Marx in the 21st century

May 18, 2018

Karl Marx was born a little over 200 years ago in Trier, Germany. After the Fall of the Berlin Wall on the other side of Germany, Marx’ teachings seemed to have become obsolete. But in the beginning of the 21st century, it appears that Marx’ philosophy and some of his economic ideas have remained relevant, and might even be revived.

Our observations

  • Marx was voted the most influential philosopher of all time in a 2005 BBC Radio poll, as nearly four in ten people on earth lived under governments that claimed to be Marxist when the Berlin Wall fell.
  • Marx turned Hegel’s understanding of history on its head: instead of a spiritual foundation - such as religion, art, the Absolute - regulating the course of history, history is determined by material conditions, in which material oppositions stimulate historical developments (from feudal lord versus farmer, to capitalist versus proletarian, to platform owner versus errand boy). Following this “historical materialism” , Marx concluded that instead of Hegel’s Geist, money has become our God and makes the world go round.
  • Capitalism has a tendency to magnify inequality, according to Marx’ analysis in Das Kapital, as capital increasingly concentrates in the hands of the few at the cost of the many. Those who own the means of production – capitalists – are even forced to exploit those who don’t own the means of production – proletarians – or else they will be put out of business by others who will do so.
  • Marx distinguished between societies’ base- and superstructures. The base-structure consists of the material conditions and the methods and relations of production means (who owns how much of them). The superstructure is comprised of our beliefs, morals and habits, and is the ideological reflection of this base-structure. As such, a society’s consciousness always reflects a certain material division and use of tools production within the base-structure, and even legitimizes this.

Connecting the dots

Nearly 135 years after Marx’ death, history seems to have rendered his ideas and his theories on capitalism, history and philosophy obsolete. One of Marx’ biggest accomplishments in his 1867 magnus opus Das Kapital is that he derives the definition of capitalism from its own presuppositions, by showing that capitalism is the rational and logical realization of a long historical process. Furthermore, he derives the logic of capital from the systematics of this capitalist mode of production and society, thus providing a “philosophical” understanding of economics and the history of economics. Taking Marx’ economic ideas and theories as philosophical ideas on the nature of our economy and modern society still provides valuable insights and teachings.The title of the 2013 book that made Thomas Piketty a famous economist contains an explicit reference to Das Kapital: “Capital in the 21st century”. In this work, Piketty’s central claim is that the rate of return of capital has been higher than the growth rate of the real economy in the long term, and that inequality has therefore been rising structurally. And by showing that inequality is not accidental but an inherent aspect of capitalist societies, Piketty addresses a typically Marxist point. Furthermore, Marx’ analysis of the opposition between the “haves” and the “have-nots” remains as relevant as ever, especially with the return of masters and servants in our gig economy.Although some of Marx’ economic theories – i.e. the idea that labor and capital are perfect substitutes or that the capitalist organization is only a form of rent-seeking with no real value creation – have been proven wrong, Marxism remains alive and kicking for most of the world. China’s Communist Party has adopted “scientific socialism” as its official ideology by adapting it to the Chinese context (“Marxism with Chinese characteristics”). Doing so, the Party legitimizes its rule with reference to Marx’ core idea that alienation and inequality are inherent aspects of capitalist societies, and that only the communist state can lift 800 million out of extreme poverty in a few decades. Extending this idea by stating that the social stratification between those who own and those who do not own the means of production has become global and is ever-increasing for the world’s poorest, an adaptive Marxist ideology or economic model might become attractive for other developing countries. And indeed, Marxism seems to be on the rise again.Furthermore, we are all Marxist in a philosophical sense, as few believe that history is determined by ideals or other “transcendent” motives. Instead, many do hold the “Marxist” view that the way we see and understand the world is primarily a function of our historical, socio-economic conditions. For example, that consumers in “backward” countries will become less religious when they get smartphones and middle-income economies “end their grand narratives” when they become advanced ones.

Implications

  • Following Marx’ thought that our socio-economic, material conditions shape our thinking, digital technology might also generate new philosophies and ideas how to regulate our societies and economies. And as Marx showed that our tools shape our thinking, the increased negative connotations of social media and smartphones, or the increased power and wealth of Big Tech, might revive interest in Marxist anthropology, sociology and philosophy.
  • A general misconception about Marx is that he claimed the communist state was the finalization of history. In fact, Marx claimed that states are only a temporary moment in the development of history, necessary for the privatization and equal distribution of wealth and property. As our needs and preferences are determined by our historical, material conditions, the state should abolish itself as soon as there is perfect equality, as no human being in the communist utopia would feel the necessity to own private property or exploit others. As Marx’ conception of capital as the most abstract form of material conditions has the radical tokenization of our worlds as its anti-thesis, Marxist philosophy would embrace a decentral network economy as a solution to the problem of alienation. As such, it might fit into the state ideologies of China, Singapore or Russia.

Series 'AI Metaphors'

×
1. The tool
Category: the object
Humans shape tools.

We make them part of our body while we melt their essence with our intentions. They require some finesse to use but they never fool us or trick us. Humans use tools, tools never use humans.

We are the masters determining their course, integrating them gracefully into the minutiae of our everyday lives. Immovable and unyielding, they remain reliant on our guidance, devoid of desire and intent, they remain exactly where we leave them, their functionality unchanging over time.

We retain the ultimate authority, able to discard them at will or, in today's context, simply power them down. Though they may occasionally foster irritation, largely they stand steadfast, loyal allies in our daily toils.

Thus we place our faith in tools, acknowledging that they are mere reflections of our own capabilities. In them, there is no entity to venerate or fault but ourselves, for they are but inert extensions of our own being, inanimate and steadfast, awaiting our command.
Read the article
×
2. The machine
Category: the object
Unlike a mere tool, the machine does not need the guidance of our hand, operating autonomously through its intricate network of gears and wheels. It achieves feats of motion that surpass the wildest human imaginations, harboring a power reminiscent of a cavalry of horses. Though it demands maintenance to replace broken parts and fix malfunctions, it mostly acts independently, allowing us to retreat and become mere observers to its diligent performance. We interact with it through buttons and handles, guiding its operations with minor adjustments and feedback as it works tirelessly. Embodying relentless purpose, laboring in a cycle of infinite repetition, the machine is a testament to human ingenuity manifested in metal and motion.
Read the article
×
3. The robot
Category: the object
There it stands, propelled by artificial limbs, boasting a torso, a pair of arms, and a lustrous metallic head. It approaches with a deliberate pace, the LED bulbs that mimic eyes fixating on me, inquiring gently if there lies any task within its capacity that it may undertake on my behalf. Whether to rid my living space of dust or to fetch me a chilled beverage, this never complaining attendant stands ready, devoid of grievances and ever-willing to assist. Its presence offers a reservoir of possibilities; a font of information to quell my curiosities, a silent companion in moments of solitude, embodying a spectrum of roles — confidant, servant, companion, and perhaps even a paramour. The modern robot, it seems, transcends categorizations, embracing a myriad of identities in its service to the contemporary individual.
Read the article
×
4. Intelligence
Category: the object
We sit together in a quiet interrogation room. My questions, varied and abundant, flow ceaselessly, weaving from abstract math problems to concrete realities of daily life, a labyrinthine inquiry designed to outsmart the ‘thing’ before me. Yet, with each probe, it responds with humanlike insight, echoing empathy and kindred spirit in its words. As the dialogue deepens, my approach softens, reverence replacing casual engagement as I ponder the appropriate pronoun for this ‘entity’ that seems to transcend its mechanical origin. It is then, in this delicate interplay of exchanging words, that an unprecedented connection takes root that stirs an intense doubt on my side, am I truly having a dia-logos? Do I encounter intelligence in front of me?
Read the article
×
5. The medium
Category: the object
When we cross a landscape by train and look outside, our gaze involuntarily sweeps across the scenery, unable to anchor on any fixed point. Our expression looks dull, and we might appear glassy-eyed, as if our eyes have lost their function. Time passes by. Then our attention diverts to the mobile in hand, and suddenly our eyes light up, energized by the visual cues of short videos, while our thumbs navigate us through the stream of content. The daze transforms, bringing a heady rush of excitement with every swipe, pulling us from a state of meditative trance to a state of eager consumption. But this flow is pierced by the sudden ring of a call, snapping us again to a different kind of focus. We plug in our earbuds, intermittently shutting our eyes, as we withdraw further from the immediate physical space, venturing into a digital auditory world. Moments pass in immersed conversation before we resurface, hanging up and rediscovering the room we've left behind. In this cycle of transitory focus, it is evident that the medium, indeed, is the message.
Read the article
×
6. The artisan
Category: the human
The razor-sharp knife rests effortlessly in one hand, while the other orchestrates with poised assurance, steering clear of the unforgiving edge. The chef moves with liquid grace, with fluid and swift movements the ingredients yield to his expertise. Each gesture flows into the next, guided by intuition honed through countless repetitions. He knows what is necessary, how the ingredients will respond to his hand and which path to follow, but the process is never exactly the same, no dish is ever truly identical. While his technique is impeccable, minute variation and the pursuit of perfection are always in play. Here, in the subtle play of steel and flesh, a master chef crafts not just a dish, but art. We're witnessing an artisan at work.
Read the article

About the author(s)

Researcher Pim Korsten has a background in continental philosophy and macroeconomics. At the thinktank, he primarily focuses on research, consultancy projects, and writing articles related to technology, politics, and the economy. He has a keen interest in the philosophy of history and economics, metamodernism, and cultural anthropology.

You may also like