- What is the Materialist Conception of History?
- What is the Role of the Individual in History?
- What is the Class Struggle?
- What Was Marx's View on the Tactics of the Class Struggle of the Proletariat?
- What Was Marx's View on the Inevitability of Socialism?
- On the Material Basis of Society
- On the Laws of Social Development
- On the Historical Tendency of Capitalist Accumulation
Q. What is the Materialist Conception of History?
As explained by V.I. Lenin.
A. A realization of the inconsistency, incompleteness, and onesidedness of the old materialism convinced Marx of the necessity of "bringing the science of society... into harmony with the materialist foundation, and of reconstructing it thereupon." Since materialism in general explains consciousness as the outcome of being, and not conversely, then materialism as applied to the social life of mankind has to explain social consciousness as the outcome of social being. "Technology," Marx writes (Capital, Vol. I), "discloses man's mode of dealing with Nature, the immediate process of production by which he sustains his life, and thereby also lays bare the mode of formation of his social relations, and of the mental conceptions that flow from them." In the preface to his Contribution to the Critique of Political Economy, Marx gives an integral formulation of the fundamental principles of materialism as applied to human society and its history, in the following words:
"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 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 relation turn into their fetters. Then begins an epoch of social revolution. With the change of the economic foundation 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.... In broad outlines, Asiatic, ancient, feudal, and modern bourgeois modes of production can be designated as progressive epochs in the economic formation of society." [See Marx's brief formulation in a letter to Engels dated July 7, 1866: "Our theory that the organization of labor is determined by the means of production."]
The discovery of the materialist conception of history, or more correctly, the consistent continuation and extension of materialism into the domain of social phenomena, removed the two chief shortcomings in earlier historical theories. In the first place, the latter at best examined only the ideological motives in the historical activities of human beings, without investigating the origins of those motives, or ascertaining the objective laws government the development of the system of social relations, or seeing the roots of these relations in the degree of development reached by material production; in the second place, the earlier theories did not embrace the activities of the masses of the population, whereas historical materialism made it possible for the first time to study with scientific accuracy the social conditions of the life of the masses, and the changes in those conditions. At best, pre-Marxist "sociology" and historiography brought forth an accumulation of raw facts, collected at random, and a description of individual aspects of the historical process. By examining the totality of opposing tendencies, by reducing them to precisely definable conditions of life and production of the various classes of individual aspects of the historical process. By examining the choice of a particular "dominant" idea or in its interpretation, and by revealing that, without exception, all ideas and all the various tendencies stem from the condition of the material forces of production, Marxism indicated the way to an all-embracing and comprehensive study of the process of the rise, development, and decline of socio-economic systems. People make their own history but what determines the motives of people, of the mass of people -- i.e., what is the sum total of all these clashes in the mass of human societies? What are the objective conditions of production of material life that form the basis of all man's historical activity? What is the law of development of these conditions? To all these Marx drew attention and indicated the way to a scientific study of history as a single process which, with all its immense variety and contradictoriness, is governed by definite laws.
Q. What is the Role of the Individual in History?
As explained by V.I. Lenin.
A. Marxism does not at all deny the importance of the role of the individual in history, but only explains that the role played by individuals or parties is circumscribed by the given level of historical development, by the objective social environment which, in the last analysis, is determined by the development of the productive forces. This does not mean - as has been alleged by the critics of Marxism - that men and women are merely puppets of the blind workings of "economic determinism". Marx and Engels explained that men and women make their own history, but they do not do so as completely free agents, but have to work on the basis of the kind of society that they find in existence. The personal qualities of political figures - their theoretical preparation, skill, courage and determination can determine the outcome in a given situation. There are critical moments in human history when the quality of the leadership can be the decisive factor that tips the balance one way or another. Such periods are not the norm, but only arise when all the hidden contradictions have slowly matured over a long period to the point when, in the language of dialectics, quantity is changed into quality. Although individuals cannot determine the development of society by the force of the will alone, yet the role of the subjective factor is ultimately decisive in human history.
Q. What is the Class Struggle?
As explained by V.I. Lenin.
A. "It is common knowledge that, in any given society, the striving of some of its members conflict with the strivings of others, that social life is full of contradictions, and that history reveals a struggle between nations and societies, as well as within nations and societies, and, besides, an alternation of periods of revolution and reaction, peace and war, stagnation and rapid progress or decline. Marxism has provided the guidance -- i.e., the theory of the class struggle -- for the discovery of the laws governing this seeming maze and chaos. It is only a study of the sum of the strivings of all the members of a given society or group of societies that can lead to a scientific definition of the result of those strivings. Now the conflicting strivings stem from the difference in the position and mode of life of the classes into which each society is divided.
"The history of all hitherto existing society is the history of class struggles," Marx wrote in the Communist Manifesto (with the exception of the history of the primitive community, Engels added subsequently). "Freeman and slave, patrician and plebeian, lord and serf, guild-master and journeyman, in a word, oppressor and oppressed, stood in constant opposition to one another, carried on an uninterrupted, now hidden, now open fight, a fight that each time ended, either in a revolutionary reconstruction of society at large, or in the common ruin of the contending classes.... The modern bourgeois society that has sprouted from the ruins of feudal society has not done away with class antagonisms. It has but established new classes, new conditions of oppression, new forms of struggle in place of the old ones. Our epoch, the epoch of the bourgeoisie, possesses, however, this distinctive feature: it has simplified class antagonisms. Society as a whole is more and more splitting up into two great hostile camps, into two great classes directly facing each other: Bourgeoisie and Proletariat."
Ever since the Great French Revolution, European history has, in a number of countries, tellingly revealed what actually lies at the bottom of events -- the struggle of classes. The Restoration period in France  already produced a number of historians (Thierry, Guizot, Mignet, and Thiers) who, in summing up what was taking place, were obliged to admit that the class struggle was taking place, were obliged to admit that the class struggle was the key to all French history. The modern period -- that of complete victory of the bourgeoisie, representative institutions, extensive (if not universal) suffrage, a cheap daily press that is widely circulated among the masses, etc., a period of powerful and every-expanding unions of workers and unions of employers, etc. -- has shown even more strikingly (though sometimes in a very one-sided, "peaceful", and "constitutional" form) the class struggle as the mainspring of events. The following passage from Marx's Communist Manifesto will show us what Marx demanded of social science as regards an objective analysis of the position of each class in modern society, with reference to an analysis of each class's conditions of development:
"Of all the classes that stand face to face with the bourgeoisie today, the proletariat alone is a really revolutionary class. The other classes decay and finally disappear in the face of Modern Industry; the proletariat is its special and essential product. The lower middle class, the small manufacturer, the shopkeeper, the artisan, the peasant, all these fight against the bourgeoisie, to save from extinction their existence as fractions of the middle class. They are therefore not revolutionary, but conservative. Nay more, they are reactionary, for they try to roll back the wheel of history. If by chance they are revolutionary, they are so only in view of their impending transfer into the proletariat; they thus defend not their present, but their future interests; they desert their own standpoint to place themselves at that of the proletariat."
In a number of historical works, Marx gave brilliant and profound examples of materialist historiography, of an analysis of the position of each individual class, and sometimes of various groups or strata within a class, showing plainly why and how "every class struggle is a political struggle." The above-quoted passage is an illustration of what a complex network of social relations and transitional stages from one class to another, from the past to the future, was analyzed by Marx so as to determine the resultant of historical development.
Marx's economic doctrine is the most profound, comprehensive and detailed confirmation and application of his theory.
Q. What Was Marx's View on the Tactics of the Class
Struggle of the Proletariat?
As explained by V.I. Lenin.
A. After examining, as early as 1844-45, one of the main shortcomings in the earlier materialism -- namely, its inability to understand the conditions or appreciate the importance of practical revolutionary activity -- Marx, along with his theoretical work, devoted unremitting attention, throughout his lifetime, to the tactical problems of the proletariat's class struggle. An immense amount of material bearing on this is contained in all the works of Marx, particularly in the four volumes of his correspondence with Engels, published in 1913. This material is still far from having been brought together, collected, examined and studied. We shall therefore have to confine ourselves here to the most general and brief remarks, emphasizing that Marx justly considered that, without this aspect, materialism is incomplete, onesided, and lifeless. The fundamental task of proletarian tactics was defined by Marx in strict conformity with all the postulates of his materialist-dialectical Weltanschauung. Only an objective consideration of the sum total of the relations between absolutely all the classes in a given society, and consequently a consideration of the objective stage of development reached by that society and of the relations between it and other societies, can serve as a basis for the correct tactics of an advanced class. At the same time, all classes and all countries are regarded, not statistically, but dynamically -- i.e., not in a state of immobility -- but in motion (whose laws are determined by the economic conditions of existence of each class). Motion, in its turn, is regarded from the standpoint, not only of the past, but also of the future, and that not in the vulgar sense it is understood in by the "evolutionists", who see only slow changes, but dialectically: "... in developments of such magnitude 20 years are no more than a day," Marx wrote to Engels, "thought later on there may come days in which 20 years are embodied" At each stage of development, at each moment, proletarian tactics must take account of this objectively inevitable dialectics of human history, on the one hand, utilizing the periods of political stagnation or of sluggish, so-called "peaceful" development in order to develop the class-consciousness, strength and militancy of the advanced class, and, on the other hand, directing all the work of this utilization towards the "ultimate aim" of that class's advance, towards creating in it the ability to find practical solutions for great tasks in the great days, in which "20 years are embodied". Two of Marx's arguments are of special importance in this connection: one of these is contained in The Poverty of Philosopy, and concerns the economic struggle and economic organizations of the proletariat; the other is contained in the Communist Manifesto and concerns the asks of the proletariat. The former runs as follows:
"Large-scale industry concentrates in one place a crowd of people unknown to one another. Competition divides their interests. But the maintenance of wages, this common interest which they have against their boss, unites them in a common thought of resistance -- combination.... Combinations, at first isolated, constitute themselves into groups... and in face of always united capital, the maintenance of the association becomes more necessary to them [i.e., the workers] than that of wages.... In this struggle -- a veritable civil war -- all the elements necessary for coming battle unite and develop. Once it has reached this point, association takes on a political character. (Marx, The Poverty of Philosopy, 1847) Here we have the programme and tactics of the economic struggle and of the trade union movement for several decades to come, for all the lengthy period in which the proletariat will prepare its forces for the "coming battle." All this should be compared with numerous references by Marx and Engels to the example of the British labor movement, showing how industrial "property" leads to attempts "to buy the proletariat to divert them from the struggle; how this prosperity in general "demoralizes the workers"); how the British becomes "bourgeoisified" -- "this most bourgeois of all nations is apparently aiming ultimately at the possession of a bourgeois aristocracy and a bourgeois proletariat alongside the bourgeoisie"; how its "revolutionary energy" oozes away how it will be necessary to wait for a more or less lengthy space of time before "the British workers will free themselves from their apparent bourgeois infection" how the British labor movement "lacks the mettle of the Chartists how the British workers' leaders are becoming a type midway between "a radical bourgeois and a worker" (in reference to Holyoak, Vol. 4, p.209); how, owning to Britain's monopoly, and as long as that monopoly lasts, "the British workingman will not budge" The tactics of the economic struggle, in connection with the general course (and outcome) of the working-class movement, are considered here from a remarkably broad, comprehensive, dialectical, and genuinely revolutionary standpoint.
The Communist Manifesto advanced a fundamental Marxist principle on the tactics of the political struggle:
"The Communists fight for the attainment of the immediate aims, for the enforcement of the momentary interests of the working class; but in the movement of the present, they also represent and take care of the future of that movement." That was why, in 1848, Marx supported the party of the "agrarian revolution" in Poland, "that party which brought about the Krakow insurrection in 1846." In Germany, Marx, in 1848 and 1849, supported the extreme revolutionary democrats, and subsequently never retracted what he had then said about tactics. He regarded the German bourgeoisie as an element which was "inclined from the very beginning to betray the people" (only an alliance with the peasantry could have enabled the bourgeoisie to completely achieve its aims) "and compromise with the crowned representatives of the old society." Here is Marx's summing-up of the German bourgeois-democratic revolution -- an analysis which, incidentally, is a sample of a materialism that examines society in motion, and, moreover, not only from the aspect of a motion that is backward:
"Without faith in itself, without faith in the people, grumbling at those above, trembling before those below... intimidated by the world storm... no energy in any respect, plagiarism in every respect... without initiative... an execrable old man who saw himself doomed to guide and deflect the first youthful impulses of a robust people in his own senile interests...." (Neue Rheinische Zeitung, 1848; see Literarischer Nachlass, Vol. 3, p.212.)
About 20 years later, Marx declared, in a letter to Engels (Briefwechsel, Vol. 3, p.224), that the Revolution of 1848 had failed because the bourgeoisie had preferred peace with slavery to the mere prospect of a fight for freedom. When the revolutionary period of 1848-49 ended, Marx opposed any attempt to play at revolution (his struggle against Schapper and Willich), and insisted on the ability to work in a new phase, which in a quasi-"peaceful" way was preparing new revolutions. The spirit in which Marx wanted this work to be conducted is to be seen in his appraisal of the situation in Germany in 1856, the darkest period of reaction: "The whole thing in Germany will depend on the possibility of backing the proletarian revolution by some second edition of the Peasant War" (Briefwechsel, Vol. 2, p.108). While the democratic (bourgeois) revolution in Germany was uncompleted, Marx focused every attention, in the tactics of the socialist proletariat, on developing the democratic energy of the peasantry. He held that Lassalle's attitude was "objectively... a betrayal of the whole workers' movement to Prussia" (Vol. 3, p.210), incidentally because Lassalle was tolerant of the Junkers and Prussian nationalism.
"In a predominantly agricultural country," Engels wrote in 1865, in exchanging views with Marx on their forthcoming joint declaration in the press, "... it is dastardly to make an exclusive attack on the bourgeoisie in the name of the industrial proletariat but never to devote a word to the patriarchal exploitation of the rural proletariat under the lash of the great feudal aristocracy" (Vol. 3, p.217).
From 1864 to 1870, when the period of the consummation of the bourgeois-democratic revolution in Germany was coming to an end, a period in which the Prussian and Austrian exploiting classes were struggling to complete that revolution in one way or another from above, Marx not only rebuked Lassalle, who was coquetting with Bismarck, but also corrected Liebknecht, who had lapsed into Austrophilism" and a defense of particularism; Marx demanded revolutionary tactics which would combat with equal ruthlessness both Bismarck and the Austrophiles, tactics which would not be adapted to the "victor" -- the Prussian Junkers -- but would immediately renew the revolutionary struggle against him despite the conditions created by the Prussian military victories (Briefwechsel, Vol. 3, pp. 134, 136, 147, 179, 204, 210, 215, 418, 437, 440-41). In the celebrated Address of the International of September 9 1870, Marx warned the French proletariat against an untimely uprising, but when an uprising nevertheless took place (1871), Marx enthusiastically hailed the revolutionary initiative of the masses, who were "storming heaven".
Q. What was Marx's view on the inevitability of Socialism?
A. From the foregoing, it is evident that Marx deduces the inevitability of the transformation of capitalist society into socialist society and wholly and exclusively from the economic law of the development of contemporary society. The socialization of labor, which is advancing ever more rapidly in thousands of forms and has manifested itself very strikingly, during the half-century since the death of Marx, in the growth of large-scale production, capitalist cartels, syndicates and trusts, as well as in the gigantic increase in the dimensions and power of finance capital, provides the principal material foundation for the inevitable advent of socialism. The intellectual and moral motive force and the physical executor of this transformation is the proletariat, which has been trained by capitalism itself. The proletariat's struggle against the bourgeoisie, which finds expression in a variety of forms ever richer in content, inevitably becomes a political struggle directed towards the conquest of political power by the proletariat ("the dictatorship of the proletariat"). The socialization of production cannot but lead to the means of production becoming the property of society, to the "expropriation of the expropriators." A tremendous rise in labor productivity, a shorter working day, and the replacement of the remnants, the ruins, of small-scale, primitive and disunited production by collective and improved labor -- such are the direct consequences of this transformation. Capitalism breaks for all time the ties between agriculture and industry, but at the same time, through its highest developed, it prepares new elements of those ties, a union between industry and agriculture based on the conscious application of science and the concentration of collective labor, and on a redistribution of the human population (thus putting an end both to rural backwardness, isolation and barbarism, and to the unnatural concentration of vast masses of people in big cities). A new form of family, new conditions in the status of women and in the upbringing of the younger generation are prepared by the highest forms of present-day capitalism: the labor of women and children and the break-up of the patriarchal family by capitalism inevitably assume the most terrible, disastrous, and repulsive forms in modern society. Nevertheless,
"modern industry, by assigning as it does, an important part in the socially organized process of production, outside the domestic sphere, to women, to young persons, and to children of both sexes, creates a new economic foundation for a higher form of the family and of the relations between the sexes. It is, of course, just as absurd to hold the Teutonic-Christian form of the family to be absolute and final as it would be to apply that character to the ancient Roman, the ancient Greek, or the Eastern forms which, moreover, taken together form a series in historic development. Moreover, it is obvious that the fact of the collective working group being composed of individuals of both sexes and all ages, must necessarily, under suitable conditions, become a source of human development; although in its spontaneously developed, brutal, capitalistic form, where the laborer exists for the process of production, and not the process of production for the laborer, that fact is a pestiferous source of corruption and slavery." (Capital, Vol. I, end of Chapter 13)
The factory system contains "the germ of the education of the future, an education that will, in the ease of every child over a given age, combine productive labor with instruction and gymnastics, not only as one of the methods of adding to the efficiency of social production, but as the only method of producing fully developed human beings." (ibid)
Marx's socialism places the problems of nationality and of the state on the same historical hooting, not only in the sense of explaining the past but also in the sense of a bold forecast of the future and of bold practical action for its achievement. Nations are an inevitable product, an inevitable form, in the bourgeois epoch of social development. The working class could not grow strong, become mature and take shape without "constituting itself within the nation," without being "national" ("though not in the bourgeois sense of the word"). The development of capitalism, however, breaks down national barriers more and more, does away with national seclusion, and substitutes class antagonisms for national antagonism. It is, therefore, perfectly true of the developed capitalist countries that "the workingmen have no country" and that "united action" by the workers, of the civilized countries at least, "is one of the first conditions for the emancipation of the proletariat" (Communist Manifesto) That state, which is organized coercion, inevitably came into being at a definite stage in the development of society, when the latter had split into irreconcilable classes, and could not exist without an "authority" ostensibly standing above society, and to a certain degree separate from society. Arising out of class contradictions, the state becomes "... the state of the most powerful, economically dominant class, which, through the medium of the state, becomes also the politically dominant class, and thus acquires new means of holding down and exploiting the oppressed class. Thus, the state of antiquity was above all the state of the slave-owners for the purpose of holding down the slaves, as the feudal state was the organ of the nobility for holding down the peasant serfs and bondsmen, and the modern representative state is an instrument of exploitation of wage labor by capital." (Engels, The Origin of the Family, Private Property and the State,,a work in which the writer expounds his own views and Marx's.) Even the democratic republic, the freest and most progressive form of the bourgeois state, does not eliminate this fact in any way, but merely modifies its form (the links between government and the stock exchange, the corruption -- direct and indirect -- of officialdom and the press, etc.). By leading to the abolition of classes, socialism will thereby lead to the abolition of the state as well. "The first act," Engels writes in Anti-Duhring "by virtue of which the state really constitutes itself the representative of society as a whole -- the taking possession of the means of production in the name of society -- is, at the same time, its last independent act as a state. The state interference in social relations becomes superfluous in one sphere after another, and then ceases of itself. The government of persons is replaced by the administration of things and by the direction of the processes of production. The state is not 'abolished,' it withers away." (Anti-Duhring)
"The society that will organize production on the basis of a free and equal association of the producers will put the whole machinery of state where it will then belong: into the Museum of Antiquities, by the side of the spinning wheel and the bronze axe." (Engels,The Origin of the Family, Private Property and the State) Finally, as regards the attitude of Marx's socialism towards the small peasantry, which will continue to exist in the period of the expropriation of the expropriators, we must refer to a declaration made by Engels, which expresses Marx's views:
"... when we are in possession of state power we shall not even think of forcibly expropriating the small peasants (regardless of whether with or without compensation), as we shall have to do in the case of the big landowners. Our task relative to the small peasant consists, in the first place, in effecting a transition of his private enterprise and private possession to co-operative ones, not forcibly but by dint of example and the proffer of social assistance for this purpose. And then of course we shall have ample means of showing to the small peasant prospective advantages that must be obvious to him even today." (Engels The Peasant Question in France and Germany, published by Alexeyeva; there are errors in the Russian translation. Original in Die Neue Zeit.)
Q. On the Material Basis of Society
A. Just as Darwin discovered the law of evolution in organic nature, so Marx discovered the law of evolution in human history: he discovered the simple fact, hitherto concealed by an overgrowth of ideology, that mankind must first of all eat and drink, have shelter and clothing, before it can pursue politics, science, religion, art, etc., and that therefore the production of the immediate material means of subsistence and consequently the degree of economic development attained by a given people or during a given epoch, form the foundation upon which the state institutions, the legal conceptions, the art and even the religious ideas of the people concerned have been evolved, and in the light of which these things must therefore be explained, instead of vice versa as had hitherto been the case. (Engels, “Speech at the Graveside of Karl Marx” - 1883)
Q. On the Laws of Social Development
A. The general conclusion at which I arrived and which, once reached, continued to serve as the leading thread in my studies, may be briefly summed up as follows: In the social production which men carry on they enter into definite relations that are indispensable and independent of their will; these relations of production correspond to a definite stage of development of their material powers of production. The sum total of these relations of production constitutes the economic structure of society - the real foundation, on which rise legal and political superstructures and to which correspond definite forms of social consciousness. The mode of production in material life determines the general character of the social, political, and spiritual processes of life. It is not the consciousness of men that determines their existence, but, on the contrary, their social existence determines their consciousness. At a certain stage of their development, the material forces of production in 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 had been at work before. From forms of development of the forces of production these relations turn into their fetters. Then comes the period of social revolution. With the change of the economic foundation the entire immense superstructure is more or less rapidly transformed.
In considering such transformations the 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 can we not judge of such a period of transformation by its own consciousness; on the contrary, this consciousness must rather be explained from the contradictions of material life, from the existing conflict between the social forces of production and the relations of production. No social order ever disappears before all the productive forces, for which there is room in it, have been 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.
Therefore, mankind always takes up only such problems as it can solve; since, looking at the matter more closely, we will always find that the problem itself arises only when the material conditions necessary for its solution already exist or are at least in the process of formation. In broad outlines we can designate the Asiatic, the ancient, the feudal, and the modern bourgeois methods of production as so many epochs in the progress of 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 conditions surrounding the life of individuals in society; 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 constitutes, therefore, the closing chapter of the prehistoric stage of human society.
Q. On the Historical Tendency of Capitalist Accumulation
A. The expropriation of the immediate producers is accomplished with merciless vandalism, and under the stimulus of passions the most infamous, the most sordid, the pettiest, the most meanly odious. Self-earned private property [of the peasant and handicraftsman], that is based, so to say, on the fusing together of the isolated, independent laboring-individual with the conditions of his labor, is supplanted by capitalistic private property, which rests on exploitation of the nominally free labor of others.... That which is now to be expropriated is no longer the laborer working for himself, but the capitalist exploiting many laborers. This expropriation is accomplished by the action of the immanent laws of capitalistic production itself, by the centralization of capital. One capitalist always kills many. Hand in hand with this centralization, or this expropriation of many capitalists by few, develop, on an ever extending scale, the co-operative form of the labor process, the conscious technical application of science, the methodical cultivation of the soil, the transformation of the instruments of labor into instruments of labor only usable in common, the economizing of all means of production by their use as the means of production of combined, socialized labor, the entanglement of all people in the net of the world market, and with this the international character of the capitalistic regime. Along with the constantly diminishing number of the magnates of capital, who usurp and monopolize all advantages of this process of transformation, grows the mass of misery, oppression, slavery, degradation, exploitation; but with this too grows the revolt of the working class, a class always increasing in numbers, and disciplined, united, organized by the very mechanism of the process of capitalist production itself. The monopoly of capital becomes a fetter upon the mode of production, which has sprung up and flourished along with, and under, it. Centralization of the means of production and socialization of labor at last reach a point where they become incompatible with their capitalist integument. The integument is burst asunder. The knell of capitalist private property sound. The expropriators are expropriated. (Marx, Capital, Volume I)