KARL MARX

POSTSCRIPT: MARX TODAY 4 2 5
the activities of Western governments. Marxism remains, so far, much
more impressive in its interpretations of the world than in its efforts to
change it.
With its powerful synthesis of history, philosophy, sociology and economics,
Marx's social theory was one of the most impressive intellectual
achievements of the nineteenth century. When Sartre called Marxism 'the
philosophy of our time', he had in mind the way in which many of
the ideas of Marx have entered - albeit unconsciously - into the way in
which, in the twentieth century, we look at the world. In a sense, we are
all Marxists now. We tend to view human beings as social, not as isolated
individuals; through the development of sociology, which owes so much
to Marx, we study ways of changing and improving society; we appreciate
historically the central role of economic factors in the development of
humanity; we see the ways in which ideas are related to the interests
of particular social and economic groups at particular times; and Marx's
criticisms have taught many to see the inequalities and injustices in the
capitalist system and at least to try to mitigate them.
For more than a century Marxism has been the language in which
millions have expressed their hopes for a more just society. As a vehicle
of protest, Marx's description of religion applies with equal force to the
way in which many have seen his own message: 'the sigh of the oppressed
creature, the feeling of a heartless world and the soul of soulless circumstances'.
It is the reduction to scientific formulae and the institutionalisation
of these aspirations that has caused the trouble. As Ignazio Silone,
an old ex-Communist put it: 'The more socialist theories claim to be
"scientific", the more transitory they are; but socialist values are permanent.
The distinction between theories and values is not sufficiently recognised,
but is fundamental. On a group of theories, one can found a school;
hut on a group of values one can found a culture, a civilisation, a new
way of living together.' It is well known that Marx himself was so angered
l>y the uses to which his ideas were put by some of his would-be disciples
that he exclaimed towards the end of his life: 'As for me, I am no Marxist!'
Hut these same ideas - however distorted, revised or reinterpreted -
continue to exercise their influence over hearts and minds. They have
added a new dimension to the understanding of our world. Marx is the
intellectual giant of both socialist theories and values. However doubtful
si >ine of the theories and however obscured some of the values, the history
of Marxism over the last century is an integral and abiding part of
humanity's search for this new way of living together.