and how the socialist construction can proceed by removing these dysfunctions. Politics is not a Manichean struggle. It is somewhere between a science and an art of organization. Compromises must be made, and we must constantly be asking how the power relationships in society will change if we are to undergo these changes. 

The successive educational policies of the USSR in the 1920s, meant to both democratize knowledge and improve production, ended up empowering a new class of “red specialists” who would control the party 30 years later. The Yugoslav experiment tried to disempower the federal state and empower factory councils to devolve power to the workers, but ended up empowering factory managers and creating a comprador class that would trigger a Civil War. The agricultural reforms enacted by the Great Leap Forward meant to increase food production but ended up causing a food crisis. The type of historical analysis we need is a tough one, but being honest results in a better framing of things which goes beyond simply good and bad lines, and higher or lower scientific tendencies, or who betrayed what revolution. 

Beyond the mass line: deciding how and where to struggle

The same framework, with some caveats, can be applied to formulate the principles of a revolutionary party. The party inserts itself in a capitalist society while simultaneously attempting to destabilize the capitalist totality and replace it with a new totality. 

How do we begin to construct such an organism? Cam’s suggested plan of action is taken from JMP’s book Continuity and Rupture:

The participants in a revolutionary movement begin with a revolutionary theory, taken from the history of Marxism, that they plan to take to the masses. If they succeed in taking this theory to the masses, then they emerge from these masses transformed, pulling in their wake new cadre that will teach both them and their movement something more about revolution, and demonstrating that the moment of from is far more significant than the moment of to because it is the mechanism that permits the recognition of a revolutionary politics.  

This poses several questions and problems, but the main thing is that we begin with participants in a revolutionary movement who are armed with theory that they take to the masses. 

The first critique of this position is that the party is seen as some sort of external agent, formed by intellectuals, who have acquired knowledge and will bring it to the masses. It sets the party aside, as the unique interpreter of Marxism, and the object through which the people’s demands are translated to communist ones. It hopes that with the bringing of theory to the masses, the party will transform itself. We can contrast this approach to the merger theory. In 1903, Kautsky wrote:

In addition to this antagonism between the intellectual and the proletarian in sentiment, there is yet another antagonism. The intellectual, armed with the general education of our time, conceives himself as very superior to the proletarian. Even Engels writes of the scholarly mystification with which he approached workers in his youth. The intellectual finds it very easy to overlook in the proletarian his equal as a fellow fighter, at whose side in the combat he must take his place. Instead he sees in the proletarian the latter’s low level of intellectual development, which it is the intellectual’s task to raise. He sees in the worker not a comrade but a pupil. The intellectual clings to Lassalle’s aphorism on the bond between science and the proletariat, a bond which will raise society to a higher plane. As advocate of science, the intellectuals come to the workers not in order to co-operate with them as comrades, but as an especially friendly external force in society, offering them aid.

The difference between these two conceptions is that the first pays little to no attention to the self-organization of the masses and the ways they are already resisting capitalism. It asks us to go to the masses, without specifying which masses and how to talk to them. The second conception is that of the merger, where the intellectuals come to co-operate with the workers and see them as comrades, inserting themselves into existing struggles and amplifying them. 

This difference is especially critical because it explains the way in which Maoists in the United States fill in their lack of clear tactics and strategy with spontaneity, leaving them lacking a clear plan, something they are slowly coming to realize. “Go to the masses” is left as a magic bullet. This raises the second problem: the identification of the “masses”. Cam suggests we start by “serving and interacting with the people”. A detailed study of the conditions of the people is a prerequisite of any revolutionary movement; just ask Lenin or Mao, but as with JMP, Cam grazes over the question of who the masses are that we are supposed to be interacting with in the United States. This is a question worth some reflecting on: the US is a unique creature in the history of the world. It is an advanced imperialist country, which leads to comparisons with Western Europe, but is also a settler-colonial society scaffolded by whiteness. It has a significant labor aristocracy who have much more to lose than their chains, and also has a significant surplus population that is easily replaceable and has little power to stop the monster.

Which groups are going to lead the revolution and which groups are expected to follow? How will hegemony over these groups be won? Essentially, who is the revolutionary subject in the United States? Who will bell the cat? Without making this explicit we run the risk of fetishizing the most oppressed subjects who unfortunately do not have the power to change the system. 

It is important to remember that Marx located the revolutionary subject in the proletariat because (1) he studied the workers’ self-organization, how they had the power to stop accumulation if they wanted to, and what they were capable of achieving under adequate leadership and structure, and (2) the proletariat had less to lose from overthrowing the system because it possessed nothing. It could only lose their chains. But as we well know, the proletariat in the centers of capitalism failed to revolt. The Paris Commune, which so enthralled Marx, would move East, and the working class of the capitalist centers was pacified at best, or at worst enlisted in imperial or fascistic projects. 

The cat would not be belled because some mice were getting good spoils. Starting with Lenin, there have been plenty of attempts to rationalize why there were no more large-scale revolts, like the Paris Commune, in the centers of capitalism. The labor aristocracy, understood as those who have more to lose than their chains, did not live up to Marx’s tasks. And if they are not willing to revolt and pick up the sword, who will then finish the job? This question is especially pressing in the United States, where capitalism is strongly racialized and where poor whites have been used to stabilize settler-colonialism for centuries. This is where the question of “who are the revolutionary masses” appears. Spontaneity fills in when the prescriptions are vague, which is why so many “mass line” organizations fall into a pattern of providing service aid, in the form of food or legal means, to the most oppressed in hope of activating them for the struggle. I do not wish to repeat a full critique of mutual aid that was already done in an excellent manner by Gus Breslauer. The two basic points are: people do mutual aid because it’s easy and makes us feel good, but in the end what we are doing is redistributing the labor fund and not threatening the state or the bosses in the process. Even if mutual aid can sometimes create useful auxiliaries, such as unemployed committees, they often cannot substitute for the main event. They also require massive amounts of energy and fund expenditures to keep alive, energy which could be spent more efficiently in amplifying existing struggles. We run the risk of burning resources and ourselves in doing something that does not center class struggle and is of minor use in fighting against the capitalist system. 

It is important to locate this new fetish with mutual aid not only in the realization that people are suffering immensely but also in the failure of locating a revolutionary subject willing to fight to the bitter end. Mutual aid attempts to activate the most oppressed layers in the United States, but Marx’s other principle still holds: look for subjects that have the power to change society, rather than just the most oppressed. We should be looking at the sites of class struggle that are actually happening in today’s world and how these can be amplified to throw the capitalist totality into disarray. For this, we could start by reading studies of material conditions, such as Hunsinger & Eisenberg’s Mask Off, in great detail. An important place of struggle in the US right now are the struggles around social reproduction, specifically those around housing, childcare, and healthcare. Teachers’ and nurses’ unions, as well as the tenants movement, are in the front lines of struggle, and they are hurting capitalists because they are breaking into the capitalist totality in a way food distribution among the houseless is not.9 

For some people, the natural starting place might be their union, especially if it is an active and fighting one. But for those who do not have that option, focusing on the tenants union movement allows us to connect to pre-existing struggles in the masses, amplify them, and understand their conditions in a very different way than food distribution does. Tenant unionism also provides us with targets that are actually defeatable, such as a local slumlord, which motivates our members, gives us publicity, and allows our organization to grow while further embedding it in the struggle. Other and larger targets can be tempting, but these are often heroic feats. The fight against Amazon, led by Amazonians United and other unions, is fighting an enemy at a scale much larger than what the proletariat is capable of organizing against right now. Their fight will be an extremely tough one, as the working class in the US (or even internationally) is still in a state of learning. Victories can be quickly stolen from us. For example, German workers defeated Amazon in Germany, so Amazon simply moved across the border to the Czech Republic, continuing distribution in Germany while avoiding their laws.

Conclusion

As mentioned in the introduction, we are in a seriously demoralizing moment. There is a rapidly changing conjuncture, where the pandemic and climate change fill us with urgency but make organizing hard due to increasingly scarce resources. We want to do something that is effective and brings liberation fast, but we are faced with the weight of the failures of the socialist movement, be it revolutionary or reformist. We want answers on how to do this and are attracted to things that do not sound that dissimilar to what we already know, or the ways in which our brains are programmed. 

JMP’s style of Maoism is particularly well suited to the American mind. It provides relatively easy answers and provides enough silences that we can choose to interpret in ways that are not dissonant with our previous mindset. JMP also borrows plenty of epistemological concepts from American Pragmatist philosophy10, such as how truth is evaluated through practice, which makes it even more amenable to the underlying concept of science already present in US society. JMP writes well and clearly and is very articulate in his interviews. Because of this, it is not strange to see him becoming increasingly popular for a younger generation searching for these quick answers on what to do. This Maoism can also claim the mantle of the few revolutionary movements which are still vibrant today: the Philippines and India, which gives us something hopeful to root for internationally— something not as stale as defending an increasingly capitalist China.

However, to develop a proper science of revolution for the United States, whatever doctrine we decide to base ourselves, has to be heavily enriched with anti-colonial thought. One of the referents of Maoism, the Naxalites in India. have not properly dealt with Adivasi culture, and have sometimes misunderstood the way it operates, facing local resentment and resistance.11 This should raise a warning flag on the operating methods of the “mass line”, where the party is left as an interpreter because of its knowledge of Marxism. Furthermore, Naxalites have not successfully linked their struggle with the struggles in Indian cities. A strategy that bases itself on the most oppressed in the US would surely face similar problems. In this respect, the Phillipino Communists do this linking much better, through the use of broad quasi-popular fronts. However, they also went as far as endorsing support for Biden in the last US presidential election. How to adequately interface with the labor aristocracy and win hegemony over them is going to be a gigantic tactical and strategic problem here. 

So to end, I am proposing we do not rely on slogans that can be ossified and filled in with spontaneity. We do not have a Yunnan to build a red base in the US, geography is not as favorable here. Our fight is a long one that will not be solved with tricks but will require years and decades of changing tactics and reevaluating strategies. In this spirit, Cosmonaut is an open forum where revolutionaries can talk to each other and propose ways forward. I know this contribution raises more questions than gives answers, but I hope it serves as a starting point for asking better questions. 

Materialist History or Critical History: A Reply to Jean Allen

Amelia Davenport responds to Jean Allen’s A Critical History of Management Thought, continuing the debate on scientific management. 

 

Before diving into the substance of this essay, I want to thank comrade Jean Allen for their contribution to the broader discussion on the role management science plays in the contemporary ordering of production and its potential (mis)application to socialist organizing. While there are points of disagreement between Comrade Allen and myself on historical facts, we share much more common ground than might be inferred from reading their essay. In fact, there is far more common ground between Comrade Allen and me politically than between myself and the Amelia Davenport their essay presents. 

To clear up some confusion, I do not support the application of Taylorism, as a framework that is articulated in the pages of Principles of Scientific Management, to either the process of production or to the socialist movement. I certainly do not believe in “uncritically applying it” or “applying it in its entirety,” No quotations are provided showing that I intended such a thing or supporting any of the claims made about my essay. The purpose of Stealing Fire was twofold: on the one hand, I sought to use Taylor as a lens to examine the pre-scientific forms of organization commonly employed on the left, but on the other hand, I turned Taylorism in on itself and expose the flawed and authoritarian character of Taylor’s original analysis. Taylorism was the name given to one of the early attempts to rationalize the labor process according to newly discovered laws of nature. In its original conception, it empowered a layer of engineers and experts who determined the best way to carry out labor tasks which eroded the power of shop floor managers, business owners, and skilled workers in favor of engineers. Instead of bosses issuing arbitrary orders and workers trying to meet them, roles and tasks were broken down into their simplest elements to maximize the potential output of machines. Stealing Fire is not a call for the adoption of classical scientific management theory but an immanent critique of it in the tradition Karl Marx critiqued David Ricardo and Adam Smith. 

Likewise, contrary to Comrade Allen’s claims, I do not present an abstract science of management that socialists can simply apply to any situation,  nor do I claim such a science exists. One of the most critical portions of Stealing Fire is its brief treatment of the theories of educator and philosopher John Dewey and the role practice plays in education. I emphasize learning by doing precisely because the science of organization is a practical science. What formulas I do present, like the IWW’s organizer ranking system, are tried and true methods formed out of the collective experience of the workers’ movement, not theories derived from a laboratory. The Industrial Workers of the World, through decades of experiment, developed a training system that educates its members in best practices for workplace organizing. I explore a small portion of that system which does not contain any secret tactics used for evaluating members of the target business because it is an excellent practical example of the socialist application of management science. 

To make their point about the nature of organizational science, comrade Allen cites Carl von Clausewitz’s approach to military science. Few thinkers on military issues are as cited as Clausewitz besides Sun Tzu, and his book On War, lays out important theoretical tools for understanding how war and other kinds of conflict work. Breaking from old traditions that tried to create perfect models of how war “should” work, Clausewitz applied social scientific methods drawn from History and critical philosophy. He started with the reality that war involves randomness and is unpredictable. 

Clausewitz, as a proto-complexity theorist, is rightly skeptical of abstract schemas that can be claimed to universally apply to military strategy. There is no textbook that can teach you war nor is there one that can teach you organizing. Here comrade Allen and I are in perfect agreement. However, Clausewitz, as singularly brilliant a mind as he was, was writing in a period before the development of the sciences that deal with exactly the sort of problems under discussion. It is also worth noting that the same objections Comrade Allen raises over the use of Taylor apply equally if not more so to Clausewitz. While Clausewitz maintained a much more flexible and dynamic vision of military strategy than his contemporaries, his vision was of a deeply authoritarian character and was inextricably linked to the ideological imperatives of the Prussian state. While Clausewitz rejected the subordination of strategy to the authority of political ministers, he also saw the army general as the singular Will for which the army is merely a body, with available autonomy of decision diminishing down the line of command until it is nonexistent at the level of the individual troop. If Taylorism was an ideological justification for an unequal society, what else could Clausewitz’s thought be? Clausewitz was an aristocratic apologist of the mass slaughter of workers for the aims of imperialist states. At least Taylor, for all his elitism, distributed authority in a collegiate fashion among managers so as to not rest in the monopolar figure of the field commander. 

Reductionist and specialized sciences which most of us are taught in primary school certainly do have trouble generating theories that can account for highly complex, probabilistic, and dynamic processes. But that does not mean that those areas are immune to the ever-widening grasp of science. Cybernetics, Tektology, Complexity Science, Operational Research, General Systems Theory, and other paradigms have been developed to deal precisely with the invariant properties of all organizations and chaotic environments. The results of these sciences are true whether or not they are employed for one set of class interests or another. However, the implications of their findings consistently show the superiority of socialist organizational principles like autonomy, solidarity, rational planning, democracy and collectivity. Second Order cybernetics, represented by Heinz von Foerster, Stafford Beer, Francisco Varela, and others, emphasizes the active role of the scientist/observer in constructing and shaping the system of their analysis.1 It is the insights of these sciences which necessarily entails the framework of constructive socialism. Constructive socialism is not a foreordained framework brought down from Mount Sinai, it is exactly the principle that comrade Allen supports: creating the kinds of organizations that will give the working class itself the experience it needs to take power rather than continuing the path of socialisms which depend on a caste of specialist “revolutionary scientists.” Nor does it replace scientific socialism outrightit extends it beyond the limitations of the past.

As with the principle of constructive socialism, Comrade Allen misunderstands the purpose and meaning behind the advocacy of Prometheanism in Stealing Fire. Prometheanism is an ethic, not a framework of analysis. While some eco-socialists wrongly attribute the term to a blind faith in technology, it is instead a statement of libertarian socialist values. That is to say, Prometheanism is openly declaring an allegiance to the cause of freedom, to the oppressed, to understanding the world, and to the martyred dead who can no longer speak for themselves. To be a Promethean is to be willing to bear an eternity of agony rather than bend the knee for a tyrant or choose comfort over justice. To be a Promethean is to turn the tools of the masters into weapons against them, to believe in the possibility of a better world where science can serve the people. It is to accept one’s responsibilities. I utterly reject any framing of Prometheanism as scientistic or rooted in a belief in the salvific power of technology. Such a set of values is not a product of study. No length of time as a comfortable trade union bureaucrat, leftist intellectual, or political canvasser will teach these values. They come from experience, but they’re an a priori commitment a revolutionary must make. There is no science of morality, nor logical proof of its validity. But that does not mean it is not necessary. Comrade Allen is under no obligation to accept the ethic I propose, and acceptance of it is obviously not a prerequisite for engaging in working-class struggle. 

Nevertheless it is necessary for members of the professional class to shed their immediate class interests in favor of their higher collective interests as members of the species. Prometheanism is an ethic which offers a way forward for the revolutionary movement as it tries to secure knowledge of the world. The Promethean ethic is best articulated by Stafford Beer in The Brain of the Firm:

But because science has indeed been largely sequestrated by the rich and powerful elements of society, science becomes an integral part of the target of protest for the artist. Each makes his own Guernica. My own view, which I set about propagating in these circles, is that science, like art, is part of the human heritage. Hence if science has been sequestrated, it must be wrenched back and used by the people whose heritage it is, not simply surrendered to oppressors who blatantly use it to fabricate tools of further oppression (whether bellicose or economic).2

The reception of my work as a defense of Taylorism, as supporting managers, or endorsing the mental/manual division of labor (alleged by commentators less serious than Comrade Allen) is alien to what is contained within it. One has to wonder if some critical voices read Stealing Fire at all. It is decidedly ironic when Leninists and academic leftists charge me with elitism or being anti-worker control given the historical role both groups have played in the workers’ movement. Leninists, and most particularly Trotskyists, have a very long history arguing against worker control. In fact, Trotsky proposed the full militarization of labor in the USSR during debates against the Workers’ Opposition, Bukharin and Lenin over the role of trade unions. My argument that the results of Taylorism, like objective time study and safety analysis, were used by the new industrial unions for the benefit of workers against management is simply a recognition that class struggle takes place even within changed productive terrain. Workers still have agency and are not helpless objects of Capital. 

Scientific managers themselves recognized the potential dual aspect of their work in the struggle of interests between labor and capital. In a debate hosted by the Taylor Society in 1917 over the use and misuse of time-studies, Navy production coordinator Frederick Coburn explained how the objective measurement of time could be used as a tool to argue against unreasonable managers and arbitrary demands: 

We have found out that by carrying along the time idea that we can say to the request for immediate completion of a job, “very well, if you want that job done by Wednesday noon, here are some other jobs that must be deferred,” naming the particular jobs, and how long they will be deferred. In the old days we were told to do the job, and were expected to get that job done… 3

Coburn went further and explained that the introduction of scientific management experts meant that because they could put the objective needs of production into language the accountants and directors of factories could understand the owners could no longer “grind the neck of the working man with an iron heel” simply out of ignorance or apathy. It does not mean exploitation stops, or that the interests of capital and labor are reconciled. But anyone who has ever worked for a wage knows that a large part of the hell of work is the ignorance, stupidity and capriciousness of managers. Objectifying the work relation removes some power from lower-level management and creates a basis for resisting arbitrary authority. A manager can only demand a worker violate their company’s own “one best way” guides with some risk to themselves. Even in a society without hierarchical labor relations there will be conflicts between different interests within production and having objective standards can only serve to smooth out unnecessary friction. 

Imputing motives of secret technocratic designs into my good faith treatment of Taylor’s Principles of Scientific Management misses the point. By not studying or mastering the science of organization that bourgeois, authoritarian, and reactionary forms of management will re-assert themselves. These forms of organization are the social default which the general public has been conditioned into accepting. What most critics of Taylorism miss, and the reason why I made my initial contribution, is that what came before Taylorism was also bad and Taylorism emerged as a way to overcome the limits that pre-scientific capitalism had run into. These are limits that pre-scientific socialism will run into as well. When voluntarist and unscientific attempts at reorganizing the economy fail, technocratic methods of organization will be restored just like in the real history of actually existing socialism in power. The stakes are far too high to fall back on easy answers that confirm our pre-existing prejudices or allow us to write off large swaths of the accumulated knowledge of humanity. How can we defeat our enemies if we do not seriously study them? Our solutions will necessarily be far different from those presented by bourgeois theorists of management like Taylor, but we should deal with them honestly if we want to solve the problems of social and productive organization.

 As Doc Burton said in Steinbeck’s classic of proletarian literature, In Dubious Battle:

I want to see the whole pictureas nearly as I can. I don’t want to put on the blinders of ‘good’ and ‘bad’, and limit my vision. If I used the term ‘good’ on a thing I’d lose my license to inspect it, because there might be bad in it.

Engaging in dispassionate analysis does not mean endorsing the object of analysis. 

The essay that follows is more than simply a critique of what I maintain are historical and theoretical errors on Comrade Allen’s part. It is an elaboration of an approach to history, science, and the organization of labor. It is also a defense of the materialist conception of history, developed by Karl Marx, as understood in light of contemporary advancements in our understanding of complexity and pre-modern society. The first section uses Comrade Allen’s reading of the historical development of management thought as a springboard to defend the materialist account of the role of ideology in production. The second section looks closely at the real history of scientific management in practice while exploring the nature of science and its role in society. While I hope that this essay can stand alone as a contribution to the discussion of these topics, I strongly recommend reading Jean’s essay, both for its own value and to see both sides of the debate. 

Critical History or Materialist History?

Turning now to Comrade Allen’s own contribution to the discussion of management theory, they begin with a critique of Morgan Witzel’s historicization of “management thought.” Allen sketches a compelling narrative, attempting a historical materialist lens, as to why business management thought was unable to emerge in tributary societies despite the presence of widespread commercial enterprise. However, while Comrade Allen begins by looking at the structural economic factors (the ruling class existing as a landed aristocracy whose wealth is extracted by tribute rather than commercial growth), they also fall into the idealist trap set out by Robin George Collingwood’s form of historiography. Where Collingwood avoids projecting contemporary ideas and mores backwards onto the people of the past, his methodology is focused on what people thought about themselves and their world.4 Though he rejected the label Idealism because of its association with axiomatic rationalists, Collingwood’s approach is idealist in character. It pays insufficient attention to the technical and material forces of production and the real process of organizing life. Collingwood rejects the scientific approach to history that seeks invariance, that is the common aspects of things that always hold true, and sought to contextualize history within the particular subjectivity of heterogeneous epochs.5 While this style of history can create excellent fodder for use by the authors of historical fiction, and may have explanatory power for the actions of great persons, focusing on the ruling ideas of an era obscures far more than it tells us. Using R.G. Collingwood’s style of analysis, Allen says:

Simply put, the class society of feudalism could not conceive of management thinking, either as a science/means of analysis or as a justifying force in society, because it already had a justification for the hierarchy that existed within it. Often this aristocratic ideology was incapable of ‘working’ either by any objective measure or even on its own terms, but without an alternative system and a different material base, this form of magical thinking hung vestigially over society, justifying all sorts of harm and oppression despite being debunked and demystified. For centuries humanity hung between a feudal society that created all manners of useless suffering and a new method of organization that could not be spoken of let alone analyzed. This is a state I think we can relate to, and feudal notions hung onto relevance until it was felled, not by one Revolution but three.

By why did aristocratic ideology “work”? And why did it stop working  In the above passage Comrade Allen answers the former question with a failure of imagination on the part of the whole of society and the latter with the bourgeois revolutions which broke the spell of aristocratic mystification. But if we want to understand management as a science, that is to say, a method of organizing the economic base, it’s precisely to the base we must look when examining its antecedents. 

What Comrade Allen misses is that pre-capitalist production lacked a complex technical division of labor. The kinds of management thinking which preceded business management were characterized by total cosmovisions which had a place for everything and put everything in its place. As Alexander Bogdanov shows in The Philosophy of Living Experience, for most of known history and for the vast majority of society, people organized themselves within authoritarian communes where strict adherence to the accumulated traditions passed down by ancestors was essential to maintaining stability. In this set-up every aspect of the world could be understood within a coherent framework where every aspect of life was imbued with sacred significance and every phenomena was caused by some kind of will.6 Whether this took the form of innate animistic spirits, gods, ghosts, or wood goblins varied depending on the particular evolution of the people in question. It is with the introduction of trade that the unity of life began to break down. When tools and techniques arrived from outside the received traditions of the community they took on a secular character while those less productive or useful ones that had emerged endogenously were often preserved in a ceremonial capacity. While the day-to-day farming of a community might use iron tools, ritual activity would be performed with bronze or copper implements in many neolithic communities. As communities became more interconnected, the domain of secularization expanded, and was reconciled with the sacred in a new hybrid social body: the state. Imposed from a level above the commune, the laws of the state blended the mundane character of the secular with the authoritarian understanding of causality brought forth from authoritarian communism. The King’s laws carried divine sanction and represented the will of the gods, god, or ancestors but they served to regulate practical affairs and an increasingly dynamic social intercourse. Now, appeals could be made to the abstract necessity of laws rather than to divine revelation or tradition. With the rise of the new tributary society, where a sovereign authority managed the interconnection of a multicellular social body, business was born. People entered productive relations with those they had never (or would never) meet and sought out a greater share of the social surplus generated by the synergy of social elements (Bogdanov, 2016).7 As archeological evidence shows, men like the Babylonian copper merchant Ea-nasir often did so at the expense of their countrymen.8

Enterprises in tributary societies could be managed by single individuals because the level of economic complexity was very small. Success was largely characterized by luck, personal initiative, cleverness, and a predatory instinct as Thorstein Veblen notes in The Theory of Business Enterprise. Farming methods changed little across lifetimes, consumer goods required enormous investment of labor power and skill, and individuals largely remained confined to their assigned social rank and even trade. While the peasants remained exploited and oppressed by their liege, the general conditions were highly stable and regular except when struck by external shocks like disease, invasion, and famine. Moreover, even in bureaucratic systems like those which emerged in China, the primary mode of economic organization, agricultural labor, was extremely decentralized which fostered an organic corporatism. The complex Mandarin bureaucracy emerged as a means of organizing a resilient meta-systemic infrastructure for the decentralized production units to be insulated from climactic and social changes that might otherwise cause famine and disorder. Rulers would centralize and decentralize the administrative structure based on the level of stability and balancing competing political factions (Cao, 2018).9

Ruling ideologies like Confucianism, Brahminism, and Roman Catholicism were not just post-facto rationalizations of aristocratic control; the peasants were not reading ruling class ideologists. Nor did the ruling class need a metaphysical sanction for their actions: humans are perfectly capable of acts of exploiting and controlling others for their own sake. Instead, these cosmovisions were the tools which organized social reality for the purpose of labor.  

While Rome did not produce much in the way of “business theory,” following their longstanding practice of appropriation from the Greeks, they did have robust theoretical frameworks governing conduct in the area. Not only did holy texts like Hesiod’s Works and Days, among others, contain advice on commercial activities (along with wise warnings regarding seductive women out to steal men’s granaries), but Aristotle wrote an entire book titled Oeconomica. While Aristotle condemns the act of making money for its own sake (what he calls “chrematistics”) he provides a clear overview of the principles which govern both household management and the management of commerce in his social context. Being situated in a culture which had extensive contacts with very different but similarly advanced civilizations like Persia and Egypt, Aristotle was able to take a somewhat objective view of the laws of economics which transcend those differences. What is crucial is that Aristotle in this book, like his others, was organizing and crystalizing the collective knowledge and techniques of his community into a coherent philosophy. This is the same role Confucius played in China. Medieval confucian scholar Sima Guang’s Comprehensive Mirror in Aid of Governance, though focused on political management, shares much with the best of contemporary management theory from practical illustrations to deep insights in how to navigate a complex network of social relations to effectively discharge one’s duty.10 Morgan Witzel, who is the main object of Comrade Allen’s critique, denies this sort of thinking is “management thought” because it does not relate specifically to business, which Comrade Allen rightly criticizes. One of Comrade Allen’s strongest points is their discussion of the areas of unity between pre-capitalist management and capitalist management. Once the work of codifying a broad theory of management is finished, in a relatively stable society such as Rome, there is no objective imperative to develop a new cosmovision. This can be contrasted to the fractious Hellenic merchant states. Once Rome began to crumble, Roman Catholicism filled in the gap of the previously dominant cosmovision’s capacity to model and control reality. It is worth noting that while monarchs saw unruly subjects as children misled by their local liege, as Allen points out, those same subjects almost universally saw their sovereign as innately good and merely misled by wicked advisors. 

But while Comrade Allen emphasizes the differences between contemporary society’s conceptualization of management and antiquity’s, they fail to sufficiently explore the differences in antiquity itself. While it’s certainly true that Chinese aristocrats maintained strong conceptions of blood purity and innate ability, that was not necessarily true of the wider Chinese society and virtue was certainly not seen as wholly innate. In Confucianism, Mohism and many other prominent schools of thought, virtue, which was inextricably tied to social managerial functions, was actively cultivated and could be far better expressed by a hardworking peasant than a decadent noble.11 In Confucian thought in particular, hierarchy was justified on the basis of necessary ritual performance, not innate qualities of blood. The noble’s social role was to be an exemplary individual and actively exercise consummate conduct in every sphere of life.12 Failing this, it was a sacred duty of advisers and potentially even commoners to remonstrate and correct the errors of the rulers lest Heaven bring ruin to society as a whole. The justification for hierarchy in China was not a top-down sanction from God, but rather a proto-Darwinistic view with the role of Heaven as the final arbiter of viability. Each noble was both a decisionmaker and spiritual guide within a distributed hierarchy, but the vast majority of administration was exercised by a merit-based bureaucracy. The “Nine Ranks” of officials in China which Comrade Allen cites from Francis Fukuyama can only very loosely be considered based on descent. They were principally determined by administrative ability but the rank of one’s father did play a role.13 This was not about the innate quality of blood, but about the perceived moral and spiritual health of the private upbringing of the candidate. A good father will raise a good son. Of course this did limit class mobility, but it was a different way of organizing social economic reality than those employed contemporaneously in Europe. It is also worth noting that the “Nine Ranks” were fairly short lived and were replaced by an examination system long before capitalism took root. Different methods of determining merit were employed in China in different periods, but it was always founded on performance rather than property. Unlike in Europe, pre-modern Chinese society largely saw what you did (within your prescribed social role), rather than who you were, as what mattered ideologically. 

Most tributary societies from the Achaemenid Empire14, the Islamic Caliphate15, and even much of the Roman Empire, from Diocletian’s economic reforms until the rise of feudalism, were run principally by merit-based bureaucracies16, not the gentilshommes who directly ruled backwaters like Medieval France. Comrade Allen mistakes the existence of blood-based aristocratic systems, which were very widespread, with a universal social structure. Even India, with its caste system, was largely ruled through merit based and “individualist” managerial structures across many periods and in many regions. Whether in the Shaivist Tantrika principalities of Kashmir, the Maurya Empire of Chandragupta and Ashoka, or the Islamic Caliphate of Delhi, the Caste system was frequently overthrown or undermined as the political-economic order of the subcontinent remained in flux.17 The purpose of caste, like any other system of social classification was to structure the economic order as an active process. Today caste serves a different purpose: it is a means for opportunity hoarding. Well-off families utilize family and caste networks to better position themselves within the market economy.18 Caste persisted only insofar as it completely changed to fit the modern world. Buddhist, Jain and Islamic rulers maintained unequal systems without justifying themselves with caste, and, while they claimed spiritual authority supported their rule, differences between their regimes and those of the Brahmins can be found in how they structured the division of labor. Ashoka based his rule on freeholding farmers whom he awarded land based on right of tilling, while Islamic rulers introduced slavery to northern India.19 Spiritual texts which specified relations between the castes, toward free citizens or toward slaves were practical guides not ideological cover. 

The colonial slave societies in the Americas differ from the empires of antiquity, as they did need to develop an ideological sanction for their dehumanization and brutality towards kidnapped Africans. This is because the newly emerging economic order was incongruous with the feudal cosmovision of Christianity. Christianity emerged as the ideology of slaves already engaged in class struggle against their masters.20 It was cemented in feudalism as the naturalization of a corporate relationship between the individual and the universe mediated by the church and crown. While the Christian cosmovision provided ample excuse for genocide and conquest, built up by precedent in the expansion into the lands of European pagans and defense against Islamic conquests, it stood in glaring contradiction with the principle of slavery. Christian clerics initially sanctioned this depravity by claiming it served a tutalary role, by which the “savages” would become Christianized.21 But eventually the slavers would turn to theories of racial superiority, not only as a means of “justifying” their rule, but practically enacting it and organizing the production of society. “La Casta” became a social reality for countless people. The development of secular biological sciences went hand in hand with racist control over African and indigenous labor just as much as it did with gaining greater control over our relation to our own bodies for the sake of health and general social welfare.22 A microcosm of the essential unity of this historical process is the life of the father of gynecology, James Marion Sims, who performed heinous experiments on enslaved women for the benefit of their masters. We may call things like phrenology pseudosciences today, but they were merely replaced by new ways of organizing a racialized division of labor using science. Race-based theories of intelligence and genetics continue to receive active funding by both public and private institutions. Popular scientists like Steven Pinker aren’t just doing apologism for racismthey’re creating practical models to use for organizing a racist economy. 

What’s crucial here is that scientific socialists cannot take historical (or present) ideology as merely a reflection of the world that gives it sanction, nor as the driving force of human behavior divorced from the general social labor process. While ruling class ideology in our society does serve as a means to internalize control into the minds of subordinate people to avoid the necessity of deploying direct coercion, its primary function is to organize objective reality. The masses of Rome had no understanding of Aristotle or Plato but their ideas remained useful to the ruling class. Though they will have profound differences, societies that are organized around a common mode of production will share invariant properties in their cosmovisions. Feudal Japan and feudal France were worlds apart yet closer in many characteristic ways than either were to their neighbors the Chinese empire and Almohad Caliphate. This is necessary to understand why Taylorism developed. It was not a post hoc rationalization for the domination of workers by managers, but a framework for organizing society around large scale manufacturing. Taylorism is not the only possible way to organize large scale manufacture, as it is suited particularly to societies that maintain a social division of labor, but it will necessarily share invariant commonalities with a framework suited for the most egalitarian and emancipatory society which can be organized on this basis. 

The nature of contingency in history is a fraught topic. It is certainly true that given a slightly different confluence of events Fredrick Taylor may have never developed his theories of management. However, contra Comrade Allen, the laws of motion of society do entail certain necessary outcomes like the development of management thought. Comrade Allen says: 

The idea is that these movements occurred naturally, that the abolition of slavery or the extension of the franchise was a natural outgrowth of the birth of capitalist democracy. Hierarchical structures like slavery, the caste system, and noble privileges were economically insufficient, and thus their dissolution was inevitable. Such a construction ignores that these orders were as ideologically rooted, the deconstruction of these orders requiring revolutionary action in their time.

While it is true that revolutionary rupture was necessary to break with the old mode of production, it seems unwise to cast aside historical materialism as readily as Comrade Allen is willing to do here. Revolutions being acts of organized agency in no way violates the fact we live in a deterministic universe. The authority of the laws of physics is not delimited by a border that begins at the edge of the human mind or society. That we cannot possibly create a comprehensive model of the universe that allows perfect predictions of what will happen, (the laws of information theory, mathematics and cybernetics show why in the form of Gödel’s incompleteness theorem and Ashby’s Law of Requisite Variety) does not mean that our actions aren’t determined. The dissolution of slavery, noble privileges and the caste system being inevitable couldn’t possibly be predicted with absolute certainty. The ability to make an equivalently complex model necessary for the task would only be possible for a god of equal complexity to the universe. As we have already discussed, the ideologies Comrade Allen speaks of are regulatory models for the economy and they are part and parcel with it. They’re not something distinct from the dynamics of historical materialism. 

The Rise of the Technocrats

Management as a discipline emerged as a part of a much broader imperative that exists in bourgeois society: the specialization of knowledge. Comrade Allen acknowledges this phenomenon, referring to it as “siloing” but mistakenly argues that it is the result of a delusion or mistaken belief in the need for specialization:

The academic aspect of the silo effect emerges straight from management’s origins. The belief in the need for experts and the simultaneous disbelief in the importance of the lived experience of the workers creates a need for a highly specialized expert class with knowledge which is independent of the workplace, that is a managerial class with a “view from the top” rather than a view from the workplace. And at the same time, scientific management and its successors have little to say about power relationships within the workplace. This dual absencethe absence of work and power from managementhas exerted a centrifugal force on the management discipline, leading to disparate sub-disciplines.

Instead, management takes as its focus the invented concept of the organization and how to best rule that invented concept. From this highly sterilized viewpoint, hierarchies become so necessary that they are rarely thought about. Authoritarianism in the workplace, which was so problematic in the 19th century, has been reconstructed as a battle between efficiency and equality, a battle which goes unexamined. Further syncretic knowledge is unnecessary because tasks are split into their component parts, allowing each part to be done by a specialist (a phenomenon which would not be unfamiliar to Taylor or Ford). This factory viewpoint leads to necessary overspecialization by academics and management students because cooperation between the highly disparate parts is assumed.

Before continuing the discussion of why Comrade Allen’s analysis of the atomization of work is flawed, it is worth noting that scientific managers, in particular the members of the Taylor Society, were very much concerned with the relations of power between management and labor. Beyond Frederick Taylor’s references to the conflict in Principles of Scientific Management itself, there are literally hundreds of essays and books written by Society members on the topic. Of particular note are C. Bertrand Thompson’s The Relation of Scientific Management to Labor, Man and His Affairs by Walter Polakov, and Work, Wages and Profits by Henry L. Gantt. While it is true that most practicing Scientific Managers were ideologically aligned with the rights of property, the majority who weren’t socialists were at the very least Progressive reformers within the pro-labor New Deal coalition.23 

Division, reduction, pulverization, and analysis of discrete phenomena works for the needs of capitalism. It’s not just a delusion brought about by a perverse desire for control. The modernist logic of mechanical causality, which is properly studied through increasingly narrow division into incommensurate fields, was a revolutionary and progressive assault on the authoritarian cosmovision of the tributary societies.24 Where once Mankind had a unified system of knowledge, the inexorable logic of the market smashed Platonic Reason’s great Tower of Babel with an invisible hand. In its place rose a thousand tongues for a thousand new sciences. Now, rather than knowledge being handed down from God to the people through the King, any free citizen, with sufficient resources, could unlock Nature’s mysteries. By simplifying the universe into the logical models of Newton, Descartes, and Kant, humans gained real mastery over their world in meaningful ways. As the accumulated experience of capitalist society grew, these cosmovisions were translated into the practical philosophies of men like James Watt, Joseph Marie Jacquard, and Charles Babbage. The steam engine, Jacquard loom, and analytical engine were physical instantiations of the real and objectively valid principles of the modernist organization of reality. But was this kind of philosophy, this science, limited to the study of dumb matter? Or to soulless automata like the animals of Darwin’s studies? “No!” said Auguste Comte and other early socialists like Henri de Saint-Simon and Robert Owen. The methods of science, brought forth by Francis Bacon, could be applied to the study of social systems and applied toward their perfection (Hansen, 1966). Management Thought, truly applied though not yet conscious of itself, begins with Owen, not Taylor. 

Robert Owen was a Welsh textile industrialist and social reformer born in 1771. By the end of the 18th century Owen went into a partnership and acquired ownership of the New Lanark mill as a successful entrepreneur.25 Owen is not often thought of as a “management thinker.” His proposals and social experiments took on a much wider scope than the scientific management of early pioneers (barring Lillian Gilbraith who applied the theories she and her husband developed for business with equal fervor to home-economics). But this was in part due to the context in which he worked. The spheres of social scientific study had not yet been fully differentiated. But it is also likely because of his socialist politics. Nobody doubts that Henry Ford, the pro-Nazi industrialist who revolutionized the assemblyline, was a management thinker. Yet Ford engaged in Utopian social planning himself; he created an experimental colony in the Brazilian jungle called Fordlandia and played an active role in designing the social life of the residents of Dearborn Michigan. An example of Owen’s management reforms was introducing a “silent monitor” system, in which supervisors would rate the work of an employee and display their status for all to see using a multi-colored cube placed above each workstation. Likewise he used tactics similar to labor organizers, and personnel managers, but for the purpose of winning workers to proposed technical changes, by identifying ‘champions’ among workers with social influence who he could win over as proxies to generate support.26 Owen’s utopian socialism, like that of Saint-Simon, was an attempt by the newly emergent technical intelligentsia to re-integrate society, ripped asunder by the economic laws of bourgeois production, on the basis of the conceptual framework this society had produced for the transformation of the world in its image.27 It was doomed to fail, and every community modeled on his precepts did fail, precisely because of the very thing that had given its representatives real power in the world: the social division of labor. Owen went on to become one of the founders of the British trade union movement, education reform movement, and the co-operative movement where his management theories found a more receptive audience than among his bourgeois peers and would have a more enduring impact than in the all-encompassing socialist colonies his more idealistic disciples would establish.28 It would take nearly 100 years for later researchers like Swedish-American mathematician Carl Barth, French mining engineer Henri Fayol, and Polish economist Karol Adamiecki, to transform the study of management into an institutionalized scientific discipline.

Robert Owen’s New Lenark.

Why did it take so long for management as a field of scientific analysis to emerge after Owen? Because the technical division of labor had not yet reached the degree of development where it was possible. In Owen’s day, science itself had only recently been separated from philosophy and the broad disciplines like biology, physics, chemistry, medicine, mathematics, economics, and so on were at the genesis of their heroic periods. Other fields like psychology, sociology, and computation were a faint dream. In production, there were the “mechanical arts” rather than discrete fields like mechanical engineering, chemical engineering, and civil engineering.29 So the idea of there not being a science specifically for management prior to the general intensification of disciplinization is hardly surprising. Management science has the same relationship to earlier forms of management practice that civil engineering has to the engineering of antiquity. 

Comrade Allen’s objection that management science is “unscientific” because it is ideological rests on the mistaken assumption that any science is non-ideological. One does not have to be a vulgar Marxist to see that actually existing scientific institutions are inextricably bound up with the power and interests of capitalism. Funding, institutional access, and prevailing courses of research are all heavily conditioned by the needs of both capitalism and imperialism. And even beyond this practical level, the struggle between foundational philosophies that underlie disciplines like physics are as fraught and intense as any between political ideologies. In the heroic age of physics there were sharp debates between the disciples of Viennese scientist-philosophers Ernst Mach and Ludwig Boltzmann on the existence of atoms and later Einstein’s theory of general relativity would be decried as “Jewish science” by rival physicists like Philipp Lenard. In mathematics, the debates between formalists like David Hilbert and intuitionists like Georg Cantor over whether mathematics represented true laws of reality or was merely a human construct for describing reality devolved into petty feuds and an intellectual battle to the deathuntil it was dissolved by Kurt Gödel’s development of incompleteness.30 And in biology, the struggle between the followers of Gregor Mendel and Ivan Michurin took a bloody turn under the leadership of Joseph Stalin. The problem with most accounts of the ideological nature of science is that they grossly oversimplify what is happening and still rely on the notion of a “pure science” beyond history that is then tainted by ideology on a practical level. This opens the door for non-scientist specialists of ideology to assert themselves as the real arbiters of truth over the scientists. Rather than demand the subordination of science to philosophy, or attempt to “free” science from ideology, the communist ought to insist that the scientist herself recognize the philosophical component, and non-neutrality, of her labor. That management science often pretends to be fully objective and neutral is not a special feature of it, and the answer is not to simply write it off because it has been used for power or because the confidence intervals of its predictions are too large. To the credit of the Taylorists, they were very open about the fact that their framework was a philosophy. This, I think, is the crux of our disagreement. Comrade Allen sees in management science a system of symbolic representation that contains falsehoods, which distinguishes it from “true” sciences that represent the world truthfully. But this kind of dualism misses the living process of science and scientists. It’s true that representation does occur within science, but it is a mechanism for gaining greater control. Science is the activity of scientists, not a commodity they produce. The lie of neutrality in science is a much deeper problem in modernity than can be laid at the feet of Taylor.  

More specifically, Comrade Allen makes the case that Fredrick Taylor was a pseudoscientist because of claims made by ex-management consultant and self-admitted grifter Matthew Stewart. Unfortunately, as appealing as Stewart’s narrative is for leftists who want to dismiss scientific management without engaging with the literature, it is highly misleading. One of the claims Stewart makes is that Taylor bilked Bethlehem Steel by charging far more in consulting fees than he generated in profits from moving pig iron more efficiently.31. However, this claim depends on ignoring the fact that Taylor spent very little of his time at Bethlehem Steel focusing on the application of scientific management to pig iron at all. His true work consisted of months of conducting scientific analysis on the steel manufacturing process and transforming the management structure internal to the factory.32 In fact, Taylor’s work in the pig iron fields was primarily an attempt to appease his employer Robert Linderman. In addition to his scientific work at Midvale Steel which set him on the course for developing his framework of scientific management, Fredrick Taylor had developed a new labor incentive structure called the “differential piece-rate” system. This system, described in Principles of Scientific Management, was what attracted Bethlehem Steel’s leadership to Taylor because it promised to encourage a considerable boost in productivity with little investment of capital. Linderman was impatient with Taylor’s slow and methodical approach to time and motion studies and needed rapid results.33 While the pig iron example features heavily in Principles of Scientific Management, it’s clearly intended as a hook to draw in potential clients who would otherwise not be interested in Taylor’s system due to their natural conservatism. Using the differential piece-rate as a bait and switch, Taylor could emphasize that scientific management is fundamentally a philosophy rather than a grab-bag of techniques, and thereby begin changes to the labor process the capitalist would have otherwise never consented to. Taylor never fully implemented the differential piece-rate system in Bethlehem’s pig iron fields, as he found it unnecessary to introduce a lower penalty wage below the standard.  

Turning to the claims of forgery, Stewart cites the work of Robert D. Wrege (although mischaracterizing his results), and alleges that the entire time and motion study conducted by Taylor on the pig iron operation was fabricated. But this is a result of undue extrapolation. According to Stewart, Taylor took a group of strapping workers, worked them as hard as he could without rest, and then arbitrarily decided to subtract 40% of this output to account for rest breaks. It would be comical if it were true. Taylor did not personally oversee the time and motion studies, nor did he come up with the ratio of rest to work ratio. Taylor hired a former colleague, James Gillespie, along with veteran Bethlehem foreman Hartley C. Wolle, to conduct the studies.34 From the fact that in their report Wolle and Gillespie do not provide an explanation for how they determined the 60/40 work to rest ratio, Stewart concludes that they simply made it up out of thin air. Further, the entire episode is alleged to have been a farce because very few people, excluding Henry Knoll (the real name of Schmidt) and the minority of highly able workers, were able to meet the “first rate” level of productivity which guaranteed high wages. Many workers had initially resisted transitioning to the new model because they feared a risk of losing wages if they failed to meet the productivity standards though their existing standard simply became the minimum rate.  As communists, it should be clear to us that any such incentive structure implemented by a capitalist firm will ultimately be in Capital’s favor, and by the metrics of business management (that is increasing the productivity of outlayed constant capital), the experiment was a wild success.  

Under scrutiny, the bleak narrative of workers driven to the bone under Taylor becomes murky. Workers who failed to meet productivity standards were almost all given otherless taxingpositions, provided they demonstrated effort.35 Similarly, part of how workers were won over to the new piece-rate system was by being offered to switch to lower intensity and higher-level work after reaching exhaustion by Gillespie and Wolle. The details of the significant work which was to define Taylor’s approach to labor in this episode, namely the “science of shoveling,” are sparse. His notes do describe creating a new kind of tool store room, figuring out optimal motions for shoveling, and there is independent corroboration of studies on shovel size. Moreover, contrary to the claims of Stewart, Taylor’s pig iron experiments were independently replicated multiple times, first by French physiologist Jules Amar and later, carefully documented on film, by Frank Gilbraith.  Reviewing the footage and research conducted by Gilbraith, it is clear that the general results of Taylor’s pig iron study are correct, within a standard 5% margin of error.36 It is also true that the version of events laid out in Principles of Scientific Management contain inaccuracies. Various events are smoothed over and differ from what historical documentation says actually happened under the direction of Gillespie and Wolle. But it is important to remember that the text is a recollection intended to give color to a boring topic, not a scientific paper itself and does not contain willful falsehoods in any areas that relate to the central argument. In fact, as the research of pro-Taylor scholars Jill Hough and Margaret White shows, Taylor likely deserves none of the credit, given the study was neither original (similar studies were well documented at the time) nor did it involve his personal intervention.37  Moreover, much of the text was not written by Taylor himself. The bulk of the manuscript, in particular its theoretical core, was penned by Taylor’s protege Morris Cooke.38 

Unlike Stewart, Taylor critic Chuck Wrege does provide illuminating insight into Taylor’s character, and willingness to bend the truth. Rather than demonstrating the invalidity of Scientific Management, Wrege sets out to deflate the myth of Frederick Taylor as a lone genius who revolutionized management. However, Wrege himself frequently bends the facts to paint Taylor in an even more salacious light than his unadmirable behavior creates on its own. This has allowed management gurus like Stewart, with less compunction than Taylor himself, to issue a blanket dismissal of scientific management in favor of their own “wisdom.” 

It is well accepted that Taylor’s experiments were remarkably successful according to several metrics. From the perspective of capital, Taylor improved productivity threefold at Bethlehem Steel. This greatly boosted Taylor’s credibility among capitalists. From the perspective of labor, the average worker received 60% more pay than before.39 While wages did go up, the increase in wages can in part be accounted for by the high turnover the new system created which cast off unproductive (and therefore low-paid) piece workers. Most of these workers were moved to other jobs within the company, though not all. While as socialists we decry the inhuman aspect created by the iron link between employment and subsistence, this high turnover is itself a success from the perspective of the scientific management philosophy, as it enabled a more rational allocation of laborers to the places they were most suited. In a socialist society where survival is not linked to the selling of labor-power, eliminating the need for labor hours would be a benefit, not a curse. Ironically, the turnover of labor was a specific concern of the owner Linderman and the Bethlehem Steel management and a source of friction with Taylor. The company owned the homes the workers lived in and robbed them through the company stores.40 By turning over unproductive labor and rationalizing production, Taylor was disrupting the quasi-feudal debt-bondage system Bethlehem Steel had set up.  

Taylor saw the factory as a machine for producing social wealth. The workers and managers were to both be molded into rationally perfected components, each playing their own specific part. This idea seems naturally revolting to those of us not indoctrinated into the ideologies which permeate engineering departments at universities. But it is hard to articulate exactly why in objective terms, leaving critics open to accusations of sentimentalism or moralism. Taylor is the ever-present foil for management theorists precisely so they can paint themselves as more able to factor in the “human element” of business.41 Even in his own day the great bulk of management publications pilloried his engineer’s mindset. But rather than such an impoverished view of productive life representing an engineering or scientific view, it was overcome already through management science in Taylor’s lifetime. 

It was not Taylor who implemented the overall system in Bethlehem as he was preoccupied defending his reforms to senior management and working on specific improvements to steel manufacture. Instead, the system was implemented by his protegee Henry Gantt.42 Taylor had successfully, and quite scientifically with the help of mathematician Carl Barth, optimized much of the machinery engineers were working on, created a planning office, and created his specialized system of “functional forement.” However, productivity had not improved, and machinists simply adjusted the speed of their work to maintain the same output as before. To overcome this, Gantt, with Taylor’s approval, introduced a new piece-rate system which greatly improved on Taylor’s model. Rather than punishing workers for failing to reach a minimum threshold, like in the original differential piece-rate system, Gantt preserved the existing wage and only introduced the higher rate for meeting a higher productivity threshold. In so doing, he avoided the risk of labor unrest. 

Gantt chart

The other key difference between Gantt’s system and Taylor’s model developed at Midvale is that the machinists at Bentham were actively included in the design and implementation of the labor process. Workers understandably resented being completely excluded from the intellectual aspect of their work and would often refuse to follow the instructions provided by managers, believing that they knew better. Gantt found a way around this: if workers disagreed with guidance on their instruction card they were encouraged to write feedback and return it. If they were more effective than the instructions the managers had laid out, the planning office would adjust the instructions going forward. If the worker’s ideas were less effective, the managers could demonstrate it and win the worker over to the more effective methods.43 What Gantt had discovered is that by treating the workers as more than mere implements of science and instead as vital parts of the planning apparatus he could leverage a greater social intelligence to the collective enterprise of production. These experiences were crucial for transforming Gantt politically from a liberal into a socialist. Scientific management, as a practical science, was not limited to Taylor’s personal authoritarian approach.

The key lesson of scientific management is that “management” itself acts as a fetter on the organization of production. This is something I am sure comrade Allen agrees with. The traditional business management holds back the engineers, eschewing techniques that would reduce waste, increase output, and generate social surplus because they challenge the direct material interests of the management class. Likewise, the engineer-managers themselves, by virtue of their monopolization of expertise, are structurally incapable of realizing efficient production. For all their knowledge of scientific principles, they cannot possibly hope to manage the complexity of the labor process, without effectively ceding decision-making control to the workers. By getting rid of rule-of-thumb and artisan methods in production through scientific analysis, the scientific engineer-managers set the terms for a dialogue between the abstract and the concrete in production rather than setting in stone a “one best way” like they believed. That the Taylorist view does not accord with modern scientific understandings of complexity implicates Taylorism exactly as much as it implicates the entirety of the Enlightenment scientific project. A true organizational science, which moves beyond the horizon of bourgeois reductionism, will overcome modernity and make itself of and for the masses. 

Beyond accusations of pseudoscience, Comrade Allen’s narrative of the development of scientific management rests on the myth that it was created as a tool for the bourgeoisie to discipline the rising working class. Given as support are a series of anecdotes that demonstrate a correlation in history between the rise of scientific management and the period of classical anarchism and social-democracy’s ascendance. Allen argues that the contradiction between Republicanism in the civil/political sphere and the authoritarianism of the workshop resulted in the birth of a movement that demanded an “applied republic” in the economic sphere. Scientific management is cast as an ideological tool to avoid such an outcome by tricking workers into demanding “better” management instead of democracy. 

Such a tidy narrative is as compelling as it is ahistorical. While it is true that there were forces that demanded democracy, demands that are certainly worthwhile, the French workers’ movement was not so straightforwardly “Republican” in political or economic thought. In fact, many, though not all, leaders of the General Confederation of Labor, the largest, most powerful and most radical union in French history at the time, explicitly disavowed all aspects of republicanism and democracy.44 They believed majoritarianism, procedural voting and universalist politics were inherently bourgeois. Instead they called for a decentralized aristocracy of labor which would mobilize the workers through charisma in direct corporate association and build a world with unmediated and direct relations of production. Some on the left held more favorable views of democracy than others, but all agreed that the only means for workers to achieve their aims was direct struggle. Likewise, within the political social-democratic parties there was no universal demand for a republic within the workplace though some social-democrat leaders like Karl Kautsky did make references to it. The chief demand of the political socialists and the right wing of syndicalism was social control of production. Economic democracy meant disciplining production to the political democracy of the republic. Within the CGT, the leaders most aligned with the Republican tradition like Léon Jouhaux took this line and advocated nationalization with a tripartite management scheme consisting of worker, consumer and public representatives.45 In fact, Jouhaux, along with both leftist and rightist CGT members came to enthusiastically embrace Taylorism, provided it was conducted by the union in the popular interest of efficiency rather than the employers to sweat workers harder.46 It was the right-wing current of the syndicalists which most strongly identified with the French Republican tradition’s notions of liberty and progress, along with the political Socialists, while revolutionary elements sought a break with what they viewed as a great scam by men like Robespierre.47 What French syndicalism and political socialism ultimately aimed for was a “full life” for the people, and it was this which the bourgeoisie denied them. Liberty, Equality, Fraternity, Democracy and Civilization were not themselves the aim; they were judged by how suited they were in providing satisfaction to the direct material needs of workers.  

If economic republicanism itself does not actually represent either a universal aim of the workers, it follows that it does not make any sense to juxtapose it to scientific management theory. Fredrick Taylor’s system, completely unmodified, is perfectly compatible with the democratic election of the leadership of an enterprise. It is even compatible with democratic deliberation and voting on policy. What it is not compatible with, and this is something incredibly valuable and often stands in opposition to democracy when each is taken to extreme, is autonomy. And while autonomy has long been a demand of the workers’ movement, it is not always a universal demand and takes on a different character depending on the perspective under which one applies it. The autonomy of a labor collective freely associating and jointly engaged in production is different than the autonomy of the petty bourgeois artisan who answers to no one but himself and his clients. And though Taylor himself opposed autonomy, many scientific managers did not. Taylor Society member Edward Filene for instance, by no means a radical like Marxist Taylor Society members Walter Polakov and Mary van Kleeck, was a pioneer and key promoter of credit unions and actively supported the transition of businesses into worker-owned cooperatives.48 His vision of “economic democracy,” at least in the 1930s, was not unlike the “applied republic,” yet he was committed to the principles of a movement that was supposedly a reaction against it. 

Conclusion 

Most people are not opposed to applying universal principles in the labor process if it makes their life easier. We only stand to benefit from techniques that reduce the arbitrary nature of the labor process. The scientific management proposed by Frederick Taylor is obviously incompatible with communism if taken on its own terms, but for many Marxist theorists like Lenin, it contained seeds of the future form of organization in spite of itself. Which is to say, Taylorism ideologically talks about scientific truths. As will be seen in the sequel to Stealing Fire From the Gods, the rational kernel within Taylorism, separable from its reactionary content, is labor analysis. This is the breaking down of the labor process into its elements so they can be understood and improved. While not sufficient on its own terms, labor analysis is a crucial tool for the design of any goal oriented process. Taylorism is already outdated in relation to capitalist production compared to schools like Operational Research and the Toyota Way, while capitalism long expired as a defensibly progressive economic system. But this does not mean it contains no lessons. Critics who might charge that using labor analysis does not require rehabilitating Taylor, the Taylor Society, or scientific management more broadly, miss the fact that any implementation will be conflated with Taylorism regardless of our rejection of Taylor and criticisms of his philosophy. Hopefully my forthcoming account of the development of scientific management in the early 20th century in the United States, France and the USSR will serve as inspiration for the kind of thought necessary to develop an organizational science of labor beyond management.

Though this essay takes a sharp tone and gives little ground to Jean’s analysis of the history and development of management thought, I do see it as an important contribution to the debate. Their critique of Morgan Witzel’s inconsistency, advocacy of workers’ freedom, and strident opposition to managerial hierarchy are welcome and needed interventions in our society and unfortunately in much of the left. Those of us on the left who want to win have to firmly reject commandist and authoritarian methods of organizing. Jean is absolutely right to see them as less efficient and resilient than forms of organization that leverage autonomous organization. Though the danger remains far more with personalist and charismatic forms of hierarchical organization than technocratic forms in the contemporary left, we shouldn’t simply trust experts to run our organizations for us either. As stated earlier, Jean and I are very close politically in terms of values and even immediate prescriptions, but that only makes the necessity of polemic greater. Being in the same political camp means we have a duty to one another to work together toward clarity. By critiquing Stealing Fire, Jean gave me the opportunity to elaborate and clear up misconceptions about my analysis, and I hope my critique of their essay will serve them equally well. 

Unlike Jean, at the risk of arrogance, I do have a vision of what kind of management will replace the authoritarian personal management of capitalism. I do not believe that we have to wait until a new framework spontaneously emerges from the political struggle of leftists. Of course a new management must emerge from practice, but the “collective mind” of humanity is much bigger than “the movement.” Within the real living history of management thought, and outside the sclerotic majority of business schools, there are repeated revolutions born out of necessity. The introduction of the assembly line, the October Revolution, World War 2, the countercultural revolution of the 1960s and other periods before and since represent moments where we can identify real science being done to re-conceptualize how humans can organize themselves economically. 

There is a spirit that Stafford Beer identifies in the final remarks of his book Brain of the Firm which flows through innovative schools of management thought up to the point they reach their limits.49 Frank and Lilian Gilbreth had it, as did the founders of Operational Research like Russell Ackoff and Heinz von Foerster. Others like Beer himself and Lenin had it too. In each case what is important is the process of scientific inquiry, commitment to a vision, and a way of being in the world. In Confucian terms, it is a kind of Ren or “consummate conduct.” In other words, becoming good at being human. In this, I think Jean and I are in full accord. The specific models and theories that are created to represent phenomena are not important for defining the new management. I fully agree with Jean that we can’t find some abstract scheme to apply to solving all our problems. I reject the worldview that sees science as a form of representation; science an action. I recognize that what will replace bourgeois management is the redevelopment of management as a collective science of performance. Fortunately, some of that work is being done right now by researchers like Raul Espejo and others advancing the Viable System Model, and we have a wealth of research from both Western and Soviet scientists of organization to draw on. The new organization of labor will be a philosophy of living practice.

The Historic Accomplishment of Karl Marx by Karl Kautsky

Translation and introduction by Alexander Gallus. Buy a print copy here

Karl Kautsky lived and wrote in a world and time when the growing organizational strength of the proletariat seemed to point inevitably towards communist society. In 1908, at the time that Kautsky wrote The Historic Accomplishment of Karl Marx, German revolutionary Social-Democracy was at the height of its power, having in the year prior won almost a third of all votes in the German federal election; and by all accounts, so was Kautsky himself at 53 years of age. As the foremost theoretician of Social-Democracy, he would go on to write three of his most memorable and influential books within that and the following year. German Social-Democracy, as the country’s largest party, seemed inevitably poised to take power, not only in the dreams of its hundreds of thousands of dedicated Marxist members but in the nightmares and diaries of the ruling classes. The growing and entrenched socialist opposition parties in the more or less advanced industrial nations, including Germany and the 25 other parties that made up the Second International, were a living testament to the prophecy and promise of Marxism.

The demonstrative vigor and organizational strength of the working class at that moment can understandably appear to many today as a distant memory, like a dream that one struggles to remember. In the midst of a historic pandemic and global health crisis, and after decades of decline for the power of organized labor, millions of workers feel isolated and powerless to change the hazardous and cruel conditions of work forced upon them, not to speak of radically transforming society itself. Due to the impotent nature of our thoroughly debt-burdened capitalist economy and the developing economic depression, it appears unlikely that there will be relief anytime soon for most of the millions of Americans who have been laid off. But while the forced closure of most non-essential businesses, undertaken (far too late) in order to slow the spread of the coronavirus, has left an unprecedented number of Americans unemployed, countless workers in essential economic sectors have realized their ability and the desperate need to fight for better conditions of work. The crisis is so blatantly a disaster exacerbated by the greedy callousness of big business that many workers are now protesting and organizing to preserve their health, and indeed their lives.

In a time like this, there is a pressing need to articulate the idea that there is and ought to be more to the working class’s struggle than straightforward economic concessions won from employers. It is certainly true that the most direct and palpable struggle of the individual worker resisting exploitation in the hospital, factory, shipping and fulfillment center, or grocery store is the arena from which the most elementary class awareness springs. However, this most reliable and elementary class awareness attained by the millions through organizing in the economic struggle must be developed and brought to higher forms of awareness through agitation, education and other forms of organization. As Marxists, we believe that the short-sighted system of capitalism is governed by laws which in effect doom it to repeat the catastrophes of economic and social crisis, with the ensuing senseless human suffering, year after year, decade after decade. Only a historic “catastrophe” in the form of a consciously political-social revolution, the takeover of all levels of society by the proletariat, can win against the true catastrophes flung by capitalism against life itself.

With the fall of the USSR and actually-existing socialism, capitalism with its American militarism has engulfed the world in its cynical debt-fueled logic and threatens to fully incinerate it in more ways than one — economic collapse, climate change, disease, war, etc. Imperialism, the subjugation of the world’s weaker economies and peoples by the wealthier ones, is unfortunately (contrary to deep-rooted bourgeois and chauvinist sentiment) as powerful a world force as ever. Predatory business plans and loans to the third world, demanding steep interest payments, incessantly threaten to extinguish human development and the lives of hundreds of millions of human beings. When workers of the first world suffer with economic collapse, workers of the third world die. As a consequence of this unfolding global system, with nothing but negligent contempt for the human being, we have seen a resurgence of working-class resistance and rebellion that could be called historic in its size and tenacity. From the Andes mountains of Latin America to the Western Ghats of India, militant resistance of hundreds of millions of workers in the global south to the violations of their political rights and economic interests has rekindled the flames of class struggle many had thought extinguished. Within the “core” countries of Western Europe and North America, there are now also hopeful signs of a comeback of a militant and courageous working class.

In the wake of the turmoil of the Great Recession and perpetually rising inequality, Karl Marx became a figure that appeared not only on the radical left as an admirable or at least valuable thinker. To the extent that Marxism has so far made a comeback in western societies, the truth of the matter is that it has made it only on the outskirts of the organized working class; it has made it on the fringes of bourgeois academia, among isolated intellectuals, and has found attraction once more in a section of the petty-bourgeoisie. Unfortunately, the majority of organized union members in the United States are often seen on the radical left as undesirable targets of socialist agitation, education, and organization. While America’s union membership rate may still be at historic lows, levels almost not seen since before the Great Depression of the 1930s, income inequality has been perpetually on the rise while hazardous conditions of work are now being faced by many workers with few benefits. The economic and political future of this country is, by almost all accounts and commentaries, troublesome. If the left and a project for the liberation of humanity is to prevail over the bourgeois alternatives akin to one sort or another of exploitative authoritarianism or fascism, it will require a large and unprecedented effort certain of its scientific outlook.

Karl Kautsky’s summation and lessons in this book, vital not only to a historical understanding of Marxism but to the actual project of changing the world, give us an example of this outlook. Born to a German mother and Czech father in Prague, Kautsky went on to study in Vienna, where he became a member of the Social-Democratic Party. Moving to Zurich in 1880 during the time of the German Empire’s anti-socialist laws, Kautsky helped smuggle propaganda over the border and met Eduard Bernstein. Soon after becoming friends with Friedrich Engels and visiting him and Marx in England, Kautsky started the journal Die Neue Zeit in 1883. As the man whom Lenin called “the Pope of Marxism,” Kautsky rose to prominence when the German Social-Democratic Party asked him to draft the party’s groundbreaking Erfurt Program in 1891. It was this revolutionary and Marxist minimum–maximum program which demanded and upheld the loyalties of the broad spectrum of Social-Democratic Party members for decades.

It is something of an understatement to say that it is not enough to simply have faith that history is on our side and that the contradictions of capitalism will do our work for us. This is hopefully becoming more and more clear, not only because of the obvious fact that the working class needs to be prepared in a myriad ways to effectively govern, but because crises and upticks in labor militancy do not in fact equate by themselves to political unity of the class. Nor do unreachable demands by socialist radicals in the labor movement, through transitional demands or calls for an immediate general strike, help to develop a common goal for the class. Such demands and proposals to the working class are unfortunately attractive to many because of their expedient substitution for the patient work of Marxist agitation, education, and political organization. Beside their evidentiary historical unviability as means for the working class to actually win power (without the necessary prerequisites at the very least), calls for transitional demands and other such measures function as shortcuts and are more often than not excuses for a lack of willingness to enter into often unpopular contradiction with popular desires and impulses.

It is as well hard to fathom in what world the entrenched oppositional politics to be found throughout most of Karl Kautsky’s life can be used to justify a politics today which passes as “Kautskyist” while openly celebrating class collaboration and advancing the concept of winning “hegemony” within the existing bourgeois state. If anything, the biggest strength of Karl Kautsky’s thought lies in his oppositional strategy of patience, the commitment to the building of a mass party and the development of a communist program. For comrades today to, on the one hand, sing Kautsky’s praises and claim to “uphold” his legacy while on the other encouraging socialists to tail bourgeois campaigns and aspire to positions in bourgeois government is problematic to say the least. Surely what has been lacking so far has not been a rudimentary socialist sympathy among the people, of which there is plenty, even though organized labor has yet to benefit from this impressively growing sympathy.

America’s largest union, the AFL-CIO, currently has a reported annual revenue of $113 million. As released reports have shown, the presidency of Richard Trumpka has seen the union spend less than ten percent of its revenue on actual organizing last year. At the same time, millions upon millions of members’ dollars were spent on venal political contributions and lavish salaries for bureaucrats. If organized labor wants to reawaken from its slumber, it needs to reorient itself towards class struggle, and this means class unity. As Kautsky makes clear, it is socialist theory which is vital in building a mass conception and reality of class unity. Marxists today who reject industrial organizing and coordinated revolutionary activity within unions demonstrate narrow theoretical obsessions at best, or cynical treason to the fate and promise of our working people at worst. While there are still real differences among Marxists on issues that can and must not be glossed over, we should take steps towards being exemplars for the class that we must organize through developing a ready unity of action. Regardless of comrades’ abundant sectarian impulses or doubts, the fact remains that while Karl Marx was clear about politics being the highest expression of class struggle, he was equally explicit that communists should not see themselves as separate from the movements of proletarians.

In the United States, the long-standing decline of organized labor along with our increasingly corrupt politics has seen Democrats cater almost exclusively to the interests of capital at the cost of working-class voters and their objective interests. While the traditional two-party system of American politics has successfully branded itself as an insurmountable part of how politics here are done, there are many curious facets to this system which expose its vulnerability. American political parties function like ad hoc fundraising committees, formed by rival swarms of established politicians and public figures, and less so like traditional parties that charge dues to members, build up party infrastructure and have well-developed full-time organizational capacity.

The populist and social-democratic campaign of Bernie Sanders had twenty-three organizing offices in California (compared to Joe Biden’s three) and won that presidential primary state contest. Funded by an unprecedented number of overwhelmingly working-class donors giving small amounts, the campaign built up a sizable infrastructure. The question of course is this: what happens to all that energy, experience, and infrastructure now that Sanders has been elbowed out of the Democratic primary once again? This is a question we need to be ready to answer if we do not want the movement to lose out to feelings of defeat and despair. Even though the Sanders campaign unified and mobilized millions of people to fight for a society based on the working class’s principle of solidarity, there are only so many defeats and dead ends people will be able to tolerate without losing morale.

While voter turn-out among young and poor people in fact rose, albeit not as much as desired, there is a great deal of justified apathy towards voting in this country. Despite an undeniable resurgence of the working class as an actor in the electoral arena, widespread political corruption abounds, with thousands of polling stations in working-class and minority neighborhoods being closed, voters waiting in line for five or more hours to vote, voter purge lists getting rid of millions of cast ballots, mass cancellations of voters’ registrations, rigged computer voting systems, disputed vote counts, the caucus recount debacle in the Iowa Democratic Party, and so on. And this is not to mention the coordinated campaign by the corporate media and the Democratic establishment to stop the “socialist Sanders.” All these are examples of why there has been good reason for socialists to not share the unbounded electoral enthusiasm some comrades have had. As the Electoral Integrity Project from Harvard reported three years ago, out of the 28 states that had exit polling in the 2016 election, a whopping 25 of them had exit-poll differences outside of the margin of error from the final result in the primary, and 19 of them in the general election. Thus, according to the US government’s own standards for evaluating other countries’ electoral integrity, 89% of our primary and 68% of our general elections were fraudulent. Reports of voter suppression in, as well as exit poll data from the 2020 elections definitely suggest that this trend has increased. As the investigative reporter Greg Palast has put it, in the United States of America you have the right to vote, just not the right to have it counted.

All this is not to say that the political situation is hopeless; quite the contrary. Independent leftist media is steadily growing. Bernie Sanders and his campaign have helped to embolden millions of workers and borrowed admirably from the moral legacy of the civil rights movement of the 1960s. With the “democratic road to socialism” barred once more through blatantly undemocratic means, one can hope that campaigns of civil disobedience to fight for electoral and other reforms will eventually take root. This was, incidentally, one of Kautsky’s conceptions of what shape a proletarian revolution would take. But politics and democracy, however much the American ruling class would have us believe the contrary, are not simply played out on the electoral front. For revolutionary parties, electoral politics serves primarily as a tool of propaganda and an indicator of relative strength. While the Republican Donald Trump and Democrat Joe Biden nominally have widespread support, the status quo and decrepit system they champion is built on a marshy foundation; their support is a very superficial one, not based on a programmatic, close, and collaborative relationship between a committed mass membership and elected representatives of a party, but rather on the support of hypocritical individualists and those public figures that the corporate media tell us “matter.”

In opposition to this dreary morass of decadence and overwhelming corruption there must develop not only a movement that expresses the righteous anger of the untold billions of oppressed from all around the world, but a mass socialist party-movement. Besides organizing the working class, we should as well strive to inspire the diverse movements for justice with the certainty of scientific socialism and clarify the historical conditions under and for which humanity is struggling. Whereas some socialists today advocate for a third type of party that aims to govern effectively (over the bourgeois state), gaining trust from the working class is not done by electing esteemed senators, honorable judges of our own, nor by sowing further illusions in bourgeois politics, but by throwing off the cloak of bourgeois society, organizing and fighting side by side with the working class, shop floor by shop floor, community by community. We must be honest with the people whom we seek to bring into the movement for the future, honest and clear about our ultimate aims and the sacrifices entailed if we are to win the struggle against barbarism. The isolated struggles of all workers must become our own, and the struggle of humanity consciously become the cause of all workers. Most importantly, and most difficult for many, we must not bend or kowtow to reactionary attitudes we face in the working class, but face its diverse and sometimes hostile attitudes to socialism with an open mind, yet unshakeable faith in the righteousness of the cause of labor and in its ultimate triumph over ignorance and division. We have to struggle assuredly for the unity of the class, readying it for collective action and international solidarity.
In order for the working class to effectively build such solidarity, it cannot be restrained or corrupted by the always extant yellow or right-wing trade unionist bureaucrats, as it more often than not is. The working class’s most advanced leaders and organizers should, however, also not fall prey to shortcuts to winning the working class to its objective class interest: socialism. Nice-sounding slogans, radical demands, and demonstrative actions of activist “grassroots campaigns,” regardless of the amount of individual activist labor invested in them, historically do little to challenge the most common power relations within unions or actually advance the communist program within them. What is in fact effective and needed is the development of left programmatic unity and consequently a conscious and concerted effort by the left in large numbers to enter the labor movement, fight for the program in the working class, and attain the financial means to build a mass-media apparatus.

As Kautsky explains in an important explication of his Erfurt Program, it is the duty of Marxists not only to labor to bring about the political unity of socialism with the workers’ movement as outlined in The Historic Accomplishment of Karl Marx, but furthermore to advance the struggle for democratic rights in broader society and to “build a state within a state.” While he elaborates on the social democratic demand to replace the bourgeoisie’s standing armies with a people’s militia, it is true that Kautsky throughout does not explicitly point towards a violent confrontation between this rising socialist party-movement and the state; yet this does not make him less radical today. Kautsky’s strategy of patiently building a proletarian opposition and his revolutionary writings are of lasting importance because they are altogether much more resolute, congruent, and informed by a lucid wisdom than one usually sees on the left today. Under the conditions of “civilized” bourgeois democracy, it is clearly much more productive, far-sighted, and actually revolutionary to build a principled, civil, mass opposition — one that exploits all possible legal means to grow its power, which seeks to challenge bourgeois authority and culture in all corners of society — than it is to dream of theoretical communist utopias and spontaneous revolutions to bring them about. This political struggle to challenge bourgeois authority must not only be a challenge to the legitimacy of the institutions of capitalism and its servants, but a challenge for the legitimacy of our own democratic institutions and party, our state within the state. It goes without saying that if the narrow confines of bourgeois law continue to not only demonstrate their inability to address the growing injustices of capitalism, but actually enhance them and criminalize the inevitable and necessary proletarian rebellions against this order, a socialist adherence to strict legality will meet its limits.

The acutely predictable catastrophic possibilities of our world today, of an apparently unstoppable climate change spurring on the development of ever more diseases, a deep economic depression, and the collection of social crises that are on display in the “advanced” capitalist societies — from income inequality, corruption, racism, the brutal carceral state, to sexism and more — nonetheless hang like a dark, stifling cloud over the heads of all who possess even an ounce of critical thought. The collection of crises needing to be fixed will not disappear any time soon. It appears to many that we live in a time when the world is in fact rushing towards mass extinction and humanity is lost. Every once in a while, however, history’s unusual circumstances bring forward movements and individuals who redeem confidence in humanity’s ability to acclaim a better and more egalitarian future. To Kautsky, it is clear that Karl Marx was such an individual.

Sharing this previously untranslated work with the English-speaking world has, to the translator, much more purpose than just another simple academic exercise. The leftist “common wisdom” on Karl Kautsky is one that overlooks Kautsky’s insight and revolutionary work quite unanimously, to our detriment, as in part IV, the “Summary of German, French, and English Thought,” where Kautsky gives a glimpse of his opinion on what should be socialists’ attitude towards the armies of the bourgeoisie: sabotage. Quite in contrast to pacifism, he goes on to speak positively of the historical “combativeness” of the Parisians, who repeatedly won concessions from the ruling classes through armed insurrection. Without a doubt, Kautsky read and understood Marx’s lessons from the defeated Paris Commune and, despite the stranglehold of the German censors, must have understood the pinnacle of proletarian organization as necessarily being a centralized government and a fighting force, an army.

While the political situation in the United States was until recently far from one that could be described as a national or revolutionary crisis, the powers that be are not as short-sighted as they often appear. US intelligence services and the Pentagon, for instance, are very aware of the mortal danger that primarily climate change (with its induction of more disease, weather volatility, and indeed famine) can and might spell for US society and its state. If Kautsky was pointing out the French and German armies’ vulnerability to sabotage in 1908, what word would one use to characterize the armies of today? Endangered? Military scholars are more than concerned about the defenselessness of expensive modern armies in wars against relatively low budget combatants. The Houthis have claimed that their drone attacks against Saudi Arabia in 2019, which caused 5% of the world’s oil supply to fall for almost a month, amounted to hundreds of millions of dollars in damages for the Saudi royal family, damages caused by drones which likely only cost a few tens of thousands of dollars. The reliance on electricity by modern countries and armies for almost everything is the biggest vulnerability, as it is nearly impossible to adequately protect an electrical grid or store the amount of electricity necessary to power a nation with today’s batteries.

What is clear in these times is that if we want to save humanity from the depths of chaos and a total collapse of civilization, we have to strive for the most rigorous theory that can hold up against our urgent need for practice and build the seeds of a mass proletarian democracy in the shell of class society. Early German Social-Democracy, although it had organizational flaws of its own, stands as a prime example of building a mass Marxist opposition party and proletarian alternative culture. Whereas Kautsky tirelessly defended Marxist orthodoxy, his systematization of the doctrine and “orthodoxy” was not one which betrayed his own intellect nor denied freedom of debate; quite the opposite. Despite widespread accusations of dogmatism, fanaticism, and every other possible absurdity, orthodox Marxism found in its stride many fellow travelers and flourished. A wide variety of socialists regularly published their thoughts in Die Neue Zeit and were allowed to express theoretical challenges, from Austria’s Otto Bauer, Russia’s Alexander Bogdanov and Leon Trotsky, to even Kautsky’s rival Eduard Bernstein. In his own right, Kautsky possessed a lively intellectual interest and continuously analyzed new scientific findings and social developments through the lens of historical materialism.

Clearly recognizable throughout this work and others is the foundational influence of Kautsky’s thought and defense of Marxist orthodoxy against revisionism. Specific words, concepts, and idiosyncrasies that he formulated in his lifelong fight to clarify and defend Marxism breached through history into the future and were picked up by official Communism. The central use of his locutions in the twentieth and twenty-first centuries by a slew of subsequent Marxist tendencies must be seen in the light of the origins of Marxism as a developing mass phenomenon; without Karl Kautsky’s founding and editorship of the SPD’s legendary weekly Die Neue Zeit, it would be difficult to speculate on this phenomenon. As a number of historians such as Moira Donald and Lars Lih have demonstrated, Kautsky’s thought and tremendous work was vital in the formation of Marxism and the greatest Marxist revolution of human history as of yet: October 1917.

A Note on the Translation

Kautsky infamously reneged on the principles for which he had fought for decades and as laid out in his 1908 The Historic Accomplishment of Karl Marx. He noted in a foreword to the 1933 third edition, originally used to translate this piece, that it was “published unchanged, with only a few timely allusions.”

The translator has seen fit to restore to the original edition or remove certain, in our opinion, untimely allusions in a very few passages, mostly pertaining to the accuracy of dates or subtle remarks about the Bolshevik revolution.
When translating this piece, the word “Geist,” among others, was one which frequently posed a dilemma: both the words “intellect” and “spirit” are common translations. Kautsky’s frequent use of the word “Geist” when speaking of Marx leaves room open for interpretation. We the editors have often opted for using the words “intellect” and “intellectual.”

What is clear, however, is that Marx was a person not only of great thought but also of great feeling. Instead of being uncomfortable with the often-adulatory treatment of Marx as an individual, we should recognize that Marx was an outstandingly dedicated and talented fighter worthy of celebration. His theoretical and practical work undoubtedly changed how billions of people thought and changed history. We should find comfort that our tireless work for the communist future of humanity shall be recognized by future generations as well. There is no labor greater than that which gives without a thought of personal remuneration and knows its eventual yield to be measured in values far greater than dollars and cents.

Karl and Luise Kautsky.

The Historical Accomplishment of Karl Marx by Karl Kautsky 

On behalf of the Bremen Education Committee, I gave a lecture on Karl Marx in Bremen on the 17th of December last year. Comrades from Bremen who heard the lecture asked me to publish it in print, because it was suitable for correcting widespread misconceptions about what Marx had achieved and what Marxism means. I hereby comply with this request, but I do not limit myself to a mere rendition of the lecture. I have extended it several times for print, namely in its first part. What I am giving here is not a eulogy for Karl Marx. It would not suit the sensibility of the man whose motto was: follow your own path and let people talk. It would as well be tasteless at a time when his personal significance is recognized by the whole world. Rather, the point here is to make it easier to understand what Marx brought to the world. This is unfortunately not as well known as it is necessary in a period in which Marx is the subject of much debate, for and against. Some may discover while reading these pages that these thoughts, which have become a matter of course today, were developed through laborious work. But they will also find that ideas which are praised today as surprising new discoveries, through which “outdated” Marxism is supposed to be overcome or educated, basically represent nothing more than the revival of views and ways of thinking which were rampant before Marx, and which were worn down and overcome precisely by Marx, but which appear again and again before new generations for whom the past of our movement is foreign. Therefore, the present work is not only intended to be a study of party history, but also a contribution to decisions on current issues.

Friedenau, February 1908

K. Kautsky

I
Introduction

On the 14th of March, 1908, it will have been 25 years since Karl Marx died, and at the start of the same year it had been 60 years since The Communist Manifesto first appeared, in which his new doctrine found its first fulfilled expression. Those are long time spans for such a fast-paced period like ours, which changes its scientific and artistic views as quickly as its trends. Karl Marx still lives among us in full vigor, and he dominates the thought of our time more than ever, despite all crises of Marxism, despite all refutations and enlightened conquests from the podiums of bourgeois science.

This surprising and constantly growing influence would be a mystery were it not for Marx’s success in bringing to light the deepest roots of capitalist society. Having done that, then naturally, so long as that social form endures, new social discoveries of any weighty significance are not to be found beyond Marx, and hence the path he indicated remains much more theoretically and practically fruitful than any other. The powerful and enduring influence of Marx on modern thought would however also be unreasonable were it not for his endeavor to run past, in spirit and mind, the confines of the capitalist process of production. His recognition of capitalism’s intrinsic tendencies which point toward a higher social order prompted him to point out yet-distant goals. Through unfolding development, these goals become ever nearer and within reach of mankind, who grasps them with clarity to the same degree it becomes aware of its own greatness.

It is this unique combination of scientific depth and revolutionary daring that has led us to the fact that Karl Marx today, half a century after his death and almost three generations since his first appearance on the public stage, has greater influence today than when he was alive.

If one attempts to understand the nature of the historical achievement of this marvelous man, one can perhaps summarize it best by realizing the breadth of his work, combining biology with the humanities, merging English, French, and German philosophy, as well as the workers’ movement and socialism, in both theory and practice. That he succeeded without parallel in not only knowing these various fields of study, but in mastering them, made it possible for Karl Marx to accomplish the historic feat of having his character stamped on the late decades of the nineteenth century, and the twentieth century.

II
Summary of Natural Science and the Humanities

The foundation for all of Karl Marx’s lasting success is his theoretical rigor. This we have to be most aware of. But it is this fact that presents itself as a challenge for a popular presentation [of Marxism]. We will hopefully overcome this dilemma in spite of limited intimations or clues. In any case, the points covered after this one will be easy to understand. The reader should not shy from plowing through the next few pages to get to these latter points.

The sciences are divided into two great categories: the natural sciences, which research the dynamics of living and non-living objects and the humanities, which are unjustly named such; only if the subject of study in humanities takes the form of one single individual is it given attention. The field of psychology, stemming from the humanities, operates solely with the methods of natural science without ever considering curing the spiritual illness plaguing humanity. The narrow application of natural science in this field unfortunately remains unrivaled.

What is called “the humanities” is in reality a social science, a science which analyzes man’s relation to his fellow men. Only certain relationships are eligible, however, and only some intellectual expressions in human society come into consideration and are examined by the humanities.

Within the humanities themselves two groups can be distinguished.: The first is those which study human society as such, or man as he exists en masse. These include: political economy, the study of the laws of the social economy under the rules of commodity production; ethnology, the study of social conditions in all their tribal diversity; and, finally, prehistory, the study of social conditions from that time before written witness.

The other group of the humanities comprises sciences which up to now have primarily emanated from the individual and dealt with the position and effect of the individual in and on society: history, jurisprudence, and ethics or morality.

This second group of humanities is ancient and has always had the greatest influence on human thought. The first group, on the other hand, developed at the time of Marx’s youth and had only just arrived at scientific methods. It remained restricted to specialists and had no influence on general thinking, which was influenced by the natural sciences and the humanities of the second group.

There was then a huge gap between the latter two types of sciences, which was revealed in contemporary worldviews.

Natural science had uncovered so many necessary, legitimate connections and laws in nature; that is, it had repeatedly tested the identification of cause with effect so that it thoroughly incorporated the assumption of general lawfulness in nature. It therefore completely banished from its practice the assumption of mysterious powers which mythically intervene in natural events at will. Modern man no longer seeks to make such powers favorable to himself through prayers and sacrifices, but only to recognize the lawful connections in nature in order to be able to achieve in it, through his intervention, those effects which he needs for his existence or comfort.

This is not the case in the humanities. These were still dominated by the assumption of the freedom of the human will, which was not subject to any such lawful necessity. The jurists and ethicists felt urged to hold on to this assumption, because otherwise they would lose the ground under their feet. If man is a product of circumstances, if his actions and will have the necessary effect of causes that do not depend on his own will, what should become of sin and punishment, of good and evil, of legal and moral condemnation?
The motive of that accusation was of course only a motive of “practical reason,” not logical reasoning from proof. These practical reasons were provided primarily by historical science, which was essentially based on nothing other than the collection of written documents from earlier times, in which the acts of some individuals, namely the rulers, were communicated either by themselves or by others. It seemed impossible to discover any inherent necessary laws behind these individual acts. In vain did scientific thinkers try to find such laws. They were, however, reluctant to accept that the general laws of nature should not apply to man’s actions.

Experience offered them enough material to show that the human mind was no exception in nature, that it always responded to certain causes with certain effects. However, as undeniable as this could be for the simpler activities which man has in common with animals, for his complicated activities, for social ideas and ideals, the natural scientists could not find the necessary causal connections. They could not fill this gap. They could claim that the human spirit was only a part of nature and within its necessary context, but they could not prove it sufficiently in all areas. Their materialistic monism remained incomplete and could not break with idealism and dualism.
Then Marx came and saw that the history, ideas, and ideals of man, and their successes and failures, are the result of class struggles. But he saw even more. Class antagonisms and class struggles had already been seen before him in history, but they had mostly appeared as the work of stupidity and malice on the one hand, of arrogance and enlightenment on the other; only Marx uncovered their necessary connection with economic conditions, the laws of which had been laid down by the laws of time. These economic conditions themselves, however, are again ultimately based on nature and the extent of man’s domination of nature, which emerges from the knowledge of its laws.

Only under certain social conditions is the driving force of history the class struggle; it is always ultimately the struggle against nature. No matter how peculiar human society may seem to the rest of nature, here and there we find the same kind of movement and development through the struggle of opposites that emerge again and again from nature itself: dialectical development.

Thus, social development was placed within the framework of natural development, the human spirit presented as a part of nature, even in its most complicated and supreme manifestations. The natural laws of social development were hence proven in all fields and the last ground taken away from philosophical idealism and dualism.

In this way, Marx not only completely revolutionized the science of history, but also filled the gap between the natural sciences and the humanities, established the unity of all human science, and thus made philosophy superfluous, insofar as philosophy, as a special wisdom outside and above the sciences, sought to establish a unified thought about the world process which could not previously be gained from the sciences.

It means a tremendous elevation of science, which Marx brought about with his conception of history; the entirety of human thought and understanding had to be fertilized in the most powerful way — but strangely, bourgeois science was completely hostile to it. Only in opposition to bourgeois science, as a special, proletarian science, could this new scientific conception prevail.
The opposition between bourgeois and proletarian science was mocked, as if there could be bourgeois and proletarian chemistry or mathematics! But the mockers only prove that they do not know what it is.

Marx’s discovery of the materialistic conception of history had two preconditions. One was a certain raising of scientific development, the other a revolutionary point of view.

The laws of historical development could only be recognized when the new humanities — political economy, economic history, then ethnology and prehistory — had reached a certain height. Only these sciences, from whose material the individual was excluded from the outset, and which were based on mass observations, could reveal the basic laws of social development and thus pave the way for the investigation of those trends which propel individuals to the surface appearance and who alone observe and record the conventional representation of history.

These new humanities developed first with the capitalist mode of production and its international trade, and could only really achieve significant gains when capital had come to rule; but soon the bourgeoisie had ceased to be a revolutionary class.

Only a revolutionary class, however, was able to accept the doctrine of class struggle. A class that wants to conquer power in society must also want the struggle for power; it will easily understand its necessity. A class which has power will regard every opposing struggle for it as an unwelcome disturbance and will reject any doctrine which demonstrates its necessity. It will appear all the more against it if the doctrine of class struggle is a doctrine of social development which, as a necessary conclusion of the present class struggle, sets forth the overthrow of the present masters of society.

But the teaching that people are the products of social conditions, to the extent that the members of a particular social form differ from the people of other social forms, is also not acceptable to a conservative class, because the only way to change people consequently then is to change society itself. As long as the bourgeoisie was revolutionary, it also paid homage to the view that people were the products of society, but unfortunately, at that time, the sciences with which the driving forces of social development could have been recognized were not yet sufficiently developed. The French materialists of the eighteenth century did not know the class struggle and did not pay attention to technical development. They knew that in order to change people one had to change society, but they did not know where the forces that would change society would come from. They saw it in the omnipotence of individual extraordinary men, especially schoolmasters. Beyond that, bourgeois materialism did not develop.

As soon as the bourgeoisie became conservative, it found the thought intolerable that it was the social conditions that were to blame for the particular grievances of their time and that they had to be changed. As far as it thinks scientifically, the bourgeoisie now seeks to prove that men are and must be as they are because of nature, that wanting to change society means nothing more than turning the natural order upside down. One must, however, have been educated very exclusively in natural science and have remained unaffected by the social conditions of our time in order to assert its necessary natural continuity for all time. The majority of the bourgeoisie no longer finds the courage even for this, seeking consolation by denying materialism and recognizing freedom of the will. It is not society that makes people, they assert, but rather people who make society according to their will. It is imperfect because they are. We must improve society not by social transformations, but by raising the individual higher, by instilling in them a higher morality. The better people will then surely produce a better society. In this way, ethics and the recognition of the freedom of the will become the favorite doctrine of today’s bourgeoisie. It is supposed to show the good will of the bourgeoisie to counteract social grievances and yet not commit it to any societal change, but on the contrary, to repel any such change.

From this perspective, the insights that can be gained from the basis of the unity of all the sciences, as developed by Marx, are inaccessible to anyone who stands on the ground of bourgeois society. Only those who are critical of the existing society can grasp these insights, that is, only those who stand on the ground of the proletariat. In this respect one can distinguish between proletarian and bourgeois science.

Of course, the contrast between the two is most pronounced in the humanities, while the contrast between feudal or Catholic and bourgeois science is most pronounced in the natural sciences. But man’s thinking always strives for uniformity, as the various fields of knowledge always influence each other, and therefore our social perceptions affect our entire conception of the world. Thus, the contrast between bourgeois and proletarian science is also reflected in the natural sciences.

This can already be seen in Greek philosophy, as shown, among other things, by an example from modern natural science which is closely related to our subject. I have already pointed out in another place that the bourgeoisie, as long as it was revolutionary, also assumed that natural development took place through catastrophes. Ever since it became conservative, it has not wanted to know anything about catastrophes in nature either. In its opinion, development is now taking place very slowly, exclusively by means of imperceptible changes. Catastrophes appear to it to be something abnormal, unnatural, only capable of disrupting natural development. And despite Darwin’s doctrine of the struggle for existence, bourgeois science does its utmost to make the concept of evolutionary development appear synonymous with that of a completely peaceful process.

For Marx, on the other hand, the class struggle was only a special form of nature’s general law of development, which is by no means peaceful. For him, development, as we have already noted, is “dialectical,” that is, the product of a struggle of opposites that necessarily occur. Every fight of irreconcilable opposites, however, must ultimately lead to the overcoming of one of the fighters: that is, to a catastrophe. The catastrophe can prepare itself very slowly; imperceptibly the strength of one fighter may grow, that of the other absolutely or proportionally diminish, until finally the collapse of one part becomes inevitable — that is, inevitable as a result of the fight and the increase of the strength of one part, not inevitable as an event that takes place by itself. Every day, at every turn, we encounter small catastrophes, both in nature and in society. Every death is a catastrophe. Every existing structure must eventually succumb to a supremacy of opposites. This applies not only to plants and animals, but also to whole societies, whole kingdoms, entire celestial bodies. For them, too, the progress of the general development process prepares temporary catastrophes through the gradual increase of resistance. No movement and no development without temporary catastrophes are possible. These form a necessary stage of development, since evolution is impossible without temporary revolutions.

By this conception, we also find the revolutionary bourgeois one overcome, which assumed that development takes place exclusively through catastrophes. The conservative bourgeois revolution thereafter [in contrast to the proletarian one] saw in catastrophe not the necessary point of passage of an often quite slow and imperceptible development process, but a disturbance and inhibition of this process.

We find another contrast between bourgeois and proletarian, or if we prefer, between conservative and revolutionary science, in the critique of knowledge: a revolutionary class that feels the power within itself to conquer society is not inclined to recognize any barrier to its scientific conquests and feels itself capable of solving all the problems of its time. A conservative class, on the other hand, instinctively shuns any progress not only in the political and social fields, but also in the scientific field, because it feels that any deeper knowledge can no longer be of much use to it, but can harm it infinitely. It is inclined to reduce confidence in science.

The naive confidence that still animated the revolutionary thinkers of the eighteenth century, as if they were carrying the solution to all world riddles in their pockets, as if they were speaking in the name of absolute reason, can no longer be shared even by the boldest revolutionary today. Today no one will want to deny anymore what, of course, already in the eighteenth century, and even in antiquity, some thinkers knew, namely that all our knowledge is relative; that it represents a relationship of man, of the self, to the rest of the world, and shows us only this relationship, not the world itself. So all knowledge is relative, conditioned, and limited; there are no absolute, eternal truths. But this means nothing other than that there is no conclusion to our knowledge, that the process of knowledge is an infinite, unlimited one, that it is foolish to present any knowledge as the ultimate conclusion of truth, but no less foolish to present any proposition as the ultimate limit of wisdom, beyond which we could never get.

Rather, we know that mankind has still succeeded in crossing every limit of its knowledge of which it became aware sooner or later, of course only to find further limits behind it of which it previously had no idea. We have not the least reason to shy away from any particular problem that we are able to recognize nor to let our hands sink into our laps and mumble resignedly: ignorabimus, we will never know anything about it. But this despondency characterizes modern bourgeois thinking. Instead of striving with all its might to broaden and deepen our knowledge, today it spends its noblest power on finding out certain limits that should be drawn from our knowledge forever and discrediting the certainty of scientific knowledge.

When the bourgeoisie was revolutionary, it avoided such tasks. For this despondency Marx never had anything to spare, much to the indignation of today’s bourgeois philosophy.

III
Marx and Engels

It was his revolutionary, proletarian standpoint that allowed an intellectual giant like Marx to establish the unity of all science. But when we speak of Marx, we must never forget that the same feat was achieved at the same time by an equal thinker, Friedrich Engels, and that without the intimate cooperation of the two, the new materialistic conception of history and the new historical or dialectical conception of the world could not have appeared so completely and comprehensively in one fell swoop.

Engels arrived at this view by other means than Marx. Marx was the son of a lawyer, first intended for a legal career, then for an academic one. He studied law, philosophy, and history, and only turned to economic studies when he bitterly felt a lack of economic knowledge.

He studied economics, revolutionary history, and socialism in Paris, and the great thinker Saint-Simon seems to have had a great influence on him. These studies then led him to the realization that it was not the law, nor the state, which makes society, but vice versa, that the society arising from the economic process makes the law, the state, according to its need.

Engels, on the other hand, was born the son of a factory owner, and it was not college but a lowlier secondary school that gave him the first foundations of his knowledge; there he learned to think scientifically. Then he became a practical businessman, ran economics practically and theoretically, in England, in Manchester, the center of English capitalism, where his father owned a factory. Familiar with Hegelian philosophy from Germany, he knew how to deepen the economic knowledge he had gained in England, and his gaze was directed above all to economic history. But nowhere in the forties of the nineteenth century was the proletarian class struggle so developed and its connection with capitalist development as clear as in England.

Thus, Engels arrived at the same time as Marx, yet in a different way, at the threshold of the same materialistic conception of history. One arrived at this via the old humanities, jurisprudence, ethics, and history, the other via the new economy, economic history, ethnologies, and the natural sciences. In the revolution, and in socialism, they met. The agreement of their ideas was what first brought them closer to each other when they came into personal contact in 1844 in Paris. But the convergence of ideas soon became a complete fusion in a higher unity, in which it is impossible to say what and how much one or the other contributed to it. It is true that Marx was the more important of the two, and no one acknowledged this more enviously, or joyfully, than Engels himself. Their thought, named Marxism, was also named after Marx. But Marx could never have achieved what he did without Engels, from whom he learnt a great deal, and of course vice versa.

Each of the two was lifted up by the interaction with the other and thus attained a breadth of vision and a universality that he could not have achieved on his own. Marx would have come to the materialistic conception of history even without Engels, Engels also without Marx, but their development would probably have been slower, going through more errors and failures. Marx was the deeper thinker, Engels the bolder. With Marx, the power of theoretical abstraction was more strongly developed, a gift for discovering the general in the confusing abundance of particular phenomena; with Engels, the gift of practical combination, the ability to produce a totality from individual characteristics. Marx’s critical faculty was more powerful, as was his self-criticism, which bridled the audacity of his thinking and urged it to cautious progress and constant examination of the ground, while Engels’s spirit was easily inspired and flew over the greatest difficulties by the proud joy of the tremendous insights it gained.

Among the many stimuli that Marx received from Engels, one above all has become significant. Marx was greatly elevated by overcoming the one-sided German way of thinking and by fertilizing German thinking with French thinking. Engels also made him familiar with the English spirit. It was only in this way that his thinking achieved the highest upswing possible under the given circumstances. Nothing is more erroneous than declaring Marxism to be a purely German product. It was international from its beginning.

IV
Summary of German, French, and English Thought

Three nations were the victors of modern culture in the nineteenth century. Only he who had filled himself with the spirit of all three, mastered the achievements of all three, was armed with all the achievements of his century; only he was able to achieve the greatest that could be achieved with the means of this century.

The combination of the thinking of these three nations into a higher unity, in which each of their one-sidedness was abolished, forms the starting point of the historical achievement of Marx and Engels.

England, as already mentioned, had developed capitalism further than any other country in the first half of the nineteenth century, mainly thanks to its geographical position, which in the eighteenth century enabled it to take considerable advantage of the colonial policy of conquest and plunder and bled to death those countries of mainland Europe without access to the Atlantic Ocean. Thanks to England’s insular position, it did not need to maintain a strong standing army; it could turn all its strength to fleets and gain naval supremacy without exhaustion. Its wealth of coal and iron then allowed it to use the wealth gained through colonial policy to develop a large capitalist industry which, by controlling the sea, reconquered the world market, which in turn could only be exploited for mass consumer goods by water before the development of the railway system.

Earlier than elsewhere, therefore, one could study capitalism and its tendencies in England, but also, as already mentioned, the proletarian class struggle that these tendencies evoked. Nowhere was the recognition of the laws of capitalist production, i.e. political economy, more advanced than in England, thanks to world trade, economic history, and ethnology. Better than anywhere else, one could see in England what the coming period contained in its lap. Yet also, thanks to the new humanities, one could now recognize the laws that dominated the social development of all time, and thus establish the unity of natural science and the humanities.

But England offered only the best material, not the best research methods.
It was precisely because capitalism developed earlier in England than elsewhere that the bourgeoisie came to rule society there, after feudalism had become politically, economically, and spiritually completely deprived and the bourgeoisie had achieved complete independence in every respect. The colonial policy itself, however, which facilitated capitalism, also gave new strength to the feudal lords.

In addition, for the reasons already mentioned, the standing army did not reach a strong development in England. This again prevented the emergence of a strong, central power of government. The bureaucracy remained weak, and the self-government of the ruling classes remained strong alongside it. This meant, however, that the class struggles were not centralized much and were often fragmented.

All this caused the spirit of compromise between old and new to permeate all life and thought. The thinkers and pioneers of the up-and-coming classes did not in principle turn against Christianity, the aristocracy, the monarchy; their parties did not set up any great programs. They did not seek to think their thoughts through to the end; they preferred to defend only certain individual measures which were practically necessary at the time instead of sweeping programs. Limitation and conservatism, overestimation of detail in politics and science, rejection of any aspirations to conquer a great horizon permeated all classes.

Meanwhile the situation in France was quite different. This country was economically much more backward, its capitalist industries dominated by luxury industries and the petty bourgeoisie. The tone was set by the petty bourgeoisie in its big cities like Paris, and such big cities, with half a million inhabitants or more, were few until the introduction of the railways, and they played a very different role than they do today. The armies could only be small before the advent of the railways, which enabled rapid mass transport. They were scattered throughout the country, not quick to assemble, their equipment not as defenseless to the masses as it is today. It was the Parisians in particular who had always distinguished themselves by their distinctive combativeness, long before the Great Revolution, by repeatedly wrestling concessions from the government in armed insurrection.

Before the introduction of compulsory schooling, the improvement of the postal system by railways and telegraphs, and the distribution of daily newspapers in the country, however, the intellectual superiority and influence of the metropolitan population over the rest of the country was tremendously great. At that time, social intercourse offered the masses of uneducated people the only opportunity to educate themselves, above all politically, but also artistically, even scientifically. How much greater was this possibility in the big city than in the country towns and villages! Everything that had spirit in France urged Paris to activate and develop it. Everything that was active in Paris was filled with a higher spirit.

And now this critical, cocky, audacious population saw an outrageous collapse of state power and of the ruling classes.

The same causes that inhibited economic development in France promoted the depletion of feudalism and the state. Colonial policy, in particular, cost the state infinite sacrifices, broke its military and financial strength, and accelerated the economic ruin especially of the peasants, but also of the aristocrats. State, nobility, church were politically, morally and, with the exception of the church, also financially bankrupt, but nevertheless knew how to assert their oppressive rule to the extreme, thanks to the violence which the government had centralized in their hands by the standing army and an extensive bureaucracy, and thanks to the complete abolition of any independent organization among the people.

This finally led to that colossal catastrophe which we know as the great French Revolution, in which at times the petty bourgeois and proletarians of Paris came to dominate all of France, to stand up to all of Europe. But even before that, the increasing sharp contrast between the needs of the masses, led by the liberal bourgeoisie, and those of the aristocrats and the clergy, protected by the power of the state, led to the most radical overthrow of all existing thought. War was declared against all traditional authority. Materialism and atheism, in England mere luxury hobbies of a degenerate nobility (which quickly disappeared with the victory of the bourgeoisie), became in France the way of thinking of the boldest reformers from the aspiring classes.

Nowhere else has the economic root of class antagonisms and class struggles become so evident as in England; nowhere else has it been so clear as in the France of the Great Revolution that all class struggle is a struggle for political power, that the task of every great political party is not limited to one reform or another, but must always bear in mind the conquest of political power, and that this conquest, when carried out by a class which has hitherto been subjugated, always entails a change in the entire social transmission. In the first half of the nineteenth century, economic thinking was most developed in England, while political thinking was most developed in France. While England was dominated by the spirit of compromise, France was dominated by radicalism; in England, the meticulous work of slow organizational development flourished; in France, it was the revolutionary passion which swept everything along with it.

The radical, bold action was preceded by radical, bold thinking which held nothing as sacred, which intrepidly and ruthlessly pursued every knowledge to its final consequences, thought every thought through to its end.
But as brilliant and enchanting as the results of this thought and action were, it also developed the errors of its merits. Full of impatience, it did not take the time to prepare them to reach their ultimate goals. Full of zeal to storm the fortress of the state with revolutionary élan, it failed to prepare the organizational ground for its siege. And the urge to advance to the final and supreme truths easily led to the most hasty conclusions from wholly inadequate foundations, replacing patient research with the pleasure of ingenious, spontaneous ideas. An addiction grew to mastering the infinite fullness of life through a few simple formulas and slogans. British sobriety was countered by a Gallic phrase-rush.

Yet the situation in Germany was different again.

There capitalism had developed far less than in France because it was almost completely cut off from the great road of world trade in Europe, the Atlantic Ocean, and therefore recovered only slowly from the horrific devastation of the Thirty Years’ War. Much more than France, Germany was a petty-bourgeois country, but at the same time was a country without a strong central state power. Fragmented into innumerable small states, it had no great capital; small states and small towns made its petty bourgeoisie limited, weak, and cowardly. The ultimate collapse of feudalism was not brought about by an uprising from within, but by an invasion from without. Not German citizens, but French soldiers swept it out of the most important parts of Germany.
The great successes of the rising bourgeoisie in England and France probably also excited the German bourgeoisie. But, to the determination of the most energetic and intelligent of its members, each of the territories conquered by the bourgeoisie of Western Europe remained closed. They could not establish and run large commercial and industrial enterprises, intervene in the fate of the state in parliaments and a powerful press, command fleets or armies. Reality was desolate for them; they had no choice but to turn away from reality in pure thought and to transfigure reality through art. Here they created great things; here the German people surpassed France and England. While they produced a Pitt, Fox and Burke, Mirabeau, Danton, Robespierre, Nelson and Napoleon, Germany produced a Schiller, Goethe, Kant, Fichte, and Hegel.
Thinking became the noblest occupation of the great Germans, the idea became the ruler of the world for them, the revolution of thought the means to revolutionize the world. The more miserable and limited reality was, the more thought sought to rise above it, to overcome its barriers, to grasp the entire infinity.

While the English devised the best methods for the triumph of their fleets and industries, the French the best methods for the triumph of their armies and their insurrections, the Germans devised the best methods for the triumph of thought and research.

But this triumphal march, like the French and English, also had its disadvantages in its aftermath, both for theory and practice. The abandonment of reality produced an alienation from the world and an overestimation of the ideas to which life and strength were attributed, independent of the minds of the people who produced them and who had to realize them. One was content with being right in theory and failed to seek power in order to apply that theory. As deep as German philosophy was, as thorough as German science was, as rapturous as German idealism was, as glorious as its creations were, there was unspeakable practical impotence and complete renunciation of any striving for power concealed beneath it. The German ideals were far more illustrious than the French or even the English. But no step was taken to get closer to them. It was stated from the outset that the ideal was the unattainable.

Like English conservatism and the French radical phrase, the Germans’ inactive idealism continued for a long time. The industrial development of the great economy finally abolished it, even replacing it with military resolve. In the past, however, Germany found a counter-effect in the invasion of the French spirit after the revolution. Germany owes some of its greatest minds to the mixture of French revolutionary thinking with German philosophical methods — remember only Heinrich Heine and Ferdinand Lassalle.

But the result was even more powerful when this mixture was fertilized with English economic insight. We owe the achievement of Engels and Marx to this.
They recognized how economics and politics, detailed organizational work and revolutionary Sturm und Drang, complement each other, how detailed organizational work remains infertile without a great goal in which it finds its constant guideline and its encouragement, and how this goal floats in the air without preparation, which creates only the necessary power for its attainment. They also recognized, however, that such a goal must not be born of a mere revolutionary need, if it is to remain free of illusions and self-intoxication; if it is to be won by the most conscientious application of the methods of scientific research, it must always be in harmony with the total knowledge of mankind. They also recognized that the economy forms the basis of social development, that it contains the laws according to which this development necessarily takes place.

England offered them most of the actual economic material, the philosophy of Germany the best method of deriving from this material the goal of present social development; the revolution of France finally showed them most clearly how we have to gain power, namely political power, to achieve this goal.
Thus, they created modern scientific socialism by uniting into a higher unity all which is great and fruitful in English, French, and German thought.

V
The Merging of the Workers’ Movement and Socialism

The materialist conception of history in itself signified a new epoch. It marked the beginning of a new era of science, despite all the resistance of bourgeois scholarship; it defined a new epoch not only in the history of thought, but also in the history of the fight for social development, of politics in the broadest and highest sense of the word. For it was through it that the workers’ movement and socialism were united, thus giving the proletarian class struggle the most potent strength possible.

The workers’ movement and socialism are by no means inherently one. The workers’ movement is necessarily born as resistance against industrial capitalism wherever it occurs; it expropriates and subjugates the working masses, but also crowds and unites them in large enterprises and industrial cities. The most original form of the workers’ movement is the purely economic one, the struggle for wages and working hours, which at first merely takes the form of simple outbursts of despair, of repeatedly unprepared actions, but is soon transformed into higher forms by trade-union organization. Early on, the political struggle arose parallel to this. The bourgeoisie itself needed proletarian help in its struggles against feudalism and called for it. The workers soon learned to appreciate the importance of political freedom and political power for their own ends. In England and France in particular, universal suffrage early on became the object of the political aspirations of the proletarians and led to a proletarian party in England in the 1830s, that of the Chartists.

Socialism was already emerging, but by no means in the proletariat. It is certainly, however, like the labor movement, a product of capitalism; with the growth of capitalism, it arises from the urge to counter the misery that capitalist exploitation imposes on the working classes. Meanwhile, the proletariat’s self-defense in the form of the labor movement arises wherever a large working-class population gathers, while socialism requires deep insight into the nature of modern society. Every type of socialism is based on the realization that capitalist misery cannot be brought to an end on the ground of bourgeois society, that this misery is based on private ownership of the means of production and will only disappear with it. All socialist systems agree that they deviate from each other only in the ways in which they want to see private property abolished and in the ideas they have about the new social property to replace it.

As naïve as the expectations and proposals of the socialists might sometimes have been, the knowledge on which they were based presupposed a social knowledge that was still completely inaccessible to the proletariat in the first decades of the nineteenth century. Only a man who was able to stand on the ground of the proletariat, to view bourgeois society from its point of view, could come to socialist knowledge. But he could only be one who mastered the means of science, which at that time were still far more accessible to the bourgeois circles than they are today. As naturally and consequently as the workers’ movement develops from capitalist production, wherever it reaches a certain height, socialism in its development did not only have capitalism as a prerequisite, but also a confluence of extraordinarily rare circumstances. Everywhere socialism could at first only arise from a bourgeois milieu. In England, even until recently, socialism was propagated primarily by bourgeois elements.

This background appeared as a contradiction to Marx’s theory of class struggle, but it would only be such if the class of the bourgeoisie had ever adopted socialism somewhere, or if Marx had declared it impossible for individual non-proletarians to accept, for unique reasons, the standpoint of the proletariat.

Marx had always asserted that the only power capable of helping socialism to break through is the working class. In other words, the proletariat can only free itself by its own efforts. But this by no means implies that only proletarians can show it the way.

That socialism is nothing if it is not supported by a strong workers’ movement no longer needs proof today. The other side of this coin, that the workers’ movement can only unfold its full power if it has understood and accepted socialism, is not so clear today.

Socialism is not the product of an ethic outside of time and space or all class distinctions; it is basically nothing but the science of society from the point of view of the proletariat. But science does not merely serve to satisfy our desire for new things and knowledge of the unknown and the mysterious; it also has an economic purpose, that of sparing energy. It makes it possible for man to navigate reality more easily, to use his powers more expediently, to avoid any useless expenditure of energy, and thus to achieve at all times the maximum of what can be achieved under the given circumstances. At its starting point science directly and consciously serves such purposes of the economization of exertion. The more it develops and moves away from this point of departure, the more mediators come between the activity of its research and its eventual practical effect. But the connection between the two can only be obscured, not broken.

Similarly, the social science of the proletariat, socialism, serves to make possible the most efficient application of exertion and helps it to achieve its highest possible development. Naturally, it achieves this the more, the more perfected it is itself and the deeper its knowledge of reality is.

Socialist theory is by no means the fruitless gimmickry of some parlor scholars, but a very practical thing for the struggling proletariat.

Its main weapon is the concentration of its totality in vast, independent organizations, free from all bourgeois influences. It cannot achieve this without a socialist theory, alone capable of finding out the common proletarian interest among the colorful diversity of the various proletarian strata, and of sharply and permanently separating them altogether from the bourgeois world.

Incapable of this achievement is the naive labor movement, which is bare of any theory, and which rises of its own accord in the working classes against growing capitalism.

Let us examine, for example, the trade unions. They are professional associations that seek to protect the immediate interests of their members. But how different these interests are in the individual professions, how different they are with the seafarers than with the coal diggers, the cab drivers, or the typesetters! Without socialist theory, the individual proletarian professions are not able to recognize the commonality of their interests, are foreign to each other, sometimes even hostile to each other.

Since the trade union only represents the interests of its members, it does not easily stand in opposition to the entire bourgeois world, but initially only to the capitalists of its profession. Besides these capitalists, however, there is now a whole row of bourgeois elements which draw their existence either directly or indirectly from the exploitation of proletarians, who are therefore interested in maintaining the bourgeois social order and who will oppose any attempt to put an end to proletarian exploitation. Whether the spinner of Manchester earns 2 or 2.5 shillings a day, whether he worked 10 or 12 hours a day, a big landowner, a banker, a newspaper owner, or a lawyer would be completely indifferent if they did not own spinning shares. They might have an interest in making certain concessions to the trade unionists in order to win political favors from them. Thus, where trade unions were not enlightened by a socialist theory, they were given the opportunity to serve purposes that were nothing less than “proletarian.”

But even worse could happen and, moreover, did happen. Not all proletarian strata are able to seize trade-union organization. In the proletariat there is a difference between organized and unorganized workers. Where they are filled with socialist thinking, they become the most militant parts of the proletariat, the protagonists of its entirety. Where the organized workers lack this thinking, they become all too easily aristocrats who not only lose all interest in the unorganized workers, but often even oppose them, hindering their organization in order to monopolize its advantages. But the unorganized workers are incapable of any struggle, any ascent, without the help of the organized ones. The more they rise, the more they fall into misery without their support. Thus, the trade union movement, despite all the strengthening of individual strata, can even bring about a direct weakening of the entire proletariat if it is not filled with a socialist spirit.

Yet even the political organization of the proletariat cannot develop its full power without this spirit. This is clearly testified to by the first labor party in England, Chartism, born in 1835. This movement contained very far-reaching and far-sighted elements, but in its entirety it did not pursue a specific socialist program, but only individual, practical, easily attainable goals, above all universal suffrage, which of course was not to be an end in itself, but a means to an end; but for the total mass of the Chartists this again consisted only of individual economic demands, above all the ten-hour normal working day.

This first had the disadvantage that the party did not become an unadulterated class party. The general right to vote was also of interest to the petty bourgeoisie.

To some it might seem an advantage for the petty bourgeoisie to join the workers’ party as such. But this only makes it more numerous, not stronger. The proletariat has its own interests and its own methods of struggle, which differ from those of all other classes. It is constrained by unity with the others and cannot develop its full power. We Social-Democrats welcome individual petty bourgeois and peasants if they want to join us; but only when they stand on proletarian ground, when they have proletarian feeling. Our socialist program ensures that only such petty-bourgeois and smallholder elements come to us. The Chartists lacked such a program, and so their electoral struggle was joined by numerous petty-bourgeois elements who had as little sympathy as they had inclination for the proletarian interests and methods of struggle. The natural consequence was thriving internal conflict within Chartism, which weakened it greatly.

The defeat of the 1848 revolution then put an end to all political workers’ movement for a decade. When the European proletariat stirred up again, the struggle for universal suffrage began anew in the English working class. One could now expect a resurgence of Chartism. But there the English bourgeoisie led a masterstroke. It split the English proletariat, granted the organized workers the right to vote, detached them from the masses of the rest of the proletariat, and thus prevented the resurgence of Chartism. It did not possess a comprehensive program beyond the general right vote. As soon as this demand was met in a way that satisfied the militant sections of the working class, the ground for it had disappeared. It was not until the end of the century, when the English were struggling to crawl behind the workers of the European mainland, that they started to found an independent workers’ party again. But they have long failed to grasp the practical significance of socialism for the full development of the proletariat’s power and have refused to accept a program for their party because it could only be a socialist one! They waited until the logic of the facts forced it upon them.

Everywhere today the conditions are already given for the necessary unification of workers’ movement and socialism. They were missing in the first decades of the nineteenth century.

At that time the workers were so defeated by the first onslaught of capitalism that they could hardly resist it. It was rare enough that they defended themselves, albeit in a primitive way. They lacked all possibilities for deeper societal studies.

The bourgeois socialists therefore saw in the misery spread by capitalism only one side, the oppressive one, not the other, the inciting one and the one spurring on the revolutionary rise of the proletariat. They believed there was only one factor capable of enforcing the liberation of the proletariat: bourgeois goodwill. They judged the bourgeoisie from their own position, believing that they could find in it enough good fellow-men to be able to carry out socialist measures.

Their socialist propaganda was also initially well received by the bourgeois philanthropists. On average, the bourgeois are not inhuman. The misery touches them, and as far as they do not profit from it, they would like to help. Meanwhile, as the suffering proletarian is viewed favorably, the fighting one is viewed harshly. They feel that he shakes at the root of their existence. The begging proletariat enjoys their sympathies, the demanding one drives them to outrage and wild enmity. So, the socialists found it very unpleasant that the labor movement threatened to rob them of the factor on which they relied most: the sympathies of the “well-meaning bourgeoisie” for the dispossessed.

The lower their confidence in the proletariat, which at the time generally still formed a very low mass, and the more clearly they recognized the inadequacy of the naïve labor movement, the more they saw a disturbing element in the labor movement. Thus, they often came to turn against the workers’ movement, proving, for example, how useless the unions were by simply trying to raise wages rather than fight the wage system itself, the root of all evil.

Gradually, however, a reversal was taking place. In the forties, the labor movement was ready to produce a series of highly gifted minds who seized socialism and recognized in it the proletarian science of society. These workers already knew from their own experience that they could not count on the philanthropy of the bourgeoisie. They recognized that the proletariat had to free itself. In addition, bourgeois socialists realized that the generosity of the bourgeoisie could not be relied upon. Admittedly, they did not gain confidence in the proletariat. The movement appeared to them only as a destructive force that threatened all culture. They believed that only bourgeois intelligentsia could build a socialist society, but saw the driving force behind it no longer in compassion for the tolerating but in fear of the storming proletariat. They already recognized its tremendous power and understood that the labor movement necessarily emerged from the capitalist mode of production, that it would grow more and more within that mode of production. They hoped that the fear of the growing labor movement would cause the intelligent bourgeoisie to take away its dangerousness through socialist measures.

This was a tremendous advance, but the union of socialism and the workers’ movement could still not spring from this latter view. Despite the genius of some of them, the socialist workers lacked the comprehensive knowledge needed to establish a new, higher theory of socialism in which it was organically linked to the labor movement. They could only adopt the old bourgeois socialism, utopianism, and adapt it to their needs.
The proletarian socialists who were most far-reaching were those who followed Chartism or the French Revolution. In particular, the latter gained great importance in the history of socialism. The Great Revolution had clearly shown the importance that the conquest of state power can have for the liberation of a class. In this revolution, however, thanks to strange circumstances, a powerful political organization, the Jacobin Club, had also managed to dominate all of Paris and all of France through a reign of terror by the petty bourgeoisie, who were then strongly displaced by proletarian elements. Even during the revolution itself, Babeuf had already drawn the consequences of this in a purely proletarian sense and tried, by a conspiracy, to conquer state power for a communist organization and make it subservient.
The memory of this had never died in the French workers. The conquest of state power early became the means for the proletarian socialists to gain the strength to carry out socialism. But given the weakness and immaturity of the proletariat, they knew of no other way to conquer state power than the coup d’état of a number of conspirators to unleash the revolution. Blanqui is best known among the representatives of this thought in France. Weitling represented similar ideas in Germany.

Other socialists also took up the French Revolution. But the coup appeared to them to be a less than suitable means of overthrowing the rule of capital. Neither did the direction just mentioned count on the strength of the workers’ movement. It helped itself by overlooking the extent to which the petty bourgeoisie was based on the same basis of private ownership of the means of production as capital, by believing that the proletarians could carry out their confrontation with the capitalists without being disturbed by the petty bourgeoisie, the “people,” even with its assistance. One needed only the republic and universal suffrage to induce the power of the state to socialist measures.

This superstition of some republicans, whose most distinguished representative was Louis Blanc, found a counterpart in Germany in the monarchical superstition of social kingship, as cherished by a few professors and other ideologues, such as Rodbertus.

This monarchical state socialism was always only a quirk, here and there also a demagogic phrase. It has never gained serious practical significance. However, this was not the case with the directions represented by Blanqui and Louis Blanc. They gained the strength to rule Paris in the days of the February Revolution of 1848.

In the person of Proudhon they acquired a tremendous critic. He doubted the proletariat, the state, and the revolution. He recognized well that the proletariat must free itself, but he also saw that if it fought for its liberation, it must also take up the struggle with the state and for state power, for even the purely economic struggle depended on the state power, as the workers at the time felt at every turn the lack of any freedom to associate. Since Proudhon now regarded the struggle for state power as hopeless, he advised the proletariat to refrain from any struggle in its emancipatory efforts and to apply only the means of peaceful organization, such as exchange banks, insurance funds, and similar institutions. He had just as little sympathy for trade unions as he had for politics.

Thus, the workers’ movement and socialism, and all attempts to bring the two into a closer relationship, formed a chaos of the most diverse currents in the decade in which Marx and Engels formed their point of view and method. Each current had discovered a piece of what was right, yet none was willing to form them into a totality, with each sooner or later having to end in failure.
What these directions were unable to do was achieved by the materialistic conception of history, which thus, in addition to its great significance for science, gained no less significance for the actual development of society. It facilitated the revolution of one and the other.

Like the socialists of their time, Marx and Engels also recognized that the workers’ movement appears inadequate when it is contrasted with socialism and one asks: what is the more appropriate means with which to provide the proletariat with a secure existence and abolition of all exploitation? The workers’ movement (trade unions, the struggle for the right to vote, etc.), or socialism? But they also realized that this question was completely wrong. Socialism, the secure existence of the proletariat, and the abolition of all exploitation are synonymous. The question is only this: how does the proletariat get to socialism? And there the doctrine of class struggle answered: through the labor movement.

It may not be able to provide the proletariat with a secure existence and the abolition of all exploitation, but it is the indispensable means not only to save the individual proletarians from sinking into misery, but also to give the whole class ever greater power — intellectual, economic, and political power, power that is always growing, even if at the same time the exploitation of the proletariat is increasing. The labor movement must be measured not according to its significance for restricting exploitation, but according to its significance for increasing the power of the proletariat. Not from Blanquist conspiracy, but also not from the state socialism of Louis Blanc or Rodbertus, nor from the peaceful organizations of Proudhon, but only from the class struggle, which has to last for decades, even generations, does the strength arise which can and must seize the state in the form of the democratic republic and finally bring about the breakthrough of socialism in it. To lead the economic and political class struggle, to cultivate its detailed work zealously, but also to fill it with the thoughts of a far-sighted socialism, to thereby unite the organizations and activities of the proletariat uniformly and harmoniously into a tremendous whole that swells more and more irresistibly — according to Marx and Engels, this is the task of everyone who, whether he is a proletarian or not, takes the standpoint of the proletariat and wants to liberate it.

The growth of the power of the proletariat itself, however, is in the last analysis based on the displacement of the pre-capitalist, petty-bourgeois modes of production by the capitalist one, which increases the number of proletarians, concentrates them, increases their indispensability for the whole of society, but at the same time also creates in increasingly concentrated capital the preconditions for the social organization of production, which no longer is arbitrarily invented by the utopians but develops from capitalist reality.

Through this train of thought, Marx and Engels have created the foundation on which social democracy rises, the foundation on which the struggling proletariat of the entire world, from which it began its glorious triumphal march, is increasingly based.

This achievement was hardly possible as long as socialism did not have its own science, independent of bourgeois science. The socialists before Marx and Engels were mostly very familiar with the science of political economy, but they adopted it uncritically in the form in which it had been created by bourgeois thinkers, and differed from them only in that they drew other, proletarian conclusions from it.

It was only Marx who undertook a completely independent study of the capitalist mode of production, who showed how much deeper and clearer it can be when viewed from the proletarian point of view, rather than from the bourgeois point of view. For the proletarian standpoint stands outside and above it, not in it. Only he who regards capitalism as a temporary form makes it possible to fully grasp its particular historical peculiarity.
This feat was performed by Marx in his work Capital (1867), after he had already presented his new socialist point of view with Engels in The Communist Manifesto (1848).

Thus, the proletarian struggle for emancipation had received a scientific basis of a magnitude and strength which no revolutionary class before it had possessed. But of course, no one had yet been given such a gigantic task as the modern proletariat; it had to rethink the whole world that capitalism had thrown out of its seams. Fortunately, it is not Hamlet, it does not greet this task with woe. From its immense size it draws immense confidence and strength.

VI
Summary of Theory and Practice

We have now looked at the most important achievements Marx made in his association with Engels. But the picture of their work would remain incomplete if we did not point to another aspect which characterizes it to an outstanding degree: the link between theory and practice.

To bourgeois thought, of course, this seems to be another patch on the shining shield of its scientific greatness, before which even bourgeois scholarship must bend, albeit reluctantly, grumbling and without understanding. If they had been mere theorists, parlor scholars who were content to discuss their theories in a language incomprehensible to ordinary people and in inaccessible folios, this could have gone further. But the fact that their science was born out of struggle and again serves the struggle, the struggle against the existing order, has robbed them of their impartiality and clouded their honesty.

This miserable view can only imagine a fighter as a lawyer, whose knowledge should serve nothing but to give him arguments to refute the other party. It has no idea that no one has a greater need for truth than a true fighter in a terrible fight, in which he has only the prospect of surviving if he recognizes his situation, tools, and his prospects in full clarity. The judges who interpret the laws of the state can be deceived by the tricks of a sophist who dominates legal science. The necessary laws of nature, on the other hand, can only be recognized, not duped nor bribed.

A fighter who takes this point of view will only draw from the fierceness of the fight an increased urge for undisguised truth; but also the urge not to keep the truth for oneself, but to communicate it to one’s comrades-in-arms.

Thus Engels also writes of the time period between 1845 and 1848, within which he and Marx had won their new scientific results, that they had no intention at all of whispering these results “in thick books exclusively to the ‘learned’ world.” Rather, they immediately contacted proletarian organizations in order to propagate their point of view and the tactics corresponding to it. In this way they succeeded in winning over one of the most important of the then-revolutionary proletarian associations, the international “Communist League,” for their principles, which were then expressed a few weeks before the February Revolution of 1848 in The Communist Manifesto, which was to become the “guide” of the proletarian movement of all countries.
The revolution called on Marx and Engels from Brussels, where they were staying, first in Paris, then in Germany, where they were for some time completely absorbed in revolutionary practice.

The decline of the revolution forced them from 1850 on, much against their will, to devote themselves entirely to theory. But when the workers’ movement revived in the early 1860s, Marx — for Engels was initially hindered by private circumstances — was immediately again able to intervene with full force in the practical movement. He did this in the International Workingmen’s Association, founded in 1864, which was soon to become a spectre for the whole of bourgeois Europe.

The laughable police mindset, with which even bourgeois democracy suspects every proletarian movement, made the International appear as a tremendous conspiracy society which had as its sole task the organization of riots and coups. In reality, it pursued its aims in full publicity: that of uniting all the proletarian forces into joint but also into independent action, detached from bourgeois politics and bourgeois thought, with the aim of expropriating capital, of the proletariat conquering all the political and economic means of power of the possessing classes. The most important and decisive step is the conquest of political power, but the economic emancipation of the working classes is the ultimate goal “to which every political movement must submit as a mere aid.”

Marx considers organization to be the most noble tool of the proletarian development of power.

“The proletarians possess an element of success,” he said in the inaugural address, “their numbers. But this only becomes significant if it is united by an organization and led toward a conscious goal.”

Without a goal, no organization. The common goal alone can unite the different individuals into a common organization. On the other hand, the diversity of goals is as divisive as the unity of goals is unifying.

Precisely because of the importance of organization for the proletariat, everything depends on the kind of goal that is set for it. This goal is of the greatest practical importance. Nothing is more impractical than the apparently realist view that the movement is everything and the goal nothing. Is organization then also nothing and the unorganized movement everything?
Even before Marx, socialists had set goals for the proletariat. But these had only caused sectarianism, divided the proletarians, since each of these socialists put the main emphasis on the particular way of solving the social problem they had invented. So many solutions, so many sects.

Marx gave no particular solution. He resisted all the challenges of becoming “positive,” of setting out in detail the measures by which the proletariat should be emancipated. In the International, he valued in organization only the general goal that every proletarian should make his own the economic liberation of his class; and the path he showed to that end was one that every proletarian already demonstrated in his class instinct: the economic and political class struggle.

Above all, it was the trade-union form of organization that Marx propagated in the International; it appeared to be the form most likely to permanently unite large masses. He also saw the cadres of the workers’ party existing in the trade unions.

No less eagerly did he pursue their imbuement with the spirit of class struggle — and their development to understand the conditions under which the expropriation of the capitalist class and the liberation of the proletariat was possible — than he pursued the expansion of trade-union organization itself.

He had to overcome great resistance, especially among the most advanced workers, who were still filled with the spirit of the old socialists and looked down on the unions with disdain because they did not challenge the wage system. They saw this as a departure from the right path, which they saw in the establishment of organizations in which the wage system was to be directly overcome, such as productive cooperatives. If, nevertheless, trade-union organization on the continent of Europe has made rapid progress since the second half of the 1860s, it owes it above all to the International and to the influence that Marx exerted on it and through it.

But the trade unions for Marx were not ends in themselves, but only a means to the end of class struggle against the capitalist order. He resisted those trade union leaders who tried to make the unions averse to this purpose — whether for limited personal or trade-union reasons — with the most vigorous resistance, as with the English trade-union officials who began to cheat with the liberals.

As indulgent and tolerant Marx was towards the proletarian masses, he was exceedingly strict towards those who acted as their leaders. This was primarily true of their theorists.

Into the proletarian organization, Marx warmly welcomed every proletarian who came with the honest intention of joining in the class struggle, no matter what views the entrant otherwise paid homage to, what theoretical motivations drove him, what arguments he used; no matter whether he was an atheist or a good Christian, whether Proudhonian, Blanquist, Weitlingian, or Lassallean, whether he understood the value of theory or considered it completely superfluous, etc.

Of course, he was not indifferent as to whether he was dealing with clear-thinking or confused workers. He considered it an important task to enlighten them, but he would have thought it wrong to repel workers and keep them away from the organization because their thought was confused. He placed full trust in the power of class antagonism and the logic of class struggle, which had to put every proletarian on the right path once he had joined an organization that served a real proletarian class struggle.

But he behaved differently toward people who came to the proletariat as teachers when they spread views that were likely to disrupt the power and unity of this class struggle. Against such elements he knew no tolerance. As a relentless critic, he confronted them, even if their intentions were the best; their work seemed to him in any case ruinous — that is, if it produced results at all and did not prove to be a mere waste of energy.

Thanks to this, Marx has always been one of the most hated men; most hated not only by the bourgeoisie, which feared in him its most dangerous enemy, but also by all the sectarians, inventors, educated councils of confusion, and similar elements in the socialist camp, who, the more painfully they felt his criticism, became the more outraged by his “intolerance,” his “authoritarianism,” his “papacy,” his “heretical courts.”

With the adoption of his views, we Marxists have also inherited this position, and we are proud of it. Only those who feel they are weak complain about the “intolerance” of a purely literary critique. Nobody is criticized more harshly, maliciously, than Marx and Marxism. But so far, no Marxist has thought of singing a sad song about the intolerance of our literary opponents. We are too sure of our cause for that.

What does not leave us indifferent, on the other hand, is the displeasure that the proletarian masses sometimes express about the literary feuds fought out between Marxism and its critics. This displeasure expresses a very justified need: the need for unity in the class struggle, for the combination of all proletarian elements into a great independent mass, the fear of divisions that could weaken the proletariat.

The workers know very well what strength they draw from their unity; it stands above theoretical clarity, and they curse theoretical discussions when they threaten to lead to divisions. Rightly so, for the pursuit of theoretical clarity would achieve the opposite of what it is supposed to achieve if it weakened rather than strengthened the proletarian class struggle.

A Marxist who would continue a theoretical disagreement to the point of splitting a proletarian fighting organization would not, however, be acting as a Marxist, in the sense of the Marxist doctrine of class struggle, for which every step of real movement is more important than a dozen programs.

Marx and Engels have already set out their view of the Marxist position within proletarian organizations in The Communist Manifesto in the section entitled “Proletarians and Communists.” The communists were then about the same as what are now called Marxists. It says:

“What is the relationship between the communists and the proletariat?

The communists do not form a separate party to the other workers’ parties.

They have no interests separate from the interests of the entire proletariat.

They do not establish special principles according to which they want to model the proletarian movement.

The communists differ from the other proletarian parties only in that, on the one hand, they emphasize and assert the common interests of the entire proletariat, which are independent of nationality, in the various national struggles of the proletarians [i.e. limited to the individual states] and, on the other hand, they always represent the interests of the entire movement during the various stages of development through which the struggle between the proletariat and the bourgeoisie passes.

The communists are thus practically the most decisive, ever-expanding part of the workers’ parties of all countries; theoretically, they have the insight into the conditions, the course, and the general results of the proletarian movement ahead of the rest of the mass of the proletariat.

The next purpose of the communists is the same as that of all other proletarian parties: formation of the proletariat into a class, overthrow of bourgeois rule, conquest of political power by the proletariat.

The theoretical propositions of the communists are by no means based on ideas, on principles invented or discovered by this or that do-gooder. They are only general expressions of the actual conditions of an existing class struggle, of a historical movement going on under our eyes.”

In the time since this was written, many things have changed so that these sentences can no longer be applied to every letter. In 1848 there were still no large, unified workers’ parties with comprehensive socialist programs, and alongside Marxist theory there were many other, much more widespread socialist theories.

Today, among the struggling proletariat united in mass parties, only one socialist theory is still alive: the Marxist theory. Not all members of the workers’ parties are Marxists; even less are all educated Marxists. But those among them who do not recognize Marxist theory have no theory at all. Either they deny the necessity of every theory and every program, or they brew a universal socialism together with a few Marxist chunks from pieces of the pre-Marxist ways of thinking that we have just come to know and that have not yet completely disappeared, which has the advantage that you can omit from it everything that doesn’t fit into your agenda at the moment, and take everything into it that seems usable at the moment, which is far more convenient than consistent Marxism, but fails completely where theory becomes most important. It is enough for the usual purposes of popular agitation, but it fails when it comes to finding one’s way in reality in the face of new, unexpected phenomena. Precisely because of its flexibility and softness, one cannot make a building out of it that defies all storms. But it also cannot form a roadmap which guides the seeker, since it is entirely determined by the personal momentary needs of his bearers.

Today Marxism must no longer assert itself in the proletariat against other socialist views. Its critics no longer oppose it with other theories, but only with doubts about the necessity of either theory at all or a consistent theory. There are only words, phrases like those of “dogmatism,” “orthodoxy,” and the like, not closed new systems, which are held against it in the proletarian movement.

For us Marxists today, however, this is just one more reason to report on any attempt to form a special Marxist sect within the workers’ movement that is detached from the other strata of the fighting proletariat. Like Marx, we see it as our task to unite the entire proletariat into one fighting organism. Within this organism, however, it will always be our goal to remain “the most practical, decisive, and ever-advancing part” that “has the insight into the conditions, the course, and the general results of the proletarian movement ahead of the rest of the mass of the proletariat” — that is, we will always strive to achieve the highest level of practical energy and theoretical knowledge that can be achieved with the given means. Only in this, in the superiority of our achievements, which the superiority of the Marxist standpoint enables us to achieve, do we want to occupy a special position in the overall organism of the proletariat organized as a class party, which, incidentally, wherever unconscious Marxism already fulfills it, is more and more pushed into its tracks by the logic of the facts.

But hardly a Marxist or Marxist group has ever caused a split because of purely theoretical differences. Where divisions occurred, they were always caused by practical, tactical, or organizational differences, not theoretical differences, and theory simply became the scapegoat onto whom all committed sins were laid.

For instance, the struggle by a part of the French socialists against an alleged Marxist intolerance is, when viewed in the light of day, only a struggle by a couple of literary critics and parliamentarians who are outraged by proletarian discipline. They demand discipline only for the great masses, but not for such enlightened beings as themselves. The defenders of proletarian discipline have always been the Marxists, and they have shown themselves to be dutiful students of their master.

Marx has not only theoretically shown the way in which the proletariat is most likely to achieve its high goal, he also made practical progress along this path. Through his work in the International he has become exemplary for all our practical activity.

Not only as a thinker, but also as a role model should we celebrate Marx, or rather, what is more, in his sense, study him. We draw no less wealth from the history of his personal effectiveness than from his theoretical discussions.
And he became exemplary in his work not only through his knowledge, his superior intellect, but also through his boldness, his tirelessness, which was paired with the greatest kindness and selflessness, and the most unshakable equanimity.

Whoever wants to learn of his boldness, read of his trial in Cologne on February 9, 1849, in which he was charged for his call to armed resistance and in which he explained the necessity of a new revolution. His goodness and selflessness is testified to by the active concern which he, even when living in the greatest misery, showed for his comrades, whom he always thought of rather than himself, after the collapse of the revolution of 1848, and after the fall of the Paris Commune of 1871. His whole life was finally an unbroken chain of tests which only a man whose tirelessness and unshakeability far exceeding the usual measure could have stood up to.

Beginning with his work in the Rheinische Zeitung (1842), he was rushed from country to country until the revolution of 1848 promised him the beginning of a victorious revolution. By its fall, he saw himself thrown back into political and personal misery, which seemed all the more hopeless, since in exile, on the one hand, bourgeois democracy boycotted him, and on the other hand, a part of the communists themselves fought him because he was not revolutionary enough for them, despite the fact that many of his faithful comrades were buried in Prussian fortresses for many years. Then finally came a glimmer of hope, the International, but after a few years it vanished again by the fall of the Paris Commune, soon followed by the dissolution of the International and inner turmoil. It had fulfilled its task brilliantly, but it was precisely because of this that the proletarian movements of the individual countries had become more independent. The more it grew, the more the International needed a more elastic form of organization that would give the individual national organizations more leeway. At the same time, however, when this became most necessary, the English trade union leaders who wanted to join the liberals felt constrained by the tendencies of class struggle, while in the romantic countries Bakuninist anarchism rebelled against the participation of the workers in politics, phenomena which urged the General Council of the International to exercise its centralist powers most sharply at the time when the federalism of the organization became more necessary than ever. It was this contradiction that failed the proud ship whose steering wheel Karl Marx had in his hands.

This became a bitter disappointment for Marx. Of course, then came the brilliant rise of German social democracy and the strengthening of the revolutionary movement in Russia. In turn, the Anti-Socialist Law put an end to this brilliant rise, and Russian terrorism also reached its peak in 1881. From then on it went rapidly downhill.

Thus, Marx’s political activity was an unbroken chain of failures and disappointments, and no less his scientific activity. His life’s work, Capital, for which he had great expectations, apparently remained unnoticed and ineffective. Even in his own party, it was little understood until the early eighties.

Marx died on the threshold of that time when the fruits of what he had sowed during the most furious storms and sunless, gloomy times would finally ripen. He died when the time came that the proletarian movement seized the whole of Europe and everywhere filled it with its spirit, placed itself on its foundations, and thus began a period of victorious growth of the proletariat; and this growth does so brilliantly stand out from the time when Marx fought for his ideas in the class as a lonely, little-understood, but much-hated fighter against a world of enemies.

As discouraging, indeed downright bleak, this situation would have become for any ordinary man, Marx never let it rob him of his cheerful equanimity, never of his proud confidence. He so surpassed his fellow men, so far overlooked them, that he saw clearly the land of promise which the great mass of his fellow men was not able to foresee. It was his scientific greatness, the depth of his theory from which he drew the best strength of his character, in which his steadfastness and his confidence were rooted, which kept him free from all fluctuations and attitudes, from that unsteady feeling of exuberance which rejoices sky-high today and tomorrow is saddened to death.

From this source we must also draw. Then we can be sure that, in the great and difficult struggles of our days, we will stand at the ready and develop the utmost strength of which we are capable. Then we may expect to reach our goal sooner than would otherwise be possible. The banner of the liberation of the proletariat, and thus of all mankind — which Marx has unfolded, which he carried forward for more than a lifetime, in a constant onslaught, never tiring, never despairing — will be victoriously planted on the ruins of the capitalist stronghold by the fighters he has taught.

 

Worse than Dead: A Critical Response to McKenzie Wark

James W reviews McKenzie Wark’s Capital is Dead. 

Nearly a year has passed since the publication of McKenzie Wark’s short book Capital is Dead: Is This Something Worse? More than half of that time has been spent in the midst of an unprecedented global crisis which has impacted the course of history in ways that cannot yet be fully understood. Simultaneous mass uprisings against racism and police brutality have brought the brutality of the state into stark relief against the transparent unwillingness of the ruling class to deploy its financial resources to mitigate the effect of the pandemic on the public. The novelty of our present historical circumstances are worthy of radical investigation, and the hypothesis of Wark’s book certainly aspires to such radicalism. Caught between algorithmic policing and contact tracing, the time is ripe for rethinking what “information” really means to communists. Unfortunately, the rhetorical content of the book is a stubborn refusal to actually say anything radical. Capital is Dead spends its most of its pages trying to justify its own existence by attacking any dialectical method which might seek to venture onto Wark’s terra sancta, the realms of science and technology in the purely empirical sense which she chooses to conceive them. Seen in retrospect, Wark’s thesis (that we have actually been living through a new and brutal mode of post-capitalist production for quite some time) appears to have been dead on arrival. However, if we proceed from an immanent critique of Wark’s postivistic treatment of information theory, we can recover the critical Marxist insight that a radical understanding of the present can make the past itself seem brand new.     

It is disappointing then that in the months immediately following the book’s release, responses to Capital is Dead mostly took the book at its word and agreed to the terms set out by Wark’s “thought experiment.” Engagement with the book purely on its own terms, however, inevitably produced little more than golf-clapping affirmation from a critical theory industry more interested in asking questions than seeking out answers. If the book were as radical as the title would have us believe, one would have expected more responses like the scathing anonymous polemic published in Homintern, which excoriates the book as a self-serving exercise in critical theorizing in which Wark makes “Marx a poet, technology a feeling, class a job, and herself a joke.” The review is funny, concise, and devastatingly accurate, but it still grants (albeit minimally) that Wark’s attempt to “turn techno-positivism into a critical instrument is, taken alone, the start of something promising.” On the contrary, it is precisely Wark’s positivist epistemology which pulls the rug out from under anything radical she might have had to say. Only once we approach contact tracing and social media surveillance from a Marxist direction can we situate them in a radical theory of information, liberated from the confines imposed, ironically, by the false radicalism of Capital is Dead

Accordingly, we must see Capital is Dead as a proposed solution to a proposed problem. As of the late 20th century, the global system of production and exchange has relied on information science and data harvesting in ways that seem to bear very little immediate resemblance to the capitalism which Marx originally described. Wark argues that this state of affairs demands a response, and to the limited extent she believes such responses exist, she finds them woefully insufficient because of two assumptions that supposedly result from a religious and ahistorical fidelity to Marx’s original analysis. The first is what we will loosely call the diachronic assumption that capitalism must necessarily last until communism. The second assumption is the dialectical assumption that there is a gap between the “essence” and the “appearance” of a given mode of productionthat the way capitalism looks could be different from the way capitalism is. Combined, the result is an inability to think of capital as historically contingent: although the present mode of production appears to be something other than capitalism, it must still be capitalism, because it is not communism. Wark sums up the problem-solution structure of Capital is Dead herself: “how then can a concept of capitalism be returned to its histories? By abandoning the duality of its essence and appearance.”1

Capital is Dead identifies these two related assumptions as the main theoretical shortcomings for the critical theorists who’ve gotten “stuck trying to explain all emerging phenomena as if they were always expressions of the same eternal essence of Capital.”2 These “academic” Marxists have been reduced to merely chronicling capitalism’s development through a diverse set of appearances, such as “disaster, cognitive, semio, neuro, late, biopolitical, neoliberal, or postfordist capitalism, to name just a few options.”3 Wark might be amused to know that, as of July 2020, “Pandemic Capitalism” is in fact already the title of several articles and at least one forthcoming book. In light of the radical changes to our lives recently, it is easy to understand where Wark is coming from when she asks the reader if “the capitalism that we have all agreed that we live in, has […] become too familiar, too cozy, too roomy an idea?”4 Wark’s corrective, however, has far-ranging theoretical implications which demand careful consideration.

Anti-Anti-Duhring

The dialectical assumption which Wark first proposes to jettison is in fact very deeply rooted in what she calls the “received ideas and legacy language”5 of orthodox readings of Marx. Wark’s critique of this assumption relies heavily on the heterodox Marxism of Louis Althusser, who uses the terms “expressive causality” or “expressive totality” to criticize those theories of history which proceed from an opposition between “phenomenon and essence.”6 In a general sense, theories of expressive causality take each superstructural phenomena to be only expressions of the same essential economic base or mode of production. As a consequence, each superstructural element, being each at once identical to that social totality yet superficially non-identical to each other element, must logically be a false appearance. Althusser radically broke with this theory of causality, and Wark follows him by reading theories of expressive causality as theories of eternal capitalism: “The essence of Capital is eternal. It goes on forever, and everything is an expression of its essence. Capital is the essence expressed everywhere, and its expression is tending to become ever more total.”7

Wark does not simply take Althusser as the only point of departure for her analysis, however. For her, Althusser’s thought is in a certain sense still too dogmatic and genteel: he does not go far enough in his anti-dialectical approach to Marxism. Even though “political and cultural superstructures were not mere appearances,” to Althusser, he still saw them as relegated to “the reproduction of the essential economic form of capitalism.”8 His inability to take the final steps towards empiricism is for Wark symptomatic of his insistence on Marxism as a “philosophical method” for which philosophy is the “sovereign form of knowledge.”9 If it cannot be contradicted by the vulgar empiricism of day-to-day experience, Althusserian Marxism is just as dogmatic as the “Hegelian” Marxism it criticizes, insistent on the diachronic assumption instead of the dialectical one. For Wark’s Althusserians, there isn’t an ontological gap between the appearance and the essence of capitalism, but there is a sort of epistemic one, bridgeable only by a privileged form of abstract knowledge.

Therefore, Wark suggests that theories of adjective-capitalisms are actually also based on the structuralism of Louis Althusser to the extent that his analysis decenters the relations and forces of production. Althusser conceives of the social totality as a structure in which each element (economy, culture, government, etc) has a relatively horizontal relation to the others, with the economic dimension only taking precedence in the last instance. In Wark’s account, Althusser’s Marxism “was like catnip to academic Marxists looking for ways to fit into conventional academic disciplines, because it allowed for three distinct objects of study: the economic, the political, and the ideological (or cultural.)”10 Each element gains just enough autonomy from the economic “base” to allow endless “Marxist” analyses of cultural life without anyone having to question the historical assumption that we still persist in a capitalist mode of production.

The net result is a prevailing belief among university professors and theorists that an essential capitalism must persist despite apparently bearing little resemblance to the steam-hammer and spinning-jenny of Marx’s time. As a corrective, Wark proposes a new approach that proceeds by “describing relations of exploitation and domination in the present, starting with the emerging features, and work back and out and up from that.”11 Such a project, the construction of a new theory of history, however, is preempted by Wark’s theoretical commitment to empiricism: where Althusser seems to have erred by privileging philosophy as a sovereign form of knowledge, Wark attempts a corrective by privileging all forms and fields of specialist scientific knowledge. 

Zombie Positivism

Capital is Dead is founded on this shaky theoretical premise: there must always be some element of science and technology which can “only be known through the collaborative production of a critical theory sharing the experiences of many fields,”12 and is therefore impossible to fully theorize and incorporate into the “essence” (base) or “appearance” (superstructure) of this or that mode of production. Such an empirically available residue is definitionally excluded from expressive totalities. However, it must also lie beyond the Althusserian social totality as well to the extent it is not available to purely philosophical inquiry and remains the subject of only the more particular fields of knowledge.

In setting out to defend Capital’s continued “function as a historical concept,”13 Wark first intentionally forfeits the most readily available theoretical means for thinking the technological or scientific in the context of any totality (either structural or dialectical.) Totalizing theories, Wark argues, cannot ever fully accommodate the results of the empirical sciences: “where the relations of production can be understood theoretically, the forces of production cannot. They don’t lend themselves to an abstract, conceptual overview by a master thinker within a genteel high theory.”14 The totality is, by its definition, not empirically available to the individual observer, encompassing more than they could ever hope to measure, and as such appears to be beyond the horizon of Wark’s Marxism.

When Wark heavily qualifies her book as only a “minimally plausible”15 thought experiment aimed at re-historicizing capitalism against belief in the “eternal essence of Capital,” her idea of history must be necessarily limited insofar as it excludes the privileged results of scientific inquiry regarding technology, nature, or the inorganic world writ large. At the very same time, her idea of history must also exclude elements of the classical dialectical formulation to the extent that such constructions rely theoretically on expressive causalities (and therefore rejecting any dialectical relationship between base and superstructure and, consequently, most non-Althusserian theories of totality). 

We end up with a bit of a bait-and-switch. What started as a thought experiment becomes instead an everything-must-go reimagining of Marxism as a method for organizing scientific inquiry, which requires starting over entirely from only the most basic empirical precepts. Wark states that Capital is Dead attempts to “think a materialist history in a really quite “orthodox” way,”16 but that is not what happens. We end up with a superficially Althusserian concept of non-dialectical history for which the stages of production are more of a heuristic for organizing the various relations and forces of productions as we observe them in daily life, but lack a sovereign form of knowledge that can order them or relate them all to each other. 

But are these concessions even necessary for her thought experiment? One can certainly entertain the possibility of non-capitalist, non-communist futures without discarding the dialectical content of Marxist thinking. The “common ruin of the contending classes”17 is a theoretically permissible outcome of the struggle between proletariat and bourgeoisie. She even gestures in this direction herself in Chapter 4, suggesting that neither capitalism or socialism survived the Cold War, and from their mutual ruin emerged a new mode of production. With that in mind, the attack on dialectical materialism seems more so aimed at pre-empting any other readings of the significance of information to production. In reality, Marxists actually are free to develop a new total history into which a new mode of production could be incorporated (were such a thing justified). That said, such a history would have to be fully theorized in ways which Wark would resist. 

Vectoralism, or Something Worse?

Having clarified Wark’s theoretical commitments, we are now safe to temporarily grant Wark’s premise. She has in fact cleared the way to introduce new terminology and class relations to see how they fit the data, even if she insisted on first sandblasting every other possible option. In her proposed schematic, the emerging locus of class domination is control of the vector, a threefold object18 encompassing (1) data itself, (2) the computational and telecommunications infrastructure used to interpret and transmit that data and (3) the actual path or direction that (1) follows through (2). For Wark, the vector is related to but entirely distinct from capital as Marx understood it: the vector is “the material means for assembling so-called big data and realizing its predictive potential.”19 Ownership of the vector, then, becomes the means of realizing surplus value for the new ruling class. 

Wark posits the existence of this new “vectoralist class,” a sort of neo-bourgeoisie which owns the vectors, alongside the new “hacker class”, a class that primarily produces the novel data for which the vector is the sole means of realizing value. Distinct from the proletariat, who were tasked with “having to make the same thing, over and over,”20 the hacker class must produce the “new” information for the vector. By Wark’s new definition, hacking is often unpaid work: the vectoralist class is able to squeeze value from the information collected passively from hackers via FitBit and Alexa in much the same way as they squeeze it from the brands, patents, and programs which hackers are tasked with producing during their paid workdays.

For its part, Capital is Dead does convincingly argue that the realization of value in the imperial core increasingly relies on control of supply chains, logistical data and intellectual property. Such a thing scarcely needed to actually be argued, though. The problem for Wark’s conclusion is that despite her attempt to “conceptualize the problem synchronically,”21 her theory for the production and control of information, novelty, and networks can only function in the context of this single proposed mode of post-capitalist production. 

If the relations of production can only be theorized on the basis of empirically available forces of production, which cannot themselves be theorized, we have a very serious theoretical problem for trying to think about capitalism, feudalism, or really anything other than vectoralism. We can conceive of a theory of capitalism which is derived purely from empirical results, and we can also think of a theory of feudalism which is derived purely from empirical results, but to relate these theories in anything resembling a totality would also necessarily entail theoretically relating the empirical results of “semi-autonomous” fields of study to one another, which Capital is Dead forbids. In The Political Unconscious, Fredric Jameson proposes a corrective to Althusser’s social totality, emphasizing that “the notion of ‘semi-autonomy’ necessarily has to relate as much as it separates. Otherwise, the levels will simply become autonomous tout court, and break into the reified space of the bourgeois disciplines.”22

That’s exactly what happens to Wark’s analysis when she cuts Althusser’s “sovereign knowledge” lifeline, and then she presents it as a good thing. The full autonomy of the sciences rapidly metastasizes to the full autonomy of the historical stages of production, and consequently previous or future historical stages are no longer available to Wark’s methods except insofar as they remain available for empirical study in the present. Synchronic modes of production only can exist as either unlabeled bones of extinct species or as crashed spaceships from the distant future, but Wark does not have a way to tell which is which without breaking her own rules, which she does often. When she concedes that “many of the world’s peoples are not even workers but still peasants who are being turned into tenant farmers by the theft of their common land by a landlord class […] much of the world is also a giant sweatshop,” she engages in a Marxist analysis that is built with the theoretical tools that she supposedly rejects. For that reason, her analysis of “older class antagonisms” can only be to simply add “a new layer on top.”23 

Such shortcomings are inevitable because a meaningfully synchronic view must see classes and modes of production as more than categories for empirical data points. We can only see them as emerging or disappearing if they’re indexed by historical time. Historical time requires a totality; not even necessarily a dialectical totality, but a totality all the same. Althusser says as much in his treatment of the topic, arguing for the construction of a “Marxist concept of historical time on the bases of a Marxist conception of the social totality.”24 It is not possible for Wark to situate the vectoral mode of production within an Althusserian social totality, being derived from empirical principles to which a sovereign form of philosophical knowledge would not have actual access. However, it is also not possible for her to situate her the vectoral mode of production within a traditionally dialectical totality because such a theoretical construction would, to a greater or lesser extent, require an expressive causality which is also forbidden by the premise of Wark’s thought experiment.  

Rather than pushing us to “think synchronically about a matrix of antagonistic classes that includes emerging ones,”25 as she intended, we are instead forced into a theoretical position which is itself antichronic. In order to say anything about history, Wark asks that we first assume it to be arranged in a certain way, which is exactly the diachronic mistake we were trying to correct. Capitalism becomes what is trapped in our museums26 and vectoralism is what we live in now. Feudalism can only be something that came before capitalism on the road to vectoralism. If our academic Marxists can only conceive of capitalism as the pre-history of a future communism, then Wark is only able to theorize past modes of production to the extent that they might be mere pre-histories to her hypothetical vectoralism. As for communism, well, “Communism is dead.”27 

Data and the Darstellung

Capital is Dead presents itself as being all about getting down and dirty on the cutting edge of technology. It is an appeal to Marxist readers to re-center the forces of production and get started working with them hands-on. However, we have to do it in the way that Wark wants and come to the conclusions that she’s already decided on. Otherwise, we risk becoming like those scary Soviet dogmatists who tried to figure out how “Marxism could be interpreted as having been compatible with modern physics even before it existed.”28 Wark doesn’t want us to think about Marxist theories of technology and nature which would attempt to extend the totality to the non-human, the geological, the more purely scientific. Such a move would require entertaining the possibility of Marxism as an explanatory worldview which, if perhaps not capable of making direct ontological claims, would at least be able to make descriptive claims about the ways the sciences actually work in class society without fear of treading on their toes. When Mckenzie Wark admits that “climate science has to be addressed as being, for better or worse, a science of the totality”29 one is forced to wonder why the same concession is not extended to Marxism.   

In his corrective to Althusser, Fredric Jameson offers a version of History-as-totality, providing a Marxist framework which can both respect and incorporate the results of the sciences. To differentiate fields of inquiry at all, to see physics, computer science, climatology, biology or information science as distinct domains, would require the assumption of a prior totality within which and from which they could be seen as autonomous. Jameson proposes that the value of Althusser’s criticism is only recovered if one sees “difference as a relational concept, rather than as the mere inert inventory of unrelated diversity.”30 Both structural and expressive totality are reliant on a form of mediation that relates either its semi-autonomous parts or its false appearances (respectively) by either difference or identity (respectively.) Mediation establishes “initial identity, against which then (but only then) local identification or differentiation can be registered.”31 

So let us instead chart such a path: neither adjective-capitalism nor vectoralist production, but a vision of History as the horizon onto which no metaphysical categories can be forced, not even “man” or “machine” or “nature.” It is this horizon to which Marxist theories of totality always aspire but always fall short: in his commentary on The Political Unconscious, William C. Dowling explains that “to think the totality is thus to see in a sudden flash of insight that an adequate notion of society includes even the notion of an external universe, that society must always function as the whole that includes all things, the perimeter beyond which nothing else can exist.”32 We should, for better or worse, try to think the totality all over again. 

To see development of the productive process in a truly synchronic sense would then be to trace its contours against the entire backdrop of History, which remains the “absent cause” for the diachronic differentiation of the various social forms. When Wark describes information as “a relation between novelty and repetition, noise and order” which can be extracted and valorized “even from free labor,”33 she is pointing to a model of enclosure and control that cannot and should not be confined to the present but must instead be radically projected backwards and forwards. We may even need to see information not as a new form of commodity but instead, perhaps at first only speculatively, begin to see the commodity form as an older and less general expression of the principles of the information sciences as we now understand them. 

In that direction, we should follow Wark when she hints at the strange “ontological properties”34 of information. If it is too random, it is indecipherable static. If it is entirely predictable, it is redundant and conveys nothing new to the recipient.35 When Wark limits Marxism to a mere empirical method for analyzing the specifics of this or that mode of production, she misses that information could itself be productively conceived as a unity of opposites, containing the very “sameness” and “difference” that supposedly divides the hacker from the proletarian. If one unbinds the contradictory nature of information through the whole of history, one can begin to see the individuation of the rationalized proletarian or the enclosure of previously undifferentiated Commons into numbered plots of land as a production of the difference necessary for the production of sameness in the universally exchangeable commodity form. Primitive accumulation and capital accumulation become legible in terms of information. What’s more, one can identify such processes of division and individuation as accelerating at all scales, from the individual to the international, in tandem with the overproduction of commodities and the decline of the rate of profit.

Encounters With Necessity

French philosopher Cecile Malaspina presents a dialectical account of information that fearlessly bridges the gaps between statistical physics, information theory, critical theory and thermodynamics in ways that point towards the big-picture approach Marxists should take to the sciences. In unfolding information, Malaspina finds the components that not only make it work but also which bring it into conversation with the theories of History we have been concerned with. For instance, to be intelligible, a unit of information relies on an “a priori restriction on the ‘freedom of choice’ in the message”36 in the form of redundancy. It necessarily must contain information which the recipient already has about language and structure and is therefore not free to choose. “Redundancy is the part of a message that imposes a constraint,”37 writes Malaspina, and “without redundancy, the pure novelty of information would be absolutely incomprehensible and equivalent with noise.”38 The structure is redundant because it is certain; the message is novel because it is uncertain. For Malaspina, information is the “progressive unfolding of this relation between certainty and uncertainty.”39

These dialectical notions of “constraint” and “uncertainty” slide naturally into Jameson’s notion of History as the totality. He concludes the first chapter of The Political Unconscious by definining such a History to be “the experience of Necessity,” where Necessity is the “the operation of objective limits.”40 One cannot help but hear something of a pessimistic rhyme with Malaspina: Necessity is the part of History that imposes a constraint, that part of History which exerts non-local causality on subjects when it “refuses desire and sets inexorable limits to individual as well as collective praxis.”41 Necessity is the container and History is its shape, nowhere immanently present yet everywhere making itself known through its effects. 

In this sense, the “history of class struggles” is also a History of information warfare, where the ever-present but uncertain potentiality of Communism must always be precluded by Necessitywhat Malaspina identifies as that which “cannot not be, or cannot be otherwise.”42 It marks the degree to which the future is predicted in advance, the degree to which it is certain. Freedom of choice is eliminated in the structure of redundancies which are constantly made more complex to ensnare each new avenue of collective possibility. Though this fractionalisation and individuation occurs at every level of society, the city in particular is the site of a dramatic expansion of surveillance under the guise of “contact tracing.” Writing for Failed Architecture, Kevin Rogan identifies the “impenetrable system of rational control” that so-called “smart cities” would impose on collective spaces in the name of stopping the spread of the coronavirus as not itself new in principle“The first factories were spaces under surveillance, as were colonial holdings, and the tactic was absolutely essential in maintaining slavery at every stage, from ship’s hold to plantation.” What is actually new is the degree to which “every facet of life has been made quantifiable in order to make this all possible.” The (re-)rationalization of the individual becomes the predicate for the (re-)rationalization of the city, and both are subject to new re-divisions as necessary.      

Perhaps that’s part of the reason for Wark’s fidelity to empiricism. She very clearly identifies liberatory potential in the hacker class’ capacity to produce novelty and difference. Extending the notion of information and its component parts of sameness and difference through a totalizing History would mean dealing with the uncomfortable truth that producing the “new” is not only not unique to hackers but also has often been the task of the ascendant ruling classes at the moment of their victory. Building the new Republic meant not only beheading Louis XVI but also heading off that possibility for a deeper collective liberation which has accompanied the poor, the unemployed, the landless and the marginalized since the fall from primitive communism. The Herbertists were beheaded, too. 

For all its apparent pessimism that this might not be capitalism anymore but Something Worse, Wark’s arc of history still bends towards a future defined by the liberation of information from the constraints of the vector by the hacker class. When Wark declares “Communism is dead” it is because she herself actually misunderstands Communism as a telos. But Communism isn’t just in the future, it’s also our past. At every juncture of the historical process the impetus for collective liberation has been present, always existing as a potentialitysomething that could happenfrom slave revolts to Peasant Wars to Reconstruction. Wark is right to see the predictive power of big data as a threat: prediction means the pre-emption of the possibility that things could be otherwise, the death of a potentiality.  

When we understand capital as “dead labor,” we can begin to see it in the terms of History and Necessity. Dead labor is labor that no longer has the capacity to be other than what it is—it is now crystallized in the form of capital by Necessity. Capital is, in its most basic terms, the time the oppressed classes could’ve spent doing something else but were instead forced to work for the benefit of the ruling classes. It is in this way that the increasingly perfect knowledge of the ruling class about our locations and trajectories is a sort of enclosure of the future itself, turning it into capital by analogy with dead labor—our time which can no longer be spent otherwise. It is in these terms that capital itself is also continuous with pre-capitalist systems of control. The processes of enclosure which created capital are themselves paradoxically legible in terms of capital via our expanded concept of information.

From our 21st century perspective we can see that capital isn’t dead, it’s actually much worse. It has built an informational time machine and has headed back to the first divisions of labor so that it could become what it was always going to be. Maybe in this sense, it really is eternal: caught in a loop of constant re-enclosure and re-division to chop up our potentialities and wall them off into so many individual subjects or labor markets until the environmental bottom falls out. But, to quote Jameson, again: “History is what hurts.”43 As long as the ruling classes perpetually try to force us back into the meat grinder of primitive accumulation for another go-round, we can know for sure that we are still alive, History hasn’t stopped, and other futures are still open to us if we aren’t afraid to theorize them. 

 

Henry Hale’s Theory of Patronal Politics: A Marxist Perspective

Daniel Weber argues for the critical appropriation of Henry Hale’s theory of patronal politics into a broader Marxist framework. 

Anna Tarasova, “Bureaucrat” (2011)

Suppose you’re waiting at the DMV. The wait, per usual, is dragging on and the queue is long. Suddenly somebody enters the facility without checking in and walks straight up to a window. The person assures the patiently waiting crowd that the DMV employee is his niece. He proceeds to have his vehicle-related business taken care of. For most Americans, this would be utterly intolerable. However in Eurasian culture, specifically in ex-Soviet countries, this is not only considered acceptable but is expected. If for instance, the DMV employee told her uncle to wait like everybody else, onlooking strangers would sneer at her with contempt: “That’s your family, how could you do that to them?”. All throughout Eurasian culture, we find these kinds of relations being employed by the ruling class to better maintain their domination over society. 

From this observation, Political Scientist Henry Hale has constructed a theory of what is called patronal politics, or patronalism. This theory, as elucidated in the book Patronal Politics: Eurasian Regime Dynamics in Comparative Perspective, has emerged as one of the most cogent frameworks within comparative political science to analyze the post-soviet world. Despite emerging within ‘bourgeois’ academia, Hale’s theory of patronalism presents Marxists with an opportunity to expand their knowledge of the institutional forms of bourgeois rule. This is not to say that Hale’s theory is not without error, especially when examined from a Marxian framework. However, when the theoretical framework of patronalism is ‘marxified’, the systemic dynamics of Eurasian states (from Tsarism to Putin) become clearer. This can help us attain deeper insight into how the first great Communist experiment operated, and ultimately how it failed. Furthermore, the patronal system will help us understand Eurasian society as it is now, precisely for the purpose of overturning the patronal system.

Patronal politics is defined by Hale as “…politics in societies where individuals organize their political and economic pursuits primarily around the personalized exchange of concrete rewards and punishments through chains of actual acquaintance, and not primarily around abstract, impersonal principles such as ideological belief or categorizations…”1 Anyone familiar with the nomenklatura of the ex-USSR, or with the nature of political corruption in Russia might find Hale’s formulation too obvious. However, when this system of patron-client relations is examined, deeper insights into the nature of the social relations of this region can be uncovered. 

Hale explains how patronalism distributes power in given states through “roughly hierarchical networks through which resources are distributed and coercion applied.”2 Hale demonstrates these patterns through exploring a multitude of social spheres where patron-client relationships dominate and mafia-like networks run the show from behind the scenes of a formal state sphere. State processes in this region cannot be analyzed through regular institutions and political parties. Rather, informal social networks make decisions in accordance with a specific structure that revolves around extended patronal pyramids. In the post-soviet space, actual power is acquired and utilized by means of favors carried out by clients for patrons. If, for instance, a business owner helps a patron in securing electoral victory, they will more than likely acquire themselves favorable contracts with the state. Think corrupt Chicago machine politics, but on a national scale.

A pyramid structure exists extending from the top (patron-in-chief, which is usually the literal head of state), down to sub-patrons (who are usually oligarchs, or directors of state institutions), down to lower levels of the political world, all the way down to the private and personal lives of citizens. This informal system is so extensive that the daily lives of working-class people are required to play the game, lest they be reprimanded by a highly corrupt business and legal sector. A Marxist version of this theory would recognize and explore the factors which gave rise to this unique form of social organization in this part of the world (likely exploring the period of hyper-capitalism in the 1990s, superstructural conditions, and so on) while stressing the need to explore the class dynamics in societies dominated by patronalism. For example, while Hale certainly looks at the development of oligarchies, a Marxist would center their analysis around the oligarchs as a ruling class that uses this informal system to maintain ideological and material power. 

If it wasn’t already clear, this system is endemically informal. For Hale, the informality embeds corruption and forms the basis of a social equilibrium where, “Given that everyone expects everyone else to behave this way, it makes no sense for an individual to behave differently since she would only wind up hurting herself and possibly those who depend on her, possibly severely.”3 When, for instance, somebody reports political corruption, or notifies the police when the mayor’s son commits an atrocious crime, they are not only punished immensely by the state-repressive apparatuses and legal system but are also seen as absolute morons by common people. As unusual as it may be to the western mind, many Eurasian citizens would be more likely offended if an officeholder did not use their political power to benefit his family. It is understood and accepted that the government is used for pilfering by officials, and officials who actually refuse to do so are ironically seen as idiots. 

Before laying bare the genesis of modern patronal social relations, Hale describes how patronal patterns emerged in hunter-gatherer social formations. The Marxist framework refers to this formation as primitive communism, and would agree with Hale’s assessment insofar as Hale states the primacy of personal relationships within this prehistoric social formation. Most Marxists, however, would likely consider Hale’s statement that “Patronalism is in fact the norm throughout all recorded human history…”4 as utterly ahistorical. Henry Hale describes patronalism as a sort of default mode for social organization, which traps humans into a social equilibrium which is less optimal than a formal arrangement. This thesis seems more to be a product of liberal bourgeois ideology than of historical exposition. Furthermore, while personalized networks were absolute in primitive communism and even important in almost every social formation, this is not what patronalism is. patronalism is by definition rigidly hierarchical, while by Marx’s definition primitive communism is relatively egalitarian. Furthermore, for the Marxist, humans are not by nature patronalistic. They create patronal circumstances as conditioned by a specific historic juncture where the mode of production plays a primary role. As Frederick Engels put in the preface Origins of the Family, Private Property, and the State, “According to the materialistic conception, the determining factor in history is, in the final instance, the production and reproduction of the immediate essentials of life.”5 Instead, however, of getting caught in the quagmire of anthropological discourse on human nature, we will turn to Hale’s description of what binds patronal networks.

For this, Hale cites three factors emphasized in classical studies: (1) The patron’s continued access to valuable resources for rewarding loyal clients (2) the patron’s power of enforcement, his ability selectively to deliver punishments to the disloyal…(3) the patron’s capacity to monitor clients and “subpatrons,” those figures who have clients of their own but who also are themselves the clients of more powerful be patrons.6 These reasons can possibly work within a Marxist paradigm, but lack the obvious unit of analysis in Marxist literature: class. The listed factors seem to explain what keeps a specific patron in power but do not address what underlies the networks of patronal social relations. When class enters the picture, it can be deduced that a patron exists to safeguard class privilege, and for this reason, subpatrons endorse a given patron. Russian history has examples of Tsars overthrown by Nobles who were not satisfied with the maintenance of the feudal order. On the flip side, very powerful Tsars have been capable of brutally removing members of the Nobility in instances where their short term interests impeded the stability of the feudal order. This is important to remember when we consider Vladimir Putin’s purge of parasitic oligarchs in the late 1990s. This of course wasn’t done for the virtue of justice. It was done to establish an oligarchy loyal to the preservation of the new socioeconomic order. Oligarchs would like to maximize their self-interest, but they are content with having an unspoken rules-based system managed by the chief-patron that makes sure the ruling class plays nicely with each other.

Hale then goes on to focus on organization and resources. This is a problem in his model, as he explains that low-resource societies can still maintain patronal systems, despite the resource-draining nature of patronalism through rewards and punishments. Additionally, the problem of organization for Hale is one that recognizes that these organizations are made up of clients who carry out the rewarding and punishing and monitoring. The tautology of patrons securing the loyalty of clients when clients loyally carry out the will of patrons is resolved through the logic of expectation. Within the logic of expectation, clients obey patrons when they expect other clients to be obeying patrons. With a crude rational-choice analysis, we can understand how this works by looking at our own workplace. Oftentimes the best-case scenario in a situation is for the workers to go on strike. However, if there is a logic of expectation that inclines us to doubt the willingness of other workers to join us, we simply won’t participate in such an endeavor, as the consequences would outweigh the benefits of unlikely success.

However, when the logic of expectation breaks down, a ‘Bank-Run’ takes place. Sub-patrons break away from a patron, as happened most famously with Gorbachev. This happened because expectations and norms were so radically shaken through the new reforms that sub-patrons in the upper echelons of government made the calculation to jump ship. Instead of controlling the patronal system, the patronal system controls people, including patrons who must act in accordance with patronal laws of motion beyond their control. While it is true that social structures control people in all class societies, patronal systems control humans in a particularly vicious way. 

Hale explains that “For individuals in highly patronalistic societies, what matters most for one’s material welfare is belonging to a coalition that has access to – and hence can pay out – resources.”7 From this premise Hale then develop an analysis of patronal pyramids. A rigid patronal pyramid is one single social network that extends from the patron-in-chief to sub-patrons, to clients, going all the way down to include everyone. In this system, the rules are tight and deviation is met with brutality. Belarus and Turkmenistan are a couple examples of this formation. A second pyramid formation is a loose patronal pyramid, where things are relaxed and liberalized a tad bit. In this system, it isn’t uncommon for a sub-patron to make a move in developing their own competing pyramid. This brings us to the third patronal structure where two or more (usually just two) pyramids compete and/or coexist in the same society. Tajikistan, which is geographically divided, was the perfect example of a two pyramid structure. These informal systems serve to create formal constitutional frameworks which then act back upon the informal pyramid.

The presidential system is one such constitutional structure that is highly compatible with a rigid patronal pyramid. In the presidential system, the president almost always serves as patron-in-chief and keeps tight control of society through sub-patrons who dominate economic monopolies (whether private or state-owned, the difference is usually irrelevant), and political positions such as intelligence services, law enforcement, military, justice, and so on. Furthermore, except under the condition that the president is an unpopular lame-duck (which predictably triggers a bank-run), the president is frequently capable of maintaining one single patronal pyramid throughout the entire society. 

The semi-presidential system on the other hand tends to reflect a compromised division of power. In the post-soviet space, this has been caused by either territorial considerations (ie Tajikistan), a facade used to manipulate patronal patterns of development (Putin’s power-play with Medvedevor whenever a parity of power exists between two patrons-in-chief that cannot be resolved otherwise by means of a bloody civil war (see 2000s Ukraine). In the semi-presidential system, power is shared between a President and Prime Minister. Often each are patrons-in-chief of competing patronal pyramids. 

Pure parliamentary constitutions often exist to provide the illusion of formal weakening of executive power. This of course is an illusion because real power in the post-soviet space is executed through informal networks. Regardless, changes in formal institutions can trigger changes in informal networks as expectations can change. The parliamentary system distributes power more loosely and this inevitably correlates to looser patronal pyramids. While Prime Ministers still typically function as patrons-in-chief, they operate at the behest of a parliament which acquires a greater level of autonomy and influence. Because Prime Ministers can be more easily replaced than Presidents, the logic of expectation is altered, and consequently, a looser pyramid formation emerges. 

Hale’s theory claims that informal networks form informal institutions which are served by formal institutions, rather than vice versa. In terms of political Marxist analysis, this is all fine and good, so long as the class component and element of class dictatorship are recognized. So does Henry Hale do this in Patronal Politics? By stressing the role of oligarchs, Hale actually makes a point compatible with a Marxist analysis by explaining how patronal networks emerged from the power of oligarchs and of state officials. This blending and blurring of state and economic lines in my view resembles the theory of state monopoly capitalism, which states that it is inevitable for governments and monopoly capitalists to fuse and utilize mutual resources for maintaining power. This seems to have occurred very clearly within the post-soviet sphere, and Hale does an excellent job of tracking the development of this process in the region. This analysis centered around oligarchic actors helps provide a behavioral understanding of systemic change.

The centering around the oligarchic class is demonstrated where Hale discusses how opportunistic actors in the Soviet Union took advantage of the market reforms. When the Soviet model was effectively dismantled, a period of hypercapitalism emerged which enriched a few at the expense of the great masses. State enterprises were sold off at a fraction of their value while neoliberal economists helped guide the transition to capitalism. The result was not only relative immiseration (wages developing a negative relationship to overall economic value creation in the whole economy) but also absolute immiseration (wages decreasing in proportion to previous levels of compensation). This process was extraordinarily pernicious in the post-soviet space. This process of mass wealth accumulation then developed an obvious relationship with political power, as guarantors of oligarchic power, ie state officials, could work within or develop their own patronal networks. Conversely, oligarchs could translate their economic power into networks of clients. 

Andrey Potopalsky, “The Most Reliable Roof” (2006)

With the dissolution of the Soviet Union, the ensuing chaos and confusion on expectations lead to a period of extreme flux, or social disequilibrium. For Hale, patronal networks took time to adjust before consolidating into systems which encapsulated the entire states they existed within. Leaders and respective clients needed to learn how to navigate the new terrain, with the most capable patrons prevailing by means of natural selection (reminiscent of evolution, a theory lauded by Marx and Engels). This section of Patronal Politics discusses the tendency for single-pyramid structures to develop in Eastern Europe in the 1990s in the context of burgeoning liberal democracies, privatizers, elite fragmentation, divided societies, civil wars and state failure, resource-poor states and to quasi-states, and so on. In each case, single-pyramids developed almost universally. Focus on and emphasis on the use of state violence to consolidate political power, hierarchical oligarchic influence, and consolidation emerging from crisis are all compatible with a Marxist outlook, but there are a few ways to take an analysis of this phenomenon further through the paradigm of Marxism. As Bukharin states in Imperialism and World Economy, “Finance capital seizes the entire country in an iron grip. “National economy” turns into one gigantic combined trust whose partners are the financial groups and the state.”8From this perspective, the state monopoly capitalism thesis can be further expanded using insights from Hale’s theory.

As the transition to capitalism in post-soviet Eurasia consolidated, the pool of potential contenders for state power got smaller and smaller as economic power narrowed. From there, oligarchs mostly had to develop their own class consciousness and resolve their own competing interests to establish strong states to maintain the new order. Interestingly, in the post-soviet space, this did not happen as a protracted result of market competition. This happened in one sweeping period of a few years, and the effects of this on society were immense. The brief period of wild west style capitalism after the fall of the Soviet Union immediately developed into state monopoly capitalism, and Eurasian states were mobilized to protect these interests and expand them internationally.

From a Marxist perspective, Henry Hale was absolutely correct to downplay the nature of the Color Revolutions. While bourgeois analysts praised these events as democratic breakthroughs, those with knowledge of patronal politics scoffed. These events gave the popular masses the opportunity to feel as if they were taking part in a social transformation. But they were not revolutions, but rather spectacles that coincided with the expected logic and rhythm of regime cycles within patronal politics. In the Marxist paradigm, a revolution is an event by which one class overthrows another and assumes political power. From this vantage point a ‘Color Revolution’ isn’t cogent. With no emphasis on class power or economic relations, patronal politics easily reasserts itself. The Color Revolutions exiled some leaders perhaps, but the informal networks remained and no threat of violence or force against them took place. Liberalization is not easily established within patronal system dynamics. To create the conditions for greater liberal rights, perhaps the economic prerequisites should exist first, such as the existence of a prominent middle class or labor aristocracy.9 It is perhaps this group that is capable of expanding bourgeois right, yet the post-soviet space does not yet have a group like this in sufficient quantity.

Since Marx and Engels, Marxists have developed deep relationships with non-Marxist theories to understand them within the Marxist worldview. In anthropology, history, sociology, political science, and so on, mainstream interpretations of things have been assessed and analyzed within the Marxist canon to help increase its body of knowledge. This for Marxists is a dialectical process of intermingling with other ideas, as well as a scientific process in which theories have an objective basis to be assessed critically. In this sense, it is my view that the theory of patronalism as developed by Henry Hale could be reimagined within a Marxist context and used to help build upon Marxist political science. The reimagining process is vital, so as to not establish a theoretically incommensurable perspective which does neither the Marxist nor the theorist of patronalism, any justice. On these grounds, patronalism must be understood in the following ways to be compatible with Marxism:

First, patronalism absolutely cannot be considered ahistorically as a universal human phenomena. If a Marxist wishes to refer to Hale’s theory of patronalism, it should be done almost exclusively in the context of contemporary politics. If one wishes to apply the lessons of this theory to Soviet history, one must be careful to understand the economic base and understand the deep interrelationships, structures, and systems which existed within the previous political context. 

Second, an analysis of the current post-soviet economies and their relationship to the political systems is vital for a Marxist theorist. A robust understanding of the world system, imperialism, and how the average rate of profit across these economies is influencing political behavior is essential. 

Third, any Marxist theorist should consider fusing theories of patronalism into a developed state theory. Instrumentalism, Structuralism, Derivationism, and the Strategic-Relational Approach all encompass possible theories in this field. In fact, the insights of such theories will help explore hypotheses in different Marxist state theories to provide evidence for and against the different theoretical models.

With these considerations in play, how can a Marxist use Hale’s theory of patronalism? First, the dialectical method requires a diagnosis of contradictions within the social system. Some examples of contradictions that stand out to be analyzed and explored are the contradictions between formal and informal structures, between patrons and clients, between post-soviet states and western states, and so on. Second, the material basis of patronal logic should be uncovered. Profit rates are crucial to this, as it is the allocation and distribution of profits that maintain social reproduction. Additionally, the effects of the relative immiseration of working-class wages in proportion to economic development are highly important to look at. This is largely because this process is preventing the development of a labor aristocracy and therefore the backbone of a more liberal society. Third, any Marxist thinker must recognize their role within the context of class struggle, and not assume to be removed like an objective and neutral third party. Marxists should embrace their role in the working-class struggle and seek truth in order to change the way things are. For a Marxist, patronal politics should be thoroughly understood in order to dismantle patronal systems and establish a new social order based on working-class liberation.

 

Beyond Work? The Shortcomings of Post-Work Politics

Mikael Lyngaas argues that post-work theorists ranging from Bob Black to Srnicek and Williams are utopian socialism for the current era. 

Pieter Bruegel the Elder, Estate

In 1845, Karl Marx wrote that in a communist society, workers would be freed from the monotony of a single draining job to “hunt in the morning, fish in the afternoon, rear cattle in the evening, criticize after dinner”. Since then, there have been many new ideas theorizing the nature of work and how capitalism exploits labor. These ideas have convinced a number of leftists to push for the emancipation of the working class through the abolition of work as a whole. This corner of the left argues that rising automation and movements for a universal basic income will eventually neutralize the contradictions of capitalism or abolish it altogether. “Post-work” theories, like other political groupings on the left, arise from the failures of the 19th-century socialist revolutions. Rather than a novel form of emancipatory politics, post-work is better understood as a  return to the utopian socialist tradition of Robert Owen, Charles Fourier, and Henri de Saint-Simon, all of which Marx and Engels furiously polemicized against. Engels writes in Socialism: Utopian and Scientific that “One thing is common to all three [Owen, Fourier, and Saint-Simon]. Not one of them appears as a representative of the interests of that proletariat… Like the French philosophers, they do not claim to emancipate a particular class to begin with, but all humanity at once. Like them, they wish to bring in the kingdom of reason and eternal justice, but this kingdom, as they see it, is as far as Heaven from Earth, from that of the French philosophers”. A different, but similar kind of “kingdom of reason” is brought forward by contemporary post-work theoreticians. Instead of tackling the difficult questions of the transition from class society to a classless society and its revolutionary and strategic implications, the post-work theoreticians leap over these immensely difficult questions by favoring fantasies of technological futures free from labor and struggle. In this process, labor becomes something distorted from its material reality and takes on the form of the supposed core of capitalism, the root of class society, and all its evils. 

The state of the modern left 

To understand the origin and nature of the post-work debate we must start by studying recent history. The last hundred years have led to both major victories and defeats for leftist movements. From the Russian Revolution to the May 68 uprisings, there have been periods of both great confusion and great optimism among the working class. The fall of the Soviet Union and the sharp turn towards capitalism in China led many leftists and progressives into a culture of defeatism. If two of the biggest socialist nations in the world couldn’t unite and abolish capitalism, then is it even possible? Such pessimistic sentiments sometimes lead to nihilism, especially since there seemed to be nothing but short-term, minor victories in sight. The slogan “Socialism in our lifetime!” became a shadow of the past. 

The turn toward reformism and class-compromise infected the European communist parties from May 68 onwards through the “Eurocommunist” trend of the 70s and 80s, which broke up many of these parties and disillusioned a generation of revolutionaries. As their membership numbers dwindled, huge swathes of working-class youth were left without proper representation and consequently strayed into the swamp of microsects and political isolation. There was a time when the left was more unified, and when theory and practice were more connected than today. Many of the so-called “New Left” movements of the 60s and 70s have steadily deemphasized Marxism, intending to overcome capitalism without falling prey to the authoritarianism of previous Stalinist projects. The antithesis to the Stalinist dogmas for these new leftists wasn’t a return to Marxism, but a return to philosophy and academia, as well as a retreat into emerging underground youth culture. The anarchist tendencies within many of these subcultures saw Marxism as an outdated and inherently authoritarian ideology. 

Although defeatism is still present today, countless struggles continue all over the world, and the deadlock of defeat seems to be lifting. Still, there remains skepticism towards the “old” left strategies of class struggle through party and union organizing. 

This is where the post-work theorists come in, by creating new radical alternatives to present political ideologies, including Marxism. Some post-work theories come from anarchist or left-communist traditions. These stem directly from the rejection of the “Leninist” party model (i.e. democratic centralism), and are most influential in the contemporary left as well as in academia. But if we’re going to ponder the question of abolishing work, we must start by looking into what constitutes work and why it is a debated term.

What is Work? 

There are many types of work: Housework, creative work, wage labor, schoolwork, etc. But what do they all have in common? Work is best understood in terms of what Marx called labor-power, defined as “[the] mental and physical capabilities existing in a human being, which he exercises whenever he produces a use-value of any description”.12 Labor-power, although an unquantifiable abstraction, is central to humans and our nature. The concept of a use-value is the usefulness or utility of a given action or an object. Mental and physical capacity is, for Marx, what essentially separates humans from other animals and lays most of the foundation for historical development in general. The work performed, whether it be unskilled or skilled, emotional, or physical, is usually performed in return for an economic reward, such as the means of subsistence of oneself or others in tight-knit communities. In the early phases of human development, after reaching the needed labor for subsistence, excess work was shared and contributed to improving the community.

Work is essentially the most vital expression of human development, in which we realize our labor through the objectification of our surroundings. Under capitalism this process of realization is taken away from the producers in what Marx describes as a “loss of the object and bondage to it; appropriation as estrangement, as alienation”.3 The theory of alienation is vital to understanding both how modern work-relations operate and the need to form new modes of work void of alienation. 

Through the given social forms within society, work became increasingly alienating as it separated humans from their work through brutal exploitation. From the expropriation of crops by feudal lords to capitalist exploitation through wage labor, the workers have been put into a division of labor, where human needs are constantly disregarded in the quest for cheaper labor and profits.4 In The German Ideology, Marx writes that “man’s own deed becomes an alien power opposed to him, which enslaves him instead of being controlled by him”.5 This lack of control doesn’t necessarily entail that all work is alienating to the core, but it is only a privileged few who can work off their creative projects or with small businesses, and ultimately they too must compete in the market. Capitalism ensures that even the best hobby becomes a mundane job. 

For many, work can be both the object of great amounts of dignity and pride, as well as suffering and misery. The organized diminution of work might mean many things. Work-hours get longer to increase the surplus value produced by workers, not because there is a need within society for more of this or that product, but because of capitalisms’ need for constantly increasing profit. The solution to these problems for post-work theoreticians could be summed up by Nick Srnicek and Alex Williams as the goal of a “world in which people are no longer bound by their jobs, but free to create their own lives”.6 

The other part of this equation in need of address is leisure time. Leisure is often described as a period of time when we are recovering from work. There are, of course, a million ways to go about one’s leisure time— but that is beside the point. Under capitalism, leisure is capitalized on heavily as it is the time when we usually consume the most, whether it be television advertisements, food, or shopping. It’s the time when the wages paid to the worker are put back into the market, both out of the necessity of subsistence as well as heavily manipulated consumption for consumption’s sake.

There is also the psychological problem of leisure as breaking the “flow” of organized work. The choice to never work could lead to new forms of isolation and social pathologies.7 American anarchist and essayist Bob Black, taking influence from Fourier, writes in his 1985 essay The Abolition of Work that nonwork, or play, is favorable to work. This he argues by claiming that the arts, sciences, and political organization are more meaningful and fulfilling even though they stand outside modern work-life. Play, or the nonwork of life, is not passive leisure and should be understood as the “libidinization of life” as Black put it, or rather as a time to indulge in culture. An actor, painter, or musician does not necessarily produce a commodity for market purposes, but they perform labor and provide people with entertainment. Although contradictory, it may seem that “nonwork” is just work that is not waged labor. Black’s terms remain an undefined confusion, for how are we to separate “play” from “nonwork” and “wage labor”? And what kind of labor are we willing to allow? Artisanal, artistic, and culinary forms of labor are essential for all human societies, but the post-work theorists have the tendency to dismiss these in favor of philosophical jargon. 

Black puts this argument of libidinization forward not as a political task of any group or mass of people but rather as the self-emancipation of the individual. Even Marx’s son in law, Paul Lafargue, wrote about the supposed cultured and virtuous importance of laziness and leisure in the 1883 essay The Right to be Lazy. This would go on to garner much disdain from workerists who stressed the importance of labor struggle for advancing socialism.8 We might find the starting point of post-work theories in Laufarague’s essay. The idealized notion of laziness and “non-work” might be seen as revolutionary in the face of precarious labor, long hours, and exploitation at every level of management and much of the work that is being done today is not only totally unnecessary but also detrimental to the wellbeing of the producers and the ecosystem globally. Yet at the same time, work is something inherently human which can bring about immense collective improvement as well as great personal fulfillment. It remains obvious that any revolutionary movement elevating laziness and vague jargon will eventually fizzle out into obscurity. 

French communizer Gilles Dauvé also pointed out that work and its character under capitalism are so highly alienating and exploitative that it will impact every socialist attempt to change it. Dauvé describes it as “if social life revolves around this measure, whatever the mode of association, sooner or later the value will reappear”.9 Value for Dau is the process through which capital emerges, and must be stamped out completely if a communist revolution is to succeed. Yet the process of creating a new system away from capital however is, as Marx put it, “[born] with the birthmarks of the old society from whose womb it emerges”.10 For Marx, the new society will emerge from a period of transition that is tainted by elements of the old mode of production. Dauvé points to the Soviet Union as an example of this approach to argue instead for the immediate abolition of work and value through the process of communization. Yet the failure of the Soviet Union was not inevitable due to a failure to immediately abolish work. The failures of the October Revolution to spread internationally meant the continuation of a state ‘socialism’ based entirely around bureaucratic party leadership. For the Soviet Union, work became intensified as it tried to out-compete the US in terms of military-might and productive output. Because of this, the political pragmatism of the Soviet politburo eliminated any notion of higher stages of communism or even world revolution as a whole. Although Dauvé’s criticism of the Soviet Union and similar states raises valid points they do not necessitate his solutions.

“Parasites and do-nothings, whoever doesn’t work for themselves disturbs the work of others. From Soviet Union, 1920.

How do we end work?

For Italian anarchist Alfredo M. Bonanno the problem at hand was the transformation of wage labor from “obligatory doing into free action”, similar to Black.11 This, of course, presupposes that a post-scarcity economy is already achieved and that society is moving further towards a higher stage of communism. Bonanno emphasizes the importance of creativity in order to “destroy work”, and, like other writers on the topic, criticizes the notion of non-activity. Like Black, Bonanno offers vague statements to avoid the implications that the destruction of work might have.

Unlike Black and the other utopians, Bonanno and Dauvé both represent (in different ways) a more uncompromising and insurrectionary utopianism. Bonanno emphasizes the revolutionary nature of “destroying work”, as a sort of self-realization without wage labor leading to collective experimentation, which in turn ends capitalism.12 Here lies a strain of individualism that rejects party organization and political strategy in favor of individual expressions and creativity in direct action. The focus on direct action and insurrection is also found in the works of Dauvé who, like the anarchists, rejects a transitional period to communism in favor of the total abolition of the value-form. This means the total abolition of any economic framework for a transitional period as a whole, leaving an enormous gap in the transition over from capitalism to communism. This world revolution is set forward more like a biblical reckoning rather than a long-term political goal carried forward by a mass proletarian movement.13 The theoretical difference here is that Dauvé does not abandon Marxism or the history of communism, though he draws on anarchists and the autonomists of the 60s and 70s for inspiration. Although Dauvé offers a valuable critique of bureaucratization and top-down leadership, his theory of communization remains an obscure tendency with its lack of a proper political and economic strategy. This again is sacrificing a viable strategy for non-flexible principles. 

It is obvious that the struggle for socialism has to be fought out openly by the broad masses against the bourgeoisie, and that this has historically been effectively done through the proletarian party. The resistance faced by revolutionaries shows clearly that socialism can not be established in a blink of an eye but rather through the organized fight against bourgeois reaction. 

Universal Basic Income

Another approach that has been popularized in later years is the universal basic income (UBI) which emerged as a somewhat broad public policy in the 70s before vanishing. It was popular among both liberals and conservatives as a way to replace public services.  But the rise of neoliberalism secured the position of the ruling class and allowed enormous cuts in social welfare,  rendering the liberal UBI useless. For Nick Srnicek and Alex Williams, the UBI is, among other demands, a part of what they call, ironically enough, “non-reformist reforms”. These are obviously just reforms. Although these reforms are intended to abolish capitalism, they often look more like steps towards an uncertain technocratic utopia. Instead of understanding UBI as an obscure neoliberal project long since cast aside, Srnicek and Williams reproduce a “progressive” approach to what is inherently neoliberalism. Their emphasis on think tanks as a means to put forward their theories also echoes the logic of the bourgeoisie, who seek to externalize political on-the-ground activity as much as possible to keep it out of mind. Srnicek and Williams do not look to the socialist tradition or the labor movement for inspiration and instead gaze at the ivory tower. 

Immediate goals are traditionally theorized as tools for raising class-consciousness which will then lead to a mass revolutionary movement, but Srnicek and William instead aim at long-term technocratic reforms. Through technology and extensive labor struggles for shorter work weeks, full automation, and a universal basic income, Srnicek and Williams argue that we can achieve a post-work society. They envision this as a stage of capitalism, or a process of transformation away from capitalism in which the reserve labor army is abolished and work becomes voluntary, creating a society where labor makes the rules and capital obey.14 In this scenario class-consciousness would surely arise from the immense struggle against capital, and the new social relations formed with the abolishment of unemployment and poverty. This is supposed to lay some of the groundwork for a communist society where work is flexible, and few people are tied to one profession or company their entire life.15 Neoliberalism and its hegemony would slowly be undermined, not only by the masses of workers receiving a UBI but also through academia creating new approaches to problems of socialist calculation. 

Srnicek and William’s theoretical proposals for socialism break with more traditional Marxist ideas of revolution. What they get right is that an emphasis on “utopianism” and long-term goals is necessary to counteract the global left’s defeatism and nihilism in the face of the old questions of emancipation. If everything always remains in the scope of 5, 10 years, or as long as a lifetime, very few emancipatory projects seem worthwhile. Yet a post-work society achieved through automation and UBI would face a myriad of difficult political tasks that are immediate. For Srnicek and Williams, many of these core demands can only be looked at as prefigurative politics aiming at slowly changing social relations for the better.16 Even in a society with a UBI and full automation the contradictions between the interests of capital and the interests of labor will come to a breaking point because the capitalist class cannot allow an ever-expanding UBI as profits decline. To even reach this point would be a long, arduous, and massive political task which makes it a vital necessity for post-work theories to create applicable radical politics. After all, Srnicek and Williams fail to even consider the end of alienating work by transforming the nature of work itsef. UBI becomes not a means to an end but an end in and of itself. 

What then, is Srnicek and William’s strategy for such a political project?  Their strategy is what they call an “ecology of organizations”—  a myriad of left groupings such as trade unions, interest groups, parties etc. A good example of this would probably be the recent Yellow vest movement or Occupy which consisted of many different groups but held no central leadership or demands.There is little description on how these collections of organizations might function without any form of non-spontaneous centralization.17 Creating hegemony and insisting on influencing cultural and political spaces usually leads to what Srnicek and Williams call “folk politics”, that is, the politics of loose and spontaneous groupings with few consistent aims such as the Occupy movement.18 Srnicek and Williams heavily critique folk politics but, ironically, their project also falls prey to utopian folk politics by relying on spontaneity and unity between vastly different, often hostile groups for establishing a hegemony. This theory echoes Dauvé by being an obvious response to state socialism and subsequent reliance on spontaneous struggle. For Dauvé, this struggle is revolutionary, but not for Srnicek and Williams. For them, it might not even be emancipatory at all, admitting that a post-work society may entail colonialism, racism, and patriarchy if it is not global. A future beyond neoliberal wage labor may therefore not only be co-opted by capital, but also be used to further imperialistic expansion.19 

For example, automation may also work to the disadvantage of workers as more and more people are placed into the reserve army of labor. In response to this, many have pointed to the possibility that new technology will create demand for new skilled workers. Yet, as pointed out by Lukas Schlogl and Andy Sumner, automation remains a problem for the low-skilled workers in periphery states.20 This shines a light on the fact that the project of automation and UBI, when isolated to a single country,  could easily be co-opted by liberals, conservatives, and fascists alike. Absent an internationalist perspective, the ideas of post-work theory can morph into variants concerned not with how to bring about socialism or a more egalitarian society, but rather how to push capitalism into complete self-destruction. This is the politics of accelerationism, a theory which presupposes an intensification of capitalism to bring about a new horizon of possibilities through rapid technological invention. This theory, inspired by Deleuze & Guattari’s Anti-Oedipus, is plastered across many popular leftist works, such as Paul Mason’s Postcapitalism. It has also been combined with neo-Nazi race theory and reactionary ideology by figures such as Nick Land who seek to accelerate the demise of the globalized world order into a “patchwork” of “techno-feudalist” city-states. However, since the early 00s, accelerationism has fallen out of favor everywhere except small corners leftwing academia, becoming more of a bizarre internet subculture. Just like in the late 30s when many believed they were witnessing the death of capitalism, we cannot wait for capitalism to defeat itself. This would be equivalent to, in the words of Rosa Luxemburg, waiting “until the sun burns out”. Instead, the working-class needs to consciously organize itself for its own emancipation with a clear goal of communism, not by vague prospects of a new technological paradigm. 

Another approach to the topic of UBI and post-work society can be found in the work of Feminist Theoretician Kathi Weeks, whose book The Problem with Work stresses the principled demand for the wages of domestic workers as a means to obtain a UBI.21 Weeks argues that the utopianism in post-work imaginaries cuts through the traditional dichotomy between reform and revolution. This is done by re-thinking the transformation away from capitalism as a struggle that is won on a day-to-day basis through strikes, protests, and electoral victories to produce “new forms of relations”.22 Vagueness aside, does this approach really break with the dichotomy of reform or revolution? Reformism entails a firm stance against revolutionary action but the revolutionary position supports fighting immediate reformist demands, including many championed by Weeks, Srnicek, and Williams, in addition to the goal of seizing power and abolishing capitalism. Theoretically, the emphasis on creating something new seems to outweigh the project of actually creating coherent politics. The rejection of classical Marxism without a coherent alternative means that post-work theories are stuck within various political science and philosophy departments, instead of being a force in fighting capitalism. Utopian socialism has changed a lot since the 18th century, but it remains stuck in visions of the future without making so much as a single step into that future. The long-term strategy of organization, agitation, and education forces us to deal with the material conditions of the proletariat as well as the current political situation. Envisioning the future and theorizing other social relations can very well be a means of drawing people into the socialist left, but as we’ve explored, they offer very little in terms of actual strategy. If we are to take socialism seriously, we must critique this trend wherever it occurs. 

Poster from East Germany, says “Less work for all!”

Conclusion

The struggle for domestic workers’ right to wages, a global UBI, and full automation are all important topics for any contemporary radical looking to end the alienation of labor. Envisioning a possible future and what it might look like is important for creating the possibility for socialism. The imagination of post-work may inspire class struggle but it is also useless without a well-thought-out and systematic approach to enact their demands. The common lack of a clear political strategy and semantic games about the correct meaning of the word “work” place most post-work theories into the camp of pseudo-academic phrase-mongers rather than serious revolutionaries. Slogans such as “End all work!” might seem appealing, but if we take it together with the most common definitions of labor it would quickly lead down the rabbit hole of meaninglessness and despair. There is already a myriad of working-class demands that are worth fighting for without having to delve into the jargon-filled language of academic philosophers. As capitalism creates work that is mundane and meaningless, the post-work theoreticians respond by trying to regain some notion of working-class agency. Yet this agency is mistaken and only exists in theory. 

Technology might bring an end to neoliberalism, or even capitalism, but only under the control of the producers through intensive struggle. It is not the task of serious Marxists to create prophecies about the future but rather to deal with the current situation as well as the vast history of communism and the working class. There will be no grand acceleration of capitalism, but rather a continuing economic decline together with an enormous environmental collapse. Post-work theories are then revealed to rely heavily on predictions and technological optimism for the future without dealing with the present or the past. Marx says in the Eighteenth Brumaire that “Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past”. Without properly connecting theory to history and political practice it might never break out of the sphere of philosophy and speculation. We already have over a hundred years of working-class struggle to learn from and thousands of pages of valuable theory that directly corresponds with the lived reality of the masses. Although we should not fetishize the past, we should avoid doing the same to the possible future. 

There is naturally a great need to go beyond wage labor and abolish it with more socialized forms of labor aimed at bettering the quality of life for all. This emancipatory project can however simply not be reduced down to a revolutionary imagination or vague hyperbolic demands. The notion of new theory for a new time might be appealing but we do not need to reinvent the wheel. We need to take up the study of Marxism and fight for the immediate goals of the working class as well as the long-term goal of communism. Post-work doesn’t help us do this, they simply create new vocabularies that lead down avenues of vagueness and confusion. 

Marx’s Ecology: Materialism and Nature

The Cosmonaut team inaugurates the ecology series by discussing John Bellamy Foster’s seminal book Marx’s Ecology on its twentieth anniversary. Join Niko, Ian, Matthew, and Remi as they discuss the context of this work, and how it started a rediscovery of Marx’s ecological politics. They discuss how ecology informed Marx’s understanding of the world since his doctoral thesis, the relationship between Marx, Darwin, and Malthus and the concept of metabolic rift.

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Mask Off: Crisis & Struggle in the Pandemic

 Richard Hunsinger & Nathan Eisenberg give an in-depth analysis of the current crisis where economic breakdown, pandemic, and mass revolt collide into a historic conjuncture that will forever shape the trajectory of world events. 

Disruption

We are running out of places to keep the bodies. In Detroit, a hospital resorted to stacking up the dead on top of each other in a room usually used for sleep studies. In New York, the epicenter of the pandemic where, for a week in April, someone died of COVID-19 every 3 minutes, a fleet of refrigeration trucks is enabling interment in parking lots for overcrowded hospitals. The chair of New York’s City Council health committee, publicly stated that they were preparing contingency plans, per a 2016 “fatality surge” study, to dig mass graves in a public park. The resulting moral backlash prompted Mayor de Blasio to deny any such plans would be carried out, but he would go on to emphasize the necessity for mass graves on Hart Island, an old potter’s field in the Bronx long home to the unclaimed corpses of the indigent, which has quintupled its monthly intake of bodies. As is protocol, the excess demand for the work of burying bodies on the island is being met with the use of prison labor from Rikers Island, which itself has the highest infection rate in the world. The situation in private funeral homes is similarly dire. Dozens of corpses were recently found rotting in U-Hauls outside a funeral home in New York. In Ecuador, there are cases of bodies being wrapped in plastic and left on the sidewalk for days before strained hospitals can send an ambulance, prompting engineers in Colombia to come to their aid by developing hospital beds that transform into coffins. Mass graves are cropping up across the world, in Ukraine, in Iran, in Brazil. A man in Manaus, Brazil, interviewed by a Guardian reporter while watching his mother’s coffin be lowered into a trench alongside 20 others, despaired, “They were just dumped there like dogs. What are our lives worth now? Nothing.”

Such macabre undertakings point to a sense that this pandemic is unmasking the real immanent content of capitalist society in all its uncaring austerity and banal cruelty. The simple fact, now visible to anyone forced to work without PPE or handing over rent payments from dwindling savings with no horizon of replenishment, is that capitalist social relations cannot sustain human life, that their own perpetuation requires our mass endangerment. The exceptional nature of these present circumstances show the degree to which basic subsistence has been whittled down through protracted class struggles to the point where it is more or less precisely calibrated to merely maintain bare social coherence, leaving the system in a place where it cannot endure significant disruption. This fragility, which routinely exposes proletarians to the most brutal deprivations, is now generalizing across previously secure populations, emanating directly from capitalism’s constitutive contradictions, contradictions between the human fabric that serves as labor-power inputs and the circuitous process of capital accumulation that it animates. All creative activity is organized for this end, no matter the consequences. In the current moment, an accumulation of consequences, previously arrested and deferred, are now spilling forth all at once, like a burst clot. Blood is pooling in the tissues of the social body; the airways are blocked.

If we seek to give an honest diagnosis of the injury and trace the symptoms back to determining conditions, we find an advanced necrosis. This necrosis has many appearances. Capital overaccumulation, taking the form of frantic and increasingly fictitious credit-money markets, on the one hand, and a build-up of industrial capacity far in excess of what is profitable to operate, resulting in chronic overproduction, on the other. Intertwined with this surplus capital are the masses of surplus populations, an explosion in the landless proletariat in absolute numbers colliding with depressed capital that can profitably exploit only a relatively waning subset, rendering the remaining masses superfluous and subject to the diverse tortures of increasing lumpenization. The declining social wage fund that results from this is managed and calibrated with protracted disinvestment in public welfare infrastructure, now most spectacularly in the arena of public health, constituting an outright abandonment of social reproduction. The result has been a managed decline, never so precipitous as to descend fully into social chaos or break the holding pattern, except in punctuated moments that have proven containable in time. While these morbid symptoms of the capitalist mode of production sputtering under its own weight metastasized, the rot was allowed to fester through a palliative nurturance designed to mask it.

We are now witnessing a precipitous collapse of some kind, novel in many of its features, even if it is not yet recognizable as the eschaton many communists (at least implicitly) imagine. Several prominent left-liberal commentators have formed a chorus, which always seems to be at-hand during such a spectacle, theorizing the transformative potential of the pandemic, tending to speculate with unwarranted utopian optimism. Slavoj Žižek activated his Verso showerthought pipeline to crank out a book of impressionistic digressions on the virus, musing that coronavirus is a “perfect storm” that “gives a new chance to communism.” Of course, this would not be the “old-style communism”, but rather the communism of the World Health Organization, where we “mobilize, coordinate, and so on…”; in other words, the banal mechanisms of liberal governance (though as we will see, even this is too much to ask anyway). He makes a vaguely humanist point about how our shared biological vulnerability generates some basic solidarity, citing how even the state of Israel “immediately” moved to help Palestinians, following the logic that “if one group is affected, the other will also inevitably suffer.” This claim is, of course, absurd, as a cursory glance at recent news reveals: Israeli police shut down a testing clinic set up by the Palestinian Authority in East Jerusalem, settler violence against Palestinians in the West Bank increased 78% in late March, house seizures and IDF abuses only worsened and plans to annex the West Bank continue uninterrupted. In a significantly more sober and careful appraisal of the situation, looking at India, Arundhati Roy still characterizes the pandemic, in a turn of phrase reminiscent of Walter Benjamin’s Janus-faced figure of a historical juncture, as a portal through which we might step into a better world. The environmental economist Simon Mair finds hope in the revelatory nature of the crisis, as the failures of “market neoliberalism” are bared for all to see, and maps out four futures after the pandemic, the boldest horizon of which is a program of nationalization plus “new democratic structures.” This “democratic antidote” appears frequently in a context notably distanced from the violence of the present. In a call to “socialize central bank planning,” Benjamin Braun writes on behalf of the “Progressive International” of a democratic vision for finance. Amidst the muddled juggling of abstractions, democracy, capitalism, and technocracy are posited in an assumed possibility of harmonious balance; a goldilocks-esque treatment for reinvigorating capital accumulation. Echoing the wonkish dialect of Elizabeth Warren, Braun writes: “indeed, the left’s capacity to develop sophisticated, actionable economic policy blueprints is growing fast. TINA (“there is no alternative”) was yesterday — today, progressives ‘have a plan for that.’” For the supposed strength of this ideology of “the plan,” a plan of any sort is nowhere to be found outside of these aimless gestures at a remote possibility. Most importantly, the class struggle required for even these tepid evolutions is conspicuously unmentioned.

For all the aspirations to a “radical reform” embedded in the slew of prescriptions, these supposedly “realistic” invocations of new horizons of possibility continue to ring hollow. The immediacy of crisis is inevitably lost in the wish-lists of those that appear merely disappointed in power. The rose-colored glasses of the “democratic” path see opportunity conveniently devoid of context. Begging sobriety, it is critical to acknowledge that no matter where we go from here, it is in the wake of unfathomable loss. Such is the ritual of capital, a totalizing directional movement based on a logic of infinite expansion, only realized through the domination of the living by the dead in a process existing purely for its own sake. While it is true that with crisis comes contingency, and thus new possibilities, these only emerge under certain determinate conditions. In the last instance, it is in the terrain of economy, by which we enter into relations independent of our will and become bound to the social productive forces of material existence, that we ascertain the most pronounced objective shape to history. This edifice, however, merely appears objective, as an undead automaton distorting time and space at a steady interval. Our lives, the time we breathe into them, are rendered unconscious non-events by the mechanical operations of capitalist reproduction. Despite the novelty of this present crisis and the rapid pace of developments, there are trends and outcomes we can begin to apprehend with relative confidence. Critically engaging this material substratum of the economic, the fundamental base of society’s reproduction, presents us with a range of interpretation. Our intention is not to speculate or to anticipate what new reality will emerge out of this situation, but rather to demonstrate that the events and ensuing struggles of the present, despite their unprecedented scale and intensity, have clear origins. For us, this is the best way to interpret the present crisis: in context. 

For the crisis at hand, to merely meditate on the apparent ruptures will not suffice. Despite this particularly catastrophic iteration of the onset of crisis, it fundamentally cannot be divorced from the prior dynamics of capitalist development. The pandemic acts as both disruptor and accelerant, imposing strains on an already struggling and weak global economy. Both the imminent threats of recession and pandemic having long before been present and dire. The failures of the present order bring the world as it was before into a new clarity. Necessity invigorates demands that may prove to undermine capitalism’s conditions of possibility. Social relations previously taken as fixed begin to reveal that their rigidity was in fact fast-frozen movement. The roles played in mediating these contradictions, the bourgeois classes, revealed as nothing but mere figures carved of wood: mocked-up subjects performing an empty ritual, a mockery of life largely reliant on birth lottery and sycophantic power games. It is ironic, then, that the very moment that we may not enter the world without a mask, these character-masks of our era would begin to show signs of slipping. In light of this, simply anticipating a return to “normal” seems premature. It is only through the impacts of emergent struggles that we will know what becomes possible at this juncture.

It is here that we must speak of another potential unmasking. Marx theorizes class in the abstract as defined by one’s relation to production, a crucial element of which is the functional role thus performed within the circuit of capital accumulation. Marx referred to such reified social roles as “character-masks” (Charaktermaske), which is frequently translated into English as “bearer”: subjects who are compelled to carry the process of capital accumulation forward. With the original wording, the emphasis rests more on an external construct that comes to displace the interiority of the subject: as one assumes the mask, so they assume the character. Capital, as the dominating logic of society, is otherwise indifferent to the lives of its subjects beyond adherence to this character-mask, a hazard true for any specific members of the bourgeoisie. And so he writes “As a capitalist, he is only capital personified. His soul is the soul of capital.”1 This near-total identification is no natural relation, of course, but a contingent one existing in a continuum of ceaseless struggle.

Of course, the two character-masks in this process, the bourgeoisie and the proletariat, are not static structures, two opposites with parity, but mutually contradictory social forms locked into an antagonistic dialectic between the owning class and the class which owns nothing that has yet to be resolved. In this way, we can understand class as a matter of material compulsions embedded within the general problem of social reproduction. The proletariat is maintained as such in order for it, as a class, to fulfill its role selling labor-power, the exploitation of which is the foundation of capitalist society. Capital is more forgiving of the proletariat: if they fail to sell any labor-power, and are thus relieved of this function, they remain a proletarian. The immiseration of their position is a given in their role. The strictures of performance, however, are much more severe for the bourgeoisie. The extent to which one personifies this role in relation to production, how successfully one allows their social behavior to be subsumed into the dictates of capital, determines one’s ability to stay a member of the capitalist class. If one is caught off guard, either by allowing their workers to slack off or neglecting the growth of their profits, then one is promptly expelled from the class by their competitors, expropriated and ruined like any proletarian.

Such purges are cyclical within capitalism, as recurring economic crises brush aside the low-performing capitals and pave the way for concentration, thus allowing capital as a totality to maneuver out of its convulsions and establish accumulation anew. This secular process of consolidation brings with it qualitative shifts, such as the late-19th century emergence of monopoly capital that Lenin and Hilferding identified as the driver of imperialism, resulting today in substantially internationalized capital blocs. The exact social geography of these particular capital blocs was laid down through the bloody history of our long epoch. In Capital, Marx methodologically distinguished between “capital in general” and the operation of “many capitals”, analyzed in Volume I and III respectively (though one implicitly containing the other from the beginning), the former a logical structure and the latter taking a concrete appearance more sensitive to history. But this is no relation of accident, with the essence towering above, the weight of ontology behind it, and the appearance flitting across the surface, a mere virtuality. Capital as an abstract logic works itself out through the activities of its constituents, the “universal drawing itself out of a wealth of particularity,” as Jairus Banaji put it.2 Capital in general develops, clashing against itself, as the froth of many capitals.

The centripetal force here is competition. Capitalism is a society without guarantees. As with the interchangeable exchanges of a commodity-producing society, all positions are, strictly speaking, precarious relative to the individual. These different layers of mediation imply within them a whole grid of conflicts, as particular capitalists compete to better exploit fractions of the working class and workers externalized from reproduction compete with each other in the market in order to be exploited, resulting in a violent fragmentation that obfuscates the relations of production, substituting instead diverse outward manifestations as members of the bourgeoisie compete to install themselves behind the character-masks of different capitals. This struggle to realize a contradictory totality, capital in general, leads to a succession of ill-fitting masks. “The fact that the movement of society is full of contradictions impresses itself most strikingly on the practical bourgeois in the changes of the periodic cycle through which modern industry passes, the summit of which is the general crisis”.3 The destabilizing onslaught of crisis forces this contradictory totality to the extremes of its formal coherence. The antagonistic relations of social reproduction are revealed here in an abstract social totality often assumed universal amongst the classes, while the concrete particularity of need violently asserts itself, inflamed by the way the crisis intensifies the disparities in their relative degrees of externalization from reproduction. Conflict first appears over this asymmetrical distribution amongst class fractions, but often reveals its roots to be found deeper, in the fundamental relations of production, whose forces ultimately determine this reproduction.

Though the class structure may be submerged under this fragmentary appearance, these social relations appearing as fetishized fragments themselves constitute the actuality of capitalist society. Class position is never separate from the spontaneous and cultivated ideologies that crisscross social existence. Though embedded in the general cognition of its subjects, which always exists in excess of social formations, ideology follows closely behind the material recomposition of individuals out of self-consciousness of their class, dependent on all manner of “exterior” relationships ranging from the spurious to the deeply felt, into an infinite variety of social interest groups. Such mediations can be very intensive, dissolving wayward subjects within powerful structures of feeling, and able to appear as authentic products of one’s individual will. This is entailed by the specific fetish-structure of the capitalist social form, in which everyone is classified individually as commodity-sellers, merely distinguishable quantitatively. All are equal under bourgeois right, in a liberal harmony free from the materiality of systematic exploitation. In this sense, ideology emerges “spontaneously” from the social relations of capital. But fragmented identifications can also be cultivated, drawn out through deliberate attempts at “non-class composition”, in which ideological formations push people towards the liberal-democratic imperative to gain representation within the body politic (or attempt to commandeer it, as the case may be). Politics dominates class in capitalist society, displacing it in the appearance of an endlessly speciated but classless citizenry, as they variously campaign, petition, assemble, protest, advertise, analyze, persuade and sell to each other ad nauseum like carnival barkers.

The proliferation of ideological incoherence that we see in this moment, and its intensification over the turbulence of the preceding decades, reveals the extent of the crisis of bourgeois society today. The social logic of capital must be imposed and perpetuated within concrete circumstances, and so, while the circuit of capital accumulation can be grasped in abstraction from human particularity, its practical existence depends crucially on such situated, “extra-economic” ideological arrangements to tamp down class struggle, extract submission to hegemony, discipline capitalists who disrupt the balance, or keep people going to work when material compulsion is not enough. It must also gravitate towards the production of particular commodities, using particular technologies for particular markets. Capital would be content to produce qualityless widgets at ever-increasing scale indefinitely, but it is consigned to always stand in some bare relation to the social reproduction of those who bear its character-masks. We can refer to this kind of historicized picture of the social environment conducive to capital accumulation as a conjuncture, a joining together of incidental human concerns in a subordinate and form-determined manner, based upon the prevailing balance of class forces. 

Though the exhaustion of economic growth is systemic and global, it is not necessarily the case that the potential depression we face will constitute an existential crisis for the capitalist system. Indeed, economic crashes tend to facilitate capitalism’s longevity through the concentration and rationalization of the surviving capitals. The global proletariat is too dispersed and disorganized to mount a significant enough challenge when the decisive moments will call for it. But in order to successfully reorganize and perpetuate capitalist social relations for another business cycle, the entire ensemble of political, ideological, and proprietary relations might have to undergo seismic adjustments before resettling into a stable regime of accumulation. Masks will fall away. Class contradictions will become unbearable, straining, and tensing to breaking points. Even if not quite an existential crisis, we may be in the midst of a conjunctural crisis, a disruption that brings these relations within the contradictory totality into sharper relief through the struggle between classes, an explosive struggle of content within form.

In the following sections, we will elaborate some of the causes and consequences of the conjunctural crisis that is developing. In the section below, we will attempt to provide a basic etiology of several of the morbid symptoms that are starting to present themselves. We will set the current stimulus bills and monetary measures in the context of the chronic overleveraging of the credit system that has accompanied the global slump in production. It becomes clear that such maneuvers are first and foremost attempts to preserve the existing complex of asset titles and price levels in order to maintain the volume of financial claims on surplus value produced around the world that are at the core of contemporary imperialism, and only as a secondary matter provide scant relief for masses of workers at the hard edges of unemployment or infection risk. In section three, we examine the recent collapse of employment, widely posited as a temporary predicament but likely to leave long-term scars on the labor market, against the wider global patterns of underemployment and the consequences this has had for the social reproduction of the proletariat. In the final section, we will look at some of the political conflicts and class struggles that have exploded as a result of the pandemic crisis. Certain terrains of struggle are expanding, while others are closing, possibly pointing to the shape of class compositions to come. The fascistic ideological passions, particularly conspiracism, which have been enervating the right since 2008 are coalescing into organization and action in the service of big capital, while the tensions of the present begin to erupt as well in a new cycle of riots over police executions, exposing the sharp contradiction between our economic dependence on business as usual and the bodily vulnerabilities of we who bear it. These are just preliminary outbreaks, but they are worth tracing, as the abyss looming over future capital accumulation will continue to intensify such conflicts.

The prefiguration of even modest utopias then offers us nothing but a disengagement from examining the particular tendencies that overdetermine the present. Any move to preserve the stability of the present totality forestalls the possibility of its abolition. Likewise, the means of achieving this cannot be prefigured but must be derived from a concrete analysis of a concrete situation. The crisis maneuvers undertaken to date appear both unimaginable without such devastation, and yet also the bare minimum tolerable to assure that demands will not exceed the capacity of bourgeois will. We have yet to see the full scope of the developing economic crisis of capital, its exact depths and contours are still in indeterminate flux. Taking shape amidst this crisis-in-formation are political subjectivities emerging in the struggles born out of necessity. The renewed importance of political expressions reveals that history is not content to allow itself to appear as the indefinite neutral passage of time. It is this subjective, conscious action upon the objective, material factors of the present that determine if we will, in fact, be living through history. More than anything else, bourgeois society fears history. 

Necrosis

“Capitalist production constantly strives to overcome these immanent barriers, but it overcomes them only by means that set up the barriers afresh and on a more powerful scale.” – Marx 1981, Capital Vol. III, p. 358

This eternal fear of history leads to a tendency to distort time. The long crisis we are in presents itself as an indefinite series of small disasters that occasionally escalate into catastrophe. But their pattern and distribution reveals subterranean faultlines. Every successive business cycle follows the narrow conditions of profitability, and state policy follows the path of least resistance to ensure the bare minimum of capital accumulation, a process itself increasingly disjunct and subject to violent, incomplete cycles. Cyclical invigorations of economic activity in the advent of crisis has led to an indefinite state of debt-led growth regimes, forever deferring the arrival of the present by constantly hedging the future, only ever capable of momentarily extending the cheap credit lending and borrowing conditions necessary to reestablish a sense of general equilibrium, serving to make the barriers to reproduction increasingly insurmountable with every business cycle.

The latest iteration of this crisis management, the $2+ trillion CARES Act stimulus effort and the measures of the US Federal Reserve and Treasury Department, are fated to the same eternal return. While the bill is touted for its scope, every declaration that “this will save Main Street” reads as an insincere cliche. In practice, the stimulus package is already revealing itself to be a glorified bailout, a scaling up of now routine monetary practices that have kept capital afloat since the post-2008 “recovery” and determined by the crises preceding it. The dysfunctions in the implementation of the still-growing stimulus efforts reveal that much of the targeted elements serve only to give the appearance of a state apparatus that can adequately respond to the economic strains on the broader population. In truth, it’s all about keeping open lines of cheaply available credit to forestall the evaporation of fictitious investments heretofore unable to be realized through productive investment. It is life support for the existing arrangement of capitals. The collapse of smaller business capitals and the centralization of capital in more intensely concentrated industries remains an underlying dynamic crucial to capital’s survival at present, and therefore an inevitability.

The cracks in the foundation are becoming more and more visible as the expressed goals and concrete execution of the stimulus spending diverge. The initial $350 billion allocated in funding Payroll Protection Program (PPP) for small business lending was rapidly grabbed up, prompting an additional $320 billion in congressional funding allocation (and possibly more to come), as well as new guidelines from the Small Business Administration (SBA) on who qualifies, as large chain restaurants, hedge funds, and private equity firms had all applied for and acquired loans, meeting with public outrage. The new rule, however, does not prevent private equity-owned firms from applying for relief as long as applicants certify that “current economic uncertainty makes this loan request necessary.” As of April 20, 45% of the initial $350 billion went to larger companies who were borrowing more than $1 million, while merely 17% went to those applying for loans of less than $150,000. On a volume basis, those small businesses accounted for 74 per cent of the funds’ recipients. Following the racial composition of prior proletarianization in the US, black-owned businesses have suffered a disproportionately faster rate of closures and less aid. After public outrage, of the 234 public firms that received PPP loan funding, only 14 had promised to return the money. 

The $50 billion Payroll Support Program for airlines has also proven itself a simple matter to circumvent, as United Airlines received $5 billion from the US Treasury to retain staff, but is still cutting the hours of 15,000 workers. Despite the 120-day ban on evictions of tenants that reside in properties that receive federal subsidies or have federally-backed mortgages, these landlords are still executing evictions, and tenants in the rental market at large are left to a patchwork of state and municipal level measures of varying efficacy, themselves subject to even less capacity for enforcement. The only saving grace in many municipalities is that the courts have been closed, stalling what will become a wave of eviction filings. The temporary expansion of unemployment insurance benefits will likely never get to the mass of unemployed, as governors are cutting off new unemployment benefits before many applicants have even received their first checks, following the stresses to reopen their economies from the federal government, protests, and budgetary strains from the loss of sales tax revenue. Stimulus checks being sent to dead people offer an almost too poetic reflection of reality in this naked redistribution of social wealth to capital. Whatever might have remained of America’s mythic Main Street before this, it is surely now nothing more than an empty shell, upon which political parties will still hang their banners in the months to come.

Even as we watch stimulus efforts turn into a life support system for capital, turning our attention to the scale of response on the part of the US Treasury Department and Federal Reserve should relieve us of the illusion that they could be anything but. While central bank intervention and the stop-gap measures of governments have taken center-stage in the whirlwind timeline of the pandemic’s economic fallout, it must be remembered that these direct measures of intervention returned months before the pandemic. In September 2019, the unexpected spike in overnight money market rates led to a liquidity crisis in the repurchase agreement (repo) market, prompting swift intervention by the US Federal Reserve. The immediate trigger for this was the quarterly corporate tax payment deadline on September 16 leading to a high volume of withdrawals from bank and money market mutual fund accounts into the US Treasury’s account at the Federal Reserve, leaving bank reserves $120 billion light and unable to match the volume of repo market agreements in Treasury securities that required financing the next day. The resulting inflexibility in banks to increase lending from their thinning margin of excess reserves, in part due to reserve requirements imposed after the 2008 financial crisis, led to more loan requests from US financial institutions to the federal funds market, as banks resorted to Federal Home Loan Banks over interbank lending, leading to a decreased supply in federal funds lending and an excess demand among banks and financial institutions. Initial Fed intervention in September offered up to $53 billion in additional reserves and led to a decline in interest rates for lending, and the effective federal funds rate was lowered to stay within a stable target range. By mid-October, it appeared that this would not be enough to address the extent of the liquidity problem, as trade disputes signaled the possibility that the securitized loans at the base of this liquidity market might become non-performing, and the Federal Reserve announced it would be engaging in overnight repo operations of up to $60 billion a month. Over the course of 2019, the Fed cut the interest rate 3 times, almost down to zero, to stabilize reserves for lending in money markets, with plans to reassess in January 2020.

But the hopes for a resurgence of economic vitality were dashed by the beginning of the year, though these emergency actions themselves, implemented to counteract a turbulent environment for liquidity operations, should already have been a massive clue that this would be the case. In the bailout effort from the 2008 crisis, the quantitative easing operations undertaken by the Treasury and Federal Reserve, to keep markets solvent and credit available for lending through asset purchases, saw the Federal Reserve’s balance sheet expand by $4.5 trillion from 2010 to 2015. Furthermore, it cannot be forgotten that much of the global economy after the 2008 crisis was further bolstered by China’s debt stimulus fueled infrastructure projects, running a debt-fueled growth regime of roughly $586 billion USD. It was only by 2018 that the Federal Reserve began attempts to deleverage, though the gradual offloading of $800 billion in assets was met by stock market volatility and by September 2019 immediately met with this liquidity crisis set off in the repo markets. 

By early 2020, the emerging disturbances in Wuhan, the manufacturing metropole in the Hubei province of China, started roiling supply chains and put many key industries in danger of financial insolvency, thwarting the Federal Reserve’s expectations of rolling back its efforts and prompting escalated intervention in money markets and repo operations. The months of February, March, and April 2020 saw an unprecedented scale of operations, an expansion of the Fed’s repo market operations and a reintroduction of quantitative easing up to hundreds of billions of dollars in a whirlwind series of overnight decisions as global stock markets plunged. From February 24th to April 27th, the Federal Reserve expanded its balance sheet by $2.6 trillion to a total of roughly $7.1 trillion. These trends, having already been in motion, should sufficiently deflate any notions that the so-called fundamentals of the distant bourgeois god known as “the economy” were at all strong even months before the pandemic. The circulation of money capital itself appears incapable of operating without a ventilator.

Now, as part of stimulus efforts undertaken to avoid a depression at all costs, the Federal Reserve enters into new territory, the consequences of which remain to be seen. The precedent set by the government bond purchases that characterized the Federal Reserve’s post-2008 quantitative easing policy has left little terrain of movement than what is currently underway: the introduction of a wide variety of programs and lending facilities to directly purchase assets, now notably including corporate debt, via direct lending, buying bonds, and buying loans. What has rightly prompted even more concern about the possible outcomes of this hail mary is the Fed’s purchases of high-risk, high-yield corporate debt, known as junk-rated bonds, which could put what is effectively the world’s central bank towards a point of no return. This is all occurring with the facilitation of $2.3 trillion in credit lines opened through the newly fashioned lending facilities, and interest rates set almost at zero with speculations of going negative. In addition to the $3 trillion added to Fed capacity for liquidity support in the current quarter, largely from the stimulus efforts, the US Treasury expects to borrow a further $677 billion in the three months before September. Having already borrowed $477 billion in the first quarter of the year, it would bring the total amount to more than $4 trillion for the full fiscal year. As if the thin veil covering the obvious bailout underway was not enough, all pretense is stripped as a division of BlackRock, the world’s largest asset manager, has been hired by the Federal Reserve to act as the investment manager for three of the newly created lending facilities: two Fed-backed vehicles that will buy corporate bonds, and a program that will buy mortgage-backed securities issued by US government agencies. Furthermore, BlackRock can direct the Federal Reserve to purchase their own assets, including their own junk-rated exchange-trade fund (ETF) bonds, and BlackRock employees involved in this effort can use the knowledge they gained as advisors for trading purposes that benefit their own firm after a mere 2-week “cooling-off” period

Lest we make the mistake of thinking the Fed has merely gone rogue, let’s briefly consider the doctrine of negative interest rates recently implemented in the turbulent economies of other capitalist powers. Setting central bank deposit rates negative effectively charges a fee for storing money-capital, forcing banking institutions to dump their holdings into whatever asset markets seem remotely viable, thus “growing” the economy. Even before the US repo market liquidity crisis of September 2019, the European Central Bank (ECB) had dropped the deposit rate to -0.5%, the lowest on record, and initiated a new quantitative easing program of €20 billion per month in asset purchases, for the third time in a decade. The Bank of Japan (BOJ) followed suit, cutting rates in multiple rounds. The ECB and BOJ had both experimented with negative interest rates previously: the ECB in 2014 to shake off the slump from the 2011 sovereign debt crisis and at a time when the unemployment rate in the eurozone was ~12%; Japan in 2016 in a desperate bid to combat deflation. Though neither case worked as intended in the first iteration, each central bank sought this time to go even more negative to inject some activity into undeniably sagging growth. That the largest currency zones in the world all engaged in periodic and escalating programs of severe interest rate cuts and massive asset buyouts throughout the 2010s, and with little success, suggests not so much an extremist interpretation of mandate on the part of central banks, as some post-Keynesians accuse, but rather an expression of structural decrepitude. 

A cursory overview of Federal Reserve policy over the past few decades reveals that these new drastic measures actually reflect the limited range of motion available to mitigate crisis while still maintaining the reproduction of capitalist relations. The Volcker shock of 1979, in the unprecedented raising of interest rates with the intention of curbing inflation, set off a wave of unemployment in the US and cemented the finance-dominated global restructuring of industry that was progressively taking shape throughout the 1970s, ultimately meeting its own fate once again in the 1987 crash of the high-risk, high-yield junk bond market that fuelled the financial means of this global expansion. The ensuing neoliberal regime of accumulation from 1982-1997 unleashed growth in the expansion of industrial capital further into the Global South and peripheries, bolstering rates of profit, but nowhere near the highs prior to the downturn of the 1970s. Following the 1987 junk bond crash, the Federal Reserve of the 1990s, under the tenure of Alan Greenspan, saw the official onset of such practices dubbed by Robert Brenner as “asset price Keynesianiam,” cementing as official policy market capitalizations of publicly traded companies through direct liquidity support via lowering the Federal Funds Rate. This effectively freed up credit to stimulate asset price inflation, and with it an illusory “wealth effect” in which personal fortunes and GDP alike depended on low-interest rates. The rise in pension funds and the doctrine of shareholder value, now with official backing in Federal Reserve policy, left the US economy perpetually subject to and ultimately dependent on the inflation of asset bubbles. This culminated first in the chain of events set off by the East Asian crisis of 1997, itself the cumulative effect of the Japanese banking crisis of the 1980s that would domino into a real estate bubble in Thailand by the early 1990s, resulting in a series of chain reactions throughout the region that spilled over into the Western economies through the collapse of the Long-Term Capital Management Hedge Fund in 1998 and the dotcom bubble crash of 2000. Asset price valuations have long been the driving force of the projection of vitality for capital, not the expansion of production, which has long been redundant and overproducing due to a high organic composition of capital. The terrain of expansion is increasingly insufficient relative to the mass of capital valuations it requires. Expansion must take the shape of an upward ticker in stock market activity. Anything else would be effective suicide. The 2008 housing bubble that ripped through the credit-reliant construction and real estate industries prompted the Federal Reserve to respond with both lowering rates and direct asset purchases in quantitative easing. 

While private capital requires a relatively autonomous state to assist in guaranteeing reproduction, these roles have increasingly become intermeshed, forming neither a state takeover of the free market, as bemoaned by devotees of the invisible hand, nor the gutting of the state, as often decried by left critics of “neoliberalism”. What we see is rather a reflection of the growing centralization of capital and its concentration within specific spheres of industry, in this case, the banking and finance sector involved in controlling circulatory flows of money-capital, drawing the international state system into a more coordinated global regime of accumulation that cannot cohere due to global overaccumulation of capital. The instance of BlackRock’s direct involvement in directing Federal Reserve corporate debt purchases reveals that the world’s most powerful central banking institution’s status as “lender of last resort” has been resorted to so frequently in recent history that it has effectively displaced the executive as the central “committee for managing the common affairs of the whole bourgeoisie.” Financial accumulation to this degree has meant that global manufacturing overcapacity and declining output can only be continually managed by an ever more swelling and carefully attenuated market regime, a regime where accumulation primarily occurs through the cornering of market shares through appropriations of the flows of realizable surplus value via property-based mechanisms of capital acquisitions that consolidate firms. We see here the rise of multinational conglomerates with massive asset portfolios that allow them to dominate the labor of large swaths of the global working class in both direct and indirect ways. Due to the decline in complete accumulation by means of reproductive expansion, credit becomes increasingly important to maintaining the continuity of economic functions, and thus the appearance of capital writ large as profit-making via price speculations and fictitious profit generation. 

Now that the future is arriving, decades of political imperatives to buttress risk at all costs in order to maintain dominance has left too many landmines. The federal government’s insurance of risky corporate debt poses a new problem, of which the outcome is still unknown. The IMF raised the alarm over a $19 trillion corporate debt “time bomb” in its Global Financial Stability Report in October of 2019. Tobias Adrian and Fabio Natalucci, two senior IMF officials, said of their findings, “We look at the potential impact of a material economic slowdown [that would trigger said “time bomb”] – [requiring only] one that is half as severe as the global financial crisis of 2007-08. Our conclusion is sobering: debt owed by firms unable to cover interest expenses with earnings, which we call corporate debt at risk, could rise to $19 trillion. That is almost 40% of total corporate debt in the economies we studied.” To place this alarming conclusion in the present context, the impact of the present crisis in the lockdown periods results in a global average rate of GDP growth of -3.0%, as estimated by the IMF. For further context, the impact of the Global Financial Crisis of 2009 was -0.1%. Two trillion dollars of corporate debt is set to be rolled over this year, and according to findings from the OECD, more than half of all outstanding investment-grade corporate bonds have a BBB credit rating, just one grade above junk status. If we want to understand why such intensive measures are being taken by central banks at the present moment to keep credit lines open and available, there it is. To date, US companies have continued to take on debt, borrowing a year’s worth of cash in the past 5 months alone. Here we find something of the double edged sword of liquidity. Everything may be done to maintain the circulation of money-capital in hopes of realizing a prospective value, but circulation itself yields nothing. Merely adding to the money supply might throw things into a sense of motion, but it may still do so with no traction. Now, as the threat of hyperinflation looms, Goldman Sachs has begun establishing short positions on the US dollar, anticipating the currency’s devaluation and preparing to make a profit on it. For all that is made of the Federal Reserve and its role, it is clearly only buckling under the pressure of what is required to maintain capital at present, and that is cheap credit and viable conditions for lending by any means necessary.

Amputation

“The greater the social wealth, the functioning capital, the extent and energy of its growth, and, therefore, also the absolute mass of the proletariat and the productivity of its labour, the greater is the industrial reserve army. The same causes which develop the expansive power of capital, also develop the labour power at its disposal. The relative mass of the industrial reserve army thus increases with the potential energy of wealth. But the greater this reserve army in proportion to the active labour army, the greater is the mass of a consolidated surplus population, whose misery is in inverse ratio to the amount of torture it has to undergo in the form of labour. The more extensive, finally, the pauperized sections of the working class and the industrial reserve army, the greater is official pauperism. This is the absolute general law of capitalist accumulation.” – Marx 1976, Capital Vol. I, p. 798

Meanwhile, unemployment has skyrocketed with no end in sight, stimulated by the shelter in place orders instituted around the country. The official count of unemployment insurance filings are, as of the time of publication, roughly 40.8 million since mid-March, adding to the existing 7.1 million already on UI, with the US real unemployment rate in April reaching a post-WWII high of 14.7%. The measurement that month for the U6 rate, which includes workers precariously employed and involuntarily part-time for economic reasons and is by definition higher than “real unemployment,” was at 22.8%. Given that data collection for the most recent surveys are affected by the pandemic, these figures are underestimations of the actual number of people suffering significant cuts to their income. At the beginning of June, the financial press and the state’s economic advisors touted a success in an apparent employment resurgence, as 2.5 million jobs were “created” and the unemployment rate fell to 13.3%. U6 only dropped down to 21.2%. While temporary lay-offs declined from 18.1 million to 15.3 million in May, the number of permanent job losses increased from 2 million to 2.3 million. Furthermore, the US Labor Department already conceded making errors in the employment classifications of the May report, including counting 4.9 million temporarily laid-off people as employed, revealing that any “impressive” numbers are in fact quite deceptive. 

It appears quite clear that this, rather than a resilient economy arising like a phoenix from the ashes of its immolation, is more likely a reflection of just how weak efforts to reopen have been thus far. While leisure and hospitality services appear to be hailed as a sector surging back to work, the unemployment rate for this sector is still at 35.9%. Government unemployment is also continuing to surge, as 1.6 million were unemployed in this sector the last two months alone, following the contours of austerity we can expect in any attempts at “recovery.” We still have yet to see the full effects on long-term unemployment that the threats of a second wave of COVID-19 infections may have, and further what will happen to economic activity once additional funding for unemployment relief halts in July, should a stimulus effort here not be repeated. It is now still estimated that at least 42% of recent layoffs will result in permanent job loss. In the US, it is also clear that this wave of unemployment is cutting along prior racializations of labor precarity, with hispanic and black workers facing disproportionately higher rates of unemployment than white workers. Globally, the International Labor Organization estimates that 1.25 billion workers, 40% of the total global workforce,  are employed in sectors vulnerable to cuts in hours due to expected declines in output. Counted in lost hours, we can expect the equivalent of 305 million full-time jobs to disappear, constituting 10.5% of the worldwide total work hours in the last pre-crisis quarter, suggesting underemployment will far outstrip the unemployment numbers alone. In the vast informal sector in which 60% of workers eke out a living, there was a 60% decline in earnings in the first month of lockdowns, and as high as 81% in Africa and Latin America. Since a missed day’s work means missed income full stop, informal workers will, in the words of the ILO, “face this dilemma: die from hunger or die from the virus.”

At the end of their recent report linked above, the ILO advocates strong “labor market institutions” and “well-resourced social protection systems” to ensure a “job-rich recovery.” This comes off as idealistic and naive when set against the context of the global slump of the last few decades, in which the fundamental reproductive institution for proletarians, wage labor, has increasingly given way to the uncertainties and tribulations of wageless life. The growth of informality itself is a consequence of the rising organic composition of capital, a tendency where the double bind at the core of the capitalist value-form – between socially necessary labor-time, the first determinant of the value that can be realized on the market given prevailing technical and social conditions of production, and surplus labor, which marks the proportion of this value which can be appropriated by the capitalist above the costs of production – ratchets production in the direction of secular, systemic and often “premature” deindustrialization, permanently expelling millions of workers from manufacturing in several rounds of restructuring since the end of the post-war boom. There is a persistent decline in labor demand and in labor share of income, as the capitalist class reorganizes the labor process, suppresses wage growth, and opens barriers to capital, yoking workers of the world into a single giant labor market exploited as nodes in logistics chains increasingly stationed in exurban peripheries, still dependent upon the social wage fund, but perpetually underemployed. The “working class” strives daily to survive but less and less of this work itself is integrated into the circuit of valorization of capital. 

The incapacity of the global economy to adequately generate jobs is evidenced in the travails of youth unemployment. As new entrants into the labor market, young workers are subject to whatever potential economic growth may or may not contain for the reproduction of the working class intergenerationally and as such give us a glimpse of future trends. In the months before the pandemic, youth unemployment (ages 15-24) was at 13% globally, and up to ~40% in the Middle East and North Africa, a steady rise from 2008. In addition to the more temporary unemployment rates, youth labor force participation is at an all-time low, with 21% of young people fully disengaged from the economy or education. Of those working, 80% of young workers around the world are in informal work, as opposed to 60% of older adults. And young workers have to travel farther to find the work they do have: 70% of labor migrants are under the age of 30. There are several reasons for this dismal state of affairs. First, there is an increase in early school dropouts, due to precarity at home and the need for children to labor, usually either to take over housework for an older caretaker who is out earning money or to join the informal workforce themselves, often permanently barring them from ever obtaining stable, formal employment. Simultaneously, there are diminishing returns on higher education, with longer transition times between school and work, and for consistently less compensation relative to costs and time spent in education, with these transition times increasingly uncorrelated with education level, instead reflecting job availability. This latter fact can perhaps be accounted for by the overall trajectory of work composition, with semi-skilled jobs evaporating in favor so-called low-skilled (that is, low-paid) work. Entry-level jobs are becoming less compensatory on average, and often lead only to a quagmire of dead-end work – nearly 40% of youth fail to transition to stable jobs even when they are older, a phenomenon referred to as “scarring” by the ILO to describe how failed labor market integration in youth follows workers around for many years into their adulthood. 

The rhetoric of scarring suggests a kind of stigma that marks each worker as they travel through life, euphemizing and obscuring what is actually a structural inability of developing economies to adequately absorb new workers. This is especially egregious when considering that job prospects are so stagnant compared to population growth that the global economy will need to generate 5 million new jobs each month just to keep unemployment rates constant, a veritable pipe dream now. Finally, young workers are especially vulnerable to long term scarring from the pandemic crisis. They are generally more sensitive to recessions, experiencing steeper inclines in the unemployment rate as they are laid off before older coworkers. In addition to the aforementioned overrepresentation in informal work, young workers are more likely to have precarious job arrangements, such as gig work, and make up the primary workforce for the retail, hospitality, and food service industries that are most affected by the lockdowns. Jobs among youth are composed of automatable tasks at a higher rate, leaving them uniquely susceptible to automation-based job loss, both historically and in the future as companies seize the vacuum left by the pandemic to rationalize their production costs. The very ability of capitalism to sustain the bare reproduction of the proletariat within the exigencies of accumulation is receding over the horizon.

This dialectical process of subsuming creative labor-power, replacing it wherever possible with machinic repetition of motion and cutting the human being loose (so fundamental that Marx referred to it as the general law of capitalist accumulation) is exacerbated by a parallel bloodbath in which masses are newly proletarianized in droves. Between 1980 and 2000, the global workforce doubled in size, before adding a further 1.3 billion workers by 2019. These increases came from the absorption of workers following the full integration into global capital of the USSR and China (who were not previously counted), but significant segments came from a wave of land grabs, from agribusiness and extractive industries, and debt traps, where subsistence peasants forced into the market take out loans and microfinance to counteract losses from intensified global competition, effectively abolishing the smallholding peasantry as a significant class, pushing them to the margins of the market in labor-power as new proletarians. That capital is little prepared or interested in incorporating the swollen ranks of the reserve army of labor is evidenced in the massive growth of exurban slums and crowded megacities, with hinterlands many hours from the new factories. Any given person may cycle through a job relevant to the production of value for a time, but each individual, especially in the age of longer, more treacherous and more frequent migrations, is strictly expendable. The condition of dependence on the labor market for bare subsistence is generalized, but the labor market is everywhere shedding labor to cut costs.

These are the material circumstances that overdetermine possible economic recoveries from recessions, which have been increasingly jobless, with the restoration of employment levels to pre-recession rates taking longer in each of the last five recessions, lagging behind other indicators. Returning to the US, the Great Recession took a full ten years to recover in this sense, and even this has been uneven, with unemployment rates officially higher than before 2007 in more than 90% of metro areas. But more significant than the literal number of jobs is the stagnant wage level, which was flat between 2002 and 2014, only recently producing modest gains. Labor force participation has declined absolutely from ~66% in 2008 to ~63% in 2019, causing long term unemployment to creep up as a proportion of total unemployment. At least 1.5 million adults had effectively dropped out of the workforce, and therefore unemployment rate statistics, by 2017. There were also significant shufflings, as jobs permanently shifted from some sectors to others. New jobs tended to be paid less, receive less benefits, have less long-term prospects and schedule less hours. Ninety-five percent of jobs created since 2005 have been independent contracting, temporary, part-time or on-call. Indeed, some of the most visible and celebrated innovations of the new “recovery economy” were gig platform-middlemen like Uber, lauded for “disrupting” and redefining work itself. The average tenure at these shit jobs has dropped to 4.4 years, and the rates of switching jobs, endlessly churning over in the vain search for better pay, hopped to record highs amongst the growing proportion of low-wage workers as of 2019. In short, the capacity of the economy to support wage growth in proportion to productivity growth, to proffer the expected quality of life from the postwar boom that both left and right nationalists nostalgically yearn for, is severely truncated as the dynamics of accumulation place hard limits on profitable exploitation. Meanwhile the remaining “decent” jobs are left to get cyclically hollowed out as the political consensus has converged on a program of constantly escalating the gutting process.

Against these dwindling fortunes, the severe contraction in income seen in the last two months will rip holes in the tattered safety net of private household finance. Earlier this year, the Fed found that 39% of Americans could not cover an unexpected $400 expense without going into debt, if at all. Ten percent already could not cover existing bills. This is a small wonder when 58% have less than $1000 in savings at any one time. Many have become dependent on side hustles to make ends meet. Meanwhile, the costs of living have gone up. Transportation costs have grown 54% as average commute times have lengthened, which can be correlated with housing prices, now accounting for 9.2% of total household expenditures. Food expenses as share of income have remained steady at 10%, except for the lowest quintile of households, where it has grown to 35%

After $19.2 trillion in household wealth completely evaporated with the 2008 mortgage and subsequent retirement savings crisis, homeownership, long a mainstay in the US middle-class reaction formation, has increasingly given way to renting, with the renter population growing 10% between 2001 and 2015, primarily among older people. Median rent has gone up 32% over the same time period, as median income has fallen 0.1%.  Thirty-eight percent of renters are rent-burdened, forking over at least 30% of their monthly income to their landlords, and 17% severely so, paying over 50% of their income. Of this severely rent-burdened population, the Pew Research Center found that over half had less than $10 in liquid assets in 2015. This bleeding out of savings quickly began to hemorrhage with the onset of the pandemic. On April 1, just two weeks after the initial spike in unemployment, 31% of renters did not pay their landlords. This dropped down to 20% in May, mostly due to the arrival of the one-time stimulus checks. Some percentage of this constitutes a newly politicized bloc of rent strikers and tenant unions, a trend that we will return to below, but the vast majority must be understood as the disorganized fallout of the abrupt plunge into wagelessness – especially when considering that 19% already missed rent every month before the pandemic.

For homeowners, the situation is also grim. In the largest single-month gain on record, US home loan delinquencies surged by 1.6 million in April. The proportion of loans over 30 days delinquent rose to 6.45%, with 3.4 million loans delinquent and another 211,000 properties now scheduled for foreclosure. While federal relief efforts aim to address this and avoid the foreclosure wave following 2008 that is seared into the collective memory, the sum total of these efforts are a forbearance program to delay payments for a six-month period without penalty, which assumes a sharper rebound in an economic recovery than any forecast can yet foretell. As of May 12, 4.7 million borrowers are in forbearance on their loans. As for businesses, commercial mortgage backed securities (CMBS) are in a severely precarious position, as it was announced that $45 billion of loans bundled into US CMBS were overdue and entering “grace periods” in April. Of these, the Mall of America’s $1.4 billion mortgage is now delinquent, sending the threat of a ripple of contagion throughout the rest of the market. To complicate the perils of the US CMBS market and fallout effects on retail further, a whistleblower in 2019 revealed systemic efforts to inflate profits and wipe losses from the records of these loans, adjustments that served to continue CMBS lending and inflate the valuation of these sectors so that borrowers appear more creditworthy and credit can be extended. A familiar scenario. Facing risks of default exacerbated by the contraction in activity in hotels and retail, the potential fall in the wake of this bubble is all the more precipitous. This will necessarily also foreclose employment for millions more, and those home loans in forbearance may require more than six months to avoid delinquency.

This disparity is made up for with debt. Peaking in 2008, the US household debt to GDP ratio has settled around 76%, while the debt to income ratio was at 96%, as of 2017. Auto lending in particular has taken off, 20% of which are subprime loans made secure to the lender with the implementation of remotely-controlled devices that the lender can use to interrupt the car’s starter when the loan is delinquent. Severe delinquencies (90+ days without payment) have doubled for both auto and student loan debt since 2004, the latter being the fastest growing type of household debt. Credit card debt was actually decreasing over the last few years, until March of this year, when it spiked 23%, presumably as people scrambled to hold their lives together in the absence of real income. We can expect this trend to worsen.

Observing this ongoing breakdown of the wage relation’s legitimacy in guaranteeing reproduction, we can apprehend the trajectory of its deterioration through the concept of a “social wage fund.” We can define the social wage fund as the aggregate of personal wage compensation, benefits spending, and state expenditures on public infrastructure, social welfare and common resources; in short, the general costs of production in variable capital and business operations taxation that capitalists must forfeit for purposes of general social reproduction and which impinges on the rate of profit. As the rate of profit and the rate of accumulation slug downwards, there is a struggle over the value of labor-power as capitalists tighten the vice grip it holds over this fund, both at the point of origin in the diminishing payouts received by proletarians for their labor and through intensified recuperation with the privatization and commodification of everything possible. This leaves the totality of social reproduction in an increasingly fragile and vulnerable state, with more and more people being expelled from the material community of capital to attempt to survive in abjection. We have already covered the decline in real wages and wage-labor conditions at some length, but to really understand what is at stake in the downturn and subsequent intensification of class warfare we will cursorily detail the pattern of deterioration of social infrastructure, which has many manifestations too numerous to fully expand on.

We will briefly summarize the nature of the class conflicts over healthcare insurance in order to demonstrate the particular limits that healthcare imposes. There is an intrinsic relation between the declining investments of variable capital that compose the social wage fund, and the process of externalizing costs of labor’s reproduction in the capitalist subsumption of healthcare services. In the production process, the value of labor-power constitutes a diversion of the quantity of value expropriated by the capitalist, primarily in the form of reluctantly doling out wages. The value of labor-power is defined by Marx as the sum of values of the necessary goods which go into the reproduction of the worker. The ratio of this to the total value formation, as set by the socially necessary labor time of the commodity, brackets the entirety of surplus value, the increase of which is the sole aim of capital, and the necessary condition for its material reproduction. As the socially necessary labor time of commodities generally drops, the value magnitudes obtainable from the market drop as well, reflected in the volatile movement of prices outside of various special conditions. This constitutes a perennial and even existential problem for capital that underlies the tendency for the fall in the rate of profit, driving it along a winding, nonlinear path towards the breakdown of reproduction. If the value of labor-power were fixed in place, this would constitute a severe problem for capital accumulation, and indeed it did as the growth engine of postwar expansion dwindled to a low hum in the mid-1970s, crashing into the floor set by a historic height of wage levels in the imperial core that reflected the balance of class forces rising from the corporatist union-mediated labor accord. The struggle over the value of labor-power has been central to a countertendency to this crisis, through labor market arbitrage, wage suppression, and the “organic” decline of the value of labor-power, as necessary goods cheapen due to the improvements in necessary labor times mentioned above. Having once been necessitated by the Great Depression, the persistent escalation of conflict pushed by the proletariat and the resulting conjunctural crisis of the interwar period, the succeeding interregnum saw the progressive deterioration of proletarian class composition, midwifed by ruthless anti-communist containment worldwide and bureaucratic anti-militancy in the labor movement. This set the conditions for the boss’s offensive and neoliberal restructuring that enabled a minor but insufficient rally in the rate of profit between 1982 and 1997 before exhausting itself into the slump we are in today.

An apt metonym for the effect that this process has had on the extreme and preventable fatality rate of COVID-19 in the US might be the recent flash floods in Midland, MI, as two dams burst, forcing 10,000 people to evacuate and flushing a Federal superfund site near the Dow Chemical plant into the watershed. The dams are privately owned, by Boyce HydroPower, who bought the dams but refused to finance their retrofitting and maintenance, leading to their inability to withstand high water flow. Over half of the dams in the US are privately owned by energy companies, large landowners, and private equity firms in an increasingly crowded “public infrastructure market”. Reconfiguring basic infrastructure as a new revenue-generating asset class has only intensified a long pattern of systematic disinvestment, leading to pronounced physical degradation. The private companies investing in them often have their profits secured through predatory contracts with municipalities which guarantee that any losses are covered through taxes, leaving little interest in that wasteful and unproductive enterprise of routine maintenance. The incremental excision of all state expenditure on public goods, in waves of austerity forced through over a decimated workers’ movement, has affected nearly every facet of life. Similar patterns of privateering and disinvestment, with the added dynamic of ruthless rent-seeking at every access point, has left the medical system with enough cracks in it to buckle against the floodwaters of infection.

There are a number of components that make up the blanket healthcare system in the US, each subsumed by capital in their own way, contributing to an infrastructure defined by extremely patchy coverage, absurd costs and declining, uneven quality. The dilemma for capital, starkly revealed now by the willful sacrifice of thousands of lives a day, is between, one the one side, allowing for the expansion of the social wage fund that robust public health measures would require, and thus cut into the already suffering rate of profit, and, on the other, letting the general health of the populace decline to the point where it cuts into productivity. Historically, the US capitalist class has opted to thread this needle very close to the bare minimum, foisting more miseries and indignities onto the working class as increasing portions come to contribute to the economy not primarily as labor-power, but as “medical consumers.” The private healthcare industry has a unique position within the wider historical process of declining profitability and the suppression of the social wage fund. 

We relate this to the long-term deterioration of the public health and healthcare system in the US, constituting a kind of class-based triage, which underlies the current difficulties it faces with COVID-19 and going some way to explaining the unique severity of the pandemic here in the US. Generally, we can characterize the trend in healthcare profiteering as one of partial subsumption which, though this situation would normally hurt the growth of an industry, has been circumnavigated with the ability to exploit the inelastic demand of a captive market, due to healthcare’s place as a central pillar of necessary social reproduction. Marx used the example of the architect to explain how our cognitive capacities enable us to change our environment, and therefore our own natures, but a more fitting example might be the physician, fundamentally transforming the ways we inhabit our bodies.

Capital progressively subsumes social life into relation with it. Social reproduction as a real category, that is, as a series of concrete activities oriented towards the maintenance of populations, is itself a consequence of this process of subsumption, as capital institutes a rigorous separation between work and life activities. The inclusion of public health and healthcare within social reproduction means that it is organized out of the social wage fund, and represents a cost within the value of labor-power. It is unsurprising then that the first battles over the funding source and method of distribution emerged as dependence on the wage became generalized at the turn of the century with the rise of US industrial prominence. Struggles over the definition and administration of public health measures emerged directly out of the work of reformist leagues attempting to sanitize urban slums and agitation on the part of workers to improve their working conditions in the first decades of the 20th century. The hazards of life for industrial workers lead to the development of a hodge-podge of illness, accident and death insurance plans, originally created to overcome the chronic unemployment that would leave them wageless to fend for themselves. Such plans were often perpetually low on funds, with premiums still too high for many workers, in part from strict price controls for drugs, hospital care and medical services maintained by reactionary professional lobbies that functioned as cartels at the time, such as the American Medical Association and American Hospital Association. 

More important than these plans were the union-sponsored clinics, attempts by workers to directly organize medical services in conjunction with medical professionals, some of which still exist. The first insurance benefits offered by employers were specifically to attack these meager but autonomous worker organizations while undermining unions generally, a reaction to the balance of class forces shifting in the direction of labor that had been building with the union movement. The 1930s saw the widespread adoption of the hospital model of distributing care, as they became attractive “cost centers,” stimulating the parallel growth of the private voluntary insurance industry. As the network of independent worker clinics was displaced by the hospital system, the battle lines moved and workers began to fight for insurance plans and other forms of payment support rather than for direct control over the care itself. In other words, they increasingly had to accept the terms of commodification. But the inadequacy of union insurance plans and the conditional nature of employer plans, based on the principle of “cost-sharing,” lead to agitation for publicly funded coverage. The American Federation of Labor of Samuel Gompers, its latent conservatism coming to the fore as the wave of interwar class struggles began to crest in the early 1930s, opposed universal coverage on the grounds that it would counteract the unions’ appeal, as it would cover union members and nonmembers alike.

Within this struggle, workers attempted to connect public health with working conditions, pointing to occupational hazards, chronic conditions and illnesses plaguing the industrial labor force by exerting influence primarily through control over the shop floor. As the Depression plunged millions into poverty, there was a rash of lawsuits over workplace injury and disease seeking remuneration from employers. The climate of ascendant labor struggles pushed the courts in a direction more sympathetic to labor and the framework for worker’s compensation policies began to emerge from this era of case law. But as shop-floor control was wrested away with the move from militancy towards normalized business relations, worker’s compensation became the official solution to dangerous and harmful work environments, not autonomy in the workplace enabling improved conditions. The labor movement, having initiated the first organizations of mass healthcare and public health, was outmaneuvered and had forfeited its conflictual and definitive place within the management of social reproduction for a position firmly outside of it, consigned to negotiating for access from across the counter. In the midst of these battles, both unions, with massively expanded memberships beyond the administrative capacities of the old clinics, and the bosses, eager for cheap concessions that would not give in to unions and lessen their domination, increasingly began to turn towards private, third-party insurance schemes.

With the Federal government guaranteeing industrial profits with the “cost plus” financing plans during WWII, more companies bought plans for their employees. This generalized in the post-war period, with coverage for unionized workers expanding from 625,000 beneficiaries to 30 million between 1945 and 1954. This new paradigm gave ample room for expansion. Hospitals, traditionally treated as community utilities, were becoming high-tech complexes with large staffs and overheads. Nurses and other hospital workers began to unionize themselves, driving their wages up. Hospital services went up in cost, which insurance companies made no attempts to negotiate back down, preferring to raise premiums. Meanwhile, though union involvement in medicine had its origins in coverage for the unemployed, healthcare access had become a matter conditional on employment and union representation. The social forces were growing for another push at universal healthcare, as reformist organizations joined with unions to mobilize the uninsured. They struggled to manage benefits for retiring members, particularly the elderly, culminating in the creation of Medicare and Medicaid. These proved to be the high watermark, incomplete as they are, in the aborted project of constructing a national health insurance. These programs became frequent targets for irate conservatives or slick neoliberals looking for governmental bloat to trim in times of austerity, as the program funds were increasingly eyed as a revenue source for insurance companies.

The relatively lucrative balance of class forces in the immediate postwar period that was produced by labor struggles started to unravel in the general conjunctural crisis of the 1970s. A severe depression, coming in two waves, inaugurated the long descent of the general rate of profit, as new global competition in trade and industrial overcapacity killed the engine of growth. This had two major impacts on public health. First, as stated above, the share of value diverted to the social wage fund for the maintenance and social reproduction of living conditions began to exert a pronounced strain on the total formation of value, and therefore on surplus value. This is a constant tension, experiencing perpetual movement, and depends on the overall balance of class forces, but is exacerbated during declines in profitability. In short, the capitalist class supports a high quality of life, both in terms of wage growth and in terms of political support for public benefits, when they can afford to, when it serves their interests and, especially, when the working class has the organizational strength to push demands. When they cannot afford it, the need to recuperate costs overdetermines the ground for any such capitulations, and, when the working class is weakened, such progress can be reversed. As a widespread boss’ offensive kicked off in the 1970s and 80s, union membership declined and real wages were forced into a perpetual stasis, cutting off avenues to healthcare for many workers, fundamentally altering the course of public health. Second, as US capital progressively deindustrialized, it entered the current period of high “financialization,” in which accumulation was systematically oriented towards firms that manipulated the global circulation of capital to extract profit. This process facilitated massive bubbles of surplus capital with low rates of accumulation, i.e. declining reinvestment into valorization activity, that flowed into many non-marketized areas, precipitating massive pressures of privatization. A wave of mergers and acquisitions followed, concentrating capital and “juicing up” the rate of profit, to a slight degree, between 1982 and 1997. This era saw the infusion of capital into the medical industry in a project of restructuring the entire apparatus of public health. The net effect of this has been to severely limit access to healthcare for large swaths of proletarians, at a multitude of access points.

Medical conglomerates, encompassing hospitals and care facilities, private practices, pharmacies, insurance, research, and pharmaceutical companies, were structured to extract as much profit as possible out of the business of care. Outside of the production of drugs and equipment, healthcare companies are not engaged in directly valorizing value (that is, “producing capital”) in the traditional sense. Rather, they are more akin to landlords and other rentiers, creating gated access to a necessary resource for which they charge admission, ultimately deriving their incomes by capturing circulating surplus value in finance and, more to our point, predating upon the social wage fund. Such rentier capitalists actually stand to gain from increasing the portion of capital that goes towards the social wage fund, and therefore stand in competition with industrial capitalists who instead seek to suppress this to maximize their share of surplus value. But this division between the interests of healthcare rentiers and that of industrial capitalists is not so clear-cut when placed in the context of class struggle and the long downturn. As already discussed, third party insurers and private hospitals provided a means for capitalists to recuperate their upperhand in workplace conflicts over worker control of the shop and union-run clinics. Furthermore, the commodification of medicine facilitated the envelopment of healthcare and wellbeing into the wage itself, rather than in a social form that would be less easily subsumed and more ambiguous with respect to the value-form, like independent, universally accessible clinics. Because workers had to purchase care as a set of services and products on the market, a minimum standard of health could not be universalized or maintained but instead became incidental, a consequence of choices and the “anarchy of the market,” an externalized cost burden outside of capital’s concern as soon as paychecks were issued, perhaps with a deduction for the employee contribution to medical insurance.

The history of healthcare in the US up to this point can be viewed in retrospect as a period of potential alternative paths that, through union forfeiture and accommodation, became a patchy system begging for reform. The politicization of medicine had returned in the 1960s ready for another fight, but it had run head-long into the conjunctural crisis of the 1970s and, already vulnerable, became fertile ground for commodification. But as we stated, healthcare is only partially subsumed and is in fact inherently resistant to subsumption, due to a particular tension arising from its concrete qualities. Unlike manufacturing, the labor of caring for human health is subtle, complex and requires significant attention and is therefore not easily rationalized or automated. This is true of many services, but is subject to even more limitations than, say, retail. The “raw material” being “worked over,” so to speak, is the human body, not a substrate that is malleable in the hands of labor. Revolutionizing the production process to raise productivity rates and relative surplus value, the primary tool of capitalists to increase their profits, is not so much an option for capitalists wanting to make money off of medical services. This core contradiction, which is an aspect of the contradiction between human social reproduction and the expanded reproduction of capital, drives many of the trends within healthcare, exacerbated in the US due to a special political unwillingness to shield healthcare from the dictates of capital. Care labor productivity is fiddled with through various managerial schemes over the work process, technological assistance and expanded division of labor (the usual mechanisms) but it is nonetheless persistently sticky and productivity gains are largely static. Capitalists cannot opt out of seeking profit, however (and even nonprofit institutions have been known to turn a profit), and as a result must pursue margins by driving down wages, diversifying revenue streams, raising prices and lowering the cost of care (and therefore also its quality).

Obamacare fits into a genre of schemes euphemized as “managed competition,” a highpoint in the feckless loyal opposition of the Democratic party, a perfect mix of corporate write-offs that could still be decried as socialism by the right. This paradigm, first developed by RAND Corporation logistics analyst Alain Enthovan, emphasized the reorganization of medicine into managerial sponsors who would choose from competing health plans on behalf of patients, supposedly optimizing based on abstruse cost-benefit models. This structure ensures that private insurance companies can harvest pre-set capitation fees from publicly administered trust funds, employers and individuals, which, unlike fee-for-service payment structures used previously, ensures a much more stable revenue stream that can be used as capital for these companies to diversify investments. Managed competition was rejected by the Carter Administration in 1977, but was subsequently promoted in countries in the Global South by the World Bank, and has served as a means of plundering the public sector social security funds in Latin America, Asia and Africa by private insurers, mostly based in the US. Hilary Clinton headed a task force in the 1990s, which helped jump-start her later political career, devising healthcare reform legislation based on managed competition, which was not passed by Congress. It later cropped up in Massachusetts in the form of Romneycare. After receiving the largest campaign donation from the private health insurance industry to any candidate in history, Obama adopted a managed competition reform plank, moving away from his previous support for a single-payer plan. The result, after endless tortured floor debate, was the Affordable Care Act (ACA), which actually increased insurance company profits directly from increased Medicare capitation fees.

Obamacare stopped short of, and in fact never aimed at, abolishing for-profit insurance and healthcare provision; as such, its structure, written with the help of insurance lobbyists, is sensitive to the kinds of distortions that profit creates. While many private insurers still derive most of their income from contracts with big employers, there is still a tendency to avoid the ACA “marketplaces” and managed care organizations (MCOs). Nonetheless, like elsewhere, the public money pot, here in the form of pre-negotiated capitation fees, has proven to be quite lucrative. Public hospitals that historically have provided the safety net for the remainders and margins of capitalist public health, such as the beleaguered county hospitals, now compete directly with private companies for public funding. This has prompted budget cuts and reductions in services, and even set off a wave of closures. Obamacare was intended, at least nominally, to plug the holes and provide coverage for the 40 million uninsured Americans. To this end, it defines a minimum benefits package mediated by the MCOs in order to provide the floor for coverage, purposely allowing room for a variety of tiering schemes for those able to pay more. This way insurers and providers could avoid the burden of actually providing universal coverage through a labyrinth of hedging strategies, all of which tend to reduce quality and restrict access. 

There are three ways to look at healthcare spending: unit cost of service, unit price of service, and the quantity or rate of utilization, which are, of course, interrelated. For providers, keeping costs low, prices high and utilization frequent ensures maximum profitability; for insurers, not wanting to pay for such mounting costs, the incentive is to negotiate the unit price down – or push this cost onto the insured and do what they can to manage utilization. The cost structure in medical care is complex, but generally providers, like any business, want to suppress their own operation costs. Corporate restructuring of medical provision has tended to integrate both vertically, in the steadily rising rate and size of mergers and acquisitions, and horizontally, in the centrifugal sprawl of out-patient clinics, at-home services, nursing homes, urgent care centers, radiology, and lab testing companies, therapy centers and private specialist practices, referred to as the “care continuum.” Many of these are their own companies, rent-seeking around the edges of the continuum, but many of these smaller facilities are owned by growing hospital conglomerates that are increasingly absorbing these smaller practices, to the point where more physicians are employed by a provider network than operate their own practices. The composition of physicians has decisively shifted, following the incentive structures of private healthcare which emphasizes expensive post hoc diagnoses and procedures rather than preemptive and lifestyle care: primary care physicians, the frontline of any public health system, make up just 12% of medical doctors, 85% some kind of specialist or subspecialist. This has been accompanied by a decline in people who receive primary care, especially in rural areas and urban centers, and lowered life expectancies. Such consolidation offers more opportunities to transition to contract labor and temporary staffing. The division of labor in clinical settings has shifted as well, with nurses taking on more tasks in direct patient care, leading to higher workloads, higher burnout and turnover, and more fatal malpractice. There is a global nursing labor shortage, especially in developing countries, which has contributed to such workload stress. This tight labor market has been capitalized on by nurses’ unions to agitate for higher pay and better working conditions, but hospital employers have responded in turn by transitioning to contract labor and temporary staffing, such as traveling nurses and temps. Temporary staffing enables providers to cut costs and bust unions. The extensive and increasing casualization of nursing is a desperate attempt to produce fungibility in an extremely tight labor market. Radiating out from centralized hospitals, into the care continuum, we find even lower wages. In short-term clinical services, such as running lab tests, phlebotomists, who draw blood samples, make a median salary of $35,510 per year. Workers at LabCorp, a private testing company with massive contracts, even managed to successfully unionize to combat dismal wages. In Long-Term Services and Support, where 8.3 million people, a majority of annual patients receive services from various assisted living programs, 71% of staff are low-waged direct care workers (DCW) who are mostly women of color. Still, an estimated 85% of long-term care is provided by unpaid family and community. Most DCW are certified nursing assistants, for whom wages have lagged behind inflation, 15% of whom live below the federal poverty line and 13% of whom are themselves uninsured. Without worker organization this is likely to improve as, unlike the labor shortage amongst nurses, direct care workers, taken together, are among the fastest growing employment sector in any industry, due to the rapidly aging population. Certification and even training requirements for DCW are lax and inconsistent, constituting a deprofessionalization and even deskilling of nursing. This effect can be seen in the dilution of Advanced Cardiac Life Support, a protocol for dealing with cardiac arrest, which now is excised from many nurse training programs. Despite early success in a unionization drive by Service Employees International Union, union-busting efforts are aggressive and well organized. The Trump Administration passed a rule that prohibited home care workers from paying union dues with paychecks issued using Medicare funds, causing an 84% drop in union membership.

All of the above personnel decomposition allows big providers to lower their operating costs. However, other factors push in the opposite direction. Administrative overhead, due to an increasing tilt towards management over medicine in hospitals and the expanding science of claims engineering, has come to take up 34% of healthcare costs, amounting to $2500 spent annually per person on administration cost alone. The overreliance on managers to streamline the efficiency of care service has not met as much success, as mass casualization actually lowers productivity. Attempts to make doctors work faster and see more patients, by shortening the time they see patients and relying on nurses for everything else, have worked to some extent, but it gets tripped up under its own complexity. Lean techniques strive to reduce “wasteful” allocations, creating untenable rhythms and pacing. When services become spread across many providers, either subsidiaries of a conglomerate or separate companies networked together in an MCO, care becomes “fragmented” both raising the utilization rate and lowering the efficacy and quality of the care. Fragmentation does not follow differing regional health needs, but rather reflects the constraints of business strategy. The practical deconcentration but financial conglomeration of care services also allows these massive companies to reap the rewards of this increased utilization, but it comes with costs as well. To overcome this barrier to coordination, providers have implemented a much-hyped new paradigm called Electronic Health Records (EHR) systems. But EHR, now a $23.6 billion dollar industry, seems to have actually reduced productivity, diverting time spent with patients to filling out documentation, causing medical practitioners to see fewer patients than before. The interfaces are counterintuitive, making it difficult to actually track down much-needed information for physicians to get a holistic profile of patients. The data entry follows a series of prompts that don’t reflect medical priority, but rather itemization to optimize billing. EHRs, despite their big data allure, often suffer from interoperability issues caused by proprietary boundaries, causing lossy transfers, formatting errors, and excessive human error. Nonetheless, this is a growing industry and one being pushed by hospital administrators to accommodate the paradigm of the “patient-centered medical home,” which is no kind of home but rather a bundle of patient information that changes hands in large clinical teams managed under a single physician; in other words, the institutionalization of personnel changes described above. These EHR systems are costly, based on proprietary software, in a medical tech industry that increasingly resembles the kind of overvaluation bubbles of the rest of the tech industry. Medical equipment is the 4th largest category of capital investment, 40% of which is leased, making it a $200 billion a year industry. The regulatory environment is extremely lax, and so leasing contracts are rent-seeking at their finest, with the proliferation of “per click” arrangements, which charge providers based on use and just-in-time hospital management. To keep equipment costs down, providers have shifted over to “just-in-time” hospital supply chain management, in which inventories are kept low and calibrated to demand with heavy use of data. All the same, costs have steadily risen, even if not to wage growth, but providers have managed to keep unit cost growing at a slower pace than unit price, effectively capturing more shares of the social wage fund. Unit price growth is the single primary driver of increasing expenditure, over rising chronic disease rates, and increased system usage, growing at 150% the rate of unit cost. By dominating provision markets with a high pace of mergers, providers have been able to negotiate higher commercial claims disbursements from insurers.

Insurers do not bear this burden alone, and in fact manage to reap incredible profits. They too consolidate in order to obtain regional monopoly, which allows them to jack up premiums with little limitation. There are various ways for insurance companies to pass these high claims onto patients. Total out-of-pocket spending has risen 54% between 2006 and 2016. Premiums have risen 55% between 2007 and 2017, rising faster than wages.  In addition, for market insurance, the method of payment for medical service itself sneaks in hidden costs. The US predominantly relies on fee-for-service line-item billing (FFS), in which individual services are priced separately. Of all the types of billing structure in healthcare systems around the world, FFS squeezes the most out of patients, shunting the risk of business onto them, as providers can recuperate costs through increasing the variety of unbundled billable services. For MCOs, which use capitation billing (pre-negotiated lump sums), they structure their plans into a series of tiers. A “Bronze” plan, the lowest tier that qualifies as a coverage floor, is advertised as covering 60% of in-network expenses. This percentage reflects the total payout for all beneficiaries with Bronze plans, so an individual recipient may end up paying much more than 40% of costs in a year, in co-payments, deductibles, fees for dependents, tiers for pharmacy coverage. Various other plans – Silver, Gold and Platinum – justify higher premiums with less point-of-service and deductible cost-sharing, but all plans leave out-of-pocket expenses for the patient. Limited physician, pharmacy and hospital networks allow companies to charge penalties for going out-of-network. Co-payment increases of even $1 have been shown to turn the poorest patients away from seeking care, leading to preventable health deteriorations requiring emergency room visits and costlier procedures. Deductibles, effectively forcing patients to pay their own way for most routine health services by front-loading more costs, have grown to half of total cost-sharing payments, exceeding $1200 on average. In addition, fewer payments can be applied to deductibles to draw them down; copays and monthly premiums leave them untouched. Plans are constantly restructured once a patient begins to pay in, allowing incremental reapportionments of cost. These plans rely heavily on “healthcare rationing” with the use of utilization management, in which an external reviewer influences healthcare decisions on behalf of the MCO or private insurer, often over the patient or doctor, potentially leading to the denial of coverage for recommended treatments, depending on cost metrics. While ACA outlawed denial for pre-existing conditions, an endemic problem before, insurers still denied 18% of in-network claims between 2015 and 2017, with huge variation between insurers (<1% to 40%). These claims denials patterns have even opened up opportunities to game the system. A rash of “surprise billings” hit patients, as they went to an in-network facility which then quietly contracted out-of-network specialists who charged full rate; an estimated 40% of procedures come with such surprises. 

Adjusted for inflation, healthcare spending increased by an average of 9.9% every year between 1960 and 2006. This is twice as fast as the GDP growth rate over the same period, driven almost entirely by unit price increases in physician services, hospital costs and pharmaceuticals. Throughout the 1990s, healthcare prices rose at double the rate of inflation, and was already expected to again this before the onset of the pandemic. Per capita spending on healthcare expenditures compared to income can vary widely depending on coverage and health, but can go up to 14% of income for households below the poverty line, and 18.5% if at least one family member has health complications. At the current growth rate, healthcare spending as a share of household income is projected to equal median total income by 2033. Nationally, the costs of healthcare, from hospital stays to insurance premiums to clinical services, are unilaterally rising, with total expenditure equaling 17.7% of GDP, predicted to rise to 20% in 2022, and averaging $10,000 per household, far in excess of other OECD countries. Spending has grown substantially since 1970, outpacing the rate of growth of GDP and much faster than the rate of inflation, over 50% of this driven by high pricing rather than the quantity of provision. Forty-two percent of Americans have some amount of medical debt, contributing to the general condition of indebtedness for the working class described above. Medical debt is especially burdensome, accounting for 66.5% of bankruptcies and often requiring dips into retirement savings or forgoing necessities, and dangerous, with half of cancer patients reporting that they delay medical care to avoid costs, a common sacrifice which regularly leads to unnecessary hospitalizations and even premature deaths. This massive process of restructuring leads to a system of extraction operating in layers. As each and every component of the healthcare system is privatized and attempting to profit off each others’ expenses, costs are pushed ever upwards. These are then compensated with suppressed wages and price gouging, pushing the burden first onto insurers and MCOs, who in turn construct arcane hedging methods to loot the pockets of patients less and less able to pay.

The frailty and inflexibility of the US healthcare system is thus a direct result of the industry’s ongoing subsumption into increasingly profit-driven modes of organization confronting the particularity of healthcare labor processes. The outcome is a rigid and unresponsive infrastructure more capable of rentier extraction than dynamic movement when facing immediate crises. The convergence of these accumulating instabilities produces the novel extremes of this pandemic and the economic maneuvers required by capital to weather its consequences. The de facto public health system, distributed across the market and subject to the distortions of rent extraction, was a poorly tended-to dam, privately operated, waiting to catastrophically burst with any excessive strain. With nearly 2 million positive COVID-19 cases, as of June 4, we can safely say the flood came. Twenty-eight million Americans still entirely lack healthcare coverage. As COVID-19 spread to the US, many low-wage workers, lacking paid sick leave, continued to act as vectors against their will. One in seven workers said they wouldn’t seek care for COVID-19 due to prohibitive costs. It’s a small wonder: one uninsured person said her treatment for COVID-19 cost $34,927. While governments have promised to cover the expenses of testing and treatment, the fragmentary and disorganized healthcare system allows plenty of room for insurers to stick patients with exorbitant costs. In a stark demonstration of the structural pressures toward austerity, the US has repeatedly defunded pandemic preparedness programs for over two decades, leaving hospitals to weather the surge without much coordination or reserves. The paradigm of just-in-time supply chain management and lean operations has left the hospital system extremely vulnerable to being overwhelmed, quickly stretched beyond capacity and forced to “ration care,” restricting treatment for “non-emergency” conditions. Even Bain Capital reversed its earlier advocacy of lean supply management. Shortages of ventilators and personal protective equipment made headlines, and led to bidding wars between states and shady acquisitions, but all manner of care was subject to restriction, from medications to organizational capacity. Healthcare shortages are predicted to last long after the end of the pandemic. Electronic Health Records systems immediately became an obstacle to epidemiological tracking, designed as they were for billing rather than health profiles, with the low interoperability causing opacity in the data, and the pathwork system too convoluted to roll out software updates in time. Hospitals, whose revenues depend on high-price special procedures and treatments, not routine care or emergency services, have tapped out their cash flow, in some cases furloughing health workers, reducing salaries or even filing for bankruptcy. Unemployment for healthcare workers is at 9.5%, in the midst of a severe labor shortage. In a perverse actualization of the euphemistic “patient-centered medical home” concept, some hospitals with no bed vacancies scrambled to make up for it by using patients’ houses. Meanwhile, patients, COVID-19 or otherwise, turned away from needed care lead to a severe spike in the rate of people dying at home. Home care, staffed by underpaid and deskilled direct care workers, have been forced to pick up the slack of the failing hospital system. Nursing homes and other outpatient facilities are COVID-19 super-spreaders. Direct care workers, unable to socially distance from patients they care for and who, again, are primarily women of color, work in facilities that are tied to 20% of all COVID-19-related deaths. Healthcare workers, in general, are extremely vulnerable, accounting for 11% of total infections, with over 9,000 documented infections in the US and 300 deaths. To address the shortages, Congress exempted healthcare workers from the paid leave expansion in the CARES Act. Meanwhile, nurses’ unions have taken various labor actions to fight for better conditions. Healthcare workers have been the ones who have had to square the circle of the public health crisis, practically navigating the equipment shortages, lack of protection and low staffing with work speedups, longer hours and high-stress loads. This kind of strain, in the context of a horrorshow of thousands of deaths a day, watching patients and colleagues die and everyday feeling the obvious abandonment and callous disregard from hospital managers and governments, is traumatizing and would lead anyone to despair. To date, two emergency medical workers overwhelmed by the tragedy, John Mondello and Lorna Breen, have committed suicide.

The inability to respond adequately to the scale of social need is a result of the accumulated necrosis which has plagued the system. In order to overcome barriers to its reproduction, capital has, in the past, resorted to a program of amputation, coordinating within the capitalist class to ensure that it is only living labor that is severed, deferring the re-emergence of a communist horizon but exacerbating the build-up of dead capital. The proletariat, suffering from its own advanced decomposition, has so far been largely ineffective at routing this onslaught. This dynamic of defeat, which has structured the last 50 bleak years, and the current move to sacrifice thousands of lives a day to maintain economic normality, suggests that we can expect more bloodletting in our future. But the exact extent of social decay that is currently being unmasked, and the depth of our current plunge, is unknown. The social arrangements which enable such a state of affairs to perpetuate in spite of the material requirements of reproduction are possibly running into real limits, pushing us further into an exceptional situation. These measures may only ensure a more destructive manifestation of the economic crisis going forward.

This most recent phase in the crisis of capitalist reproduction is still taking shape, and following along the lines of a consistent historical trajectory. Prospects for recovery and the future behind it look bleak and few are willing to predict otherwise. “Growth” in GDP in advanced economies is projected to be -6.1% by the IMF, -5.9% in the US, a roughly 10% decline from before. Emerging market and developing countries, a bourgeois euphemism for the imperial peripheries, are expected to “grow” at a collective rate of -2.2%, excluding China (along with India, one of the few countries expected to have positive growth, 1.2% and 1.9% respectively). Goldman Sachs corroborates these figures. The UN reports an overall 15% contraction in world trade in 2020. But these already dire estimates presume a tapering off of the pandemic; indeed, some of them forecast positive growth by the end of the year and ample rates of ~5.8% in 2021. But the very real possibility of a second pandemic wave is looming, with the UN projecting a possible -0.5% GDP growth rate in 2021 in this case. Given that it will likely take 18 months to bring a vaccine from development to distribution, we still know very little about COVID-19’s true virulence or symptom etiology, and the consensus that recovery means putting people back into the workplace, a second or prolonged initial wave is the likely scenario. Now, the stock market surges against all indications that the fabric of capitalist society is disintegrating, the Nasdaq is recovering total yearly losses. The continuity of accumulation merely exists in the hopes of the market’s futures and the “investor confidence” in recovery. According to Moody’s chief economist, this speculative surge (which doesn’t reflect real profits or growth, but the willingness of possessors of fictitious money-capital to continue to circulate and trade) is attached to expectations of a “V-shaped” recovery, that is, a sharp return to the prior trajectory of growth. Given that the recovery from 2008 was “L-shaped” – recovering the same relative slope of growth, but not to the same levels – an economist at St. Louis Fed proposed that we finally pull the trigger and impose negative interest rates in order to obtain the sought after V curve. 

Regardless, the long-term scarring is likely to plague the world economy for many years to come. The World Bank, looking ten years ahead, posits a number of deep adverse effects from the pandemic, focusing on long-term slowed growth in “emerging markets and developing economies,” particularly in China, which has thus far this century been the veritable heart of world accumulation. They predict damage to productivity growth, as forms of social distancing will become widely adopted as regular health and safety practice in many workplaces, straining the primary tool capital has for improving productivity: the concentration of workers. Output growth will fall even faster than it already has been, especially energy output as the rickety price structure of oil collapses. Most interestingly, they predict that capital capacity will be severely underutilized, reflected in the previously mentioned productivity and output rates. This means that an extremely high percentage of the accumulated productive forces would hum at lesser rates or outright lie fallow, producing more disused rust belts. This is exacerbated by the particular geographic distribution of the productive forces, organized into a global accumulation regime wholly dependent upon a stratified and deconcentrated industrial archipelago oriented for exports and trade. Given the unique nature of pandemics, it is this structure, so essential for propping up the rate of profit, that is especially vulnerable to long-term disruption, as countries are forced to institute export controls to stem the spread of the virus. Since the global industrial apparatus is already at severe overcapacity, due to a high organic composition of capital, these circumstances will only render this crisis tendency all the more intractable. We can expect a dip in total value formation and the capacity for valorization, and thus the rate of accumulation, the proportion of profit that goes back into production. As the World Bank notes, investment will have to continue innovating other pathways for accumulation, primarily in financial instruments or real estate, doubling down on the existing debt bombs. We can expect more financial asset crashes and more currency crises to hit a spiraling dollar reserve value-measure system.

We are certainly not looking at a coming boom. Large scale opportunities for profitable investment are increasingly non-existent. There will be no period of profitable reconstruction of productive capital, infrastructure, and housing, as there was in the ruins of Europe and East Asia after WWII; the virus alone will leave the industrial rustbelts, empty malls and overleveraged unfinished construction projects intact. The technological revolutions that once had massive effects on increasing employment have long failed to deliver on productivity or output increases, lead to persistent declines in capacity utilization, and have bottomed out in employment. Technological developments have only grown to increasingly expel labor-power from the point of production, simultaneously rendering null the very element of the expansion of value. When conditions for productive investment decline, money-capital that cannot be valorized is instead diverted to financial investments fundamentally rooted in the sphere of circulation, affecting the rate of capital accumulation and leading to the formation of unproductive hoards which become increasingly susceptible to speculative activity. Capital hedges on a future that material reproduction does not allow.

Barring the absence of political feasibility for the massive destruction of capitals, any semblance of recovery only becomes possible, as before, through the maintenance of the conditions for credit creation and lending capacity of financial institutions. The accumulation of money-capital swells and the reproduction of private capitals increasingly becomes a matter of redistributions of claims on future surplus value. Cornering market shares through centralization of capital and concentrating holdings becomes the sole measure of success, and the fetish of money-begetting money takes hold as the flows come in, divorced from their connections to material expansion. In this environment of growth hinging on credit availability, the “zombie firm” becomes an apt symbol of the crisis in value. Overleveraged corporate debt burdens weigh heavily on the potential for productive growth in the coming future of industry, and this dead weight requires that the well of liquidity and credit continue flowing, lest it bring it all down again. The expansion of value, now petrified in dead forms, is only reproducible if this gradual means of intensifying the appropriation of surplus labor can be posited towards a future valorization of capital. As the base for this grows increasingly narrow, this surplus labor capacity implied by productivity growth manifests as an absolute surplus population proportional to the growing masses of unrealizable surplus capital. Capital finds itself then in a double bind, reproducing the social relations that form the content of value, but as these relations are increasingly running out of steam and becoming materially untenable. The predatory appearance of the appropriation of surplus increasingly takes on rentier forms as the nets are cast wider and hooks deeper into the externalized costs of labor-power’s reproduction, shaking extra coin out of any nook it can find. The spatial fix of deindustrialization produces a mutable terrain of capitalist production infrastructures, moving more and more into hinterland regions as a buffer from proletarian access and struggle over the very wage-relation that structures their subsistence, even in its absence. This crisis in the wage-relation serves only to further foreclose the mutual reproduction of the class relation, producing instead fragmented subjectivities bent on the destruction of the present order instead of a mere share in its plunders.

It is this very rigidity in the face of exceptional situations that reveal to us the ultimate necessity of superseding capitalist social relations, whose image of wealth necessitates mass privation. It remains to be seen what a new order would consist of, though it is now struggling to emerge out of the present crisis. There is no guaranteed immediacy of revolution from capitalist breakdown all on its own; we must content ourselves with a turbulent and ambivalent intensification of conflict which may shift the balance of class forces and help realize our revolutionary aims. The bourgeois response to contemporary crises are desperate, state-led attempts to preserve the existing equity systems of national capitals in the face of the centralizing pull of the crisis. Capital can reconstitute itself, but the great upheavals required would yield an unrecognizable landscape. It is not totally unreasonable to anticipate the possible reorganization of nation-states into new clusters and axes, the dissolution and swallowing of entire parties and parliamentary apparatuses, and new class compositions emanating from employment arrangements favorable to the capital leftover in the struggle to consolidate. We can detect the embryonic forms of these circumstances coalescing in the world today; they just need to “make their break” and therefore require some sort of occasion. In the past, this has meant war.

Death-Masks

The tradition of all dead generations weighs like a nightmare on the brains of the living.” – Marx, 18th Brumaire of Louis Bonaparte

The specter of war hangs heavy over the present conjuncture. Given the degree of instability at present and the flailing attempts by the institutions of capital to mitigate the crisis, it appears the question of war is merely one of which kind. In the heat of the pandemic a number of struggles have taken hold, and the conflicts of the years preceding are inherited and intensified by the newest threat to a global order of capital that is already under severe strain. In the deepening crisis of capitalist reproduction there lies an intrinsic tension between particular proprietary relations that serve to buttress a given national bourgeoisie, particular bearers of the character-mask, and the reconstitution of capital in a more globally-integrated, de-personified and concentrated iteration. Ensuing struggles might not exactly follow obvious pro-capital and anti-capital interests, but instead find themselves mediated by intra-class rivalries inflicted onto the respective national working classes. Revealed here is the dialectical relationship between functionalist notions of state and capitalist institutions and the compositions that the classes are constituted as at any particular moment. Fractions of each class coalesce into ideological affiliations and interest groups vying for political power, but these are fetishized forms, more specifically the fetishization of form, following a class polarization intrinsic to processes of capital accumulation, increasingly pursuing a fragmentation into innumerable surface antagonisms. The class binary of capitalist production is counteracted by this process of fragmentation and emergent antagonism. This is the actual concrete terrain in which capital moves and within which the proletariat must move to achieve liberation. 

Compacts between different fractional compositions stabilize in a given conjunctural arrangement, but, as seen with events throughout the still-developing pandemic contraction, this base moves so rapidly that the numerous scattered fragments, each with their own force and velocity, are falling into the chasm, producing the appearance of social chaos. The constant heat of agitation begins to overtake the pressure of its containment and threatens an explosive transition. As is seen in the case of the right-nationalist protests demanding economic reopening, it is possible for this unconstricted agitation to still be politically useful for capital. Antithetically, there appears an immanent opening for a war of position with the advent of the “essential worker,” contemporary development which suggests a possible resuscitation of a proletarian movement, drawing from the workplace and tenant struggles that are unleashed by the present instability and struggle over reproduction. In absolute terms, however, the prospects of a prolonged crisis in unemployment and the massive asymmetry in organizational capacity make it such that workers are more replaceable than ever. At the very moment that we must be intransigent, we are exceedingly solvent. The sharpening of these contradictions are fertile ground for the struggles over rents and a wave of wildcat strikes and actions unmediated by unions, but note that these contradictions, while sharp, are not yet our tools and are likely to cut away at us if we do not master them strategically. We already live in amputated social conditions.

Of importance is the ongoing struggle of the condition of surplus population, the growing mass of externalized surplus labor capacity increasingly spatially disembedded from the concentrations of production while also far removed from the spillovers of concentrated social wealth. These struggles take on the most violent and fragmentary extremes of capitalist domination, as superfluity robs the proletarian subject of reliable leverage in negotiations, while simultaneously rendering this subjectivity one that is exposed to the total and impersonal domination of military policing and surveillance in a reproduction increasingly dominated by informal economic relationships structured along the outskirts of the social wage fund’s circulation. This acts as a central location of the ongoing reproduction of racialization processes in contemporary capitalism, the exploitation of racial differentiation for wage stratification and labor arbitrage (“last hired, first fired”) giving way to various forms of overt carceral domination as surplus labor runneth over. The intensification of carceral regimes, the widespread distribution of military surplus to even the smallest municipal police departments and the formalization of predominantly racialized extra-judicial killings speaks to the development of a sprawling apparatus for the management of capital’s crisis of reproduction. As this crisis proceeds, we will see the limits of prison society’s capacities tested.

Identifying these fault lines remains the work of any conscious action against the reconstitution of capital. These fragmentations in the assumed class binaries of capitalist production compose this dialectic of abstract and concrete, the actuality of class and politics and the retrofitting of the state to reflect the transformations that national capital has necessarily undergone with imperialism and globally-integrated production and trade. There is a growing tension between capital as a real abstraction – pure surplus value accumulation indifferent to who makes up the capitalist class and where anything takes place – and capital as the proprietary means for a particular group in a particular place to maintain their ownership relation to production. Intra-capitalist competition remains a factor, as does the question over whether capital as a totality can successfully reorganize production to perpetuate itself, and whether this restructuring will leave the same old bourgeoisie and nation-states in place. Is it a choice between the hegemony of US and Western capital and the entire mode of production? To what extent is a pivot to East Asia as the center of accumulation overdue, and how does this dynamic play into the manifestation of this particular crisis? Are the character-masks which have come to dominate through a cunning of history now forming a phalanx of death-masks for the reigning order, appearing more as obstacles to capitalism’s reconstitution than guarantors, waiting to be swept to the side? This struggle is what makes it a conjunctural crisis, in which all the social institutions which support a regime of accumulation enter into a violent flux. When combined with the accumulating instabilities that accompany the growing surplus populations, this moment contains the possibility of resolving itself through the confrontation of these antagonisms into something qualitatively distinct from the preceding period. We will now look to the finer details of some of these recently escalating fault lines.

The current ecosystem of reaction is a contradictory outcome of the nonexistence of a nation as such, in old terms, and the failure of global integration to stave off crisis. This has produced intense nostalgia for past national might as both an organic expression and a manufactured political fringe. This is seen in the US most prominently in the Reopen protests, a series of efforts that began in mid-April and have developed in various forms, beginning with the primary impetus moving forward with plans to end lockdown measures to contain infection spread, famous for their disregard of “social distancing” measures and health protocol. There currently exist theories, plenty supported by convincing evidence, that these indeed are composed of a coordinated effort from special interest groups and coalitions that built connections during the Tea Party formation of the contemporary right-wing surge. Coordination alone, however, does not explain participation. In coverage of those involved, some divergence of interest and political motive can be discerned. There appear to have been disputes over method and urgency of reopening, some willing to adhere to cautious timelines and others largely organized around memetic incarnations of support for Trump and his interests, the anti-lockdown protest merely another site in the ongoing culture war. What appears consistent, however, is a high-degree of involvement and expression of business-owner, petty-capitalist interests in the displays, as the disruption of normative exploitation here can be a greater hindrance to subsistence than for larger capitals. It is in these circles that outright denials of COVID-19’s existence or severity are found, as conspiratorial thinking is anything but foreign to the contemporary US right-wing.

A political tension clear in these mobilizations is that between the reopening timelines set by states and the demands being placed on ensuing economic activities from the Executive branch, the current regime’s sensitivity to stock market volatility not being lost on anyone. Much of this has already manifested in conflicts over PPE pipelines to states, where Federal agencies have acted to intercept and requisition supplies procured by state governments, forcing many to resort to covert forms of smuggling. States have worked over the past few months to form and operate within regional pacts to strategize reopening on their own terms, regardless of Executive wishes. Past statements of ominous portent from Trump and leading media figures on the right have gestured at the possibility of popular mobilization as a tactic to deploy in order to grease the wheels of a political impasse. A key element of that degree of enforcement capability in Trump’s base of support on display in the Reopen protests is the far-right militia movement, an armed presence with Confederate or Nazi flags being a common fixture at these demonstrations. Another element within these formations to note is the invocation of the Boogaloo meme, a right-wing shibboleth referring to the apocalyptic desire and supposed readiness for a sequel to the American Civil War, presumably along much the same factional lines considering the neo-Confederate elements involved. The most notable escalation out of these has been the events surrounding the protests that moved successfully from the lawn to the center of the Michigan State Capitol. Armed protestors made it into the Capitol building on April 30 in a standoff with police inside, attempting to make their way to the legislative chambers housing the Governor and other state representatives. By May 14, two weeks later, the state government announced it would be closing the Capitol building and appears to be suspending certain sessions, in an attempt to avoid further clashes and armed escalations. During the protest on the day closure was announced, only 75 to 200 people were in attendance at any given time. This shows the striking ability of armed factions of the right-wing in the US to concentrate and deploy force to exploit crises, though contingent upon the sites where this promises to be most effective. 

The synchronization of interests with armed right-wing militants and the Trump administration still appears one of mutual convenience, as the character of this intra-class fraction is one of opposing visions for the future of anti-social organization, but both converge on the maintenance of the reproduction of capitalist social relations at their respective levers of exploitation. While Trump remains inextricably bound by a reproduction of US capital that is reliant on global-integration and maintaining the US’s particular hierarchical position atop the organization of global value chains and trade arrangements, the militia movement is a product of the immiserating hinterland regions of systemic deindustrialization and exurbanizing poverty, led primarily by the petty-capitalist and wealthier landowners emerging above the overall historical trajectory of abjection. There is in these groups a defense of capitalist relations founded through an anti-globalization bent, placed at the forefront of their political commitments. A demonstration of this in the present instance can be seen in the voluntary protection of businesses opening in violation of state orders by armed militia groups, the more militant of them placing themselves “beyond left and right,” in an ultimate goal of autonomous territorialism founded on various forms of ethnic homogeneity or kinship in survivalism. The alliance with Trump in these instances are pragmatic maneuvers from groups that have a well-incorporated theoretical grounding in the exploitation of crisis to advance their particular interests by destabilizing state institutions in certain regions. The reaction in these incarnations of the right is such that these are ultimately movements that realize their ends through exclusionary methods backed by force, the vocal disdain for infection containment in the protests itself a manifestation of this anti-politics, where obfuscation and conspiracy cloud the terrain for the opposition, a phenomenon akin to a smoke grenade in combat.

A crisis of state legitimacy is not merely the terrain of reaction here. The unemployment wave and subsequent hit to the maintenance of relations of exploitation that keep economic activity moving has produced the discursive turn to the desperate and hollow celebration of the heroism of those workers endangering their lives, through the “essential worker” classification. For every instance that the “essential” distinction appears to outline the actual contours of necessary reproductive labor in society, such as nurses, even more are plainly obvious to be merely necessary for the functions of realizing exchange values and preventing total economic collapse. For those attaching hope to the apparent sacrifices made of the so-called “essential worker,” are they not buying the boss’ propaganda? It is entirely questionable which of these labor tasks would even remain in a social reproduction that becomes emancipated from its subsumption by capital. The cyclical employment of surplus populations into an industrialized consumer and service-heavy economy is revealing of the crisis of surplus capital today. The unrealizable surplus of potential capital values and commodity outputs must be either pushed to the extremes of realizing value in the social processes of exchange, or constrained in output and thus consistently exert an overleveraged burden on the costs of enterprise. Our employment in society is increasingly meaningless, increasingly only existing to serve the maintenance of the waning abstraction of value and thus perpetuate the class domination which serves and is reproduced by it. It is then unsurprising to see where these sites of proletarian struggle in the US have broken out in the present conjuncture. The strange desperation of the “essential worker” ploy then deserves some broader contextual grounding in the composition of this particular historical instance of widespread wage precarity.

The mass precarity implied by the chronic underemployment and untenable costs of living detailed above are not a result of rampant greed but instead the terminal arc of necessary restructuring within global capital. The composition of the labor market in the US and many other imperial core countries is directly tied to the increasing superfluity of labor relative to valorization, leading to deep polarizations in the geography of production and consumption. There has been a wholesale reorganization in the global division of labor towards integrated and stratified value chains cutting across borders, with workers in several countries linked into a single process of capital turnover, the lowest-waged workers producing goods to be shipped, warehoused, handled, retailed and delivered by a vast services stratum in the Global North, elongating the circulation time of the commodity before it reaches its terminus in consumption. The form this takes is a product of history. The so-called service economy of the Global North sediments the historic defeat of the working class, shattering the politicized composition of the class in the imperial cores and dispersing the most labor-intensive links in the increasingly transnationalized productive forces to dominated peripheries outfitted with debt-funded infrastructure and liberalized export practices. To be clear, most “services” are actually located in the Global South, in the informal work it takes to survive in slums, but the formal “service economy” that is now theorized in bourgeois economics to mark the most mature stage of development is distinguished by what it indexes underneath: the spatial concentration of consumption, forming a complementary half in world reproduction. The complexities of this historic arc are too numerous to fully explore here, but it suffices to say that new geographic sectoral concentrations emerged, with new producing and consuming countries, after the smoke cleared from neocolonial beach-heads in the 1970s and 80s. 

This has a few relevant consequences for the present moment. The majority of European and American workers perform services. The proximity that these services have to production, in the form of scientific and technological development, or to the circulation of commodities, such as transport, retail, and marketing, may mark them as relatively “productive.” But large swaths are not strictly involved in the circuit of capital valorization. Nonetheless, the populations of the imperial core are responsible for the majority share of consumption, though these are skewed to the very top income strata. But this usurpation of manufacturing by the periphery has only resulted in extreme wage suppression and the distribution of goods out of those countries, contributing little in material improvement to their lives. Indeed, production in the periphery is increasingly tilted towards exports, as the export share of the world GDP has more than doubled between 1975 and 2018, from 13.6% to 30%. The export orientation and consumer product light industry emphasis of development was superintended through the loan and structural adjustment programs of the World Bank, International Monetary Fund and World trade Organization, from the late 1970s and, later, by the China Development Bank, and facilitated by the proliferation of free trade agreements. The fragmentation of the production process, in which the various steps of initial parts manufacturing through assembly and final packing occur at numerous sites across the world, facilitated by a logistics and shipping revolution, with multiple points of exchange in intermediary circulating capital, has enabled surplus value produced all down the line to funnel and concentrate in the final sale price, effectively distributing value upwards into the core, amidst a net transfer of plundered wealth. The material edifice of extraction through value chains underlies the outrageous wage differentials seen between OECD and developing countries. This arrangement has been necessitated by the spiraling development of contradictions in the value-form, a countertendency to the fall in the rate of profit to export damage from the imperial core to the periphery. 

Diminishing prospects for capital to reproduce value directly follows the narrowing conditions for increasing or even maintaining the rate of profit. Technological advancement in processes of capitalist production develop means for the automation of labor tasks, increasing the efficiency in exploitation of each individual labor input in production, ultimately requiring less labor-power and the disembedding of proletarians from the point of production. However, as this increases the productivity of labor in theory, thereby increasing the rate of exploitation and thus the rate of surplus value, an increasing share of value in capitalist production is tied up in the fixed capital values that only reproduce the same magnitude of value through the course of the turnover time that encompasses their wear and tear and eventual obsolescence. While this increases the exploitation of each unit of labor-power, it progressively diminishes the base of a capital value’s expansion, i.e. valorization, in the production process. Rates for productivity growth thus decline. Intensified output capacity of industrial capital and the ongoing reduction in ability to profitably exploit productive labor capacities lead this excess capacity to become increasingly susceptible to crises of effective demand due to chronic overproduction. Consumption must then be proportionately integrated into the reproductive circuit of value, leading to a rise in service sector employment: an industrialization of consumption. Stagnating output following this bind of overcapacity leads to an imperative to lower the costs of production to the absolute floor. There are significant wage differentials between workers in the core and periphery, which are structurally required for capital reproduction, as they form the base of mass consumption which enables these value chains to be realized within the borders of the Global North. But, as the progressive immiseration described in section 3 demonstrates, we are approaching real limits in the capacity of this form of globalization to successfully realize the values latent in the global productive forces, as wages stagnate in the Global North and workers are beset on all sides with predatory capitalists cutting away little pieces of flesh.

With this understanding, it becomes more clear the exact nature of the fear lying behind the rushed calls to resume normal economic functions than the largely performative demonstrations of the Reopen protests: the entire edifice of world accumulation depends on every knick-knack making its way from the periphery through the Amazon warehouse into the hoards of merchandise we call homes in the imperial core. The backdrop in the rise of the “essential worker” reveals a widespread wave of actions taken by workers on their own initiative to combat the clear and present dangers to their health by being forced to continue work in the pandemic. Between March 1 and April 28, there were at least 151 wildcat strike actions, as can be examined in this essential COVID-19 strike wave map from Payday Report. The planned strikes and walkouts in Amazon fulfillment centers have been well-documented, from an instance on April 21 where 300 workers called out of shifts at 50 fulfillment centers, to the May 1 strike plan joined by Whole Foods, Instacart, and Target workers, demonstrating emergent coordination taking shape among workers in retail, distribution, and shipping centers within the industrial sector across capital owners. This is a strength in the present moment, as these are precisely those sectors increasingly prominent in labor market activity in the ongoing trajectory of the US as a highly-financialized service-heavy economy. Within the distribution and transportation industries, multiple instances of truckers taking the tactic of “slow roll” actions to protest dropping wages and low freight rates by either disrupting traffic on interstates to a crawl or encircling capitol buildings, as in Phoenix, AZ and Austin, TX. Public transportation workers and bus drivers have also demonstrated, as in a bus driver’s strike in Birmingham, AL, and a transit workers’ walkout in Greensboro, NC after coworkers tested positive for COVID-19. Not all of these escalations in worker militancy are proceeding unopposed: sanitation workers in New Orleans, all hired through a temp agency, who went on strike to demand hazard pay, sick leave, and proper safety equipment were all fired and replaced with prison labor making $1.30 an hour.

Industrial manufacturing sectors have also seen their fair share of struggle. Between March 19-20, workers in an automobile manufacturing plant in Detroit, MI shut down operations after infections emerged in the workplace. In this mainstay of the Rust Belt, hundreds of FCA Mack Engine Plant workers also walked out on the job over safety concerns, and on March 18 in nearby Sterling Heights, MI workers at a Chrysler plant went on strike over the same concerns. On April 20, workers at the Boeing factory in Renton, WA refused to show up to work, surely a detriment to a cornerstone manufacturing company for US capital that in recent history has seen ongoing problems of stymied growth beyond the 737 Max crisis of last year. In other production spheres of the domestic economy, a fixture of the present configuration of relative social stability has been the food sector, most notably that of meatpacking and slaughterhouse workers. COVID-19 has been found to spread twice as fast as the national average rate in US counties with major meatpacking plants. These counties accounted for 10% of all new cases reported from April 28 to May 5, primarily affecting rural regions where many of these plants are concentrated, away from the initial urban outbreak epicenters, affecting regions notorious for high poverty rates well above the national average and inadequate healthcare infrastructures. In one of the only actual invocations of the Defense Production Act to date, on April 28 Trump signed an Executive Order to keep meatpacking plants open and workers active in the facilities in order to mitigate potential disruptions to food supply chains. 

Prior to this, workers in meatpacking plants across the US engaged in conflicts to deal with the health hazards of their environments. As early on as March 23, non-unionized workers at a Perdue Chicken plant in Kathleen, GA went on strike, with employee Kendaliyn Granville saying of the situation, “We’re not getting nothing — no type of compensation, no nothing, not even no cleanliness, no extra pay — no nothing. We’re up here risking our life for chicken.” In Greeley, CO, on April 1 approximately 1,000 workers, largely migrant laborers, walked off the job at a 4,000 person JBS processing facility. On April 15, Tyson Fresh Meats workers in Waterloo, IA staged a sick-out where hundreds refused to work. In response to the Executive Order, workers have been responding as needed. On May 1, a Tyson plant in Dakota City, NE had to slow production down due to a high degree of absent employees. Workers are quitting en masse at Smithfield Foods Inc.’s meatpacking plant in Sioux Falls, SD, following a wildcat strike by 50 workers at a Smithfield plant in Crete, NE on April 28, the day of Trump’s order. In response to the potential unrest and risk of infection, Nebraska state health officials decided to simply stop reporting case numbers as they arise. Just recently on May 14, a Tyson chicken processing plant in Wilkesboro, NC has been forced to shut down twice in one week due to high rates of absenteeism. 

It is easy to see then how crucial economic reopening, ensuring a “normal” state of exploitation, is for the maintenance of capitalist reproduction at present, already taking a hit that will endanger it in the future in a still-to-come full realization of the general crisis. There is evidence of endemic misreporting and manipulation of data on negative tests, both at the CDC and in many states, to paint a portrait of successful containment and encourage reopening. The appearance of worker actions in these spheres are very much undertaken out of the immediate necessity of maintaining health in the face of endangerment, but could quite easily spill over into a generalized awareness of the capacity of an embedded workforce to bring capital to its knees, should the need arise in the future. This still, however, remains a resurgent front of the worker’s movement completely contingent upon the instability of the present situation, and cannot yet be said to be the only front important to the development of the struggle to come as the crisis develops. Before inessential businesses are allowed to resume operations, “essential workers” constitute a possible strategic bottleneck, a fact recognized and taken into account in the current strike wave, with many workers using the boss’s propaganda against them. But the high degree of unemployment guarantees an opportunity for capital to liquidate troublesome workers, and the possibility that unemployment could stay high for some time with little promise of future relief from federal funds signals an extremely competitive situation for workers to stay “essential,” lest they be expelled once capital regains its footing. These are not the only sites of struggle, however, as things heat up in the now-vast sphere beyond the workplace.

Tenant struggles here can be seen as a site of struggle for both those with “essential” jobs or are still working from home and for the masses now rendered jobless, as many of the nearly 40 million unemployed are still expected to pay rent for shelter. With grim prospects of a job market recovery in the near future, the downward pressure this will exert on wages will manifest as deeper rent burdens for many. The tenant movement is having a clear moment in the inability of municipal, state, and federal governmental authorities to sufficiently mediate the class conflict between the proprietary appropriation of surplus by capital through landlording and the inability of laid-off tenants to pay rent, lest they forego feeding themselves and their families. This faultline really exposes the central contradictions of capitalism: because the danger of spreading infection is so severe, people are unable to work which, under capitalism, means they can no longer afford housing, at precisely the moment when society as a whole needs to be sheltered. While the inability to pay rent poses a challenge to the traditional strategy of a rent strike, where the tenant organization’s leverage is withholding the rent with ability to pay, organizations across the US, largely in urban centers, have mobilized and worked with tenants to strategize coordinated strike actions

The Autonomous Tenant Union Network quickly released a pandemic-specific organizing toolkit, as did some of its largest bastions, the Philly Tenants’ Union, LA Tenants’ Union and SF Bay Area Tenant and Neighborhood Councils, which are both COVID-19-related and generally applicable. These autonomous tenant unions have recently grown very fast. One of us organizes with Bay Area TANC and we can confidently say that our membership has quintupled since March. New autonomous unions have sprung up in a number of cities; individuals we’ve been in contact with have initiated unionization campaigns in new cities, laying the seed for an eventual grouping. New councils of tenants who all share the same landlord have formed within the unions and existing ones have been reinvigorated. Many of these groupings are in the process of organizing fellow tenants, agitating against their landlord, and openly struggling to extract demands from landlords such as protection from eviction, rent reductions, and full rent cancellation. Many state and local governments have passed a patchwork of injunctions, perhaps freezing evictions or allowing tenants to delay their rent for a range of months, all contingent on a hopeful but likely delusional scheduled return to normalcy sometime this next summer. As of writing, no jurisdiction in the country has moved to fully cancel or forgive rent for the period of the state of emergency, the only measure that will keep people securely housed long-term. And many existing measures are rather weak protections, requiring all sorts of means-testing and documentation, relying on court systems being dormant due to COVID-19 rather than explicit legislative language, or building in backdoors and loopholes for landlords to evict or take action to collect on rent by turning it into debt subject to collections agencies. In truth, the protections are quite uneven, which has granted room to maneuver in some areas, such as Alameda County in the Bay Area, but much less so in others; this crapshoot of legal relief has as much effect on the success of organizing as anything else. These measures are all temporary and will likely require extending as the economic and health crisis surely will not be resolved. However, which states and localities actually grant the extension is up in the air, and likely the kinds of measures and extensions adequate to deal with the precarious situation so many find themselves in will depend on the organized pressure that such tenant unions can exert. While this growth is encouraging, this iteration of the tenant movement is still very nascent and finding its legs. 

This new emergence is a double-edged sword. On the one hand, there is little in the way of existing bureaucracies mediating the activity of the “rank and file” as in the labor movement, which have proven time and again to be timid, conciliatory vehicles that are often outright obstacles. Without such an ossified husk of previous struggles standing in the way, the nascent tenant movement can grow on terms set by tenants themselves, including more flexible autonomous structures, resembling more the “earlier” stages of workmen’s associations but with the benefit of hindsight. On the other hand, the crisis of rent defaults is massive and unprecedented and the larval class organization that exists and is currently being built is not capable of rising to the occasion and shaping the course of things. In addition, a variety of advocacy and direct service nonprofits, insisting on petitioning the state, are very involved in these matters, steering the demands and messaging into models that fit their structure and fundraising needs. This low development of class composition is insightfully discussed by Justin Gilmore, a comrade in TANC. 

While we, as tenant organizers, think that a measure of formal organizing, to aid in coordinating solidarity and amassing maximum impact, is the best route to the construction of a viable and toothed tenant movement, there are a number of exciting developments that are more spontaneous and sporadic. In New York, 12,000 signatures appeared on a pledge to withhold rent, loosely organized as an online petition. Strike activity amongst less organized pockets of tenants kicked off across the country and in Canada kicked off in April and May, possibly numbering in the thousands. As discussed above, nearly a third of tenants did not pay rent in April, a significant uptick. The other side of housing struggles, that of ending houselessness and soliciting or expropriating housing for this purpose, has had some significant developments as well. Earlier this year, Moms4Housing, a campaign of black homeless and marginally housed mothers and their children, took over an empty home in West Oakland, in their words “evicting the speculators.” They eventually had to resort to eviction defense shifts staffed by community supporters as the Alameda County Sheriffs menaced them with threat of eviction, which was eventually carried out with the brandishing of assault weapons and armored vehicles early one morning. The moms were later able to come to an agreement to purchase the home with the landlord. Inspired by this brave inhabitation of empty real estate, a group of unhoused people in Los Angeles called Reclaim Our Homes took over 12 houses in a 163-house tract owned and left empty by Caltrans, California’s transport infrastructure agency, a week before the shelter-in-place order. State police then stationed themselves throughout the neighborhood to intimidate the reclaimers. In Chicago, a group of rent strikers and unhoused people took over a building owned by Deutsche Bank and turned it into a shelter for people experiencing houselessness and a community mutual aid hub. Such instances are placed in their historic context of an illustrious proletarian tradition of housing liberation by some other TANC comrades, Julian Francis Park and Hyunjee Nicole Kim. 

These are relatively small and infrequent actions, reflecting the extreme risk that squatting and expropriation requires and the low capacity to sustain long-term support. The eviction defense for Moms4Housing brought out over 300 people, many of whom eventually had to go home, opening the way for the militarized police to come around early the next morning. This enthusiastic volunteer base is encouraging, but for now the state and rich speculators can afford to wait it out. This thorny and dangerous practical problem is the exact impasse generally facing nascent proletarian class compositions as they slowly coalesce into intermeshed movements capable of real actions that secure gains. In order to shift the balance of class forces decisively in our direction, the ability to sustain strike actions and expropriate and defend housing and other resources will have to be built up. These are daunting prospects, but there are latent and unexercised potentials in a tenant movement, centered around autonomous unions and councils composed of tenants, linking up with movements of the unhoused and landless. As hard to imagine as this is now, it is something that will become increasingly necessary as more and more people fall into housing insecurity by high rents and brutal evicters, get displaced into worse housing farther from their jobs and eventually become homeless. In truth, tenants, like all workers, are virtual paupers in waiting, easily expelled and replaced by the shifting needs of capitalists and property owners only to then face an increasingly policed and privatized urban space that pushes them to the absolute margins, joining the ranks of the disposable sleeping rough under freeway overpasses. Rent strikers are essentially squatters in the eyes of landlords, approaching that precarious place of living on another’s land from the other side of the unsheltered by expropriating a house for themselves. There is no clear path or formula, but building a strong and militant base, tied together through shared struggle and solidarity, can perhaps hit a critical transition point and become a flexible movement, with well-tested tactics to seize housing and ably defend it.

The situation has seen a spur in an already growing sector of class struggle in the US, and the hits are indeed impacting landlords, perhaps forecasting a similar concentration of property in the rental market as we saw in the aftermath of the 2008 crisis. Given the centrality of rentier capitalists to the US economy, the cancellation of rent as a demand and potentially realizable action poses a threat to an entire sphere of capitalist reproduction. The construction of housing in real estate development and growth of a population of renters is an increasingly vital sphere of industry for the reproduction of capital domestically, as loans and credit continually flow into these sectors driving bubble expansions of speculations and asset valuations, propped up by the appropriation of surplus value in these assets through interest on loans, the whole edifice only concretely backed up by the continual appropriation of wages through rent and loan payments. The possibility of a prolonged period of defaults would roil the entirety of the real estate market, a contagion that could rapidly work its way through into a generalized financial crisis in a similar way that brought the global economy to the brink in 2008. This is why state actions themselves cannot muster the political will for any response other than rent repayment plans and the accumulation of rental debt to tenants already unable to pay, for any rent cancellation cements the collapse that is already forming.

To return once again to the question of war, the disintegrating symbiosis between the US and China is a key international development signalling the erosion of the consensus arrived at in the late 20th century achievements of capitalist globalization. The previous year’s trade war remains in negotiation, and following the efforts of the US to pin the blame of the pandemic on China, the value of newly announced Chinese direct investment projects into the US fell to just $200 million in the first quarter of this year, down from an average of $2 billion per quarter in 2019. As we observe the bipartisan chicken race over which party can be the most hawkish on China throughout the rest of this election year, it appears safe to say we have long passed the signal point of arrival for the modern Cold War with an ascendant capitalist counterpower. Countering US smears that China has failed to deliver on “promised reforms,” President Xi Jinping has recently said that China will no longer seek attempts at a planned economy, a predictable outcome and the overdetermined culmination of decades of liberalization and global-integration that has been China’s trajectory since at least 1978. China, itself experiencing industrial restructuring along the same lines as the systemic deindustrialization in the US, is making attempts to transition to a more service-led economy along the lines of the more developed capitalist core economies. Much of the tension of this attempted transition can be seen in the ongoing internal problems of expansion and overcapacity occurring in the Chinese workforce, as wage gains after the post-2008 stimulus efforts gained by a strike wave from restive labor flatlined following the 2015 collapse of the Shanghai stock market, making export surplus increasingly vital to the national capital, and an aggressive position on trade conflicts with the US a matter of necessity. Technological dominance plays a crucial role here as well, as last year, for the first time, China surpassed the US in international patent applications, threatening the axis of US dominance in the tech sector through appropriation of surplus profits by way of intellectual property rents. 

The rhetoric of politicians in the US often frames the pandemic as a war with the “invisible enemy,” and bipartisan hostilities towards China are greatly intensifying. As many analysts, commentators, talking heads, and even the IMF are already declaring this to be the worst economic downturn since the Great Depression, it escapes no one’s memory, despite the poverty of bourgeois society’s historical consciousness, the rejuvenating effects of war by which the US was able to emerge triumphant after that crisis. As we illustrated above, however, this immobile expansion of value, globally-integrating interests of the capitalist class, and internationalization of production, as well as the paradigm of nuclear-capable militaries, make the possibility of a hot war conflict between inter-imperialist powers not quite tenable, much less politically feasible, at least in the immediate term. With globalized expansion of productive capacity and the internationalization of trade flows, a major hub of production that has stayed prominent within the US and central to its internal expansion is the defense industrial base. Often a focus for demonstrating the disparity in public investment into social programs, the defense industry remains a leading field for the US economy. It is interesting to note, however, how the military-industrial sector itself has undergone a degree of equalization in production conditions and predominance of financial operations on par with the general trend of industry in global economies. The sensitivity of defense companies to capital markets and investors presents us with a militarization operating in a distinctly international context, far from the clashes of nations we fear in the present with increasing hostilities between the US and China. 

The global landscape of war exists in the shadow of nation-states now ambiguously attached to national capitals, an internal tension arising from the contradictions within capital’s tendency to expand beyond any containers. The national bourgeoisie are defined best in terms of proximity and intermeshment with a given central bank and banking system required for firms to retain stability, yet increasingly manage investment portfolios much more global in practice. The practical maintenance of the national capital is now impossible without tending to the interpenetrating global networks of trade, supply chains, and flows of financial capital. Currency valuations hinge on bond markets and treasury securities, the asymmetrical organization of production and circulation activities that have resulted from the contradictory relations of value-determination give us a world of property alien to itself and yet interdependent. Inter-imperial conflicts between great powers appear to be complicated by the contestations between capitals untethered to any one state. Even the apparent autonomy of the US Federal Reserve’s actions in the lead up to and wake of this crisis find themselves beholden to maintaining the fragile entanglements of a capitalist reproduction process in stasis.

For all this, however, a so-called “deglobalization” is indeed making itself an established presence through the disintegration of the order established by decades of international moves towards expansive liberalization. While the “trade war” between the US and China may have had the most immediate impacts and grabbed the most headlines, the November 2019 OECD Economic Outlook Report maps out a global economy experiencing trade disputes as a growing international trend, ushering in declining investment flows from a 4.33% annual growth rate in Q4 of 2017 to just 1.52% in Q2 of 2019. The shutdowns in travel and further contractions in investment brought about by the disruption of the pandemic prompted Henry Kissinger to pen, in an op-ed published in the Wall Street Journal, that “the pandemic has prompted an anachronism, a revival of the walled city in an age when prosperity depends on global trade and movement of people.” While the old guards of empire may now be recognizing such developments in print, the breakdown of the international consensus has been an established trend dominating the preceding years’ geopolitical movements, as can easily be seen in the intensification of border regimes to engineer suitably structured national labor markets amidst mass immigration. The manifestation of these trends into victorious democratic seizures of executive power over legislative stasis in core economies is certainly not merely the fault of the pandemic. 

The signal year 2016, with the victories of Trump and the Brexit referendum, cemented a set of reactions not previously visible from the surface veneer of liberalism’s global hegemony. The center has consistently failed to hold as it is overcome by the depth of the crisis faced by capitalist reproduction today, and panics in the face of another catastrophe that threatens to make this crisis of legitimacy irreversible. Even in stimulus efforts aiming to hold an economy headed towards depression together, fractures are emerging in the institutions of bourgeois rule. Notably, the crisis in the deteriorating Eurozone refuses to abate, as Germany’s constitutional court may bar Bundesbank, the German central bank, from participating in the ECB’s multi-trillion bond-buying program, prompting the ECB to either take legal action themselves to bring Bundesbank back into the program or bear the burden of making up their quota without the largest shareholder in the ECB. This comes as recovery strategies are divergent across core economies, as Kristalina Georgieva, managing director of the IMF, has advocated for systemically important banks to suspend dividends and stock buybacks to shareholders to maintain buffers of retained capital in order to weather the crisis ahead, in direct conflict with the interests of the speculators, investors and corporations that subsist off these dividends, between capital as such and the cohort of particular capitals composing it, a sure sign that rifts in the global bourgeoisie will intensify in the conflicting interests that such measures would provoke.

While we observe these tensions forming amongst the bearers of capital, it remains more likely that it is, in fact, the class war that is in the most danger of becoming a hot conflict in the near future, and that the coalescing Party of Order is indeed aware of this and the measures that will be necessary to protect capital throughout this crisis. Defense industry production has shifted largely into the production of surveillance technologies developed from knowledge gleaned in the urban conflicts of insurgent warfare characteristic of the Forever Wars in the Middle East. Already in the pandemic, a surveillance apparatus has been rolled out for trial in Baltimore using aerial capabilities, the location surely not a coincidence, and in India a state-backed surveillance program, designated now for contact tracing, is underway. The potential mission creep of contract tracing is obvious, as it entails tracking one’s movements and social affiliations, and has already been actualized: police in Minneapolis are using contact tracing technology to map out the social networks of protestors there. The increase in military capacities at home is part of a broader feedback loop tendency of capital accumulation in this industrial sector. Military spending produces new use-values, but not posited directly to the future production of value. This depends on the specific application of these means of destruction. In the case of military force to secure domination of a raw material input for production processes, we can see a more direct path to value reproduction, though still not reproductively integrated itself. Military spending does, however, tend to increase the rise in the organic composition of capital, and thus the growth of the industrial reserve army, reproducing its own use-value by producing that necrotic and unruly surplus which it comes to police and incarcerate. It is no coincidence then that outside of imperial implementations to secure raw material inputs for production, military spending and the defense industries find productive expansion in surveillance technologies developed in insurgent zones abroad finding new homes in application to domestic populations who are increasingly rendered surplus. This build-up of military weaponry and surveillance tech, the circulation of counterinsurgency tactics, and the global institutional interpenetration of police and militaries constitutes a particularly menacing excess of enforcement capacity, mostly on reserve but able to muster concentrated force with increasing agility and itchier trigger fingers. The arsenal of the dictatorship of the bourgeoisie has historically and continually cut its teeth on people of color domestically, particularly black people in the US, and various colonized peoples in the periphery. This process then structures the ongoing processes of racialization that inflict gratuitous violence against people of color and functions to recompose the proletariat into a stratified mass of effectively segregated populations.

The prison is increasingly a site of the present order’s crisis of legitimacy as well, and a key area in the racialized geography of the pandemic’s impact. Prisons in the US are already epicenters of infection, one example being seen in Lompoc Federal Prison in California, where 70% of inmates have tested positive. Women’s prisons in Florida have become epicenters for high infection rates across the board. At the Yakima County Jail in Washington, 14 inmates escaped in late March following the state’s declaration of an emergency stay-at-home order. Throughout April, inmates in Cook County jails participated in a series of actions, from hunger strikes to uprisings and attacks on guards to a class action lawsuit, to demand COVID-19 testing, soap and face masks, end of the use of bullpens to group inmates in close quarters and even early release back into the community. On April 30, ICE detainees in Adelanto, CA went on hunger and work strikes to protest lack of disinfectants and general health measures. This was certainly to be expected, as in Italy at the outset of the emergency declarations widespread jailbreaks occurred, with such instances as a revolt at Foggia Prison, an escape following the assault and kidnapping of guards in Pavia, and an uprising at Dozza Prison, just to name a few. While these by no means can capture the full scope of the unrest happening behind the walls of capital’s modern system for the brutal domination of those rendered surplus, the cracks in the penitentiary walls are growing, and with these capital’s claims to legitimacy as it struggles to contain and mitigate its inherent antagonisms.

The brutality of the struggle we face moving forward is already making itself apparent to us beyond the mass death of the pandemic and the containment measures the state has since abandoned. As economic functions resume in the reopenings, the “pent-up demand” sought after by hopeful economists is revealing itself to be pent-up bloodlust, the collisions of fragmentary and alienated social relations in crisis taking precedence over any economic theory of “rational actors.” Three teenage workers at a McDonald’s in Oklahoma City, OK suffered gunshot wounds as a woman opened fire on them for telling her that the dining area was closed. A security guard at a Family Dollar store in Flint, MI was murdered by a woman after asking her to put a mask on before entering the store. A black man in Brunswick, GA was murdered by two white men in broad daylight on unfounded suspicions of theft, sparking local protests and demands for prosecution. Racialized extra-judicial police executions have remained consistent despite the crisis, as seen most notably in Indianapolis, IN, San Leandro, CA, and Minneapolis, MN. The bare violence defining American life, well in the public eye for the better part of the past decade, has not ceased or slowed in deference to the pandemic.

The previous cycle of riots that erupted in Ferguson, MO and Baltimore, MD now have reasserted themselves with a vengeance. In Minneapolis, following the execution of George Floyd, a protest of thousands followed, and those present justly sought to exact a proportionate response in kind. The ensuing destruction of police cars, the fog of tear gas, the ripping of rocks and rubber bullets amidst barricades of steel and shopping carts all made national headlines in the hours of their unfolding. Over the week of May 25, the rapid shift from riot to insurrection took hold, as a siege of the MPD 3rd Precinct resulted in cops fleeing, having exhausted their ammunition, with the looting and incineration of the station following on May 28. That night, the entire country learned that we can burn down the strongholds of the police if we are bold and numerous. The following weekend, protests erupted across the country, at the time of this writing they are to the count of 380 cities across the US in all 50 states, and many countries across the globe in solidarity; protests often led by black youth. This moment has already broken numerous precedents, and there are many developments worth discussing, but things are still very much in flux. It is clear that no party is in a position to authoritatively predict anything, as both the police apparatus and the rioting milieu are currently testing their own limits and capacities, so we will just make a few comments. Actions have quickly escalated into direct confrontations with police, the lines of America’s streets now lined with the burning husks of police cars and canisters of CS gas. Journalists are now consistent targets of the police and military, all precedents for domestic conflict are being breached as the forces of order seek to control the narrative and enforce compliance. Following the explosion of 50 protests across the country on May 29 alone, 17,000 National Guard troops have been authorized and deployed in 23 states, police forces in metropolitan regions have consolidated to the core sites of struggle, and the police have escalated their brutality as the threat to the power of heavily ideological policing institutions bubbles to the fore. Following the murder of Breonna Taylor from a no-knock raid by police in Louisville, KY, which set the current uprising there in motion, police there have already executed another unarmed black person, David McAtee, amidst the uprising. At the time of writing, it appears that there have been 7 verified murders of protestors at the hands of police so far, a number that may not give the full picture, given the chaos of information. In addition, 11,000 people have been arrested across the country in the span of a week; in comparison, 4,500 protestors were arrested in 5 months during the Hong Kong uprising. 

“Outside agitator” narratives are on the rise, the nation’s liberal bourgeoisie lining up in lock-step with the Trump administration’s narrative in an effort to divide what is demonstrably a multiracial and working-class revolt that defies the decrepit political infrastructure of an empire that has proven irreformable. Racialization processes structure the extremes of this crisis and will aim to be reinforced, as the calls to return to civility increasingly aim to diffuse any militant actions acting in solidarity across racial coalitions. Suspicion abounds, paranoia is on the rise, but the danger is certainly real. The narrative of the pearl clutchers hinges very much on the tired exasperated trope of the disenfranchised that “destroy their own communities,” however, many of the uprisings at present are targeted at the symbols of luxurious wealth of the urban core and the police occupational outposts of their communities, a geographical contour that itself must be seen as a possibly conscious attack on the racialized displacements of gentrification that surge throughout the country following 2008. The new cycle of uprisings is clearly gaining ground, following lessons from the past while quickly developing in the moment to respond to the objectively new territory that is being charted. Fire emerges as a common weapon, “broken windows” deliver on the nightmare urbanism promised by the architects of mass incarceration, and non-violence is quickly discarded in favor of fluid but combative tactics. This already makes it apparent that these intense conflicts will be a persistent trend, as continually escalating expressions of political force in the pandemic crisis, and indeed the only option in many instances still, as proletarians treated by capital as externalized costs seek leverage in a situation they never chose. 

To the extent there is an explicit demand, it is for cities to defund their police departments, which is already being conceded in Los Angeles, though only with relatively slight cuts. In truth, these protests are composite formations, with multiple characters. Some very much treat the gatherings as liberal protests, with particular choreographies, symbolism and messaging, and goals which are campaigned for through soliciting allies in reformist politicians, reflecting the involvement of existing nonprofit and activist groupings. But, often at the same location and standing in some tension with the former, there exists a multiracial throng of highly agitated and mostly very young militants spilling throughout the cities. This gives fuel to those decrying the “professional incendiarism” of the white anarchist outside agitators, but any careful observer of the composition of these crowds can safely reject such framing in the majority of cases, as they are neither primarily white nor previously steeped in a political subculture in any obvious way. These “riotous elements” can be described in some instances as “circulation struggles” in which rioting is a means of “decommodifying” goods produced elsewhere to meet immediate needs. Looters might take such things as diapers or shoes. But much of the activity is not strictly goal-oriented, instead tending to look more like defiant jubilation when a risky move yields a trophy or intense and passionate street battles with a clear and dangerous enemy. The real content emerging from these struggles, as we see it, is in the fight for control over urban space, which becomes a motivation in itself. For black, indigenous, and other people of color, free movement is constrained and confined by the racist police state which continually and ritually abjects them. The police rule the streets, an inverted expression of the growing surplus populations. As long as the formations remain agile, bold and willing to flood into the cracks in the armor, by continuing to overwhelm the police lines, they are practically demonstrating the limits of the state’s ability to deploy concentrated force at will, in many cases rendering them impotent, establishing evidence on the ground of this impotence and rushing to fill the void with a new sense of collective power. 

We cannot help but note, with no claims about simple causality, that these large-scale uprisings occurred the week when real unemployment reached 23.9%. Black workers are at 16.7% unemployment as of April (most recent statistic), 2.5 % more than white workers. Less than half of black adults currently have a job. In the aforementioned St. Louis Fed study about household wealth, black households are nearly twice as likely as white ones to be unable to afford a $400 emergency. All the same, black workers make up a disproportionate 17% of essential workers (compared to 12% of total employees), particularly in jobs requiring close proximity like bus drivers or postal workers and jobs with particularly high infection risk. Black Americans are consistently disproportionately likely to contract COVID-19 in many states, with predominantly black counties experiencing a death rate six times that of predominantly white counties. In New York City, over half of people who died of COVID-19 are black; in Chicago it is 70%. This bleak portrait expresses the structure of racialized abjection in the US: black people are often the last hired and first fired in an already precarious labor force with the lowest median wages, having to accept the relief pittance the Federal government offers for the unemployed. At the same time, they make up many of the services, jobs with little sick pay that constitute the frontline of labor that the government has shown itself willing to sacrifice. It is no wonder then that the time came for further militant assertions that black lives matter.

The police seem shaken and understand the conflict in much the same terms: as a contest for space, the conquest of terrain. There is a lot of video evidence on the internet right now of extreme brutality, as well as police explicitly planning to take exceptional action to avenge the affront to their authority. Having lost some ground as these formations successfully routed their efforts at containment, many departments have had to fall back, turning to other agencies and jurisdictions. National Guard deployments are on the rise in urban areas, mutual aid agreements between nearby departments, county sheriffs and state police are in effect to help close ranks in metro centers, the FBI has been spotted wearing fatigues and sporting assault rifles, and prison riot suppression “specialists” from the Federal Bureau of Prisons have appeared in a number of places. There is even speculation of the use of private military contractors. The Border Patrol has been deployed to Washington DC, which lies within its expansive 100 mile border zone jurisdiction, a worrying development as the CBP retains the right to warrantless searches and seizures in violation of the 4th Amendment. Many talk of rumored future military deployments if this all reaches a zenith, debating back and forth about its legality under the Posse Comitatus Act, with the “liberal” New York Times publishing an op-ed by Sen. Tom Cotton calling for “restoring national order” by sending in the military. Numerous fascistic vigilantes have come out attempting to harm protestors, mostly getting repelled by selfless and decisive takedowns. Nonetheless, courageous protestors are refusing to give in. The policing apparatus remains overwhelmed and unable to quell the energy, as of writing. The riots are sure to continue to be a presence as the crisis deepens. An empire in decline will see such fracturing bursts of violence and carnage, the social body ripping itself apart as crisis exacerbates the already growing tendency of capital to find means of functioning despite its failing reproduction. An asymmetrical war of maneuver is fully in motion. The police must be treated as occupiers and engaged as such. We are in for a long and hot summer, and a year that still has yet to fully unfold.

The war we face ahead will be one unlike those experienced by movements that came before and sought to transform society, to revolutionize the social relations upon which reproduction is founded. We may still sing the songs and wave the flags of dead generations, but their ability to communicate to us beyond the grave is limited, and these transmissions may only serve us in the practice of engaging the class struggle as we now experience it, as it is already emerging in advance of and from this crisis. The current struggles themselves might not yet have cohered into specific, focused forms, but the mistake must not be made to merely transpose revolutions of the past onto the struggles of the present. To prefigure fixed forms of appearance of these social relations risks giving into a mere critique of the mode of distribution that perpetuates the antagonism of these social relations, themselves constituted by an alienation specific to the organization of production and exploitation in society, one that exists for its own sake and always aims to expand beyond its own limits according to the dictums of valorization. The arrival upon these barriers grinds the engine to a halt while the gas is still floored, so to speak. From this stasis, the quasi-independent existences of these social relations are then thrust into motion, encountering each other in this environment of alienation, our social constitution encountering us in the determinate conditions that created this form of alienated socialization, appearing as an objective constraint. This encounter of a developing subjectivity as a political agent within the objectivity of its situation becomes a decisive factor in such moments when continuity is called into question. We must reject the reified social roles that are congealing into universal death-masks.

The consciousness won in struggle, however, must be such that the causal relation of determined circumstance is revealed as the continual incorporation of the preceding phases of practice in struggle. The exercise of practice in this struggle produces the experience by which successive grounds can be gained as struggle advances. Experience will neither appear to us readymade, nor be gained all at once, but instead by degrees, as we engage in perpetual conflict with the unexpected. War is the haven of uncertainty, and it is these very moments of crisis where the contingencies exposed by the failures to guarantee reproduction clear space for a political contestation of classes and a potential shift in the balance of forces moving forward. It is the waste and refuse of capital today, an accumulated surplus of dead labor that can now only be set in motion into a speculated upon future in increasingly fictitious forms, constantly subject to violent disruptions, where these proprietary claims on value evaporate as illusions of a material reproduction are further shattered. The material production of value feeding these great chains of money-capital and proprietary capitalists always must remain just enough to grease the gears, though it becomes increasingly improbable, subject to fits and starts, devolving into a massive crumbling as soon as this shutdown initiated an impediment to this motion. We should not overestimate the termination of capitalism just yet, but there is a necessity to be able to demonstrate how the perpetuation of “extra-economic” coercion on the part of the bourgeoisie will have to be amplified, and how best to strategically respond. Hence the surge in insurrectionary uprisings against police, the rapid enhancement of their force in retaliation, the rise of a proto-fascist movement, the surveillance of striking workers; in short, the escalation of the smoldering class war.