The Project Gutenberg EBook of The Communist Manifesto by Karl ...

The Project Gutenberg EBook of The Communist Manifestoby Karl Marx and Friedrich EngelsThis eBook is for the use of anyone anywhere at no cost and withalmost no restrictions whatsoever. You may copy it, give it away orre-use it under the terms of the Project Gutenberg License includedwith this eBook or online at www.gutenberg.netTitle: The Communist ManifestoAuthor: Karl Marx and Friedrich EngelsRelease Date: January 25, 2005 [EBook #61]Language: EnglishCharacter set encoding: ASCII*** START OF THIS PROJECT GUTENBERG EBOOK THE COMMUNIST MANIFESTO ***Transcribed by Allen Lutins with assistance from Jim Tarzia.MANIFESTO OF THE COMMUNIST PARTY[From the English edition of 1888, edited by Friedrich Engels]A spectre is haunting Europe--the spectre of Communism.All the Powers of old Europe have entered into a holy alliance toexorcise this spectre: Pope and Czar, Metternich and Guizot,French Radicals and German police-spies.Where is the party in opposition that has not been decried asCommunistic by its opponents in power? Where is the Oppositionthat has not hurled back the branding reproach of Communism,against the more advanced opposition parties, as well as againstits reactionary adversaries?Two things result from this fact.I. Communism is already acknowledged by all European Powersto be itself a Power.II. It is high time that Communists should openly, in theface of the whole world, publish their views, their aims, theirtendencies, and meet this nursery tale of the Spectre ofCommunism with a Manifesto of the party itself.To this end, Communists of various nationalities haveassembled in London, and sketched the following Manifesto, to bepublished in the English, French, German, Italian, Flemish andDanish languages.

I. BOURGEOIS AND PROLETARIANSThe history of all hitherto existing societies is the historyof class struggles.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 anuninterrupted, now hidden, now open fight, a fight that each timeended, either in a revolutionary re-constitution of society atlarge, or in the common ruin of the contending classes.In the earlier epochs of history, we find almost everywhere acomplicated arrangement of society into various orders, amanifold gradation of social rank. In ancient Rome we havepatricians, knights, plebeians, slaves; in the Middle Ages,feudal lords, vassals, guild-masters, journeymen, apprentices,serfs; in almost all of these classes, again, subordinategradations.The modern bourgeois society that has sprouted from the ruinsof feudal society has not done away with class antagonisms. Ithas but established new classes, new conditions of oppression,new forms of struggle in place of the old ones. Our epoch, theepoch of the bourgeoisie, possesses, however, this distinctivefeature: it has simplified the class antagonisms. Society as awhole is more and more splitting up into two great hostile camps,into two great classes, directly facing each other: Bourgeoisieand Proletariat.From the serfs of the Middle Ages sprang the chartered burghersof the earliest towns. From these burgesses the first elementsof the bourgeoisie were developed.The discovery of America, the rounding of the Cape, opened upfresh ground for the rising bourgeoisie. The East-Indian andChinese markets, the colonisation of America, trade withthe colonies, the increase in the means of exchange and incommodities generally, gave to commerce, to navigation, toindustry, an impulse never before known, and thereby, to therevolutionary element in the tottering feudal society, a rapiddevelopment.The feudal system of industry, under which industrial productionwas monopolised by closed guilds, now no longer sufficed for thegrowing wants of the new markets. The manufacturing system tookits place. The guild-masters were pushed on one side by themanufacturing middle class; division of labour between thedifferent corporate guilds vanished in the face of division oflabour in each single workshop.Meantime the markets kept ever growing, the demand ever rising.Even manufacture no longer sufficed. Thereupon, steam andmachinery revolutionised industrial production. The place ofmanufacture was taken by the giant, Modern Industry, the place ofthe industrial middle class, by industrial millionaires, theleaders of whole industrial armies, the modern bourgeois.Modern industry has established the world-market, for which thediscovery of America paved the way. This market has given animmense development to commerce, to navigation, to communicationby land. This development has, in its time, reacted on the

extension of industry; and in proportion as industry, commerce,navigation, railways extended, in the same proportion thebourgeoisie developed, increased its capital, and pushed into thebackground every class handed down from the Middle Ages.We see, therefore, how the modern bourgeoisie is itself theproduct of a long course of development, of a series ofrevolutions in the modes of production and of exchange.Each step in the development of the bourgeoisie was accompaniedby a corresponding political advance of that class. Anoppressed class under the sway of the feudal nobility, anarmed and self-governing association in the mediaeval commune;here independent urban republic (as in Italy and Germany),there taxable "third estate" of the monarchy (as in France),afterwards, in the period of manufacture proper, serving eitherthe semi-feudal or the absolute monarchy as a counterpoiseagainst the nobility, and, in fact, corner-stone of the greatmonarchies in general, the bourgeoisie has at last, since theestablishment of Modern Industry and of the world-market,conquered for itself, in the modern representative State,exclusive political sway. The executive of the modern State isbut a committee for managing the common affairs of the wholebourgeoisie.The bourgeoisie, historically, has played a most revolutionarypart.The bourgeoisie, wherever it has got the upper hand, has put anend to all feudal, patriarchal, idyllic relations. It haspitilessly torn asunder the motley feudal ties that bound man tohis "natural superiors," and has left remaining no other nexusbetween man and man than naked self-interest, than callous "cashpayment." It has drowned the most heavenly ecstasies ofreligious fervour, of chivalrous enthusiasm, of philistinesentimentalism, in the icy water of egotistical calculation. Ithas resolved personal worth into exchange value, and in place ofthe numberless and feasible chartered freedoms, has set up thatsingle, unconscionable freedom--Free Trade. In one word, forexploitation, veiled by religious and political illusions, naked,shameless, direct, brutal exploitation.The bourgeoisie has stripped of its halo every occupationhitherto honoured and looked up to with reverent awe. It hasconverted the physician, the lawyer, the priest, the poet, theman of science, into its paid wage labourers.The bourgeoisie has torn away from the family its sentimentalveil, and has reduced the family relation to a mere moneyrelation.The bourgeoisie has disclosed how it came to pass that thebrutal display of vigour in the Middle Ages, which Reactionistsso much admire, found its fitting complement in the most slothfulindolence. It has been the first to show what man's activity canbring about. It has accomplished wonders far surpassing Egyptianpyramids, Roman aqueducts, and Gothic cathedrals; it hasconducted expeditions that put in the shade all former Exodusesof nations and crusades.The bourgeoisie cannot exist without constantly revolutionisingthe instruments of production, and thereby the relations of

production, and with them the whole relations of society.Conservation of the old modes of production in unaltered form,was, on the contrary, the first condition of existence for allearlier industrial classes. Constant revolutionising ofproduction, uninterrupted disturbance of all social conditions,everlasting uncertainty and agitation distinguish the bourgeoisepoch from all earlier ones. All fixed, fast-frozen relations,with their train of ancient and venerable prejudices andopinions, are swept away, all new-formed ones become antiquatedbefore they can ossify. All that is solid melts into air, allthat is holy is profaned, and man is at last compelled to facewith sober senses, his real conditions of life, and hisrelations with his kind.The need of a constantly expanding market for its productschases the bourgeoisie over the whole surface of the globe. Itmust nestle everywhere, settle everywhere, establish connexionseverywhere.The bourgeoisie has through its exploitation of the world-marketgiven a cosmopolitan character to production and consumption inevery country. To the great chagrin of Reactionists, it hasdrawn from under the feet of industry the national ground onwhich it stood. All old-established national industries havebeen destroyed or are daily being destroyed. They are dislodgedby new industries, whose introduction becomes a life and deathquestion for all civilised nations, by industries that no longerwork up indigenous raw material, but raw material drawn from theremotest zones; industries whose products are consumed, not onlyat home, but in every quarter of the globe. In place of the oldwants, satisfied by the productions of the country, we find newwants, requiring for their satisfaction the products of distantlands and climes. In place of the old local and nationalseclusion and self-sufficiency, we have intercourse in everydirection, universal inter-dependence of nations. And as inmaterial, so also in intellectual production. The intellectualcreations of individual nations become common property. Nationalone-sidedness and narrow-mindedness become more and moreimpossible, and from the numerous national and local literatures,there arises a world literature.The bourgeoisie, by the rapid improvement of all instruments ofproduction, by the immensely facilitated means of communication,draws all, even the most barbarian, nations into civilisation.The cheap prices of its commodities are the heavy artillery withwhich it batters down all Chinese walls, with which it forces thebarbarians' intensely obstinate hatred of foreigners tocapitulate. It compels all nations, on pain of extinction, toadopt the bourgeois mode of production; it compels them tointroduce what it calls civilisation into their midst, i.e., tobecome bourgeois themselves. In one word, it creates a worldafter its own image.The bourgeoisie has subjected the country to the rule of thetowns. It has created enormous cities, has greatly increased theurban population as compared with the rural, and has thus rescueda considerable part of the population from the idiocy of rurallife. Just as it has made the country dependent on the towns, soit has made barbarian and semi-barbarian countries dependent onthe civilised ones, nations of peasants on nations of bourgeois,the East on the West.

The bourgeoisie keeps more and more doing away with thescattered state of the population, of the means of production,and of property. It has agglomerated production, and hasconcentrated property in a few hands. The necessary consequenceof this was political centralisation. Independent, or butloosely connected provinces, with separate interests, laws,governments and systems of taxation, became lumped together intoone nation, with one government, one code of laws, one nationalclass-interest, one frontier and one customs-tariff. Thebourgeoisie, during its rule of scarce one hundred years, hascreated more massive and more colossal productive forces thanhave all preceding generations together. Subjection of Nature'sforces to man, machinery, application of chemistry to industryand agriculture, steam-navigation, railways, electric telegraphs,clearing of whole continents for cultivation, canalisation ofrivers, whole populations conjured out of the ground--whatearlier century had even a presentiment that such productiveforces slumbered in the lap of social labour?We see then: the means of production and of exchange, on whosefoundation the bourgeoisie built itself up, were generated infeudal society. At a certain stage in the development of thesemeans of production and of exchange, the conditions under whichfeudal society produced and exchanged, the feudal organisation ofagriculture and manufacturing industry, in one word, the feudalrelations of property became no longer compatible with thealready developed productive forces; they became so many fetters.They had to be burst asunder; they were burst asunder.Into their place stepped free competition, accompanied by asocial and political constitution adapted to it, and by theeconomical and political sway of the bourgeois class.A similar movement is going on before our own eyes. Modernbourgeois society with its relations of production, of exchangeand of property, a society that has conjured up such giganticmeans of production and of exchange, is like the sorcerer, who isno longer able to control the powers of the nether world whom hehas called up by his spells. For many a decade past the historyof industry and commerce is but the history of the revolt ofmodern productive forces against modern conditions of production,against the property relations that are the conditions for theexistence of the bourgeoisie and of its rule. It is enough tomention the commercial crises that by their periodical return puton its trial, each time more threateningly, the existence of theentire bourgeois society. In these crises a great part not onlyof the existing products, but also of the previously createdproductive forces, are periodically destroyed. In these crisesthere breaks out an epidemic that, in all earlier epochs, wouldhave seemed an absurdity--the epidemic of over-production.Society suddenly finds itself put back into a state of momentarybarbarism; it appears as if a famine, a universal war ofdevastation had cut off the supply of every means of subsistence;industry and commerce seem to be destroyed; and why? Becausethere is too much civilisation, too much means of subsistence,too much industry, too much commerce. The productive forces atthe disposal of society no longer tend to further the developmentof the conditions of bourgeois property; on the contrary, theyhave become too powerful for these conditions, by which they arefettered, and so soon as they overcome these fetters, they bring

disorder into the whole of bourgeois society, endanger theexistence of bourgeois property. The conditions of bourgeoissociety are too narrow to comprise the wealth created by them.And how does the bourgeoisie get over these crises? On the onehand inforced destruction of a mass of productive forces; on theother, by the conquest of new markets, and by the more thoroughexploitation of the old ones. That is to say, by paving theway for more extensive and more destructive crises, and bydiminishing the means whereby crises are prevented.The weapons with which the bourgeoisie felled feudalism to theground are now turned against the bourgeoisie itself.But not only has the bourgeoisie forged the weapons that bringdeath to itself; it has also called into existence the men whoare to wield those weapons--the modern working class--theproletarians.In proportion as the bourgeoisie, i.e., capital, is developed,in the same proportion is the proletariat, the modern workingclass, developed--a class of labourers, who live only so longas they find work, and who find work only so long as their labourincreases capital. These labourers, who must sell themselvespiece-meal, are a commodity, like every other article ofcommerce, and are consequently exposed to all the vicissitudes ofcompetition, to all the fluctuations of the market.Owing to the extensive use of machinery and to division oflabour, the work of the proletarians has lost all individualcharacter, and consequently, all charm for the workman. Hebecomes an appendage of the machine, and it is only the mostsimple, most monotonous, and most easily acquired knack, that isrequired of him. Hence, the cost of production of a workman isrestricted, almost entirely, to the means of subsistence that herequires for his maintenance, and for the propagation of hisrace. But the price of a commodity, and therefore also oflabour, is equal to its cost of production. In proportiontherefore, as the repulsiveness of the work increases, the wagedecreases. Nay more, in proportion as the use of machinery anddivision of labour increases, in the same proportion the burdenof toil also increases, whether by prolongation of the workinghours, by increase of the work exacted in a given time or byincreased speed of the machinery, etc.Modern industry has converted the little workshop of thepatriarchal master into the great factory of the industrialcapitalist. Masses of labourers, crowded into the factory, areorganised like soldiers. As privates of the industrial army theyare placed under the command of a perfect hierarchy of officersand sergeants. Not only are they slaves of the bourgeois class,and of the bourgeois State; they are daily and hourly enslaved bythe machine, by the over-looker, and, above all, by theindividual bourgeois manufacturer himself. The more openly thisdespotism proclaims gain to be its end and aim, the more petty,the more hateful and the more embittering it is.The less the skill and exertion of strength implied in manuallabour, in other words, the more modern industry becomesdeveloped, the more is the labour of men superseded by that ofwomen. Differences of age and sex have no longer any distinctivesocial validity for the working class. All are instruments oflabour, more or less expensive to use, according to their age

and sex.No sooner is the exploitation of the labourer by the manufacturer,so far at an end, that he receives his wages in cash, than he isset upon by the other portions of the bourgeoisie, the landlord,the shopkeeper, the pawnbroker, etc.The lower strata of the middle class--the small tradespeople,shopkeepers, retired tradesmen generally, the handicraftsmen andpeasants--all these sink gradually into the proletariat, partlybecause their diminutive capital does not suffice for the scaleon which Modern Industry is carried on, and is swamped in thecompetition with the large capitalists, partly because theirspecialized skill is rendered worthless by the new methods ofproduction. Thus the proletariat is recruited from all classesof the population.The proletariat goes through various stages of development.With its birth begins its struggle with the bourgeoisie. Atfirst the contest is carried on by individual labourers, then bythe workpeople of a factory, then by the operatives of one trade,in one locality, against the individual bourgeois who directlyexploits them. They direct their attacks not against thebourgeois conditions of production, but against the instrumentsof production themselves; they destroy imported wares thatcompete with their labour, they smash to pieces machinery, theyset factories ablaze, they seek to restore by force the vanishedstatus of the workman of the Middle Ages.At this stage the labourers still form an incoherent massscattered over the whole country, and broken up by their mutualcompetition. If anywhere they unite to form more compact bodies,this is not yet the consequence of their own active union, but ofthe union of the bourgeoisie, which class, in order to attain itsown political ends, is compelled to set the whole proletariat inmotion, and is moreover yet, for a time, able to do so. At thisstage, therefore, the proletarians do not fight their enemies,but the enemies of their enemies, the remnants of absolutemonarchy, the landowners, the non-industrial bourgeois, the pettybourgeoisie. Thus the whole historical movement is concentratedin the hands of the bourgeoisie; every victory so obtained is avictory for the bourgeoisie.But with the development of industry the proletariat not onlyincreases in number; it becomes concentrated in greater masses,its strength grows, and it feels that strength more. The variousinterests and conditions of life within the ranks of theproletariat are more and more equalised, in proportion asmachinery obliterates all distinctions of labour, and nearlyeverywhere reduces wages to the same low level. The growingcompetition among the bourgeois, and the resulting commercialcrises, make the wages of the workers ever more fluctuating. Theunceasing improvement of machinery, ever more rapidly developing,makes their livelihood more and more precarious; the collisionsbetween individual workmen and individual bourgeois take more andmore the character of collisions between two classes. Thereuponthe workers begin to form combinations (Trades Unions) againstthe bourgeois; they club together in order to keep up the rate ofwages; they found permanent associations in order to makeprovision beforehand for these occasional revolts. Here andthere the contest breaks out into riots.

Now and then the workers are victorious, but only for a time.The real fruit of their battles lies, not in the immediateresult, but in the ever-expanding union of the workers. Thisunion is helped on by the improved means of communication thatare created by modern industry and that place the workers ofdifferent localities in contact with one another. It was justthis contact that was needed to centralise the numerous localstruggles, all of the same character, into one national strugglebetween classes. But every class struggle is a politicalstruggle. And that union, to attain which the burghers of theMiddle Ages, with their miserable highways, required centuries,the modern proletarians, thanks to railways, achieve in a fewyears.This organisation of the proletarians into a class, andconsequently into a political party, is continually being upsetagain by the competition between the workers themselves. But itever rises up again, stronger, firmer, mightier. It compelslegislative recognition of particular interests of the workers,by taking advantage of the divisions among the bourgeoisieitself. Thus the ten-hours' bill in England was carried.Altogether collisions between the classes of the old societyfurther, in many ways, the course of development of theproletariat. The bourgeoisie finds itself involved in a constantbattle. At first with the aristocracy; later on, with thoseportions of the bourgeoisie itself, whose interests have becomeantagonistic to the progress of industry; at all times, with thebourgeoisie of foreign countries. In all these battles it seesitself compelled to appeal to the proletariat, to ask for itshelp, and thus, to drag it into the political arena. Thebourgeoisie itself, therefore, supplies the proletariat with itsown instruments of political and general education, in otherwords, it furnishes the proletariat with weapons for fightingthe bourgeoisie.Further, as we have already seen, entire sections of the rulingclasses are, by the advance of industry, precipitated into theproletariat, or are at least threatened in their conditions ofexistence. These also supply the proletariat with fresh elementsof enlightenment and progress.Finally, in times when the class struggle nears the decisivehour, the process of dissolution going on within the rulingclass, in fact within the whole range of society, assumes such aviolent, glaring character, that a small section of the rulingclass cuts itself adrift, and joins the revolutionary class, theclass that holds the future in its hands. Just as, therefore, atan earlier period, a section of the nobility went over to thebourgeoisie, so now a portion of the bourgeoisie goes over to theproletariat, and in particular, a portion of the bourgeoisideologists, who have raised themselves to the level ofcomprehending theoretically the historical movement as a whole.Of all the classes that stand face to face with the bourgeoisietoday, the proletariat alone is a really revolutionary class.The other classes decay and finally disappear in the face ofModern Industry; the proletariat is its special and essentialproduct. The lower middle class, the small manufacturer, theshopkeeper, the artisan, the peasant, all these fight against thebourgeoisie, to save from extinction their existence as fractions

of the middle class. They are therefore not revolutionary, butconservative. Nay more, they are reactionary, for they tryto roll back the wheel of history. If by chance they arerevolutionary, they are so only in view of their impendingtransfer into the proletariat, they thus defend not theirpresent, but their future interests, they desert their ownstandpoint to place themselves at that of the proletariat.The "dangerous class," the social scum, that passively rottingmass thrown off by the lowest layers of old society, may,here and there, be swept into the movement by a proletarianrevolution; its conditions of life, however, prepare it far morefor the part of a bribed tool of reactionary intrigue.In the conditions of the proletariat, those of old society atlarge are already virtually swamped. The proletarian is withoutproperty; his relation to his wife and children has no longeranything in common with the bourgeois family-relations; modernindustrial labour, modern subjection to capital, the same inEngland as in France, in America as in Germany, has stripped himof every trace of national character. Law, morality, religion,are to him so many bourgeois prejudices, behind which lurk inambush just as many bourgeois interests.All the preceding classes that got the upper hand, sought tofortify their already acquired status by subjecting society atlarge to their conditions of appropriation. The proletarianscannot become masters of the productive forces of society, exceptby abolishing their own previous mode of appropriation, andthereby also every other previous mode of appropriation. Theyhave nothing of their own to secure and to fortify; their missionis to destroy all previous securities for, and insurances of,individual property.All previous historical movements were movements of minorities,or in the interests of minorities. The proletarian movement isthe self-conscious, independent movement of the immense majority,in the interests of the immense majority. The proletariat, thelowest stratum of our present society, cannot stir, cannot raiseitself up, without the whole superincumbent strata of officialsociety being sprung into the air.Though not in substance, yet in form, the struggle of theproletariat with the bourgeoisie is at first a national struggle.The proletariat of each country must, of course, first of allsettle matters with its own bourgeoisie.In depicting the most general phases of the development of theproletariat, we traced the more or less veiled civil war, ragingwithin existing society, up to the point where that war breaksout into open revolution, and where the violent overthrow of thebourgeoisie lays the foundation for the sway of the proletariat.Hitherto, every form of society has been based, as we havealready seen, on the antagonism of oppressing and oppressedclasses. But in order to oppress a class, certain conditionsmust be assured to it under which it can, at least, continue itsslavish existence. The serf, in the period of serfdom, raisedhimself to membership in the commune, just as the pettybourgeois, under the yoke of feudal absolutism, managed todevelop into a bourgeois. The modern laborer, on the contrary,instead of rising with the progress of industry, sinks deeper and

deeper below the conditions of existence of his own class. Hebecomes a pauper, and pauperism develops more rapidly thanpopulation and wealth. And here it becomes evident, that thebourgeoisie is unfit any longer to be the ruling class insociety, and to impose its conditions of existence upon societyas an over-riding law. It is unfit to rule because it isincompetent to assure an existence to its slave within hisslavery, because it cannot help letting him sink into such astate, that it has to feed him, instead of being fed by him.Society can no longer live under this bourgeoisie, in otherwords, its existence is no longer compatible with society.The essential condition for the existence, and for the sway ofthe bourgeois class, is the formation and augmentation ofcapital; the condition for capital is wage-labour. Wage-labourrests exclusively on competition between the laborers. Theadvance of industry, whose involuntary promoter is the bourgeoisie,replaces the isolation of the labourers, due to competition,by their revolutionary combination, due to association. Thedevelopment of Modern Industry, therefore, cuts from under itsfeet the very foundation on which the bourgeoisie produces andappropriates products. What the bourgeoisie, therefore, produces,above all, is its own grave-diggers. Its fall and the victory ofthe proletariat are equally inevitable.II. PROLETARIANS AND COMMUNISTSIn what relation do the Communists stand to the proletarians as awhole?The Communists do not form a separate party opposed to otherworking-class parties.They have no interests separate and apart from those of theproletariat as a whole.They do not set up any sectarian principles of their own,by which to shape and mould the proletarian movement.The Communists are distinguished from the other working-class partiesby this only: (1) In the national struggles of the proletariansof the different countries, they point out and bring to the frontthe common interests of the entire proletariat, independently ofall nationality. (2) In the various stages of development which thestruggle of the working class against the bourgeoisie has to passthrough, they always and everywhere represent the interests of themovement as a whole.The Communists, therefore, are on the one hand, practically,the most advanced and resolute section of the working-classparties of every country, that section which pushes forwardall others; on the other hand, theoretically, they have overthe great mass of the proletariat the advantage of clearlyunderstanding the line of march, the conditions, and the ultimategeneral results of the proletarian movement.The immediate aim of the Communist is the same as that of allthe other proletarian parties: formation of the proletariat intoa class, overthrow of the bourgeois supremacy, conquest ofpolitical power by the proletariat.

The theoretical conclusions of the Communists are in no waybased on ideas or principles that have been invented, ordiscovered, by this or that would-be universal reformer. Theymerely express, in general terms, actual relations springing froman existing class struggle, from a historical movement going onunder our very eyes. The abolition of existing propertyrelations is not at all a distinctive feature of Communism.All property relations in the past have continually been subjectto historical change consequent upon the change in historicalconditions.The French Revolution, for example, abolished feudal property infavour of bourgeois property.The distinguishing feature of Communism is not the abolition ofproperty generally, but the abolition of bourgeois property. Butmodern bourgeois private property is the final and most completeexpression of the system of producing and appropriating products,that is based on class antagonisms, on the exploitation of themany by the few.In this sense, the theory of the Communists may be summed up inthe single sentence: Abolition of private property.We Communists have been reproached with the desire of abolishingthe right of personally acquiring property as the fruit of aman's own labour, which property is alleged to be the groundworkof all personal freedom, activity and independence.Hard-won, self-acquired, self-earned property! Do you mean theproperty of the petty artisan and of the small peasant, a form ofproperty that preceded the bourgeois form? There is no need toabolish that; the development of industry has to a great extentalready destroyed it, and is still destroying it daily.Or do you mean modern bourgeois private property?But does wage-labour create any property for the labourer? Nota bit. It creates capital, i.e., that kind of property whichexploits wage-labour, and which cannot increase except uponcondition of begetting a new supply of wage-labour for freshexploitation. Property, in its present form, is based on theantagonism of capital and wage-labour. Let us examine both sidesof this antagonism.To be a capitalist, is to have not only a purely personal, but asocial status in production. Capital is a collective product,and only by the united action of many members, nay, in the lastresort, only by the united action of all members of society,can it be set in motion.Capital is, therefore, not a personal, it is a social power.When, therefore, capital is converted into common property, intothe property of all members of society, personal property is notthereby transformed into social property. It is only the socialcharacter of the property that is changed. It loses itsclass-character.Let us now take wage-labour.

The average price of wage-labour is the minimum wage, i.e.,that quantum of the means of subsistence, which is absolutelyrequisite in bare existence as a labourer. What, therefore, thewage-labourer appropriates by means of his labour, merelysuffices to prolong and reproduce a bare existence. We by nomeans intend to abolish this personal appropriation of theproducts of labour, an appropriation that is made for themaintenance and reproduction of human life, and that leaves nosurplus wherewith to command the labour of others. All that wewant to do away with, is the miserable character of thisappropriation, under which the labourer lives merely to increasecapital, and is allowed to live only in so far as the interest ofthe ruling class requires it.In bourgeois society, living labour is but a means to increaseaccumulated labour. In Communist society, accumulated labouris but a means to widen, to enrich, to promote the existenceof the labourer.In bourgeois society, therefore, the past dominates the present;in Communist society, the present dominates the past. Inbourgeois society capital is independent and has individuality,while the living person is dependent and has no individuality.And the abolition of this state of things is called by thebourgeois, abolition of individuality and freedom! And rightlyso. The abolition of bourgeois individuality, bourgeoisindependence, and bourgeois freedom is undoubtedly aimed at.By freedom is meant, under the present bourgeois conditions ofproduction, free trade, free selling and buying.But if selling and buying disappears, free selling and buyingdisappears also. This talk about free selling and buying, andall the other "brave words" of our bourgeoisie about freedom ingeneral, have a meaning, if any, only in contrast with restrictedselling and buying, with the fettered traders of the Middle Ages,but have no meaning when opposed to the Communistic abolition ofbuying and selling, of the bourgeois conditions of production,and of the bourgeoisie itself.You are horrified at our intending to do away with privateproperty. But in your existing society, private property isalready done away with for nine-tenths of the population; itsexistence for the few is solely due to its non-existence in thehands of those nine-tenths. You reproach us, therefore, withintending to do away with a form of property, the necessarycondition for whose existence is the non-existence of anyproperty for the immense majority of society.In one word, you reproach us with intending to do away with yourproperty. Precisely so; that is just what we intend.From the moment when labour can no longer be converted intocapital, money, or rent, into a social power capable of beingmonopolised, i.e., from the moment when individual property canno longer be transformed into bourgeois property, into capital,from that moment, you say individuality vanishes.You must, therefore, confess that by "individual" you mean noother person than the bourgeois, than the middle-class owner ofproperty. This person must, indeed, be swept out of the way, and

made impossible.Communism deprives no man of the power to appropriate theproducts of society; all that it does is to deprive him of thepower to subjugate the labour of others by means of suchappropriation.It has been objected that upon the abolition of private propertyall work will cease, and universal laziness will overtake us.According to this, bourgeois society ought long ago to have goneto the dogs through sheer idleness; for those of its members whowork, acquire nothing, and those who acquire anything, do notwork. The whole of this objection is but another expression ofthe tautology: that there can no longer be any wage-labour whenthere is no longer any capital.All objections urged against the Communistic mode of producingand appropriating material products, have, in the same way,been urged against the Communistic modes of producing andappropriating intellectual products. Just as, to the bourgeois,the disappearance of class property is the disappearance ofproduction itself, so the disappearance of class culture is tohim identical with the disappearance of all culture.That culture, the loss of which he laments, is, for the enormousmajority, a mere training to act as a machine.But don't wrangle with us so long as you apply, to our intendedabolition of bourgeois property, the standard of your bourgeoisnotions of freedom, culture, law, etc. Your very ideas are butthe outgrowth of the conditions of your bourgeois production andbourgeois property, just as your jurisprudence is but the will ofyour class made into a law for all, a will, whose essentialcharacter and direction are determined by the economicalconditions of existence of your class.The selfish misconception that induces you to transform intoeternal laws of nature and of reason, the social formsspringing from your present mode of production and form ofproperty--historical relations that rise and disappear in theprogress of production--this misconception you share with everyruling class that has preceded you. What you see clearly in thecase of ancient property, what you admit in the case of feudalproperty, you are of course forbidden to admit in the case ofyour own bourgeois form of property.Abolition of the family! Even the most radical flare up at thisinfamous proposal of the Communists.On what foundation is the present family, the bourgeois family,based? On capital, on private gain. In its completely developedform this family exists only among the bourgeoisie. But thisstate of things finds its complement in the practical absence ofthe family among the proletarians, and in public prostitution.The bourgeois family will vanish as a matter of course when itscomplement vanishes, and both will vanish with the vanishing ofcapital.Do you charge us with wanting to stop the exploitation ofchildren by their parents? To this crime we plead guilty.

But, you will say, we destroy the most hallowed of relations,when we replace home education by social.And your education! Is not that also social, and determined by thesocial conditions under which you educate, by the intervention,direct or indirect, of society, by means of schools, etc.? TheCommunists have not invented the intervention of society ineducation; they do but seek to alter the character of thatintervention, and to rescue education from the influence of theruling class.The bourgeois clap-trap about the family and education, aboutthe hallowed co-relation of parent and child, becomes all themore disgusting, the more, by the action of Modern Industry, allfamily ties among the proletarians are torn asunder, and theirchildren transformed into simple articles of commerce andinstruments of labour.But you Communists would introduce community of women, screamsthe whole bourgeoisie in chorus.The bourgeois sees in his wife a mere instrument of production.He hears that the instruments of production are to be exploitedin common, and, naturally, can come to no other conclusion thanthat the lot of being common to all will likewise fall to thewomen.He has not even a suspicion that the real point is to do awaywith the status of women as mere instruments of production.For the rest, nothing is more ridiculous than thevirtuous indignation of our bourgeois at the community of womenwhich, they pretend, is to be openly and officially establishedby the Communists. The Communists have no need to introducecommunity of women; it has existed almost from time immemorial.Our bourgeois, not content with having the wives and daughtersof their proletarians at their disposal, not to speak of commonprostitutes, take the greatest pleasure in seducing each other'swives.Bourgeois marriage is in reality a system of wives in commonand thus, at the most, what the Communists might possiblybe reproached with, is that they desire to introduce, insubstitution for a hypocritically concealed, an openly legalisedcommunity of women. For the rest, it is self-evident that theabolition of the present system of production must bring with itthe abolition of the community of women springing from thatsystem, i.e., of prostitution both public and private.The Communists are further reproached with desiring to abolishcountries and nationality.The working men have no country. We cannot take from them whatthey have not got. Since the proletariat must first of allacquire political supremacy, must rise to be the leading class ofthe nation, must constitute itself the nation, it is, so far,itself national, though not in the bourgeois sense of the word.National differences and antagonisms between peoples are dailymore and more vanishing, owing to the development of thebourgeoisie, to freedom of commerce, to the world-market, to

uniformity in the mode of production and in the conditions oflife corresponding thereto.The supremacy of the proletariat will cause them to vanish stillfaster. United action, of the leading civilised countries atleast, is one of the first conditions for the emancipation ofthe proletariat.In proportion as the exploitation of one individual by anotheris put an end to, the exploitation of one nation by another willalso be put an end to. In proportion as the antagonism betweenclasses within the nation vanishes, the hostility of one nationto another will come to an end.The charges against Communism made from a religious, aphilosophical, and, generally, from an ideological standpoint,are not deserving of serious examination.Does it require deep intuition to comprehend that man's ideas,views and conceptions, in one word, man's consciousness, changeswith every change in the conditions of his material existence, inhis social relations and in his social life?What else does the history of ideas prove, than thatintellectual production changes its character in proportion asmaterial production is changed? The ruling ideas of each agehave ever been the ideas of its ruling class.When people speak of ideas that revolutionise society, they dobut express the fact, that within the old society, the elementsof a new one have been created, and that the dissolution of theold ideas keeps even pace with the dissolution of the oldconditions of existence.When the ancient world was in its last throes, the ancientreligions were overcome by Christianity. When Christian ideassuccumbed in the 18th century to rationalist ideas, feudalsociety fought its death battle with the then revolutionarybourgeoisie. The ideas of religious liberty and freedom ofconscience merely gave expression to the sway of free competitionwithin the domain of knowledge."Undoubtedly," it will be said, "religious, moral, philosophicaland juridical ideas have been modified in the course ofhistorical development. But religion, morality philosophy,political science, and law, constantly survived this change.""There are, besides, eternal truths, such as Freedom, Justice,etc. that are common to all states of society. But Communismabolishes eternal truths, it abolishes all religion, and allmorality, instead of constituting them on a new basis; ittherefore acts in contradiction to all past historical experience."What does this accusation reduce itself to? The history ofall past society has consisted in the development of classantagonisms, antagonisms that assumed different forms atdifferent epochs.But whatever form they may have taken, one fact is common to allpast ages, viz., the exploitation of one part of society by theother. No wonder, then, that the social consciousness of pastages, despite all the multiplicity and variety it displays,

moves within certain common forms, or general ideas, whichcannot completely vanish except with the total disappearance ofclass antagonisms.The Communist revolution is the most radical rupture withtraditional property relations; no wonder that its developmentinvolves the most radical rupture with traditional ideas.But let us have done with the bourgeois objections to Communism.We have seen above, that the first step in the revolution by theworking class, is to raise the proletariat to the position ofruling as to win the battle of democracy.The proletariat will use its political supremacy to wrest, bydegrees, all capital from the bourgeoisie, to centralise allinstruments of production in the hands of the State, i.e., of theproletariat organised as the ruling class; and to increase thetotal of productive forces as rapidly as possible.Of course, in the beginning, this cannot be effected except bymeans of despotic inroads on the rights of property, and onthe conditions of bourgeois production; by means of measures,therefore, which appear economically insufficient and untenable,but which, in the course of the movement, outstrip themselves,necessitate further inroads upon the old social order, and areunavoidable as a means of entirely revolutionising the mode ofproduction.These measures will of course be different in differentcountries.Nevertheless in the most advanced countries, the following willbe pretty generally applicable.1. Abolition of property in land and application of all rentsof land to public purposes.2. A heavy progressive or graduated income tax.3. Abolition of all right of inheritance.4. Confiscation of the property of all emigrants and rebels.5. Centralisation of credit in the hands of the State, by meansof a national bank with State capital and an exclusivemonopoly.6. Centralisation of the means of communication and transportin the hands of the State.7. Extension of factories and instruments of production owned bythe State; the bringing into cultivation of waste-lands, andthe improvement of the soil generally in accordance with acommon plan.8. Equal liability of all to labour. Establishment ofindustrial armies, especially for agriculture.9. Combination of agriculture with manufacturing industries;gradual abolition of the distinction between town andcountry, by a more equable distribution of the populationover the country.

10. Free education for all children in public schools.Abolition of children's factory labour in its present form.Combination of education with industrial production, &c., &c.When, in the course of development, class distinctions havedisappeared, and all production has been concentrated in thehands of a vast association of the whole nation, the public powerwill lose its political character. Political power, properly socalled, is merely the organised power of one class for oppressinganother. If the proletariat during its contest with thebourgeoisie is compelled, by the force of circumstances, toorganise itself as a class, if, by means of a revolution, itmakes itself the ruling class, and, as such, sweeps away by forcethe old conditions of production, then it will, along with theseconditions, have swept away the conditions for the existence ofclass antagonisms and of classes generally, and will thereby haveabolished its own supremacy as a class.In place of the old bourgeois society, with its classes andclass antagonisms, we shall have an association, in whichthe free development of each is the condition for the freedevelopment of all.III. SOCIALIST AND COMMUNIST LITERATURE1. REACTIONARY SOCIALISMA. Feudal SocialismOwing to their historical position, it became the vocation of thearistocracies of France and England to write pamphlets againstmodern bourgeois society. In the French revolution of July 1830,and in the English reform agitation, these aristocracies againsuccumbed to the hateful upstart. Thenceforth, a serious politicalcontest was altogether out of the question. A literary battlealone remained possible. But even in the domain of literaturethe old cries of the restoration period had become impossible.In order to arouse sympathy, the aristocracy were obliged tolose sight, apparently, of their own interests, and to formulatetheir indictment against the bourgeoisie in the interest of theexploited working class alone. Thus the aristocracy took theirrevenge by singing lampoons on their new master, and whisperingin his ears sinister prophecies of coming catastrophe.In this way arose Feudal Socialism: half lamentation, halflampoon; half echo of the past, half menace of the future; attimes, by its bitter, witty and incisive criticism, striking thebourgeoisie to the very heart's core; but always ludicrous inits effect, through total incapacity to comprehend the march ofmodern history.The aristocracy, in order to rally the people to them, waved theproletarian alms-bag in front for a banner. But the people, sooften as it joined them, saw on their hindquarters the old feudalcoats of arms, and deserted with loud and irreverent laughter.One section of the French Legitimists and "Young England"

exhibited this spectacle.In pointing out that their mode of exploitation was different tothat of the bourgeoisie, the feudalists forget that theyexploited under circumstances and conditions that were quitedifferent, and that are now antiquated. In showing that, undertheir rule, the modern proletariat never existed, they forgetthat the modern bourgeoisie is the necessary offspring of theirown form of society.For the rest, so little do they conceal the reactionarycharacter of their criticism that their chief accusation againstthe bourgeoisie amounts to this, that under the bourgeois regimea class is being developed, which is destined to cut up root andbranch the old order of society.What they upbraid the bourgeoisie with is not so much that itcreates a proletariat, as that it creates a revolutionaryproletariat.In political practice, therefore, they join in all coercivemeasures against the working class; and in ordinary life,despite their high falutin phrases, they stoop to pick up thegolden apples dropped from the tree of industry, and to bartertruth, love, and honour for traffic in wool, beetroot-sugar, andpotato spirits.As the parson has ever gone hand in hand with the landlord,so has Clerical Socialism with Feudal Socialism.Nothing is easier than to give Christian asceticism a Socialisttinge. Has not Christianity declaimed against private property,against marriage, against the State? Has it not preached in theplace of these, charity and poverty, celibacy and mortificationof the flesh, monastic life and Mother Church? ChristianSocialism is but the holy, water with which the priest consecratesthe heart-burnings of the aristocrat.B. Petty-Bourgeois SocialismThe feudal aristocracy was not the only class that was ruined bythe bourgeoisie, not the only class whose conditions of existencepined and perished in the atmosphere of modern bourgeois society.The mediaeval burgesses and the small peasant proprietors werethe precursors of the modern bourgeoisie. In those countrieswhich are but little developed, industrially and commercially,these two classes still vegetate side by side with the risingbourgeoisie.In countries where modern civilisation has become fullydeveloped, a new class of petty bourgeois has been formed,fluctuating between proletariat and bourgeoisie and ever renewingitself as a supplementary part of bourgeois society. Theindividual members of this class, however, are being constantlyhurled down into the proletariat by the action of competition,and, as modern industry develops, they even see the momentapproaching when they will completely disappear as an independentsection of modern society, to be replaced, in manufactures,agriculture and commerce, by overlookers, bailiffs and shopmen.In countries like France, where the peasants constitute far more

than half of the population, it was natural that writers whosided with the proletariat against the bourgeoisie, should use,in their criticism of the bourgeois regime, the standard of thepeasant and petty bourgeois, and from the standpoint of theseintermediate classes should take up the cudgels for the workingclass. Thus arose petty-bourgeois Socialism. Sismondi was thehead of this school, not only in France but also in England.This school of Socialism dissected with great acuteness thecontradictions in the conditions of modern production. It laidbare the hypocritical apologies of economists. It proved,incontrovertibly, the disastrous effects of machinery anddivision of labour; the concentration of capital and land in afew hands; overproduction and crises; it pointed out theinevitable ruin of the petty bourgeois and peasant, the miseryof the proletariat, the anarchy in production, the cryinginequalities in the distribution of wealth, the industrial war ofextermination between nations, the dissolution of old moralbonds, of the old family relations, of the old nationalities.In its positive aims, however, this form of Socialism aspireseither to restoring the old means of production and of exchange,and with them the old property relations, and the old society, orto cramping the modern means of production and of exchange,within the framework of the old property relations that havebeen, and were bound to be, exploded by those means. In eithercase, it is both reactionary and Utopian.Its last words are: corporate guilds for manufacture,patriarchal relations in agriculture.Ultimately, when stubborn historical facts had dispersed allintoxicating effects of self-deception, this form of Socialismended in a miserable fit of the blues.C. German, or "True," SocialismThe Socialist and Communist literature of France, a literaturethat originated under the pressure of a bourgeoisie in power, andthat was the expression of the struggle against this power, wasintroduced into Germany at a time when the bourgeoisie, in thatcountry, had just begun its contest with feudal absolutism.German philosophers, would-be philosophers, and beaux esprits,eagerly seized on this literature, only forgetting, that whenthese writings immigrated from France into Germany, French socialconditions had not immigrated along with them. In contact withGerman social conditions, this French literature lost all itsimmediate practical significance, and assumed a purely literaryaspect. Thus, to the German philosophers of the eighteenthcentury, the demands of the first French Revolution were nothingmore than the demands of "Practical Reason" in general, and theutterance of the will of the revolutionary French bourgeoisiesignified in their eyes the law of pure Will, of Will as it wasbound to be, of true human Will generally.The world of the German literate consisted solely in bringingthe new French ideas into harmony with their ancient philosophicalconscience, or rather, in annexing the French ideas withoutdeserting their own philosophic point of view.

This annexation took place in the same way in which a foreignlanguage is appropriated, namely, by translation.It is well known how the monks wrote silly lives of CatholicSaints over the manuscripts on which the classical works ofancient heathendom had been written. The German literatereversed this process with the profane French literature. Theywrote their philosophical nonsense beneath the French original.For instance, beneath the French criticism of the economicfunctions of money, they wrote "Alienation of Humanity," andbeneath the French criticism of the bourgeois State they wrote"dethronement of the Category of the General," and so forth.The introduction of these philosophical phrases at the back ofthe French historical criticisms they dubbed "Philosophy ofAction," "True Socialism," "German Science of Socialism,""Philosophical Foundation of Socialism," and so on.The French Socialist and Communist literature was thus completelyemasculated. And, since it ceased in the hands of the German to expressthe struggle of one class with the other, he felt conscious of havingovercome "French one-sidedness" and of representing, not truerequirements, but the requirements of truth; not the interests of theproletariat, but the interests of Human Nature, of Man in general, whobelongs to no class, has no reality, who exists only in the misty realmof philosophical fantasy.This German Socialism, which took its schoolboy task so seriouslyand solemnly, and extolled its poor stock-in-trade in suchmountebank fashion, meanwhile gradually lost its pedanticinnocence.The fight of the German, and especially, of the Prussian bourgeoisie,against feudal aristocracy and absolute monarchy, in other words, theliberal movement, became more earnest.By this, the long wished-for opportunity was offered to "True"Socialism of confronting the political movement with theSocialist demands, of hurling the traditional anathemasagainst liberalism, against representative government, againstbourgeois competition, bourgeois freedom of the press, bourgeoislegislation, bourgeois liberty and equality, and of preaching tothe masses that they had nothing to gain, and everything to lose,by this bourgeois movement. German Socialism forgot, in the nickof time, that the French criticism, whose silly echo it was,presupposed the existence of modern bourgeois society, with itscorresponding economic conditions of existence, and the politicalconstitution adapted thereto, the very things whose attainmentwas the object of the pending struggle in Germany.To the absolute governments, with their following of parsons,professors, country squires and officials, it served as a welcomescarecrow against the threatening bourgeoisie.It was a sweet finish after the bitter pills of floggings andbullets with which these same governments, just at that time,dosed the German working-class risings.While this "True" Socialism thus served the governments as aweapon for fighting the German bourgeoisie, it, at the same time,directly represented a reactionary interest, the interest of theGerman Philistines. In Germany the petty-bourgeois class, a

elic of the sixteenth century, and since then constantlycropping up again under various forms, is the real social basisof the existing state of things.To preserve this class is to preserve the existing state ofthings in Germany. The industrial and political supremacy of thebourgeoisie threatens it with certain destruction; on the onehand, from the concentration of capital; on the other, from therise of a revolutionary proletariat. "True" Socialism appeared tokill these two birds with one stone. It spread like an epidemic.The robe of speculative cobwebs, embroidered with flowersof rhetoric, steeped in the dew of sickly sentiment, thistranscendental robe in which the German Socialists wrapped theirsorry "eternal truths," all skin and bone, served to wonderfullyincrease the sale of their goods amongst such a public. And onits part, German Socialism recognised, more and more, its owncalling as the bombastic representative of the petty-bourgeoisPhilistine.It proclaimed the German nation to be the model nation, and theGerman petty Philistine to be the typical man. To everyvillainous meanness of this model man it gave a hidden, higher,Socialistic interpretation, the exact contrary of its realcharacter. It went to the extreme length of directly opposingthe "brutally destructive" tendency of Communism, and ofproclaiming its supreme and impartial contempt of all classstruggles. With very few exceptions, all the so-called Socialistand Communist publications that now (1847) circulate in Germanybelong to the domain of this foul and enervating literature.2. CONSERVATIVE, OR BOURGEOIS, SOCIALISMA part of the bourgeoisie is desirous of redressing socialgrievances, in order to secure the continued existence ofbourgeois society.To this section belong economists, philanthropists,humanitarians, improvers of the condition of the working class,organisers of charity, members of societies for the prevention ofcruelty to animals, temperance fanatics, hole-and-cornerreformers of every imaginable kind. This form of Socialism has,moreover, been worked out into complete systems.We may cite Proudhon's Philosophie de la Misere as an example ofthis form.The Socialistic bourgeois want all the advantages of modernsocial conditions without the struggles and dangers necessarilyresulting therefrom. They desire the existing state of societyminus its revolutionary and disintegrating elements. They wishfor a bourgeoisie without a proletariat. The bourgeoisienaturally conceives the world in which it is supreme to be thebest; and bourgeois Socialism develops this comfortableconception into various more or less complete systems. Inrequiring the proletariat to carry out such a system, and therebyto march straightway into the social New Jerusalem, it butrequires in reality, that the proletariat should remain withinthe bounds of existing society, but should cast away all itshateful ideas concerning the bourgeoisie.

A second and more practical, but less systematic, form of thisSocialism sought to depreciate every revolutionary movement inthe eyes of the working class, by showing that no mere politicalreform, but only a change in the material conditions ofexistence, in economic relations, could be of any advantage tothem. By changes in the material conditions of existence, thisform of Socialism, however, by no means understands abolition ofthe bourgeois relations of production, an abolition that can beeffected only by a revolution, but administrative reforms, basedon the continued existence of these relations; reforms,therefore, that in no respect affect the relations betweencapital and labour, but, at the best, lessen the cost, andsimplify the administrative work, of bourgeois government.Bourgeois Socialism attains adequate expression, when, and onlywhen, it becomes a mere figure of speech.Free trade: for the benefit of the working class. Protectiveduties: for the benefit of the working class. Prison Reform: forthe benefit of the working class. This is the last word and theonly seriously meant word of bourgeois Socialism.It is summed up in the phrase: the bourgeois is a bourgeois--forthe benefit of the working class.3. CRITICAL-UTOPIAN SOCIALISM AND COMMUNISMWe do not here refer to that literature which, in every greatmodern revolution, has always given voice to the demands of theproletariat, such as the writings of Babeuf and others.The first direct attempts of the proletariat to attain its ownends, made in times of universal excitement, when feudal societywas being overthrown, these attempts necessarily failed, owingto the then undeveloped state of the proletariat, as well as tothe absence of the economic conditions for its emancipation,conditions that had yet to be produced, and could be producedby the impending bourgeois epoch alone. The revolutionaryliterature that accompanied these first movements of theproletariat had necessarily a reactionary character. Itinculcated universal asceticism and social levelling in itscrudest form.The Socialist and Communist systems properly so called, those ofSaint-Simon, Fourier, Owen and others, spring into existence inthe early undeveloped period, described above, of the strugglebetween proletariat and bourgeoisie (see Section 1. Bourgeoisand Proletarians).The founders of these systems see, indeed, the class antagonisms, aswell as the action of the decomposing elements, in the prevailing formof society. But the proletariat, as yet in its infancy, offers to themthe spectacle of a class without any historical initiative or anyindependent political movement.Since the development of class antagonism keeps even pace withthe development of industry, the economic situation, as they findit, does not as yet offer to them the material conditions for theemancipation of the proletariat. They therefore search after anew social science, after new social laws, that are to createthese conditions.

Historical action is to yield to their personal inventiveaction, historically created conditions of emancipation tofantastic ones, and the gradual, spontaneous class-organisationof the proletariat to the organisation of society speciallycontrived by these inventors. Future history resolves itself, intheir eyes, into the propaganda and the practical carrying out oftheir social plans.In the formation of their plans they are conscious of caringchiefly for the interests of the working class, as being the mostsuffering class. Only from the point of view of being the mostsuffering class does the proletariat exist for them.The undeveloped state of the class struggle, as well as theirown surroundings, causes Socialists of this kind to considerthemselves far superior to all class antagonisms. They want toimprove the condition of every member of society, even that ofthe most favoured. Hence, they habitually appeal to society atlarge, without distinction of class; nay, by preference, to theruling class. For how can people, when once they understandtheir system, fail to see in it the best possible plan of thebest possible state of society?Hence, they reject all political, and especially allrevolutionary, action; they wish to attain their ends bypeaceful means, and endeavour, by small experiments, necessarilydoomed to failure, and by the force of example, to pave the wayfor the new social Gospel.Such fantastic pictures of future society, painted at a timewhen the proletariat is still in a very undeveloped state and hasbut a fantastic conception of its own position correspond withthe first instinctive yearnings of that class for a generalreconstruction of society.But these Socialist and Communist publications contain also acritical element. They attack every principle of existing society.Hence they are full of the most valuable materials for theenlightenment of the working class. The practical measuresproposed in them--such as the abolition of the distinctionbetween town and country, of the family, of the carrying on ofindustries for the account of private individuals, and of the wagesystem, the proclamation of social harmony, the conversion of thefunctions of the State into a mere superintendence of production,all these proposals, point solely to the disappearance of classantagonisms which were, at that time, only just cropping up, andwhich, in these publications, are recognised in their earliest,indistinct and undefined forms only. These proposals, therefore,are of a purely Utopian character.The significance of Critical-Utopian Socialism and Communismbears an inverse relation to historical development. Inproportion as the modern class struggle develops and takesdefinite shape, this fantastic standing apart from the contest,these fantastic attacks on it, lose all practical value and alltheoretical justification. Therefore, although the originatorsof these systems were, in many respects, revolutionary, theirdisciples have, in every case, formed mere reactionary sects.They hold fast by the original views of their masters, inopposition to the progressive historical development of theproletariat. They, therefore, endeavour, and that consistently,

to deaden the class struggle and to reconcile the class antagonisms.They still dream of experimental realisation of their socialUtopias, of founding isolated "phalansteres," of establishing"Home Colonies," of setting up a "Little Icaria"--duodecimoeditions of the New Jerusalem--and to realise all these castlesin the air, they are compelled to appeal to the feelings andpurses of the bourgeois. By degrees they sink into the categoryof the reactionary conservative Socialists depicted above,differing from these only by more systematic pedantry, andby their fanatical and superstitious belief in the miraculouseffects of their social science.They, therefore, violently oppose all political action on thepart of the working class; such action, according to them, canonly result from blind unbelief in the new Gospel.The Owenites in England, and the Fourierists in France,respectively, oppose the Chartists and the Reformistes.IV. POSITION OF THE COMMUNISTS IN RELATION TO THEVARIOUS EXISTING OPPOSITION PARTIESSection II has made clear the relations of the Communists to theexisting working-class parties, such as the Chartists in Englandand the Agrarian Reformers in America.The Communists fight for the attainment of the immediate aims,for the enforcement of the momentary interests of the workingclass; but in the movement of the present, they also representand take care of the future of that movement. In France theCommunists ally themselves with the Social-Democrats, against theconservative and radical bourgeoisie, reserving, however, theright to take up a critical position in regard to phrases andillusions traditionally handed down from the great Revolution.In Switzerland they support the Radicals, without losing sightof the fact that this party consists of antagonistic elements,partly of Democratic Socialists, in the French sense, partly ofradical bourgeois.In Poland they support the party that insists on an agrarianrevolution as the prime condition for national emancipation, thatparty which fomented the insurrection of Cracow in 1846.In Germany they fight with the bourgeoisie whenever it acts in arevolutionary way, against the absolute monarchy, the feudalsquirearchy, and the petty bourgeoisie.But they never cease, for a single instant, to instil into theworking class the clearest possible recognition of the hostileantagonism between bourgeoisie and proletariat, in order that theGerman workers may straightaway use, as so many weapons againstthe bourgeoisie, the social and political conditions that thebourgeoisie must necessarily introduce along with its supremacy,and in order that, after the fall of the reactionary classes inGermany, the fight against the bourgeoisie itself may immediatelybegin.The Communists turn their attention chiefly to Germany, becausethat country is on the eve of a bourgeois revolution thatis bound to be carried out under more advanced conditions

of European civilisation, and with a much more developedproletariat, than that of England was in the seventeenth, and ofFrance in the eighteenth century, and because the bourgeoisrevolution in Germany will be but the prelude to an immediatelyfollowing proletarian revolution.In short, the Communists everywhere support every revolutionarymovement against the existing social and political order ofthings.In all these movements they bring to the front, as the leadingquestion in each, the property question, no matter what itsdegree of development at the time.Finally, they labour everywhere for the union and agreement ofthe democratic parties of all countries.The Communists disdain to conceal their views and aims.They openly declare that their ends can be attained only bythe forcible overthrow of all existing social conditions.Let the ruling classes tremble at a Communistic revolution.The proletarians have nothing to lose but their chains.They have a world to win.WORKING MEN OF ALL COUNTRIES, UNITE!End of the Project Gutenberg EBook of The Communist Manifestoby Karl Marx and Friedrich Engels*** END OF THIS PROJECT GUTENBERG EBOOK THE COMMUNIST MANIFESTO ******** This file should be named 61.txt or 61.zip *****This and all associated files of various formats will be found in:http://www.gutenberg.net/6/61/Transcribed by Allen Lutins with assistance from Jim Tarzia.Updated editions will replace the previous one--the old editionswill be renamed.Creating the works from public domain print editions means that noone owns a United States copyright in these works, so the Foundation(and you!) can copy and distribute it in the United States withoutpermission and without paying copyright royalties. Special rules,set forth in the General Terms of Use part of this license, apply tocopying and distributing Project Gutenberg-tm electronic works toprotect the PROJECT GUTENBERG-tm concept and trademark. ProjectGutenberg is a registered trademark, and may not be used if youcharge for the eBooks, unless you receive specific permission. If youdo not charge anything for copies of this eBook, complying with therules is very easy. You may use this eBook for nearly any purposesuch as creation of derivative works, reports, performances andresearch. They may be modified and printed and given away--you may dopractically ANYTHING with public domain eBooks. Redistribution issubject to the trademark license, especially commercialredistribution.

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