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Understanding history

The materialist conception of history was first outlined publicly 150 years ago this month.

 
This year is the 150th anniversary of the publication of Darwin The Origin of Species but also of the publication of Marx’s first economic writings after his more detailed study of the workings of capitalism, A Contribution to the Critique of Political Economy.

 The Preface to this work contains a summary of Marx and Engels' materialist conception of history. Marx comments that during the course of his studies he reached the conclusion that the explanation of social development was not to be found merely in the realm of ideas but rather in the material conditions of life, and that a proper understanding of capitalism is to be found in economics. Marx then gives a condensed account of his key concepts and their likely relationships which provided the guiding thread for his historical research:
“The general result at which I arrived and which, once won, served as a guiding thread for my studies, can be briefly formulated as follows: in the social production of their life, men enter into definite relations that are indispensable and independent of their will, relations of production which correspond to a definite stage of development of their material productive forces. The sum total of these relations of production constitutes the economic structure of society, the real foundation, on which rises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life conditions the social, political and intellectual life process in general. It is not the consciousness of men that determines their social being, but, on the contrary, their social being that determines their consciousness. At a certain stage of their development, the material productive forces of society come in conflict with the existing relations of production, or – what is but a legal expression for the same thing – with the property relations within which they have been at work hitherto. From forms of development of the productive forces these relations turn into their fetters. Then begins an epoch of social revolution. With the change of the economic foundations the entire immense superstructure is more or less rapidly transformed. In considering such transformations a distinction should always be made between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, aesthetic or philosophic – in short, ideological forms in which men become conscious of this conflict and fight it out. Just as our opinion of an individual is not based on what he thinks of himself, so we cannot judge of such a period of transformation by its own consciousness; on the contrary, this consciousness must be explained rather from the contradictions of material life, from the existing conflict between the social productive forces and the relations of production. No social order ever perishes before all the productive forces for which there is room in it have developed; and new, higher relations of production never appear before the material conditions of their existence have matured in the womb of the old society itself. Therefore mankind always sets itself only such tasks as it can solve; since, looking at the matter more closely, it will always be found that the task itself arises only when the material conditions for its solution already exist or are at least in the process of formation. In broad outlines Asiatic, ancient, feudal, and modern bourgeois modes of production can be designated as progressive epochs in the economic formation of society. The bourgeois relations of production are the last antagonistic form of the social process of production – antagonistic not in the sense of individual antagonism, but of one arising from the social conditions of life of the individual; at the same time the productive forces developing in the womb of bourgeois society create the material conditions for the solution of that antagonism. This social formation brings, therefore, the prehistory of human society to a close.”

 Discussions of this passage usually omit the first sentence above where Marx says the following “general result” served as a “guiding thread” for his research. This makes it clear that his theory of history is not a substitute for actual research. The materialist conception of history is a method of investigation, not a philosophy of history. Marx and Engels emphasised this point in their first explanation of their materialist (in the practical sense of the word, not in its acquisitive sense) outlook:
“Viewed apart from real history, these abstractions have in themselves no value whatsoever. They can only serve to facilitate the arrangement of historical material, to indicate the sequence of its separate strata. But they by no means afford a recipe or schema, as does philosophy, for neatly trimming the epochs of history. On the contrary, our difficulties begin only when we set about the observation and the arrangement – the real depiction – of our historical material, whether of a past epoch or of the present” (The German Ideology, 1846).

 As Engels wrote: “...the materialist method is converted into its direct opposite if instead of being used as a guiding thread in historical research it is made to serve as a ready-cut pattern on which to tailor historical facts” (Letter to Paul Ernst,4  June 1890). And Marx emphatically rejected “general historico-philosophical theory, the supreme virtue of which consists in being super-historical”. He poured scorn on a critic who:

“... insists on transforming my historical sketch of the genesis of capitalism in western Europe into an historico-philosophical theory of the general path prescribed by fate to all nations whatever the historical circumstances in which they find themselves in order that they may ultimately arrive at the economic system which ensures, together with the greatest expansion of the productive power of social labour, the most complete development of man. But I beg his pardon. He is doing me too much honour and at the same time slandering me too much”  (Letter to the editorial board of Otechestvennive Zapiski, November 1877).

 Despite the numerous warnings, many commentators have concluded that Marx's theory of history, as set out in the 1859 Preface, is a form of productive forces (or technological) determinism. For instance,  in his influential book GA Cohen claims that “high technology was not only necessary but also sufficient for socialism” (Karl Marx's Theory of History: A Defence, 1978). But socialism is not inevitable; the fatalism of determinism is fatal for the socialist movement which requires a politically active class conscious working class to achieve our self-emancipation as a class.

 The 1859 Preface assumes the development of human productive forces throughout history, but this is not automatic or inevitable. In Marx's The Eighteenth Brumaire of Louis Bonaparte (1852) social and political development did not occur exactly as outlined in the 1859 Preface, but that was not the point. Marx's hypothesis showed the key concepts and where to look in researching the past and present. That study reaffirmed the importance of understanding the specific contexts of material circumstances and humans as agents of historical change:

“Men make their own history, but they do not make it as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given, and transmitted from the past.”

 If this looks like stating the obvious (apart from the sexist assumption), to some extent it is because of Marx's influence on public thinking about history. In his day prominence in historical writing was given to the role of ideas – for example, nationalism, freedom, religion – in explaining social development. This is still not unknown today and there are many who, explicitly or implicitly, reject the materialist theory of history for its revolutionary conclusions.

 The 1859 Preface identifies certain well-documented “modes of production”  found in history, whose constituents are “forces of production” (productive technology) and “relations of production” (economic classes). Present-day capitalist production relations involve minority class ownership of the means of life, which means the majority must sell their labour power for a wage, while production is geared to profit for the few. In feudalism – where aristocrats owned most of the land and peasants were tied down to that land by a host of restrictions, including the requirement that they did unpaid labour for their liege lords. There was slavery – where the bodies of the producers were the property of slave owners and were bought and sold like land or goods. The Asiatic mode of production (sometimes called “oriental despotism”) was a system where millions of peasants were engaged under military pressure to raise water for the irrigation of crops. There were various types of primitive society – the key one being the primitive communistic tribal form, where localised common ownership was practised.

 The actual correspondence between forces of production and relations of production takes place through the mediation of the class struggle and the balance of class forces – what Marx called “the respective power of the combatants” (Value, Price and Profit, 1865). For example, China's rise as a capitalist super-power has taken place mainly through the Chinese state's ruthless use of cheap and plentiful labour power, rather than advances in its productive technology. For the workers of the world the materialist conception of history is a vital tool in our emancipation, for taking informed political action to bring class-divided society to an end.