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Marx and the Millennium

VDNKh, Moscow, Feb 91 (AS)Over at Mises, they have posted a long (very long) examination by the late (and, in my view, often profoundly misguided) Murray Rothbard demonstrating how Marxism fits into a much older millennialist tradition. The piece is something of a struggle to work through, but it yielded a good number of gems (including the quote from Alexander Gray that I posted yesterday) as well as some highly perceptive insights into what remains an important and (at least in the popular understanding of what Marxism is) overlooked topic.

A part of what attracts people to the apocalyptic is the whole drama of it—the exciting thought that they are living in the End Times—and the egotism too: they are a key part of it.


In this allegedly inevitable process of arriving at the proletarian communist utopia after the proletarian class becomes conscious of its true nature, what is supposed to be Karl Marx’s own role? In Hegelian theory, Hegel himself is the final and greatest world-historical figure, the Man-God of man-gods. Similarly, Marx in his own view stands at a focal point of history as the man who brought to the world the crucial knowledge of man’s true nature and of the laws of history, thereby serving as the “midwife” of the process that would put an end to history. Thus Molnar wrote,

“Like other utopian and gnostic writers, Marx is much less interested in the stages of history up to the present (the egotistic now of all utopian writers) than the final stages when the stuff of time becomes more concentrated, when the drama approaches its denouement. In fact, the utopian writer conceives of history as a process leading to himself since he, the ultimate comprehensor, stands in the center of history. It is natural that things accelerate during his own lifetime and come to a watershed: he looms large between the Before and the After.”

Towards the end, Rothbard introduces us (or me anyway) to the remarkable figure of Ernst Bloch:

A blend of Christian messianist and devoted Marxist-Leninist-Stalinist, the 20th-century German Marxist Ernst Bloch set forth his vision in his recently translated three-volume phantasmagoria The Principle of Hope (Daz Prinzip Hoffung).

Early in his career, Bloch wrote a laudatory study of the views and life of the coercive, Anabaptist communist, Thomas Müntzer, whom he hailed as magical, or “theurgic.” The inner “truth” of things, wrote Bloch, will only be discovered after “a complete transformation of the universe, a grand apocalypse, the descent of the Messiah, a new heaven and a new earth.”

There is more than a hint in Bloch that disease, nay death itself, will be abolished upon the advent of communism. God is developing; “God himself is part of the Utopia, a finality that is still unrealized.” For Bloch, mystical ecstasies and the worship of Lenin and Stalin went hand in hand. As J. P. Stern writes, Bloch’s Principle of Hope contains such remarkable declarations as “Ubi Lenin, ibi Jerusalem” [Where Lenin is, there is Jerusalem], and that “the Bolshevist fulfillment of Communism” is part of “the age-old fight for God.”

I note that this truest of believers eventually left East Germany to settle in the West. Socialism was evidently too much to take.

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Marx as Prophet

Sverdlov Sq, Moscow, Feb 91 (AS)From Alexander Gray’s The Socialist Tradition (1946):

“Marx, it has been said, was a prophet … and perhaps this suggestion provides the best approach. One does not apply to Jeremiah or Ezekiel the tests to which less-inspired men are subjected. Perhaps the mistake the world and most of the critics have made is just that they have not sufficiently regarded Marx as a prophet — a man above logic, uttering cryptic and incomprehensible words, which every man may interpret as he chooses.”


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