Selected Essays - The Original Classic Edition. Marx Karl

juridical school would have invented German history, were it not itself an invention of German history.

       On the other hand, good-humoured enthusiasts, Teutomaniacs by upbringing and freethinkers by reflexion, seek for our history of freedom beyond our history in the Teutonic primeval woods. But in what respect is our freedom history distinguished from the freedom history of the boar, if it is only to be found in the woods? Moreover, as one shouts into the wood, so one's voice comes back in

       3

       answer ("As the question, so the answer"). Therefore peace to the Teutonic primeval woods.

       [16]But war to German conditions, at all events! They lie below the level of history, they are liable to all criticism, but they remain a

       subject for criticism just as the criminal who is below the level of humanity remains a subject for the executioner.

       Grappling with them, criticism is no passion of the head, it is the head of passion. It is no anatomical knife, it is a weapon. Its object is its enemy, which it will not refute but destroy. For the spirit of the conditions has been refuted. In and for themselves they are no memorable objects, but existences as contemptible as they are despised. Criticism has already settled all accounts with this subject. It no longer figures as an end in itself, but only as a means. Its essential pathos is indignation, its essential work is denunciation.

       What we have to do is to describe a series of social spheres, all exercising a somewhat sluggish pressure upon each other, a general state of inactive dejection, a limitation which recognizes itself as much as it misunderstands itself, squeezed within the framework of a governmental system, which, living on the conservation of all meannesses, is itself nothing less than meanness in government.

       [17]What a spectacle! On the one hand, the infinitely ramified division of society into the most varied races, which confront each other with small antipathies, bad consciences, and brutal mediocrity, and precisely because of the ambiguous and suspicious positions which they occupy towards each other, such positions being devoid of all real distinctions although coupled with various formalities, are treated by their lords as existences on sufferance. And even more. The fact that they are ruled, governed, and owned they must acknowledge and confess as a favour of heaven! On the other hand, there are those rulers themselves whose greatness is in inverse proportion to their number.

       The criticism which addresses itself to this object is criticism in hand-to-hand fighting, and in hand-to-hand fighting, it is not a question of whether the opponent is a noble opponent, of equal birth, or an interesting opponent; it is a question of meeting him. It is thus imperative that the Germans should have no opportunity for self-deception and resignation. The real pressure must be made more oppressive by making men conscious of the pressure, and the disgrace more disgraceful by publishing it.

       [18]Every sphere of German society must be described as the partie honteuse[2] of German society, these petrified conditions must be made to dance by singing to them their own melody! The people must be taught to be startled at their own appearance, in order to implant courage into them.

       And even for modern nations this struggle against the narrow-minded actuality of the German status quo cannot be without interest, for the German status quo represents the frank completion of the ancien regime, and the ancien regime is the concealed defect of the modern State. The struggle against the German political present is the struggle against the past of modern nations, which are still vexed by the recollections of this past. For them it is instructive to see the ancien regime, which enacted its tragedy with them,

       playing its comedy as the German revenant. Its history was tragic so long as it was the pre-existing power of the world, and freedom, on the other hand, a personal invasion, in a word, so long as it believed and was obliged to believe in its justification. So long as the ancien regime as the existing world order struggled with a [19]nascent world, historical error was on its side, but not personal perversity. Its downfall was therefore tragic.

       On the other hand, the present German regime, which is an anachronism, a flagrant contradiction of the generally recognized

       axiom of the obsolescence of the ancien regime, imagines that it believes in itself, and extorts from the world the same homage. If

       it believed in its own being, would it seek to hide it under the semblance of an alien being and look for its salvation in hypocrisy and sophistry? The modern ancien regime is merely the comedian of a world order whose real heroes are dead.

       History is thorough, and passes through many phases when it bears an old figure to the grave. The last phase of a world historical figure is its comedy. The gods of Greece, once tragically wounded to death in the chained Prometheus of AEschylus, were fated to die a comic death in Lucian's dialogues. Why does history take this course? In order that mankind may break away in a jolly mood from its past.

       In the light of this historical foresight, the political powers of Germany are vindicated. [20]As soon then as the modern politico-so- cial reality is itself subjected to criticism, as soon, therefore, as criticism raises itself to the height of truly human problems, it either finds itself outside the German status quo, or it would delve beneath the latter to find its object.

       To take an example! The relation of industry, and of the world of wealth generally, to the political world is one of the chief problems of modern times. Under what form is this problem beginning to engage the attention of Germans? Under the form of protective tariffs, of the system of prohibition, of political economy. Teutomania has passed out of men and gone into matter, and thus one fine day we saw our cotton knights and iron heroes transformed into patriots. Thus in Germany we are beginning to recognize the sovereignty of monopoly at home, in order that it may be invested with sovereignty abroad. We are now beginning in Germany

       4

       at the point where they are leaving off in France and England.

       The old rotten condition, against which these countries are theoretically in revolt, and which they only tolerate as chains are borne, is greeted in Germany as the dawning of a [21]splendid future, which as yet scarcely dares to translate itself from cunning[3] theory into the most ruthless practice. Whereas the problem in France and England reads: Political economy or the rule of society over wealth, it reads in Germany: national economy or the rule of private property over nationality. Thus England and France are faced with the question of abolishing monopoly which has been carried to its highest point; in Germany the question is to carry monopoly to its highest point.

       If, therefore, the total German development were not in advance of the political German development, a German could at the most take part in present-day problems only in the same way as a Russian can do so.

       But if the individual is not bound by the ties of a nation, the entire nation is even less liberated by the emancipation of an individual. The Scythians made no advance towards Greek culture because Greece numbered a Scythian among her philosophers. Luckily we Germans are no Scythians.

       As the old nations lived their previous [22]history in imagination, in mythology, so we Germans live our history to come in thought, in philosophy. We are philosophical contemporaries of the present without being its historical contemporaries. German philosophy

       is the ideal prolongation of German history. If, therefore, we criticize the oeuvres posthumes of our ideal history, philosophy, instead of the oeuvres incompletes of our real history, our criticism occupies a position among the questions of which the present says: that is the question.[4] That which represents the decaying elements of practical life among the progressive nations with modern State conditions first of all becomes critical decay in the philosophical reflexion of these conditions in Germany, where the conditions themselves do not yet exist.

       German juridical and political philosophy is the sole element of German history which stands al pari with the official modern present.

       The German people must therefore strike this their dream history against their existing conditions, and subject to criticism not only

       these conditions, but at the same time their abstract continuation.

       [23]Their future can neither be confined to the direct denial of their real nor to the direct enforcement of their ideal political and juridical conditions, for they possess the direct denial