Marxist Studies

The Political Tragedy of Capitalist Rule

By Harry Magdoff and Paul M. Sweezy


Republished from Monthly Review.


Toward the end of his life, Engels wrote: “It is a peculiarity of the bourgeoisie, distinguishing it from all other ruling classes, that there is a turning point in its development after which every increase in its means of power, that is in the first place every increase in its capital, only tends to make it more and more incapable of ruling politically.” Whatever may have been the validity of this statement a hundred years ago (Engels died in 1895), there can be no doubt that it applies with uncanny accuracy to the world of the late twentieth century.

Society is made up of parts that work together, sometimes more and sometimes less successfully, to produce its livelihood and reproduce itself. The master insight of Marxism is that during that period of human history that has been recorded (some four millennia) the decisive parts have been classes, one dominant and exploitative, the other dominated and productive. For most of this period both parts have been necessary: the brains above, the brawn below. They have also been in continuous conflict over the division of their joint product. The vision of Marxism has been that with increases in human knowledge and growth in the productivity of human labor, the necessity for this split tends to disappear. Brains and brawn tend to come together in the far more numerous productive class. From being a struggle over the division of a joint product, the conflict between the classes becomes increasingly concerned about what will be produced and for what ends. Making these decisions is surely what Engels had in mind when he spoke of “ruling politically.”

Successful political rule in a class society is far from being guaranteed. It involves on the part of the ruling class not only effective protection for its own power but also an understanding of the design of the system as a whole and action to see that the essential parts are maintained in working order and able to perform their respective functions. If a ruling class acquires a monopoly of power and used it exclusively for its own advantage, the result will be certain disaster. The historical record is replete with such tragedies. What is required for successful political rule, therefore, is either wisdom and self-restraint or counter-pressure from a non-ruling but powerful class or alliance of classes. Whatever may have been true of earlier times, it is pretty clear that no modern capitalist ruling class has ever been blessed with wisdom or self-restraint, from which it follows that such successes as may have been achieved in the way of political rule are the result of effective counter-pressure from other classes.

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Many examples, we believe, could be cited in support of this conclusion. One of the best and probably the most famous is the story as told by Marx in Volume 1 of Capital of how bourgeois governments in England, protesting and screaming all the way, finally came during a centuries-long struggle to accept the necessity of a comprehensive regime of labor legislation (prohibition of child labor, conditions of work, length of the working day, etc.). Similar stories could be, indeed have been, told about most of the other developed capitalist countries, including the United States. As for the underdeveloped capitalist countries of the world, most of them, sadly, have little or nothing in the way of successful political rule to boast of.

What has all of this, you may ask, to do with our opening quotation from Engels? His contention, you will recall, was that there is a point in the development of capitalist power after which its capacity for political rule declines. Our contention is that history has proved him absolutely right.

The last two decades have seen an unprecedented increase in the amount and power of capital on a global scale. Common sense tells us that capital has never been in a better position to rule politically, i.e., to do the things that need to be done for society to function reasonably effectively and with a minimum of destructive conflict and disturbance. In reality, of course, nothing of this kind has happened. Instead, capital has used its power exclusively in its own interest, and in doing so has set the world on the road to the disaster history should have taught us to expect.

What should we learn from this experience? First and foremost, that as the second millennium and the twentieth century draw to a close, capital has totally lost its capacity for political rule. Now more than ever what is needed is organized, militant struggle to check and reverse capital’s onslaught on the earning power and living standards of the world’s working and oppressed classes and on the natural environment that is the indispensable foundation for civilized life on an already endangered planet. And the final lesson surely is that success in this struggle must eventually lead to the definitive overthrow of the rule of capital.

On the Concept of "Time Poverty"

[Photo credit: Marisa9 / iStock / Getty Images Plus]


By Rugveda Sawant

“In capitalist society spare time is acquired for one class by converting the whole life-time of the masses into labour-time.”

-Karl Marx

There is a considerable amount of literature on “time-poverty” concocted by researchers and policy-makers. The term is used to denote lack of time an individual experiences to devote to personal and social activities which ends up negatively impacting their well-being.

Apart from the already established definition of the term, a fresh deconstruction of it may lead one to observe that if poverty is understood as a lack of (financial) resources, time-poverty may be understood as a lack of (financial) resources to purchase time rather than lack of time itself. The worker who does not own any means of production and has nothing but his labour-power to sell in order to sustain himself, must do so by lending it out for a certain duration of time to the capitalist who purchases it in order to extract surplus value. However, it becomes important to note that what is being sold and purchased here is not time, but labour-power. Time is not a commodity- it can be a measure of value but has no value in itself; it cannot be produced or purchased. Defining “time-poverty” as “lack of time” helps mask this simple contradiction; we are stuck with a term that fails to delineate the exact relationship between time and poverty, leading to the proposal of flawed solutions for a legitimate issue.

Even though a more liberal understanding is that people, no matter what their financial status, can experience “time-poverty”, a more sophisticated argument observes that it is an issue more relevant to and persistent amongst the income-poor. [1] To avoid ambiguity, let us replace “poor” with the working class and “rich” with the capitalist class. The working class earns its money through ‘wages’ while the capitalist class earns it through ‘profits’. The following illustration by Engels will help us understand how ‘wages’ and ‘profits’ are earned:

“The capitalist takes the labourer into his workshop or factory, where all the articles required for the work can be found – raw materials, auxiliary materials (coal, dyestuffs, etc.), tools, and machines. Here, the worker begins to work. His daily wages are, as above, 3 shillings, and it makes no difference whether he earns them as day-wages or piece-wages. We again assume that in 12 hours the worker adds by his labour a new value of 6 shillings to the value of the raw materials consumed, which new value the capitalist realizes by the sale of the finished piece of work. Out of this new value, he pays the worker his 3 shillings, and the remaining 3 shillings he keeps for himself. If, now, the labourer creates in 12 hours a value of 6 shillings, in 6 hours he creates a value of 3 shillings. Consequently, after working 6 hours for the capitalist, the labourer has returned to him the equivalent of the 3 shillings received as wages. After 6 hours’ work, both are quits, neither one owing a penny to the other.

“Hold on there!” now cries out the capitalist. “I have hired the labourer for a whole day, for 12 hours. But 6 hours are only half-a-day. So work along lively there until the other 6 hours are at an end – only then will we be even.” And, in fact, the labourer has to submit to the conditions of the contract upon which he entered of “his own free will", and according to which he bound himself to work 12 whole hours for a product of labour which cost only 6 hours’ labour.

Similarly with piece-wages. Let us suppose that in 12 hours our worker makes 12 commodities. Each of these costs a shilling in raw materials and wear-and-tear, and is sold for 2.5 shillings. On our former assumption, the capitalist gives the labourer .25 of a shilling for each piece, which makes a total of 3 shillings for 12 pieces. To earn this, the worker requires 12 hours. The capitalist receives 30 shillings for the 12 pieces; deducting 24 shillings for raw materials and wear-and-tear, there remains 6 shillings, of which he pays 3 shillings in wages and pockets the remaining 3. Just as before! Here, also, the worker labours 6 hours for himself – i.e., to replace his wages (half-an-hour in each of the 12 hours), and 6 hours for the capitalist.” (Frederick Engels, Wage Labour and Capital, 1891)

Profits are earned by appropriating unpaid labour of the working class. Profit constitutes the amount of time that the worker has spent in producing value that does not belong to him. The magnitude of profits can be increased by increasing intensity of labour, productiveness of the labour or by increasing the length of the working day. But no matter how these three variables shift, (relative) wages and profits remain in inverse proportion to each other. [2] Lower the wages, more the profit. More the labour-time that remains unpaid, more the capitalist gains. Once this is clear, one can start to see how “lack of time” that one class of the society faces is a gain for the other. The issue of “lack of time” devoid of class analysis leads to vague rhetorics [3] and empty solutions. All sincere critique must elucidate how the “lack of time” that the “poor” face and which affects their “well-being” is an inevitability under capitalist production. [4]

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It is argued that women are the most “time-poor” since they are ones who usually perform domestic and household work which (widely) remains unrecognized and unpaid. The burden of performing these tasks leaves them with very little time for themselves. Recognition, remuneration and provision of alternative arrangements of such work will lead to diminution of the time deficit that women face. Researchers by employing the methodology of time-use surveys have made proclamations like “rich women work harder than poor men”. [5] Such statements are as contrived as the terms “rich” and “poor” are abstruse. Women unarguably are burdened with domestic and household work, which to a very large extent remains gendered. However the premise that it is “unpaid” is false. Even though this work may not be remunerated directly, it is accounted for in the wages earned by the worker:

“The manufacturer who calculates his cost of production and, in accordance with it, the price of the product, takes into account the wear and tear of the instruments of labour…In the same manner, the cost of production of simple labour-power must include the cost of propagation, by means of which the race of workers is enabled to multiply itself, and to replace worn-out workers with new ones. The wear and tear of the worker, therefore, is calculated in the same manner as the wear and tear of the machine.

Thus, the cost of production of simple labour-power amounts to the cost of the existence and propagation of the worker. The price of this cost of existence and propagation constitutes wages. The wages thus determined are called the minimum of wages. This minimum wage, like the determination of the price of commodities in general by cost of production, does not hold good for the single individual, but only for the race. Individual workers, indeed, millions of workers, do not receive enough to be able to exist and to propagate themselves; but the wages of the whole working class adjust themselves, within the limits of their fluctuations, to this minimum.”  (Karl Marx, Wage Labour and Capital, 1847) 

Therefore, even if household and domestic work was to be paid for separately, it would lead to a relative decrease in wages, not leading to any sort of substantive improvement in the life of the working class. The gendered nature of the oppressive burden of household work can be understood as an effect of the patriarchal system but the cause of it lies in the exploitative nature of class relations under capitalism. The patriarchal system itself, at the outset, is a result of the historical division of labour within a class society. The condition of women being domestic slaves to their husbands will not be made better, in any real sense, by demanding for household work to be remunerated.[6] According to the calculations of the capitalist, it is already recognised and paid for in the wages of the worker. As explained above, the impoverished status of the working class is directly linked to the prosperity of the capitalist. Therefore, any demands for alternative arrangement or socialisation of domestic work that might emancipate women from their current state of slavery and proposals about providing free goods and services via public policy, remain incompatible with and a utopia under the capitalist mode of production.

The burden of “unpaid work” that leads individuals to face a “lack of time” is a legit issue. However, it cannot be understood in isolation from the process of production of which it is a part. Marx writes:

“All the slave’s labour appears as unpaid labour. In wage labour, on the contrary, even surplus-labour, or unpaid labour, appears as paid. There the property-relation conceals the labour of the slave for himself; here the money-relation conceals the unrequited labour of the wage labourer.” (Karl Marx, Vol 1., Capital, 1887)

It is this very phenomenon that can so easily lead one to think of household work (domestic slavery of women) as unpaid while overlooking the exploitative nature of class relations within the capitalist mode of production. The concept of “time-poverty“, which wrongly posits time as a commodity, furthers the concealment of the worker’s unpaid labour. The worker appears to be selling his time and not the value creating source that is his labour-power. It becomes easier then, for the price of this “time” to be detached from and determined independently of the value created by him. Terms like “time-poverty” when undisguised reveal themselves as nothing but plain, old poverty. Averse to the dilution and deviation that this term begets, one must not lose sight of the fact that the fight for personal and leisure time is inextricably tied with the fight for socialism.

 

Notes

[1] “...time-poverty among the better off accounts for very little of the total, and that genuine time poverty is more than a qualitative loss resulting from individual choices. Rather, most people who are time-poor are also income-poor and suffer from other (often multiple) deprivations.” Ghosh, “Time Poverty and the Poverty of Economics,” 2.

[2] “The share of (profit) increases in the same proportion in which the share of labour (wages) falls, and vice versa. Profit rises in the same degree in which wages fall; it falls in the same degree in which wages rise.” Marx, Wage Labour and Capital, 37.

[3] “Though it is difficult to say how much leisure or free time a person needs, one can say that a person who does not get enough leisure is under time stress.” Hirway, Understanding Poverty, 28.

[4] “Capitalist production, therefore, of itself reproduces the separation between labour-power and the means of labour. It thereby reproduces and perpetuates the condition for exploiting the labourer. It incessantly forces him to sell his labour-power in order to live, and enables the capitalist to purchase labour-power in order that he may enrich himself.” Marx, Vol. 1. Capital, 406.

[5] Ultra-poor women rank at the bottom in terms of burden of total work. They spend 32.74 per cent of their total time (53.42 hours) on work. They are followed by non-poor women (and not by ultra-poor men) who spend 31.66 per cent of their time (53.18 hours) on work. That is, rich women work much harder than ultra-poor men in terms of the time put into work. Hirway, Understanding Poverty, 35. Also quoted by Jayati Ghosh in “Time poverty and the poverty of economics” with an addition that “This partly reflects the lack of paid work for poor men as well as the greater burden of unpaid work borne by women in their own households.”

[6] “Payment for the housewife’s “reproductive labour” in the house, i.e. for domestic slavery, in addition to keeping the working family’s standard of living the same, and consequently the level of the housewife’s freedom on the same level as before, is something that would serve to perpetuate the idea of the housewife as the beast of burden that bears on her back all the social pressure exerted on working-class homes (including psychological and physical abuse). It would keep her away from social life, imprisoned within the four walls of her house, making her numb with chores that mangle her body and dull her mind.” Rey, Is housework an “unpaid” job?

Cornel West, the Pitfalls of Bourgeois Politics, and Forging a New Future Among the Rubble

By Colin Jenkins


On Monday, June 5th, Dr. Cornel West announced his bid to run for the presidency of the United States in 2024. Coming on the heels of two such runs by Bernie Sanders, as well as current runs by Marianne Williamson and Robert Kennedy, Jr. West is seeking to fill what many view as a “progressive” void on the grandest electoral stage. However, in contrast to the other three, West, a longtime member of the Democratic Socialists of America (DSA), will shun the Democratic Party and run on a third-party ticket under the People’s Party.

West’s announcement came via his Twitter account, where he has one million followers, and has amassed over 18 million views, 47k likes, and 18k shares in a few days. The announcement coincided with an interview on Russell Brand’s Rumble livestream, Stay Free, and sparked a flurry of mainstream news reports over the last few days.

As the buzz continues to gain momentum, we should ask ourselves a few questions. What does this candidacy mean for working-class politics? Considering the recent betrayals by Bernie Sanders, can we expect anything different from West? Can any significant change come from participating in bourgeois elections? And, finally, should working-class people invest our time, energy, and resources to support West?

 

What does this mean for working-class politics?

While West’s candidacy could properly be described as the most potentially-overt, working-class (aka anti-capitalist, left-wing) endeavor we have seen on this stage since perhaps the 1960s, it remains to be seen how far he is willing to go. Outside of the Green Party, which has made strides to fill this void in recent years by including explicitly anti-capitalist wording in its national platform and running candidates such as Ajamu Baraka, there is no actual, organized, mainstream left in the United States. Socialist parties that are grounded in working-class emancipation exist, but they are typically small, fragmented, at constant war with one another, and subjected to mainstream censorship. The Green Party itself falls into the same traps, is scattered and unorganized due to a lack of resources, and has been chronically hamstrung by the capitalist duopoly’s (Democrats and Republicans) increasingly difficult standards for getting on ballots.

A major problem for authentic working-class politics in the US is the widespread misconception that Democrats and liberals are, in fact, “left wing.” This is an ahistorical belief that is ignorant to the formation, and subsequent historical developments, of political ideology. It is also an issue that has been historically unique to the US, as an international powerhouse birthed from the fascistic wombs of Native Genocide and chattel slavery and maintained by fascist tendencies embedded within the utter dominance of capital (the wealthy minority) over labor (the working majority). It goes without saying that the US government, in serving global capital, has thrived on exploiting not only much of the world, especially the Global South, vis-à-vis colonialism and imperialism, but also much of its own population, especially working-class peoples from historically-marginalized demographics (black, brown, women, migrants).

Thus, the country’s proclaimed “democracy,” or “republic,” has never actually been democratic in any genuine manner because self-determination and self-governance do not, and cannot, exist under capitalist modes of production. A “common good” can also not exist, which means that a so-called “social contract” cannot exist. These are realities that were firmly understood by the founders of the country, all of whom were privileged men of wealth hell-bent on breaking free from the confines of a monarchy while simultaneously arranging their own elaborate system of class dominance for centuries to come. The masses have been led to believe that the two capitalist/imperialist political parties which run the US exist in vastly different ideological wings, and that we have civic empowerment through the act of voting. However, this could not be further from the truth. And a West candidacy has the potential to destroy this illusion simply by showing the people what a genuine working-class (aka left-wing) candidate looks like – something most have never seen.

However, before we decide on where to stand with West’s campaign, there are many questions that need to be pondered. Because West’s track record is a mixed bag. There are aspects of his politics that are promising, just as there are aspects that are problematic. In light of the last few elections, we can’t help but ask ourselves if he will choose the same path as Bernie Sanders by building potentially radical momentum among the masses, only to pull the plug and herd us back to the Democrats? Or will he understand the importance of truly breaking from not only the capitalist duopoly, but also the dominant bourgeois (capitalist) institutions, narratives, and psychological tactics that have us all trapped in a tightly-manicured ideological space, inundated with delusions, paranoia, and hysteria pushed by capitalist media? Will he use this campaign in an ironically-masterful manner to steer us away from the electoral arena? And, if so, can he leave us with at least a foundation of formidable working-class organizations that are prepared for both the fascist wave and the demise of both capitalism and the United States as we know it?


the bernie lesson, the good and the bad of west, and will we ultimately be sold out again?

So, will West and his campaign ultimately herd us back to the Democratic Party? Anyone who has been involved in working-class politics – most notably, the Bernie Sanders campaigns – would likely ponder this question with fear, and understandably so. Sanders has been the closest thing we have had as a representative of the working class on a national stage in decades. Sanders’ first run in 2016 was especially electric in this regard, as he railed against capitalist greed, did not shy away from the “socialist” label, and generally maintained a solid campaign in support of the working-class masses, at least by US political standards. In terms of tangible results, Sanders spearheaded a formidable organizational following and gave millions of young adults the courage to call themselves “socialists,” even if perhaps many still did not know what this meant.

However, as beneficial as Sanders was to many, some noticed warning signs early. In a 2015-piece at Black Agenda Report, as the Sanders phenomenon began to gain steam, the late Bruce Dixon published a scathing critique, and what would come to be a prophetic warning, about Sanders serving as a “sheepdog” for the Democratic Party and its anointed candidate, Hillary Clinton. Unfazed by the momentum, Dixon brilliantly noted,

“Spoiler alert: we have seen the Bernie Sanders show before, and we know exactly how it ends. Bernie has zero likelihood of winning the Democratic nomination for president over Hillary Clinton. Bernie will lose, Hillary will win. When Bernie folds his tent in the summer of 2016, the money, the hopes and prayers, the year of activist zeal that folks put behind Bernie Sanders' either vanishes into thin air, or directly benefits the Hillary Clinton campaign.”

Dixon’s article was labeled as unnecessarily cynical by many at the time. However, to those who had followed electoral politics from a working-class perspective for some time, it was an accurate reflection of a decades-old tactic used by Democrats:

“1984 and 88 the sheepdog candidate was Jesse Jackson. In 92 it was California governor Jerry Brown. In 2000 and 2004 the designated sheepdog was Al Sharpton, and in 2008 it was Dennis Kucinich. This year it's Vermont senator Bernie Sanders. The function of the sheepdog candidate is to give left activists and voters a reason, however illusory, to believe there's a place of influence for them inside the Democratic party, if and only if the eventual Democratic nominee can win in November.”

In the end, Dixon’s warnings and predictions came to fruition. Sanders did, in fact, throw in the towel, publicly lauded Clinton, and asked his army of loyal followers to support her in the general election against Trump.

A much greater degree of skepticism followed Sanders’ second run in 2020. In a 2019 piece for Left Voice, Doug Greene exposed Sanders as a consistent supporter of US imperialism, opening with the following breakdown:

“On February 19, 2019, Vermont Senator and “democratic socialist” Bernie Sanders announced his plans to run for the Democratic Party nomination for President. The announcement was met with cheers from large swaths of the American left who identify with his support for expanded labor rights, Medicare for All, free college, and a litany of other progressive issues. Those appear to be very compelling reasons to back the Sanders’ campaign. However, when it comes to American imperialism and war, Sanders may offer slightly different rhetoric than other Democratic candidates or Donald Trump, but his record proves him to be no alternative at all.”

Greene went on to provide detailed examples of Sanders’ support of the US war machine as a battering ram for global capital, which included backing the arms industry during the Reagan years, supporting sanctions and bombings during the Clinton years, supporting Bush’s initial response to the 9/11 attacks on the world trade center, providing lukewarm responses to Israel’s brutalization of Palestinians while refusing to support the BDS movement, and finally “by voting in favor of the military budget in 20092010, and 2013, and supporting Obama’s military actions against Libya, sanctions against Russia, providing a billion dollars in aid to the far right Ukrainian government in 2014, and supported arming the Saudi Arabian monarchy to fight ISIS.”

Ultimately, despite being slighted by the Democrats, which pulled every backdoor maneuver possible to push their corporate candidate, Joe Biden, to the forefront, Sanders once again willingly stepped back, publicly proclaimed Biden to be worthy of the office, and asked everyone to support Biden. While Sanders had already lost a significant amount of support after his first betrayal, this second act of treachery seemed to be the final nail in his coffin, and legacy. Now, in retrospect, it is difficult for many of even his loyalist followers to see Sanders as anything other than what Bruce Dixon labeled him – a sheepdog who stole the immense time, energy, and resources that he received from millions and handed it over to the capitalist/imperialist Democratic Party, with no strings attached.

Which now brings us to Cornel West, who happened to be a vocal supporter of Sanders. To be fair, Marianne Williamson or Robert Kennedy, Jr. fit the profile of “sheepdog candidate” much more so than West does. West offers us much greater potential in terms of constructing an authentic, working-class campaign. But, still, we must ask ourselves, is he any different than Sanders?

In many ways, he is. First and foremost, West is not a career Senator of the US imperialist state and a direct surrogate of the Democratic Party. While West supported Sanders during the runups to both presidential elections, he ultimately had the integrity to “disobey” him by endorsing Green Party candidate, Jill Stein, in the 2016 general election. And while West, like many others, threw all of his weight behind the political ascendency of Barack Obama in 2008, he showed bravery and consistency by reconsidering this support shortly after Obama took office, publicly criticizing the country’s first black president for his Wall Street appointments, rampant drone strikes, record deportations, and unwillingness to take action for the struggling working-class masses, including the millions of black USAmericans who experienced no tangible benefits from the administration. In doing so, West faced a harsh backlash from much of the black community, who were understandably high on the symbolic victory and immense significance of seeing a black man in the oval office. Many viewed West’s criticisms of Obama as “petty jealousy,” despite the fact that they were perfectly consistent with West’s track record and represented a level of intellectual honesty that is rare in these times.

West has also remained steadfast in his support of the Palestinian people against the apartheid regime in Israel, something that typically amounts to political suicide in the United States (see the recent example of Robert Kennedy, Jr. quickly changing his tune on this very matter when pressured). And perhaps the most important difference is West’s willingness to shun the Democratic Party and run as a third-party candidate under the People’s Party. There has been much to say about why West chose this relatively-unknown party over the seemingly obvious choice of the Green Party, and that may be worthy of investigation, but the importance of this decision is more so in the blatant rejection of the Democrats, who have maintained a decades-long stranglehold on progressives, much of the working class, a large majority of the black community, and even some socialists, despite ongoing militarism, pro-corporate policies, and covert racism.

West has openly pushed for internationalism and has provided a more nuanced opinion on the situation between Russia and Ukraine, ultimately placing much of the blame on the United States and NATO, while calling for the disbandment of NATO. It is difficult to imagine someone like Bernie Sanders, who is a career Senator of the very state responsible for much of the strife in that region, thinking such things, much less saying them out loud. In fact, Sanders notably hopped on the “Russiagate” train following the 2016 election and has toed the Democratic party line since then.

However, in many ways, West is not different. In 2020, West joined other public intellectuals in supporting Biden as the “anti-fascist choice” in the general election against Trump, essentially going against his consistent opposition of both capitalist parties under the impression that Trump represented the greater threat. West described the battle between the two parties as “catastrophe (Trump and Republicans)” versus “disaster (Biden and Democrats)” and, while noting that Biden was not his first choice, ultimately proclaimed that “catastrophes are worse than disasters” in his official endorsement of Biden:

“There is a difference in neofascist catastrophe and neoliberal disaster,” he said. “Catastrophes are worse than disasters. Disasters have less scope and range regarding certain kinds of issues. I never want to downplay the least vulnerable in our society — our gay brothers, lesbian sisters, trans, Black poor, brown poor, Indigenous poor. They are more viciously attacked by the neofascists than the neoliberals. But the neoliberals capitulate to the attack. I would never say they’re identical, but I would say poor and working people are still getting crushed over and over again.”

On a Facebook post made on September 4, 2020, West shared a video link of his speech along with the explanation that, “An anti-fascist vote for Biden is in no way an affirmation of Neoliberal politics. In this sense, I agree with my brothers and sisters like Noam Chomsky, Angela Davis, Paul Street, and Bob Avakian.” Fifteen months earlier, however, in a Fox News appearance on The Ingraham Angle, West correctly referred to Biden as a “dye-in-the-wool, backward-looking neoliberal with little vision and even less courage” who “represents a past that hurt black people.”

West’s attempts to be a unifying force throughout his role as a public intellectual has led him to appear on platforms that many view as problematic, especially in a time when overt fascism is converging around various forms of bigotry, including Fox News, Joe Rogan’s podcast, Real Time with Bill Maher, and the former founder of the Proud Boys, Gavin McInnes’s, show, to name a few. There are also questions regarding the new People’s Party itself, which has faced criticisms about its ineffective organizing and willingness to include right-wing populists in a big-tent effort to focus on common struggles. This approach has led to some internal strife, rooted mainly in race dynamics, where some black members have felt understandably uneasy about the inclusion of working-class whites who exhibit racist and xenophobic undertones. It is unclear how substantial this problem is within the party but, at a time when identity politics has largely overshadowed and obstructed working-class unity, it is safe to assume it is potentially significant. Nevertheless, West has obviously embraced the party, being a founding member himself, enough to run as its presidential candidate.

West has openly supported the American Descendants of Slavery (ADOS) movement, which may not seem problematic on the surface, as the call for reparations for black descendants of US slavery is a righteous and worthy cause. But, in doing so, West has ignored a perceived betrayal of Pan-African principles by the organization, which excludes most of the African diaspora throughout the world to embrace a peculiarly pro-US orientation. In a nuanced critique of the organization, Broderick Dunlap tells us,

“There is no question that Black folks in the United States are entitled to reparations for slavery, Jim Crow, mass incarceration, and centuries of racist violence. There is also no question that the United States has caused insurmountable harm to Africans outside of the US. To deny that is to deny history and reality. Understanding that the demand for reparations is an attempt to hold America accountable for harm done to Black folks, excluding Black folks from the conversation contradicts what ADOS claims to be trying to achieve. Besides the impracticality of trying to distinguish between people who are deemed ADOS and other diasporic Africans and biracial Black folks, Africans are socialized and racialized the same as Black folks born in the US. This contradiction is the primary reason it would serve ADOS leaders to adopt Black internationalist principles, so they can build a movement ‘informed by and engaged with real-world struggles.’”

Perhaps the most problematic aspect of West’s politics, though, has been his willingness to express anti-communist talking points. This willingness stems from the red-scare era of US history, when anyone and everyone who merely “sympathized” with socialism and communism were ostracized, exiled, imprisoned, and even murdered by the US government. And while such fears have certainly dissipated since the end of the Cold War and disbandment of the USSR, public intellectuals with large platforms and tenures at major universities are seemingly still held to this standard, with Noam Chomsky being the most notable of this bunch.

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West’s longtime association with Michael Harrington’s DSA also represents an in-between, anti-communist position between capitalism and socialism that is often indistinguishable from mid-20th century US liberals. From this standpoint, folks like West and Sanders can safely deliver vague socialist talking points while serving as social democrats, but are ultimately limited by their peculiar faith in US democracy and reformism, which becomes even more problematic by their anti-communism.

West’s constant yearning for unity among the people, while certainly commendable and needed, can and has led to extending an open hand to elements of the working class who are likely irredeemable, if not simply dangerous, due to their fierce bigotry, intense xenophobia, and blatant misogyny. And his unwillingness to commit to forceful politics over vague intellectualism has led him to make problematic assessments, one of which included a tweet from 2011, in which he oddly proclaimed Ronald Reagan as “a freedom fighter in terms of supporting our Jewish bros & sis in the Soviet Union & opposing vicious forms of communism.”

Granted, this tweet was made as part of a series of tweets that addressed Barack Obama’s public adoration of Reagan – ironically stating “this glorification of Ronald Reagan is really a sad commentary on our lack of historical consciousness” and concluding that Obama was “chasing the cheap fantasy of bipartisanship.” But, nonetheless, it provides a good example on how the weight of anti-communism, which seems to be holding West hostage, can be a potentially blinding force during a time when it, as a direct product of Nazism and fascism, needs to be snuffed out once and for all. In the end, such a blind spot is not only a massive liability, but also seemingly suggests the potential to drift back into the hands of the Democratic Party.

 

Can any significant change come from participating in bourgeois elections?

Oddly enough, if any significant change comes from this campaign, it will exist outside the realm of electoral politics. We would be foolish to believe that A) West can win, and B) even if he did win, he would have the power to single-handedly enact policies that would benefit the working-class masses. While this may sound defeatist, it is not. Because the reality is the US government and its entire political system are not only completely controlled by the will of capital, but were deliberately set up by the founders for this very reason: “to protect the opulent minority from the toiling majority,” to paraphrase James Madison.

Does this mean the working class has never won meaningful concessions from the government, via electoral politics? Of course not. Bourgeois democracy, despite its deliberate orientation as a force of capital, has represented a battleground between the class interests of the capitalist minority and the working-class majority in the past. In fact, during times of capitalist crises, the system has responded in ways that have resulted in very real concessions for the working class. In the US, the most notable period that included such concessions came during the 1930s, when “New Deal” policies were implemented in response to the Great Depression. Throughout the 20th century, Keynesianism represented the primary macroeconomic policy direction deployed by the government in its management of capital, using high tax rates on corporations and the wealthy to fund governmental programs designed to both supplement capitalist growth and soften the systemic parasitism of that growth. And, in the 1960s, coming on the heels of radical uprisings throughout the country — most notably, the antiwar and Civil Rights movements — “Great Society” policies were created to provide more assistance and opportunities to working people.

It should be noted, though, that the underlying reasons for many of these concessions were tactical, as they have been made to prevent a radical or revolutionary break from the dominant capitalist/imperialist system. In other words, they were just as much forms of appeasement issued by the capitalist class, for the sake of their own survival, as they were hard-fought gains won by the working class, for our betterment. Many gains were the direct result of organized labor struggles, but were also made possible by the US military’s brutalization and looting campaigns of the Global South via colonialism and imperialism. They were also products of the US’s advantageous post-world-war-two positioning, the Marshall Plan, and the fact that US infrastructure was virtually untouched by the ravages of the war. And much of these gains excluded black and brown members of the US working class, as well as women, all of whom continued to be relegated to hyper-exploited positions within the working class, often confined to internal colonies and subjected to compounded social and material forms of oppression. These inconsistencies, as well as the inability of these reforms to affect the modes of production, left such legislation vulnerable to both circumvention and rollbacks.

It is important to include context behind these concessions because we must understand, first and foremost, that all of capitalist society rests upon a fundamental class struggle between those who own and control the means of production (capitalists) and those of us whose only chance for survival is to sell our labor to those owners (workers). With this understanding, we can see that societal progression, or regression, is the result of this dialectical battle. The sobering reality for the working class is that capitalists always have the upper hand because they have claimed ownership of the means we use to function and survive. And, while capitalist governments like that of the United States have awarded us some rights, and have occasionally given us some concessions, they are ultimately tools that are wielded by the capitalist class to maintain their dominance over us.

Thus, bourgeois (capitalist) democracy is a brilliant scheme for the (capitalist) ruling class because it gives off the appearance of freedom via constitutional documents, legal systems, voting, and a variety of supposed civil/human rights. Beneath the facade are extremely strict power dynamics represented primarily by these class distinctions (again, the minority class who own/control property and the means of production overseeing the majority class whose only basis of survival is our labor). The working-class masses are repressed and controlled in nearly every way possible within this arrangement. Injustice is a daily part of our lives that we learn to accept to survive the drudgery. 

In some instances, where gross injustices occur, we are awarded the "right" to appeal to the systems that exist on the surface, but this "right" always places the burden of proof on us. Therefore, since we have no time, money, energy, and resources to dedicate to these processes (because we're all working our lives away while living paychecks to paychecks), it is incredibly rare for any sort of justice to materialize against a powerful state/class that has seemingly unlimited amounts of time, money, energy, and resources to oppose us. In this never-ending, losing scenario, the ruling class and all of their institutions (including schools and media) can simply say: "we gave you inalienable rights and encourage you to use them if you feel wronged," knowing very well these rights, and the systems put in place to exercise them, are nothing but manufactured dead ends hidden behind virtual freeways.

This systemic understanding brings us back to the question at hand: can significant change come from bourgeois elections? If we were to look at the history of the US, we would surely conclude that it can, as noted above. However, when looking at capitalism as the regressive system that it now is — due to its fascistic foundation of claiming “private property” as a social relationship for capital to employ (exploit) labor; its birth from trillions of dollars of “free capital” generated by chattel slavery; its tendency to centralize wealth and, thus, political/social/governmental power; its cancer-like need for never-ending growth; its bloodlust for expansion and theft via war; and its array of elements that are riddled with internal contradictions which only worsen over time due to perpetually falling rates of profit — we should understand that it has reached a very late stage. In other words, the concessions that were made in the past are, quite frankly, no longer possible. The formation of an industrialized — albeit, mostly white — “middle class” was an anomaly only made possible by the unique stages of historical development that existed in the 20th century.

The capitalist coup called “neoliberalism” put an end to all of that. And it did so during a period of time (1970s/80s) when falling rates of profit were decimating the Keynesian model, the gold standard was removed, monopoly capitalism became entrenched, corporate governance (what Mussolini himself referred to as “fascism”) was cemented, and globalization and financialization became prominent factors in wealth extraction. Pro-capitalists will claim all of these things are “artificial mutations” of “true, free-market” capitalism, caused by “too much government involvement,” but the truth is they are mature stages of capitalism that were inevitable, absent a socialist revolution. Clever terms like “cronyism” and “corporatism” merely refer to natural developments caused by capital accumulation (and, conversely, widespread dispossession) and the concentration of wealth and power that has allowed capitalists to gain control of all aspects of society, including the entirety of government.

The sobering lesson from all of this is that any meaningful concessions from the capitalist class (via the electoral arena) will likely never materialize during capitalism’s late stages. The system has become so cannibalistic and riddled with crises that it has been feeding on itself for at least the past forty years. The industrialized “middle class,” or aristocracy of labor, has been all but destroyed, small capitalists are being devoured by big capitalists, and the economic system has become fully intertwined with the government. Thus, we are already decades deep into a very real transition from covert fascism to overt fascism, as the system scrambles to shield itself from crises after crises.

During this process, capitalism has been propped up by so many tricks and tactics coming from the capitalist state — corporate subsidies, quantitative easing (“printing money”), constant meddling by the federal reserve, etc. — that it is too far gone to respond to the needs of the people. These tricks and tactics are necessary for the system’s survival; or, in more precise terms, necessary to protect and maintain the wealth of the capitalist minority, by further degrading the working-class majority and perpetually “kicking the can down the road.” But, this road comes to an end. And we are fast approaching that end.

The only thing that capitalists and their state are concerned with now is protecting themselves from the imminent collapse, which means we’re already well into a significant fascist transition. The fact that unfathomable amounts of money are being thrown at military and police during a time when tent cities, homelessness, and drug overdoses are taking over every major city, and working people everywhere cannot afford rent or food, tells us that the US government, which is a direct manifestation of the capitalist class, is unable to see past its own interests to avert this collapse. So, it has chosen to dig in and protect the increasingly wealthy minority from the increasingly desperate majority.

West will not have a chance to win the election, and will likely not even capture a miniscule percentage of the vote. He may not even make the ballots in most states. And, even worse yet, if he were to win the election in some dream scenario and assume “the highest office in the land,” nothing substantial would come from it. Because the system was set up to represent wealth (or capital), not people. And the days of meaningful capitalist concessions are long gone.

Despite this, West and his campaign should approach the election with the intent to win, because that is the way to build genuine momentum. But, in this process, the focus must be on building a new world from the ravages of the inevitable collapse. This is where our time, energy, and resources should be, and should have been for decades now, but we’ve been too enamored with bourgeois politics to begin that transition. However, it’s not too late to regroup and refocus. And West’s campaign, like Bernie’s campaigns, can be a catalyst for this shift. Bernie sold out, chose his career, and failed. West can succeed in serving as a launching pad, for us, if he chooses the correct path.

 

Should working-class people support West’s campaign?

Working-class people should support West’s campaign, if he chooses the right path. We need to divest from bourgeois politics and the capitalist system. A campaign like West’s, which will ironically occur in the bourgeois electoral arena, can be a major catalyst in this divestment. So, what do we need to understand, and what will he need to do, to stay on the right path?

  1. We need to understand that electoral politics are both a time suck and a dead end if the goal is to win elections, assume office, and enact legislation. Therefore, campaigns should only be used to educate, agitate, and form counter-hegemonic and liberatory institutions and organizations.

  2. We need to understand that building working-class consciousness is the primary need at this moment in time. Challenging capitalist propaganda from mainstream media, providing knowledge and historical context, and offering reality-based narratives as a counter to the extreme paranoia and delusion pushed by capitalist media is the way to do this.

  3. We need to understand that authentic working-class politics (aka a left-wing) must be built from the ground-up in the United States. It must initially be anti-capitalist, anti-imperialist, and rooted in the working-class struggle against the capitalist ruling class. In this process, any remnants of anti-communism, which are almost always products of fear and/or ignorance, must be ironed out.

  4. We need to understand that liberal identity politics and culture wars are being disseminated by the ruling class to whip up hysteria among the masses, cause widespread confusion and misdirected rage, and keep the working class not only further divided, but constantly at each other’s throats. We must challenge this head-on by keeping the focus on class struggle while, at the same time, not allowing for bigoted elements to fester, as they are mere remnants of capitalist culture and naturally anti-working-class.

  5. We need to understand that fascism is already here in the US, and it has always been here for many of the hyper-marginalized members of the working class. This understanding includes the knowledge that the capitalist system has become fully intertwined with the capitalist government and is being protected by both capitalist political parties. In other words, Democrats are not anti-fascist; they are just as much a part of the transition to overt fascism as Republicans are.

  6. We need to understand that formidable working-class institutions and organizations need to be built NOW, because time is running out. These organization and institutions must exist completely outside the realm of electoral politics, which means they must be organized, funded, and maintained by us, with no ties to, or relationships with, bourgeois politicians, the capitalist parties, or the US government.

What will West and his campaign need to do to make this happen?

  1. West and his campaign must understand that the purpose of this run is not to win, assume office, and enact legislation. It is also not to build a political party to do these things moving forward. If those things happen to occur as a corollary development, then fine, but the primary goal should be to use this platform to radicalize (aka educate) and organize the US working class.

  2. West and his campaign must use this platform to promote working-class consciousness. This can be done by attacking mainstream (capitalist) narratives head-on, offering counter narratives based in reality, and deconstructing the hysteria and paranoia being disseminated by media.

  3. West and his campaign must show what a true left looks like. This means that he must be unapologetically radical by exposing the roots of our problems, which are not things like immigration, inflation, and “corruption,” but rather are capitalist modes and arrangements of production, imperialism, and the bourgeois state, which has been intentionally constructed to shield these roots. He should expect red baiting and take ownership of it without fear of being “unelectable,” which is easy to do if you are not ultimately concerned with winning an election. He should be openly socialist. He should be clear about what socialism actually is — the people owning and controlling the means that are used to sustain society. He should be clear that the welfare state is not socialism, but rather a necessity of capitalism. He should be clear that social democracy is merely a softer version of capitalism that simply cannot be maintained because of the predatory nature of the capitalist class in this late stage. Using very clear wording, even technical wording, goes against West’s oratory style, but he must make an effort to include such deliberate terminology along with his traditionally soulful approach.

  4. West and his campaign need to keep the focus on class struggle by avoiding the inevitable pitfalls of liberal identity politics and culture wars. This does not mean ignoring the social realities of marginalized identities, which of course are naturally intertwined with class oppression, but rather by constantly keeping the focus on the basis of class. This is something West has done exceptionally well in the past and there is no reason why this should not continue moving forward on this particular stage.

  5. West and his campaign need to express the reality that fascism is already here in the United States and is in a transitional period from being covert (in that it has always existed in the margins as well as in the foundation of both capitalism and the United States) to overt. He must explain that fascism is capitalism in decay. He must explain that the exponential funding of military and police by the capitalist class and its government will naturally come home to roost on the entirety of the US working class. And he must publicly rid himself of the belief that Democrats are allies in the fight against fascism.

  6. West and his campaign must use this platform to build actual organizations and institutions, on the ground, throughout the country, funded and maintained by the people. These organizations and institutions must be constucted to last far beyond this campaign, and must be built with the understanding that they will never work with bourgeois institutions, including the government and political parties owned by the capitalist class. These organizations should exist to meet the most basic needs of the people: food programs, clinics, self-defense, political education, ideological development, etc. all rooted in a working-class culture formed in direct contrast to bourgeois culture.


A means to an end?

From a dialectical perspective, Dr. Cornel West’s announcement to run for president of the US is a seemingly positive development for the working-class masses, in our struggle against the forces of capital. This is not necessarily saying much, as we have had very little reason to pay attention to, let alone participate in, bourgeois elections for quite some time. Thus, this is not positive because West has any chance of winning or assuming office — he does not — but because it provides us the opportunity to finally break away from the stranglehold of bourgeois politics and the two capitalist/imperialist political parties. We should seek to use this campaign as a way to build our own proletariat infrastructure throughout the country — community centers, clinics, food programs, networks, schools, etc. — something that will be needed as both the capitalist system and US government continue their rapid descent into overt fascism.

As West throws down the gauntlet against what he, and many others, see(s) as systemic ills, he will find himself stuck between two vastly different worlds: one where the masses of people desperately need, and I believe are ready for, an unapologetically radical candidate from the left; and another where dominant society and its very real mechanisms of capitalist violence and oppression will simply not allow this need to be delivered. The best thing West can do in this moment is dedicate himself to serving this need. Whether or not he and his campaign choose to use this opportunity as such a catalyst remains to be seen.

By all signs, Cornel West is a social democrat. And, history tells us we should be very wary of the compromising nature of social democrats. So, we should be skeptical. We should continue working on our own efforts and projects to construct authentic, working-class organizations and institutions. We should pace ourselves and not throw too much energy, physical or emotional, behind West and his campaign. But we should also give this a chance to serve our needs — use it as a potential tool whose frequency can increase if we find it on the right path, or decrease and even discarded if it becomes clear that it will not be fruitful. We should attempt to steer it in the right direction because it is the best option we have been given on this type of platform, if only for the fact that it exists outside the Democratic Party.

Our present reality is dismal. Our immediate future is dystopian. Capitalism is rotting away and taking us with it. Fascism is here. The capitalist government and all of its institutions are clearly responding by choosing an increasingly-predatory and barbaric direction. We must forge our own way, dig ourselves in, and prepare for the absolute worst, while building our own institutions that show the promise of a better world. West and his campaign are a potential tool in starting to build this future.

Capitalists Return to the Past in an Effort to Gorge Themselves on the Fruits of Child Labor

[Pictured: Children working as miners in Pennsylvania. (AP Photo)]

By Conrad Dremel

Republished from Red Clarion.

Over the past few years, the countries of the imperial core — the United States and its junior partners in Canada and NATO —  have seen a startling reversal in what was once championed as a shining achievement of liberal democracy: child labor laws. History textbooks detailing the horrors of early industrial capitalism are replete with the soot-stained faces of child laborers. A relic, they claim, of a grim past, long since abandoned by today’s “enlightened” capitalists. Gone are the days of Dickensian chimney sweeps and adolescent black lung, banished to the dustbin of history by progressive reforms that ensured children could go to school and play and live carefree lives, unshackled from the horrors of exploitation.

This, of course, has always been a myth. Child labor persists both in the brutal exploitation in modern colonies, where children labor for little or no pay to produce chocolate and cobalt, as well as within the great imperialist countries themselves, where carve-outs for child agricultural workers were written into law from the very beginning. Even at its best, child labor has merely been constrained by the law, never abolished. And “its best” is quickly decaying as the empire falls apart and struggles to maintain its workforce. Those practices which were finally extinguished didn’t cease through the benevolence of the capitalists; the working class fought to keep our children out of the mines and the packing plants. This wasn’t a gift, but a hard-won victory.

When the COVID-19 pandemic first emerged, it quickly altered the landscape of every economy on the planet. Production was paused, consumption plummeted, workers stayed home to protect their lives, and in many places, the state stepped in to keep everyone afloat. Unemployment benefits and health coverage were expanded in even the most committed laissez-faire strongholds, such as the U.S. Measures such as eviction protection, aid payments, tax refunds and more were deemed necessary to prevent the entire working class from instantly collapsing into abject poverty and seeking more radical changes to the economic system. Top members of the Democratic Party have bragged that one measure, the expanded child tax credit, cut childhood poverty in the U.S. in half. Yet that truthful statement is undercut by an obvious revelation: this entire time, the state had been sitting on a tool to eliminate child poverty, used it only partially, and then, months later, opted to reverse the measure, thereby doubling childhood poverty.

Throughout the beginning stages of the ongoing pandemic, workforce participation stagnated. Workers were laid off en masse; some stayed home to protect themselves and their communities, others retired early, still more became unable to work due to disability, or simply died. The capitalists groaned and quailed, crying to their state and media cronies that “no one wants to work anymore!” Measures to protect these workers from both economic devastation and physical damage were instated only to be quickly reversed, replaced with harsh punishments for prioritizing their health. The pandemic was swiftly erased from public consciousness, meager reparations were rescinded, and unemployment began to fall, as desperate workers returned to the workforce en masse in order to make ends meet.

Still, the capitalists were not content. Unsatisfied with merely multiplying their wealth throughout this crisis, they demanded more. More production, more profit, more exploitation. So many workers dropped out of the labor market permanently, and so many are too sick to work on any given day, that the workforce availability declined by an estimated eight billion working hours in 2022 alone. This number is not captured in official unemployment metrics, but it is certainly noticed by the capitalists, who demand every hour of labor they can get. They demand not only an astonishingly high number of total working hours to keep their production running, but a massive reserve army of labor to undermine the negotiating position of existing workers. When they complain of a “tight labor market,” their grievance is not that there are no workers to be found, but rather that there are insufficient extra workers on the market to drive down wages. The capitalists need us to be desperate.

So with a shrinking population of adults willing and able to work, where do these predators turn their fangs? Our children. They have lobbied successfully for the loosening of child labor regulations -– easing restrictions on minimum age, hours worked, schooling requirements, sectors of employment, the need for parental permission, and even the mere enforcement of existing standards. These measures have been championed and signed into law by politicians across the bourgeois political spectrum. Across every capitalist state, every bourgeois party demands only one thing: the constant flow of profit, even at the expense of our youth.

The rising tide of efforts to expand the legal exploitation of children pales in comparison to the capitalists’ flagrant disregard for both law and decency, with violations of child labor law in the U.S. nearly quadrupling since 2015, and growing every year. Children as young as ten are working with dangerous machinery in car factories and handling caustic chemicals in meat-packing plants. This willingness to flout their own standards of morality while violating  labor laws has always been exacerbated by periods of economic strain : the last huge spike in violations happened during the 2008 financial disaster. In every crisis, the most despicable vultures swoop in and pick clean every carcass they can find. There is ample profit to be made by siphoning the blood of the most despondent workers. 

This combined assault on child labor protections — the degradation of regulations and the violations of existing ones — is so egregious that it cannot escape the notice of even pro-capitalist institutions. The Department of Labor has recently been investigating child labor violations by PSSI and Hyundai. The PSSI case in particular has generated so much public outcry because of its sheer brutality: children were expected to use caustic chemicals to clean industrial blades, leading directly to the injury of three minors. These injuries represent only a droplet in the rising tide of blood spilt by capitalists in their pursuit of profit. The investigations by federal agencies are themselves laughably pathetic; they carry no criminal charges, only fines. To the capitalist, this is only the cost of doing this depraved business. Still, the cost seems too much for them to bear, hence their push to scrap regulations altogether. Well-funded and highly-coordinated capitalist organizations, like Americans for Prosperity and the Chamber of Commerce have drafted and lobbied for bills toward this heinous end. So far, 10 U.S. states have proposed or enacted bills that expand working hours, lower working age requirements, lift restrictions on hazardous job duties, or even grant immunity to employers for workplace injuries or death. For children. The primary aim of this legislative blitz is to protect capitalists from legal action for the death and mutilation of children. The capitalists are enriched and empowered by their shamelessness, greed, and depravity. In their vampiric frenzy, not even children are spared the bloodlust.

The working class must act immediately to defeat this reanimated monstrosity. Child labor laws did not spring out of nowhere. They were the capitalists’ begrudging concession to a mobilized, militant labor movement. Our forebears told the bosses in no uncertain terms: release our children from this despicable practice, pay us enough to support our families, or you will not get our labor. United in solidarity, workers beat back the specter of child labor and other abuses, securing some level of dignity and power for our class. But their fight was incomplete. It was exclusionary, leaving gaps where the hyper-exploitation of racialized and colonized children could continue unabated. It was impermanent, leaving capitalists the profit stream to claw back all reforms. It was unambitious, unwilling to imagine and fight for a society built on true liberation. And now this old beast is now roaring back with a vengeance. This time, we must win not only the battle, but the war.

Engels and the Second Foundation of Marxism

By John Bellamy Foster

Republished from Monthly Review.

On the opening page of The Return of Nature, I referred to the “second foundation” of socialist thought as follows:

For socialist theory as for liberal analysis—and for Western science and culture in general—the notion of the conquest of nature and of human exemption from natural laws has for centuries been a major trope, reflecting the systematic alienation of nature. Society and nature were often treated dualistically as two entirely distinct realms, justifying the expropriation of nature, and with it the exploitation of the larger human population. However, various left thinkers, many of them within the natural sciences, constituting a kind of second foundation of critical thought, and others in the arts rebelled against this narrow conception of human progress, and in the process generated a wider dialectic of ecology and a deeper materialism that questioned the environmental as well as social depredations of capitalist society. [1]

The origins and development of this second foundation of critical thought in materialist philosophy and the natural sciences and how this affected the development of socialism and ecology constituted the central story told in The Return of Nature. The initial challenge confronting such an analysis was to explain how historical materialism, in the dominant twentieth-century conception in the West, had come to be understood as strictly confined to the social sciences and humanities, where it was divorced from any genuine materialist dialectic, since cut off from natural science and the natural-physical world as a whole.

Explorations of the dialectics of nature by Frederick Engels along with Marxian contributions to natural science were commonly treated in the Western Marxist philosophical tradition as if they simply did not exist. The natural-physical world was seen within the dominant view of Marxism in the West as outside the domain of historical materialism. The realm of biophysical existence was thus ceded to a natural science that was viewed as inherently positivist in orientation. This was so much the case that, with the rise of the environmental movement in the 1960s, it never occurred to those on the left who wrongly charged that Marxism had contributed little or nothing to the development of ecological analysis, to look beyond the social sciences to socialist contributions in the natural sciences, out of which today’s systems ecology arose. The irony was that not only had socialism engaged with the natural environment, but it had, in fact, from the very beginning played a pivotal role in the development of a critical ecology within science and materialist philosophy.

Part of the problem was that the entire tradition of “dialectical materialism,” associated with Soviet Marxism in particular, was declared by the Western Marxist philosophical tradition to be erected on false foundations. The dialectics of nature, as opposed to the dialectics of society, it was claimed, needed to be rejected since it lacked an identical subject-object and thus absolute reflexivity. But in rejecting the dialectics of nature, Western Marxism was compelled to absent itself from the natural world almost entirely, except insofar as it could be said to impinge on human psychology or human nature or to have an indirect impact via technology. This then encouraged a shift toward a more idealist interpretation of Marxism. [2]

To be sure, the classical Marxism of Karl Marx and Engels in the mid-nineteenth century had its origin in the critique of social science. As Engels wrote, “classical political economy” was “the social science of the bourgeoisie” and, as such, the enemy of socialism. [3] Marx’s critique of classical political economy was aimed at uncovering the “hidden abode” of class-based exploitation and expropriation on which the capitalist mode of production was based. [4] It was this critique, therefore, that constituted the initial foundation of Marxism. But from the first, the materialist conception of history in critical social science was inextricably tied to the materialist conception of nature in natural science. No coherent critique of political economy was possible without exploring the actual biophysical conditions of production associated with what Marx called the “universal metabolism of nature.” [5]

Human beings themselves were seen by Marx as corporeal beings, and thus objective beings, with their objects outside of themselves. There was, then, in the end, only a “single science” looked at “from two sides,” those of natural history and human history. [6] It was necessary, therefore, to go beyond philosophy and social science to engage in the critique of bourgeois natural science as well. Indeed, as a theoretical method, the philosophy of praxis could not be confined to the realm of social sciences and humanities, that is, it could not be divorced from natural science, without undermining its overall critique.

The fact that natural science and social science, nature and society, are bound inextricably together in any attempt to confront the current mode of production and its consequences is dramatically demonstrated to us today by the current Anthropocene Epoch of geological history, in which capitalism is generating an “anthropogenic rift” in the biogeochemical cycles of the Earth System, endangering humanity along with innumerable other species. [7] In these circumstances, the role of Marxian ecology in understanding our current environmental predicament is of crucial importance. It is here that the second foundation of Marxian theory within materialist philosophy and natural science proves to be indispensable to the development of a revolutionary praxis.

The Second Foundation

Marx and Engels did not see science, or what they called “scientific socialism,” in terms of the narrow conceptions of science that prevail in our day, but rather in the broader sense of Wissenschaft, which brought together all rational inquiries founded on reason. [8] Reason as science had its highest manifestation in the application of dialectics, which Engels defined in the Dialectics of Nature as “the science of the general laws of all motion,” contending “that its laws must be valid just as much for motion in nature and human history as for the motion of thought.” [9] Indeed, a consistent materialist dialectic was not possible on the basis of social science alone, since human production and human action occurred “in society, in the world and in nature.” [10]

Engagement with natural science became a more urgent necessity for Marx and Engels as their work proceeded. Charles Darwin’s evolutionary theory, in Marx’s words, was “the basis in natural science for our view.” Engels depicted Darwin as the leading “dialectical” thinker within natural history. [11] Revolutions in natural science, such as Justus von Liebig’s soil chemistry, allowed Marx to develop his theory of metabolic rift. The emergence of anthropology as a result of the revolution in ethnological time pulled Marx and Engels into this new realm having to do with prehistory. [12] They incorporated the new revolution in thermodynamics within physics into their political-economic critique.

However, there were also negative developments that compelled the founders of historical materialism beginning in the 1860s to shift their research more in the direction of natural science, and the second foundation of Marxist theory. The defeat of the 1848 revolutions in Germany in particular had encouraged the growth of a mechanistic philosophy of science in a line extending from the later Ludwig Feuerbach to thinkers such as Ludwig Büchner, Carl Vogt, and Jacob Moleschott. At the same time, Friedrich Albert Lange had introduced neo-Kantianism as a dualist philosophical perspective aimed at circumscribing a one-sided mechanical materialism, which was then separated off from an equally one-sided social/ideal realm. Coupled with this was the spread in Germany of irrationalism in the philosophies of Arthur Schopenhauer and Eduard von Hartmann, who saw materialism and dialectics, principally G. W. F. Hegel and Marx, as the enemy. [13] Eugen Dühring entered into all of this with an eclectic mix of neo-Kantian, pseudoscientific, and positivistic ideas that targeted Marx. Agnosticism in Britain, in the work of figures like Thomas Huxley and John Tyndall, was closely identified with neo-Kantianism. Social Darwinism first arose in this period principally as an attack on historical materialism in the work of the German zoologist Oscar Schmidt. As a result of these various attacks on materialism and dialectics, both Marx and Engels were pulled into the task of articulating a dialectics of nature consistent with a socialist conception of the metabolism of humanity and nature, in what was later variously referred to as dialectical materialism, dialectical naturalism, and “dialectical organicism.” [14]

Engels’s dialectical naturalism was first advanced in a comprehensive form in his influential work, Herr Eugen Dühring’s Revolution in Science (better known as Anti-Dühring), completed in 1878. His wider, unfinished work, written in the 1870s and ’80s, Dialectics of Nature, was not published in German and Russian until 1925, and had to await another decade and a half before it was to appear in English translation. Nevertheless, Engels’s central argument, that “Nature is the proof of dialectics,” was clear from the start. Translated into today’s terms, it meant Ecology is the proof of dialectics. [15]

“Dialectics,” in its materialist form, was, in Engels’s words, “a method found of explaining…‘knowing’ by…‘being,’” rather than “‘being’ by…‘knowing.’” It “interprets things and concepts in their interdependence, in their interaction and the consequent changes, in their emergence, development, and demise.” Viewed in this way, “nature,” he wrote, “does not move in the eternal oneness of a perpetually recurring circle, but [goes] through a real evolution.” Thus, “the whole of nature accessible to us forms a system, an interconnected totality of bodies, and by bodies here we understand all material existences extending from stars to atoms.… It is precisely [their] mutual reaction that creates motion.” [16] Nature as matter and motion (transformed energy) generates, within the course of natural history, new, emergent forms or integrated levels of material existence that arise out of, and yet remain dependent on the physical world as a whole. Human society is, in this sense, an emergent form of the universal metabolism of nature with its own specific laws. [17]

Engels has often been criticized on the left for his three dialectical “laws,” more properly referred to today as general ontological principles, that he presented in his works on the dialectics of nature: (1) the law of the transformation of quantity into quality, and vice versa; (2) the law of the identity or unity of opposites; and (3) the law of the negation of the negation. However, the first of these ontological principles has been long recognized within science through the concept of phase change, while the second is the main way in which dialectics is commonly approached in philosophy and social science through the concept of contradiction, or “the incompatible development of different elements within the same relation.” [18] Most criticisms thus focus on the third of these laws, the negation of the negation, which is often simply dismissed. [19]

Nevertheless, it is important to understand these three laws or ontological principles in terms of a dialectics of emergence. For Engels, everything is motion, attraction and repulsion, contingency, and development, leading to new forms or levels of organization in nature and human history. The law of the transformation of quantity into quality and vice versa refers to material transformation and transcendence at the most general level. Given such tendencies, arising out of the transformation of matter and motion (or energy) in organic and inorganic processes, contradictions or incompatible elements naturally ensue, leading to change as development, evolution, or emergence, the negation of the negation.

We can see the significance of this in Engels’s approach to geology. He treated geology and paleontology as “the history of the development of the organic world as a whole,” which practically came into being as a developed field of scientific research only in the late eighteenth century. The world that geology describes exists even “in the absence of human beings.” [20] Nonetheless, geological history can be approached dialectically, since “the whole of geology is a set of negated negations” resulting in massive transformations on the surface of the planet that can be discerned by means of careful scientific investigation. Engels questioned Georges Cuvier’s crucial emphasis on geological “revolutions” or catastrophes as contaminated by religious dogma, and argued that Charles Lyell, with his gradualism, had introduced a more scientific approach to geology. But Lyell himself had made the error of “conceiving the forces at work on the earth as constant, both in quantity and quality,” so that “the cooling of the earth” associated with ice ages “does not exist for him.” In this view, there are no “negated negations” and no major, permanent changes. [21]

There was, for Engels, no constant, non-contingent, inconsequential process of earth surface formation in line with Lyell’s uniformitarianism. Massive transformations of the earth at certain intervals in its history, as emphasized by Cuvier, were not to be denied. Some of these criticisms (and appreciations) of both Cuvier and Lyell, advanced by Engels, were later developed in the twentieth century by the paleontologist Stephen Jay Gould, who used precisely these antinomies to explain the origins of the theory of punctuated equilibrium within the evolutionary process. [22]

Anti-Dühring, because of its sheer range—addressing philosophy, natural science, and social science—became one of the most influential works of its time. It helped spark the development of left materialism in science, which was later given a further boost by the publication of Dialectics of Nature. This facilitated major ecological discoveries, especially in the Soviet Union in the first two decades after the revolution, and in the British Isles, where a tradition emerged drawing on both Darwin and Marx. Among the major figures in Britain were Marx’s friend, and Darwin and Huxley’s protégé, E. Ray Lankester, and later leading red scientists and related cultural figures such as J. D. Bernal, J. B. S. Haldane, Joseph Needham, Lancelot Hogben, Hyman Levy, Christopher Caudwell, V. Gordon Childe, Benjamin Farrington, George Thomson, and Jack Lindsay. [23] Along with Engels’s works on science, the red scientists drew heavily on V. I. Lenin’s Materialism and Empirio-Criticism. [24] Although frequently overlooked in treatments of Marxism, this tradition included the most prominent Marxist thinkers in Britain of the day, all of whom were connected with materialist philosophy and natural science. Their work sunk deep roots in natural science, the influence of which has extended to our own time.

Marxist scientists and materialist philosophers were the target of purges in the Soviet Union in the 1930s and in the anticommunist attacks in Britain and the United States in the 1950s. The suppression of red science, which seemed almost to disappear for a time, had deep ramifications for Marxism as a whole. Since the leading representatives of the Western Marxist philosophical tradition rejected outright materialism apart from economic/class relations—a position closely associated with their rejection of the dialectics of nature—they had almost nothing of substance to contribute to the ecological critique. This led to the myth that socialism as a whole had failed in this area. [25] To be sure, critical theorists such as Max Horkheimer and Theodor Adorno referred to the “domination of nature,” by which they chiefly meant the role played by instrumental rationality and technology in contemporary capitalist society, as well as the repressive effects of this on human nature. However, the material-ecological world itself was characteristically absent from their analysis. Hence, the dialectical connections associated with human social production and its metabolism with the larger environment were also absent. [26]

What has become clear with the growth of Marxian ecology since the 1980s is the close connection between the critique of economic alienation and ecological alienation under capitalism. Recognition that these constitute the two sides of the historical-materialist critique has become increasingly pronounced in the context of the planetary ecological crisis. All of this calls for the reunification of Marxian theory, symbolized by the return of Engels, and an attempt to grapple with the universal metabolism of nature. There is an urgent necessity to transcend the current alienated form of the capitalist social metabolism with its destructive mediation of the human relation to nature through generalized commodity production.

Engels and the Roots of the Anthropocene

In the twenty-first century we live in an age of planetary ecological peril, represented by the anthropogenic rift in the Earth System. This is associated with the advent, around 1950, of the Anthropocene Epoch in the geological time scale, which succeeded the Holocene Epoch of the last 11,700 years. Capitalism is presently in the process of crossing planetary boundaries that have defined the earth as a safe place for humanity. If all geological history, as Engels said, is the history of “negated negations,” today the Holocene—the geological epoch in which human civilization arose and prospered—is being negated by the system of capital accumulation, leading to the Anthropocene crisis of today.

If we were to look back to the earliest overarching recognition of the ecological predicament imposed by capitalist society, we could not do better than to turn to Engels’s famous treatment of this in “The Part Played by Labour in the Transition from Ape to Man” in the Dialectics of Nature. Here, Engels declared that human beings, as social beings, do not “rule over nature like a conqueror over a foreign people, like someone standing outside nature—but that we, with flesh, blood and brain, belong to nature, and exist in its midst, and that all our mastery of it consists in the fact that we have the advantage over all other creatures of being able to learn its laws and apply them correctly.” Thus, for each presumed “victory” of humanity over the natural world of which we are a part, “nature takes its revenge on us,” leading to widespread natural/ecological devastations—not simply in the ancient and medieval worlds, but increasingly, and on a far larger scale, in the world wrought by capitalism and colonialism. [27]

Failure to understand what Engels called “our oneness with nature” and the need to conform to its laws is itself a product of our historical class relations. Here the capitalist domination of nature becomes a means of dominating human beings. The result is that history moves in a spiral, exhibiting both progress and retrogression. [28] Accumulation of capital is accompanied by the accumulation of catastrophe. Moreover, under such an anarchic system—as opposed to a socialist and planned society controlled by the associated producers—a fully rational pursuit of science becomes impossible, and substantive irrationalism prevails even in the midst of the advance of formal technological rationality. Pointing to soil degradation, deforestation, floods, desertification, species extinction, epidemics, and the squandering of natural resources, Marx and Engels indicated that the current mode of production was generating widening Earth catastrophes associated with the uncontrolled “interference with the traditional course of nature.” [29] Engels’s global analysis of nature’s “revenge” was thus at one with Marx’s theory of metabolic rift.

“The Part Played by Labour in the Transition from Ape to Man” was first published in 1896 in the German Social Democratic journal Die Neue Zeit shortly after Engels’s death. Although it is difficult to chart its influence outside of Marxism, it is remarkable how close Engels’s analysis was to the ideas put forward not long after by Lankester in 1905 in his Romanes Lecture at Oxford, “Nature and Man” (later retitled “Nature’s Insurgent Son”), and his related 1904 article “Nature’s Revenges: The Sleeping Sickness,” both of which were reprinted in his 1911 The Kingdom of Man. [30] We do not know if Lankester read Engels’s article, though he was fluent in German, communicated with social democratic circles, and would have been deeply interested in Engels’s analysis in this respect, which overlapped in many ways with his own. [31] As a close friend of Marx and an acquaintance of Engels, a strong materialist, and a critic of capitalism (who had read Marx’s Capital), as well as the leading figure in British zoology at the time, Lankester’s radical ecological critique was necessarily related to historical materialism. In referring to the Kingdom of Man, Lankester sought to describe a new period in Earth history in which human beings were now the main force affecting the natural world, with the result that they increasingly must take responsibility for it. He presciently highlighted the ecological consequences of a capitalist economic system engaged in the unheeding destruction of nature, ultimately undermining humanity itself.

In “Nature’s Revenges,” Lankester referred to the human-social being as “the disturber of Nature,” including being the instigator through global capitalism and finance of all epidemics in animals and humans, which could be traced largely to social, and primarily commercial, causes, including the “mixing up of incompatibles from all parts of the globe.” [32] Under these circumstances, humanity had no choice but to control its production and its relation to nature, relying on science and superseding the narrow dictates of capital accumulation, thus ushering in a coevolutionary development. Human society was on a permanent ecological knife-edge in its relation to the natural world, which Lankester described somewhat ironically as the “Kingdom of Man.” Such “effacement of nature by man” not only undermined living species, but also threatened civilization and human existence itself. [33] The only answer was for social humanity to take responsibility for its relations to the natural world, in conformity with natural laws and principles of sustainability, in opposition to the capitalist mode.

Today, resistance to the notion of the Anthropocene Epoch is evident in many of those on the left, who, while largely oblivious of the scientific discussion, are horrified by the implications of a dominant Anthropos. This seems, in their minds, to point to an exaggerated humanism or anthropocentrism in the understanding of the physical world, and to a downplaying of the social causes of the geological climacteric that we are now witnessing. Yet, from a geological and Earth System perspective, the issues are clear. By crossing certain critical thresholds or planetary boundaries, the global system of capital accumulation has generated quantitative changes that represent a qualitative transformation in the Earth System, shifting it from the Holocene Epoch in the Geologic Time Scale to the Anthropocene Epoch, where anthropogenic rather than nonanthropogenic factors are for the first time the major drivers of Earth System change, and in which human civilization and human existence are currently imperiled. [34]

From a historical and dialectical perspective, the planetary ecological contradictions that we are now witnessing have been long coming. The issue of a new “Kingdom of Man,” which was also at the same time subject to the revenge of nature or nature’s revenges, can be traced back to Engels and Lankester. Such views were related to the conception of nature as a dialectical totality mediated by processes of evolutionary change, in which humanity was increasingly playing a dominant role. It was in the Soviet Union during the 1920s that the notion of what was called the Anthropogene Period in geological history, connected to the disruption of the biosphere as defined by V. I. Vernadsky, was introduced by the geologist Aleksei Pavlov. The word Anthropocene itself, as an alternative to Anthropogene, first appeared in English in the early 1970s in the Great Soviet Encyclopedia. [35] It was by uniting the awareness of ecological destruction with the concept of ecosystem, the theory of the origins of life, and the analysis of the biosphere—all products of dialectical science—that Rachel Carson was able to warn the world population of the full scale of the planetary peril confronting them in her lecture introducing the concept of ecology to the general public. Moreover, it was socialist scientists who pointed to a decisive change in the human relation to the entire Earth System, or “ecosphere,” beginning around 1945. [36]

More recently, we can point to the breakthrough in the treatment of the Anthropocene Epoch in Earth history represented by the geologist Carles Soriano. The conception of the Anthropocene Epoch in the Geologic Time Scale derives from the recognition that for the first time in the more than four billion years of Earth history, a living species, Homo sapiens, is the primary driver of Earth System change. This revelation of the human role in geological change was thus the product both of the emergence of Earth System science and the growing perception of an “anthropogenic rift,” undermining the earth as a safe home for humanity. It has its theoretical roots in the concept of metabolism, which formed the basis for both the notion of ecosystem (first introduced by Lankester’s student, the British ecologist Arthur Tansley, a Fabian-style socialist) and the later concept of the Earth System metabolism. [37]

Once human society has emerged as the primary force in Earth System change due to the scale of production, inaugurating the Anthropocene Epoch, this becomes unalterable—barring the collapse of industrial civilization in an Anthropocene extinction event. Like it or not, industrial humanity is now permanently responsible, on pain of its own extinction, for limiting and controlling its effects on the Earth System. Nevertheless, if capitalism by the mid-twentieth century has ushered in a planetary ecological rift, the possibility still remains of the transformation of the human metabolism with nature in conformity with natural laws in a society devoted to substantive equality and ecological sustainability.

Rooting his analysis in materialist dialectics, Soriano proposed in Geologica Acta in 2020 that the first geological age of the Anthropocene, following the current geological age of the Meghalayan (the last age of the Holocene Epoch), be designated as the Capitalian, in recognition of the destructive relation that capitalism is now playing with respect to the entire Earth System, creating a habitability crisis for humanity. [38] The Capitalian Age stands for the fact that behind the current Anthropocene crisis lies the capitalist mode of production. Environmental sociologists independently issued a similar proposal shortly after, suggesting that the new geological age associated with the advent of the Anthropocene Epoch should be called the Capitalinian, and that the future geological age toward which humanity must now necessarily strive—introducing a new climacteric surmounting the planetary emergency—should be named the Communian, after community, communal, and commons. [39] If all of geological history, according to Engels, is one of “negating negations,” leading to the Earth System crisis of today, we are now presented with the choice between the negation of the material conditions of human society itself to which capitalism is leading us, or else the negation of the capitalist mode of production (and thus of the present Capitalian/Capitalinian Age). What is essential in these circumstances is the creation of a new, socially mediated geological age of the Communian (the negation of the negation), embodying a restored, developed, and sustainable metabolism of humanity and the earth.

Dialectics, Engels argued, encompassed interaction, contradiction, and emergence, and was a general expression of the evolving totality of material things and of motion (matter and energy), applicable to all of existence. From this standpoint, it was possible to understand more fully the material world around us, providing the basis of a grounded scientific socialism. In the past, Marxist scholarship with respect to Engels’s forays into dialectics of nature has focused simply on the question of the rejection or acceptance of his general views, leaving out the more positive challenge of exploring their significance for the philosophy of praxis. Today, we need to go beyond this stale debate to recognize, in line with the neglected second foundation of Marxism within science and materialist philosophy, that the dialectics of nature offers new insights and methods for the understanding of our time, precisely because its approach is a unified one, bridging the great gulf that has emerged in the ecology of praxis.

As Soriano explains, “most natural sciences” today—if “spontaneously” and without full awareness—take “a dialectic and materialist epistemic view in understanding the natural side of the Earth System and of the Anthropocene crisis. From the social side of the problem, however, the epistemic view adopted by most natural scientists turns into an positivist and idealist one,” deferring to mainstream liberal social science and philosophy. [40] Meanwhile, the so-called Western Marxist tradition, while holding on to the notion of dialectics, has applied this only in ways related to the identical subject-object of the human historical realm. The tendency here has been to portray natural science as primarily positivistic, while seeing no relation between nature and dialectics. In this way, the two realms of dialectical thought in the natural sciences and the social sciences have remained separate, making a unified praxis based on reason as science impossible. This can only be overcome by reunifying Marxism’s first foundation in the critique of bourgeois political economy with its second foundation in the critique of mechanistic science.

Writing in the tradition of Engels, Soriano states: “Nature is dialectical too, and the dialectics of Nature is not merely a theoretical construct but a construct that is only possible because Nature is inherently so. Otherwise, how is it possible to ‘construct’ dialectics if it is not yet in the studied object, which is the ultimate source of any empirical perception?” [41] Today, the dialectics of nature must be reunited with the dialectics of society, the critique of political economy with the ecological critique of capitalism. This requires that the second foundation of Marxism be accorded a central place in the philosophy of praxis. The human relation to the earth lies in the balance.

Postscript: Did Engels Break with Marx on Metabolism?

Kohei Saito’s important work Marx in the Anthropocene: Toward the Idea of Degrowth Communism, published by Cambridge University Press in 2023, has raised the critical question of whether Engels departed fundamentally from Marx’s analysis of social metabolism. [42] Saito charges that Engels, in editing the third volume of Capital, from the original draft in Marx’s Economic Manuscript of 1864–1865, removed the adjective “natural” and thus in effect the term “natural metabolism” from Marx’s passage on the “irreparable rift.” [43] This is then backed up by a criticism of Engels for allegedly “rejecting Liebig’s concept of metabolism.” On these bases, Saito argues that Engels was largely responsible for the suppression of Marx’s social metabolism/metabolic rift argument, helping “to make Marx’s ecology invisible,” with disastrous effects for later Marxist theory. The reason given for Engels’s alleged transgression in this respect is that his notion of the dialectics of nature represented an approach to nature/natural science that was in direct conflict with Marx’s social-metabolic analysis. “It was precisely due to this difference” between Marx’s and Engels’s approaches to dialectics and ecology, we are told, “that the concept of metabolism and its ecological implication were marginalized throughout the 20th century.” [44]

It is true that the term “natural metabolism” was missing from the passage on the “irreparable rift” in Engels’s edition of volume 3 of Capital. (This same term is also absent in Ben Fowkes’s recent English-language translation of Marx’s original manuscript for volume 3 in the Economic Manuscript of 1864–1865.) Hence, instead of capitalism leading to “an irreparable rift in the interdependent process of social metabolism, a metabolism prescribed by the natural laws of life itself,” as conveyed in Engels’s edition of third volume of Capital, the same passage should read, in Saito’s rendering: “an irreparable rift in the interdependent process between social metabolism and natural metabolism prescribed by the natural laws of the soil.” (An even more literal translation would be “an irreparable rift in the context of the social and natural metabolism prescribed by the natural laws of the soil.”) Engels, in editing the third volume of Capital, thus removed the term “natural metabolism,” though “natural” still remains in the rest of the sentence. In Saito’s view, this omission reflected a “profound methodological difference” between Marx and Engels on the concept of metabolism. [45]

Yet, examined closely, it is debatable that the removal of “natural metabolism,” substantially changed the meaning of Marx’s original passage—certainly not enough to raise a significant issue in that regard. Although Marx referred in his original incomplete draft to the “social and natural metabolism,” definitely including the term “natural metabolism,” there was a certain redundancy here. The notion of natural metabolism is basic to Marx’s entire materialist approach and is already assumed in the very concept of “social metabolism” itself, which mediates the relation of humanity with what Marx called the “universal metabolism of nature.” [46] The social metabolism for Marx is nothing but the specifically human relation (via the labor and production process) to the universal metabolism of nature. Moreover, even without the words “natural metabolism,” the passage indicates that the “irreparable rift in the interdependent process of social metabolism” violates “the natural laws of life [soil],” which itself refers to a break with the universal metabolism of nature. The omission of the word “natural,” and thus the term “natural metabolism,” does nothing to alter the fundamental point being made. Saito declares that what is lost in Engels’s version is Marx’s second-order mediation, or alienated mediation. [47] But that too is problematic, since the very context of the passage, as it appears in the third volume of Capital, is a rift in the social metabolism, that is, a disruption of the social-metabolic mediation of humanity and nature as a result of alienated capitalist production.

Saito supplements his philological argument on the missing term in Engels’s editing of Marx’s “irreparable rift” passage, with the additional charge that Engels developed a “critique of Liebig’s theory of metabolism.” [48] However, evidence of this “critique” is nowhere to be found in Engels’s writings. In fact, Saito himself is unable to offer a single sentence indicating such a critique of Liebig on metabolism issued from Engels’s pen. Instead, he resorts to highlighting Engels’s quite different criticisms in Dialectics of Nature of Liebig’s vitalism, including his rejection of Darwin’s theory of evolution and his hypothesis that life had existed eternally. Saito illogically infers from Engels’s criticisms of Liebig in this regard that since Engels objected to Liebig’s vitalistic and anti-evolutionary notions in biology, he must also therefore have objected to Liebig’s use of the metabolism concept in his chemistry. However, Liebig was a “dilettante” in biology and at the same time a leading scientist in chemistry, a distinction that Engels stressed. What makes Saito’s criticism here even more problematic is that Engels repeatedly utilized Liebig’s analysis of the rift in the soil metabolism, in his own writings—even if he did not choose, as Marx did, to use the word Stoffwechsel (metabolism) in this context. [49]

But the deeper theoretical problem confronting Saito, in his attempt to find evidence of Engels’s supposed “rejection” of Liebig’s concept of metabolism, is that Liebig, in utilizing the notion of metabolism was referring to the natural-science concept of metabolism. Liebig did not, as in the case of Marx, develop the category of social metabolism. Saying that Engels rejected Liebig’s concept in this regard then amounts to charging that he rejected the notion of natural metabolism, of which Engels, however, was a major nineteenth-century proponent. The concept of metabolism originated in German cell biology early in the nineteenth century and was applied broadly in Liebig’s mid-century writings in agricultural chemistry. [50] Metabolism in this sense was a concept that Engels employed many times, including in his famous analysis of metabolism (and proteins) as the key to the origins of life. [51] Indeed, the notion of Stoffwechsel was central to the development of the first law of thermodynamics in Julius Robert Mayer’s “The Motions of Organisms and their Relation to Metabolism” (1845), which strongly influenced Engels (as well as Liebig and Marx). [52]

All of this throws into further disarray the contention that Engels, supposedly encumbered by his dialectics of nature perspective, failed to appreciate the significance of Marx’s inclusion of “natural metabolism” in the “irreparable rift” passage. It was due to this failing, Saito tells us, that Engels “intentionally” deleted the term natural metabolism, effectively “marginalizing” and making “invisible” Marx’s core ecological critique, which was thereby “suppressed.” [53] Yet, here Saito is confronted with the inconvenient fact that Engels, who was certainly one of the most erudite figures of his day, wrote again and again on the subject of nature’s metabolism, a concept for which he demonstrated a very deep appreciation. [54] Moreover, Engels’s edition of the third volume of Capital, far from suppressing the conception of “natural metabolism,” includes it in other places where Marx employed it in his original text. [55]

Behind Saito’s entire argument here is an attempt to reinforce the notion within Western Marxist philosophical tradition that Engels’s dialectics of nature, with its wider materialism, was antithetical to Marx’s own historical materialism. Thus, rather than looking at how Marx and Engels’s ecological analyses are complementary and reinforce each other, we are presented with the notion of a theoretical break between the two that is rooted in Engels’s dialectics of nature, which supposedly led Engels to distance himself from Marx’s ecology. Yet, in the course of his argument, Saito is unable to find any satisfactory way of demonstrating that the dialectics of nature as developed by Engels is actually at odds with Marx’s ecology. Hence, he merely contends that Engels’s approach to Earth history was “transhistorical” in that it transcended human history in the manner of positivistic natural science when addressing nonhuman nature. [56] Yet, one wonders what kind of natural science there would be if it were to restrict its analysis simply to human history, that is, if it were not transhistorical in the sense of superseding the human world. Clearly, our social being influences our understanding of nature, something that Engels emphasized as well as Marx. But science is necessarily concerned with domains beyond the human. [57] Surely, an analysis of Earth history extending beyond human history did not contradict Marx’s own thinking, since he exhibited a deep fascination with paleontological developments within geological time prior to human existence. [58]

Engels is also criticized by Saito for developing a more “apocalyptic” theory of ecological crisis than Marx through his use of the metaphor of the “revenge” of nature and the notion that human beings are capable of undermining the conditions of their existence on a planetary scale. [59] Engels even contemplates human extinction in the distant future. Saito attributes such views to Engels’s “apocalyptic” conception of the dialectics of nature as opposed to Marx’s nonapocalyptic ecological conceptions in his theory of metabolic rift. But surely Engels, from the standpoint of the twenty-first century, is to be commended for conceiving of the reality of human-generated ecological crisis throughout the globe! Nor does this in any way contradict Marx’s theory of metabolic rift, the contemporary relevance of which has mainly to do with the Earth System crisis. [60]

The full extent of Saito’s adherence to the notion of a break between Marx and Engels on the dialectics of nature, depicting a deep ecological split between the two thinkers, can be seen in his direct support for Terrell Carver’s position that Engels most likely lied in his 1885 preface to Anti-Dühring when he indicated that he had read the various parts of that work to Marx prior to their publication in serial form. In Saito’s own words, Engels’s statement here was “not necessarily credible.” [61] Hence, Engels, it is insinuated, might very well have lied about his interactions with Marx in this respect. The fact that there is absolutely no basis for believing that Engels would have lied on such an important point, which does not at all fit with his character or his lifelong loyalty to Marx, does not seem to deter those sowing such doubts. Indeed, the nature of this argument is that Engels must have lied, because otherwise, Marx (who had contributed a chapter to Anti-Dühring) could be assumed to have been entirely familiar with that work prior to its publication and presumably agreed with its contents. This would then undermine the notion of a fundamental break between Marx and Engels. [62]

Saito’s attempt to establish a methodological break between Marx and Engels with respect to the concept of metabolism adopts a similar form for essentially the same reasons. Engels must be responsible for intentionally suppressing the term “natural metabolism” (and with it, the significance of the metabolic rift) in editing the third volume of Capital, since otherwise notions of the complementarity of Marx and Engels writings on ecology might carry the day, contradicting Saito’s contention that “Marx never really adopted the project of materialist dialectics that Engels was pursuing.” [63]

Yet, the fact that Saito’s whole supposed proof of a methodological break between Marx and Engels depends on the absence of a single term, the word “natural” preceding “metabolism,” in a single passage, constituting a small change of highly debatable significance, points to the total absence of any substantive evidence of such a break. To rend asunder Marx and Engels on metabolism and ecology on such a basis is unwarrantable. The truth is, while Engels did not directly employ Marx’s notion of “social metabolism,” except in his 1868 Synopsis of Capital, nor develop Marx’s analysis in this regard, there is no indication that his outlook contradicted that of Marx in this area. [64]

If Marx’s theory of metabolic rift was not better known among Marxists prior to this century, this had nothing to do with Engels’s alleged suppression of Marx’s ideas, a claim for which there is no concrete basis. Rather, it had to do with the reality that the metabolism concept was embedded in the deep structure of Marx’s work and thus was often overlooked, while a great deal of what he wrote on this was incomplete, and developed only in his later years. More importantly, much of Marx’s science, as Rosa Luxemburg emphasized, was well ahead of the socialist movement itself and would only be taken up as new problems presented themselves. [65] It was the development of ecosocialism a century after Marx’s death that led to the rediscovery and reconstruction of Marx’s theory of metabolic rift, rather than the reverse. This unearthing of Marx’s ecological argument was partially enabled by the substantial (if somewhat indirect) influence that it had exerted, along with the work of Engels, on subsequent socialist ecological analyses within natural science and materialist philosophy. [66]

Rather than perpetuating old divisions within the left, it is necessary today to bring Marx’s social-metabolism argument together with Engels’s dialectics of nature, seeing these analyses as integrally related. The object should be to unite the first and second foundations of Marxist thought, providing a broader material basis for the critique of the capitalist mode of production as the essential ground for a revolutionary ecosocialist praxis in the twenty-first century.

Notes

  1. John Bellamy Foster, The Return of Nature (New York: Monthly Review Press, 2020), 7, emphasis added. Reference to the “second foundation of Marxist ecological thought” was first introduced twenty years earlier in Marx’s Ecology. See John Bellamy Foster, Marx’s Ecology (New York: Monthly Review Press, 2000), 250.

  2. Western Marxism took its point of departure in this respect from the short footnote in Georg Lukács’s History and Class Consciousness, where he indicated dissatisfaction with Engels’s account of the dialectics of nature. Yet, as Lukács indicated on multiple occasions afterward, and as attested by the text of History and Class Consciousness itself, he did not actually reject the “merely objective dialectics of nature.” The distortions of his thought in this respect nonetheless remain dominant. In the translation of his famous Tailism manuscript, this went so far as to translate incorrectly what appears as “Dialectics in Nature” in the original German in one of the chapter headings as “Dialectics of” See Georg Lukács, History and Class Consciousness (London: Merlin, 1971), 24, 207; Georg Lukács, A Defence of History and Class Consciousness: Tailism and the Dialectic (London: Verso, 2000), 94, 102–7; Kaan Kangal, “Engels’ Intentions in Dialectics of Nature,” Science and Society 83, no. 2 (2019): 218; Foster, The Return of Nature, 16–21.

  3. Karl Marx and Frederick Engels, Collected Works, vol. 25 (New York: International Publishers, 1975), 463–64.

  4. Karl Marx, Capital, vol. 1 (London: Penguin, 1976), 279.

  5. Marx and Engels, Collected Works, vol. 30, 54–66.

  6. Karl Marx, Early Writings (London: Penguin, 1974), 389–90; Marx and Engels, Collected Works, vol. 5, 28.

  7. Clive Hamilton and Jacques Grinevald, “Was the Anthropocene Anticipated?,” Anthropocene Review 2, no. 1 (2015): 67.

  8. Joseph Fracchia, Bodies and Artefacts, vol. 1 (Boston: Brill, 2022), 3.

  9. Marx and Engels, Collected Works, vol. 25, 545.

  10. Karl Marx, Early Writings, 398.

  11. Marx and Engels, Collected Works, vol. 24, 301; Marx and Engels, Collected Works, vol. 25, 633; Marx and Engels, Collected Works, vol. 41, 232, 246; Foster, Marx’s Ecology, 197, 291; Foster, The Return of Nature, 251–58.

  12. Foster, Marx’s Ecology, 212–21.

  13. Marx and Engels, Collected Works, vol. 25, 340; Georg Lukács, The Destruction of Reason (London: Merlin Press, 1980), 403–8.

  14. On “dialectical organicism” see Joseph Needham, Moulds of Understanding (London: George Allen and Unwin, 1976), 278.

  15. Marx and Engels, Collected Works, vol. 24, 301; Marx and Engels, Collected Works, vol. 25, 23–27, 633; John Bellamy Foster, The Return of Nature, 254.

  16. Marx and Engels, Collected Works, vol. 25, 26–27, 363, 593, 633.

  17. On dialectics and integrated levels, see Joseph Needham, Time: The Refreshing River (London: George Allan and Unwin, 1943), 233–72; Jean-Pierre Vigier, “Dialectics and Natural Science,” in Existentialism Versus Marxism, ed. George Novack (New York: Dell, 1966), 243–57.

  18. Bertell Ollman, Dance of the Dialectic (Urbana: University of Illinois Press, 2003), 11; John Bellamy Foster, Capitalism in the Anthropocene (New York: Monthly Review Press, 2022), 304–8; Craig Dilworth, “Principles, Laws, Theories, and the Metaphysics of Science,” Synthese 101, no. 2 (1994): 223–47; Richard Levins and Richard Lewontin, The Dialectical Biologist (Cambridge, Massachusetts: Harvard University Press, 1985), 268.

  19. A characteristic of much Marxist dialectical thought has been to downplay the negation of negation, or development, evolution, and emergence. This can be seen in Ollman’s influential work where “dialectical research” is confined to “four kinds of relations: identity/difference, interpenetration of opposites, quantity/quality, and contradiction.” Ollman, Dance of the Dialectic, 15. On Marx and “scientific socialism,” see Foster, The Return of Nature, 253. This was even more the case in Soviet Marxism. As Frederick Copleston notes: “In Stalin’s time, of course, the law of the negation of the negation was passed over in silence.” Frederick C. Copleston, Philosophy in Russia (Notre Dame, Indiana: University of Notre Dame Press, 1986), 327.

  20. Marx and Engels, Collected Works, vol. 25, 82, 326.

  21. Marx and Engels, Collected Works, vol. 25, 126, 324–25.

  22. Stephen Jay Gould, The Structure of Evolutionary Theory (Cambridge, Massachusetts: Harvard University Press, 2002), 479–92; Stephen Jay Gould, Time’s Arrow, Time’s Cycle (Cambridge, Massachusetts: Harvard University Press, 1987), 112–15, 133–34; Stephen Jay Gould, Hen’s Teeth and Horse’s Toes (New York: W. W. Norton, 1980), 97–105; Richard York and Brett Clark, The Science and Humanism of Stephen Jay Gould (New York: Monthly Review Press, 2011), 21, 28, 40–42.

  23. See Helena Sheehan, Marxism and the Philosophy of Science (Atlantic Highlands: Humanities Press, 1985); Foster, The Return of Nature, 358–530.

  24. I. Lenin, Collected Works, vol. 14 (Moscow: Progress Publishers, 1977).

  25. Sebastiano Timpanaro issued a strong criticism of Western Marxism for abandoning materialism, but since he also rejected the dialectics of nature, his analysis—despite its brilliance—was unable to overcome the limitations he imposed upon it. Sebastiano Timpanaro, On Materialism (London: Verso, 1975).

  26. The inability of critical theory, due to its shallow materialism and its denial of the dialectics of nature, to provide any meaningful ecological analysis is evident in a recent work seeking to promote classical critical theory’s contributions to ecology, chiefly that of Adorno, while at the same time acknowledging that “the classical Frankfurt School critical theorists hardly engaged with natural science,” or ecology. Carl Cassegård, Toward a Critical Theory of Nature (London: Bloomsbury, 2021), 118.

  27. Marx and Engels, Collected Works, vol. 25, 460–62. Engels attributed ecological disasters to shortsighted, “unforeseen,” and “remote natural consequences,” and to the necessary byproducts of a system of production devoted only to immediate gain. In the chapter on “The Revenge of the External” in his Barbaric Heart, Curtis White explains that such “unintended consequences” are treated in capitalist economics as externalities, and it is these externalities, vis-á-vis natural processes, which are coming back to haunt capitalism. Marx and Engels, Collected Works, vol. 25, 461–62; Curtis White, The Barbaric Heart (London: Routledge, 2009), 89–107.

  28. Marx and Engels, Collected Works, vol. 25, 313, emphasis added.

  29. Marx and Engels, Collected Works, vol. 25, 461.

  30. Ray Lankester, The Kingdom of Man (New York: Henry Holt and Co., 1911).

  31. Lankester’s conception of human evolution in its emphasis on the hand was much closer to that of Engels in “The Part Played by Labour in the Transition from Ape to Man” than to either Darwin or Ernst Haeckel. See E. Ray Lankester, Diversions of a Naturalist (Freeport, New York: Books for Libraries Press, 1915), 243–44.

  32. Lankester, The Kingdom of Man, 1–4, 26, 31–33, 184–89.

  33. Lankester, Science from an Easy Chair (New York: Henry Holt and Co., 1913), 365–79.

  34. Carles Soriano, “Anthropocene, Capitalocene, and Other ‘-Cenes,’” Monthly Review 74, no. 6 (November 2022): 1–28.

  35. I. Vernadsky, The Biosphere (New York: Springer-Verlag, 1998); E. V. Shantser, “The Anthropogenic System (Period),” in The Great Soviet Encyclopedia, vol. 2 (New York: Macmillan, 1973): 139–44; V. I. Vernadsky, “Some Words About the Noösphere,” in 150 Years of Vernadsky, vol. 2 (Washington, DC: 21st Century Science Associates, 2014), 82. The Anthropogene was initially introduced in the Soviet Union to describe the geological period now known as the Quaternary.

  36. Rachel Carson, Lost Woods (Boston: Beacon, 1998), 227–45; Barry Commoner, The Closing Circle (New York: Bantam, 1971), 60–61, 117, 138–45; Foster, The Return of Nature, 502–13; John Bellamy Foster and Brett Clark, “Rachel Carson’s Ecological Critique,” Monthly Review 59, no. 9 (February 2008): 1–17.

  37. A. O. Tansley, “The Use and Abuse of Vegetational Concepts and Terms,” Ecology 18, no. 3 (July 1935): 284–307. In developing the notion of ecosystem, Tansley relied heavily on the systems theory of the Marxist mathematician Hyman Levy. See Hyman Levy, The Universe of Science (London: Watts and Co., 1932).

  38. Carles Soriano, “On the Anthropocene Formalization and the Report of the Anthropocene Working Group,” Geologica Acta 18, no. 6 (2020): 1–10.

  39. John Bellamy Foster and Brett Clark, “The Capitalinian: The First Geological Age of the Anthropocene,” Monthly Review 73, no. 4 (September 2021): 1–16.

  40. Carles Soriano, “Epistemological Limitations of Earth System Science to Confront the Anthropocene Crisis,” Anthropocene Review 9, no. 1 (2020): 112, 122, Soriano, “Anthropocene, Capitalocene, and Other ‘-Cenes,’” 14.

  41. Soriano, “Epistemological Limitations of Earth System Science,” 121.

  42. Kohei Saito, Marx in the Anthropocene: Towards the Idea of Degrowth Communism (Cambridge: Cambridge University Press, 2023), 53–55.

  43. In Marx’s original German, as well as in Engels’s edition of the third volume of Capital, what is presented in the English translation as single sentence is in fact only a section of a much longer sentence, taking up an entire paragraph. Hence, rather than referring to a “sentence” in the discussion here, the term “passage” is used, particularly as the main issue in dispute concerns only a part of a sentence, even in the English-language edition.

  44. Saito, Marx in the Anthropocene, 45, 67–68.

  45. Karl Marx, Marx-Engels Gesamtausgabe (MEGA), II/4.2 (Berlin: Akademie Verlag, 1992), 753; Karl Marx and Friedrich Engels, Werke, Band 25 (Berlin: Dietz Verlag, 1964), 822; Saito, Marx in the Anthropocene, 53–55, 70; Karl Marx, Capital, vol. 3 (London: Penguin, 1981), 949; Karl Marx, Economic Manuscript of 1864–1865 (Boston: Brill, 2016), 797–98. Saito also makes the point that Engels’s edition of volume 3 of Capital incorrectly uses the word “life” at the end of the disputed sentence, rather than “soil.” However, both terms essentially convey the same broad meaning in this particular context, while “soil” also appears in the sentence that follows in Engels’s edition of volume 3, as well as in Marx’s original manuscript. Saito himself said that this discrepancy was probably due to Marx’s poor handwriting, in which the words Boden and Leben look almost identical. Yet, although acknowledging in his footnote that this could very well have been a result of Marx’s poor handwriting, he nonetheless criticizes Engels in his text for substituting the term “life,” claiming that Engels made this change to bring Marx’s sentence more in line with Engels’s own notion of the “revenge” of nature. Given the penmanship problem and the very problematic nature of Saito’s claims about the theoretical significance of the replacement of “soil” by “life,” this whole issue can be set aside in the present discussion. Saito, Marx in the Anthropocene, 56, 70.
    In correspondence and discussions with me, Joe Fracchia has translated the critical passage in the original German in his Economic Manuscript of 1864–1865 (as published in MEGA) slightly differently from Saito as: “provoking an irreparable rift in the context of the social and natural metabolism prescribed by the natural laws of the soil.” It is Fracchia’s translation that is the more literal one mentioned in the text. I owe much of my understanding of these philological problems to Fracchia, who helped me in exploring the differences and nuances in a close comparison of Marx’s original German text with his Economic Manuscript of 1864–1865, Engels’s edited German text of volume 3 of Capital, and the various English-language translations.

  46. Foster, Capitalism in the Anthropocene, 41–61; Marx and Engels, Collected Works, vol. 30, 54–66.

  47. Marx in the Anthropocene, 53. On István Mészáros’s concept of “second order mediation,” see John Bellamy Foster, “Foreword” in István Mészáros, The Necessity of Social Control (New York: Monthly Review Press, 2015), 16. On Marx’s concept of alienated mediation see Marx, Early Writings, 261.

  48. Saito, Marx in the Anthropocene, 45.

  49. Saito, Marx in the Anthropocene, 56–57; Marx and Engels, Collected Works, vol. 25, 574–76; Justus von Liebig, Familiar Letters on Chemistry, in Its Relations to Physiology, Dietetics, Agriculture, Commerce, and Political Economy, fourth edition (London: Walton and Maberly, 1859), 283–86; John Farley, “The Spontaneous Generation Controversy (1859–1880),” Journal of the History of Biology 5, no. 2 (1972): 317; Frederick Engels, The Housing Question (Moscow: Progress Publishers, 1979), 92–93.

  50. Franklin C. Bing, “The History of the Word Metabolism,” Journal of the History of Medicine and Allied Sciences 26, no. 2 (April 1971): 158–80.

  51. Marx and Engels, Collected Works, vol. 25, 578; J. D. Bernal, The Freedom of Necessity (London: Routledge and Kegan Paul, 1949), 363–64; Foster, The Return of Nature, 414; Saito, Marx in the Anthropocene, 56–57.

  52. Julius Robert Mayer, “The Motions of Organisms and Their Relation to Metabolism,” in Julius Robert Mayer: Prophet of Energy, ed. Robert B. Lindsey (New York: Pergamon, 1973), 75–145; Kenneth Caneva, Robert Mayer and the Conservation of Energy (Princeton: Princeton University Press, 1993), 117; Marx and Engels, Collected Works, vol. 25, 688.

  53. Saito, Marx in the Anthropocene, 45, 53.

  54. Foster, The Return of Nature, 414.

  55. Marx, Capital, vol. 3, 195, 949, 954.

  56. Saito, Marx in the Anthropocene, 59, 67.

  57. Saito points to Lukács’s criticism in History and Class Conscious of the validity of scientific experiment as a basis for a dialectical knowledge of the universal metabolism of nature and says that this constitutes the grounds for Lukács’s rejection of Engels’s dialectics of nature. Saito fails to note, however, that Lukács later reversed himself on this point in his 1967 preface to his book. Lukács, History and Class Consciousness, xix; Saito, Marx in the Anthropocene, 85.

  58. Marx and Engels, Marx-Engels Gesamtasugabe (MEGA) IV/26 (Berlin: Akademie Verlag, 2011), 214–19; Joseph Beete Jukes, Student’s Manual of Geology (Edinburgh: Adam and Charles Black, 1872), 476–512; Foster, Capitalism in the Anthropocene, 51, 270; John Bellamy Foster and Brett Clark, The Robbery of Nature (New York: Monthly Review Press, 2020), 143; Saito, Marx in the Anthropocene, 65–67.

  59. Saito, Marx in the Anthropocene, 55, 59.

  60. On this see John Bellamy Foster, Brett Clark, and Richard York, The Ecological Rift (New York: Monthly Review Press, 2010).

  61. Saito, Marx in the Anthropocene, 51; Terrell Carver, Marx and Engels: The Intellectual Relationship (Brighton: Wheatsheaf, 1983), 123–25; Foster, The Return of Nature, 584. In addition to indicating that he had read the entire manuscript to Marx, Engels said that “it was self-understood between us that this exposition of mine should not be issued without his knowledge.” Marx and Engels, Collected Works, vol. 25, 9.

  62. Oddly, Saito refers elsewhere in his argument to evidence provided by the present author and others pointing to the extent of Marx’s involvement in and appreciation of Engels’s Anti-Dühring. See Saito, Marx in the Anthropocene, 48, 241, 253.

  63. Saito, Marx in the Anthropocene, 67.

  64. Frederick Engels, On Capital (New York: International Publishers, 1937), 63.

  65. Rosa Luxemburg, Rosa Luxemburg Speaks (New York: Pathfinder, 1970), 111. An additional factor was that the word Stoffwechsel was not originally translated as “metabolism” in the English-language translations of the first and third volumes of Capital in 1886 and 1909, but rather as “circulation of matter.”

  66. See Foster, Marx’s Ecology, 21–65; Foster, The Return of Nature, 405.

Manufactured Crisis Over US Debt Ceiling Sets Stage for Bipartisan Assault on Social Security and Medicare

[AP Photo/Mariam Zuhaib]

By Barry Grey

Republished from World Socialist Website.

It is now one week out from the “X-date,” June 1, when the US will purportedly default on its debt obligations, triggering a “catastrophe,” unless the Democrats and Republicans can agree on a bipartisan deal raising the debt ceiling in return for brutal cuts in social programs on which tens of millions of working people rely.

Behind the mutual recriminations between the two capitalist parties and the stage-managed crisis negotiations, there is a basic agreement: All of the social gains made by the working class in the course of more than a century of struggle must be wiped out to pay for the drive by the American ruling class to remove, by force of arms, Russia and China as obstacles to US hegemony, even if it means triggering a nuclear war.

The social cuts implemented in an eventual debt limit/budget deal will be only a down payment. They will set the stage for an assault on the core entitlement programs—Medicare and Social Security—extracted from the ruling class in the class battles of the 1930s and 1960s.

President Joe Biden and House Speaker Kevin McCarthy of California walk down the House steps Friday, March 17, 2023, on Capitol Hill in Washington. [AP Photo/Mariam Zuhaib]

On Wednesday, with the talks between President Joe Biden and House Speaker Kevin McCarthy having hit a “speed bump” and the financial markets indicating increasing nervousness, the Washington Post published an editorial backing Biden’s proposal for a two-year spending freeze and $1 trillion in cuts over the next decade. At the same time, the newspaper owned by Amazon billionaire Jeff Bezos reiterated its demand that both parties tackle what it deems the real problem, the cost of the mandatory programs that stand outside of annual discretionary spending—Social Security and Medicare.

“Mr. McCarthy keeps claiming the nation has a ‘spending problem,’” the Post wrote. “The part he leaves out is the spending problem is driven largely by the fact that Social Security, Medicare and health-care costs are shooting up. Yet House Republicans and Mr. Biden don’t want to touch Social Security and Medicare.”

The editorial is part of an expanding wave of media commentary on the need to “reform” or privatize these core social programs. On Sunday, CNN’s “State of the Union” program featured Louisiana Republican Senator Bill Cassidy, a so-called “moderate” who advocates tying Social Security to the stock market and essentially privatizing it.

“Face the Nation” host Margaret Brennan interviewed congressmen Brian Fitzpatrick, Republican of Pennsylvania, and Josh Gottheimer, Democrat of New Jersey, members of the “moderate” Problem Solvers Caucus in the House. Fitzpatrick declared:

Medicare will run out of money in 2028. Social Security will run out of money in 2034 … until we tackle the mandatory spending and get a handle on our long-term sustainability of our debt and deficit, we’re just playing around the margins.

McCarthy himself spoke along similar lines before his meeting Monday with Biden, while refraining from explicitly targeting Social Security and Medicare. “I don’t want you to think at the end of the day, the bill that we come up with is going to solve all this problem,” he told reporters. “But it’s going to be a step to finally acknowledge our problem and put one step in the right direction. And we’re going to come back the next day and get the next step.”

Biden has already made a large down payment on the new austerity drive with his ending of the national COVID-19 emergency, which has not only increased the risk of infection and death from the ongoing pandemic, but authorized state governments to review their Medicaid rolls in order to terminate people’s benefits. The Kaiser Family Foundation estimates that between 5.3 million and 14.2 million people will lose Medicaid coverage just through that process alone.

Graph showing decline in tax receipts even as corporate profits rise. [Photo: This graph was published by the Center for American Progress. (online)]

Far from increased social spending driving the rise in the national debt, it remains sharply down, when adjusted for inflation and population growth, from the levels preceding the bipartisan Budget Control Act of 2011. That bill, which followed the financial collapse of 2008, the multitrillion-dollar bailout of Wall Street, and the imposition of wage and benefit cuts and wage tiers under the auto restructuring overseen by the Obama administration, marked the first use of the debt ceiling, previously raised as a matter of course, to impose brutal attacks on the working class.

In all the media coverage, no explanation is given as to the real causes of the soaring national debt or why it is the working class that must pay the price.

What are the real sources of the increase in the national debt to its current $31.4 trillion?

  • Military and war spending: The United States spent between $4 trillion and $6 trillion on the 20 years of war in Iraq and Afghanistan, according to a Harvard analysis.

    Last year alone, the Biden administration allocated $113 billion in arms to Ukraine and this year proposed a record $1 trillion Pentagon budget. Last week at the G7 summit in Hiroshima, before returning to the US and holding budget talks with McCarthy, Biden announced an additional $375 billion in arms for the right-wing puppet regime in Kiev.

  • Tax cuts for corporations and the rich: The George W. Bush administration enacted two rounds of tax cuts, overwhelmingly benefiting the wealthy. The Obama administration made them permanent in 2012. That has cost $4 trillion over 10 years, according to the Congressional Budget Office.

    The Trump tax cut of December 2017 handed over $2 trillion to the corporate elite, including the reduction of the official corporate tax rate to 21 percent. As Biden noted in his press conference last Sunday from Hiroshima, 55 US corporations that made $400 billion last year paid zero in taxes, and US billionaires pay an average tax rate of 8 percent.

    According to the US Bureau of Economic Analysis, corporate profits rose by 20 percent between 2014 and 2020, while corporate tax receipts fell by more than 60 percent.

    In 2018, according to the Organization for Economic Cooperation and Development (OECD), corporate tax revenue as a share of GDP in the US, at 1.1 percent, was lower than every other member country except Latvia.

Graph showing the US has the second-lowest percentage of corporate tax revenue as a share of gross domestic product, just above Latvia. [Photo: This graph was published by the Center for American Progress. (online)]

  • Bank and corporate bailouts: The Bush and Obama administrations enacted $2 trillion in emergency measures following the subprime mortgage collapse in 2008 and the ensuing Great Recession. In addition, the Federal Reserve funneled trillions more to Wall Street through its program of “quantitative easing.” Meanwhile, tens of millions of workers lost their homes and life savings as a result of the criminal practices of the bankers.

    The Trump administration, with the support of the Democrats in Congress, allocated $3.4 trillion in the March 2020 CARES Act to unfreeze the Treasury bond market and rescue banks and corporations from the impact of the COVID-19 pandemic. The Fed added trillions more through its expansion of “quantitative easing.”

War mongering, greed, and criminality have impelled the policies pursued by the parasitic American ruling elite and driven up the national debt.

Exchange Rate Depreciation and Real Wages

By Prabhat Patnaik

Republished from People’s Democracy.

MOST people, including even trained economists, fail to appreciate the fact that an exchange rate depreciation, if it is to work in reducing the trade deficit in a capitalist economy, must necessarily hurt the working class by lowering the real wage rate. A capitalist economy, looking at it differently, improves its trade balance, for which it must improve its competitiveness, by lowering the real wage rate; and an exchange rate depreciation is one way of doing so.

Most textbooks in economics do not mention this fact. They are written from the point of view not only of bourgeois economics in general, but of a bourgeois economics that invokes a model of a capitalist economy that is far removed from reality. They see this economy as consisting of a set of markets in each of which a price-rise is supposed to lower excess demand. The foreign exchange market is one such; and the text books simply say that as long as the demand and supply curves have the right shape in this market (so that excess demand is lowered through a price-rise), an exchange rate depreciation, which is the same as a rise in the price of foreign exchange, lowers the excess demand for foreign exchange, namely lowers the trade deficit. This is where their analysis of an exchange rate depreciation usually ends; and then they move on to discussing under what conditions the curves have the right shape.

This entire mode of analysis however is flawed. Most economies need imported inputs, usually oil and natural gas; the oil-producing economies on the other hand need a range of non-oil raw materials which they cannot grow themselves but cannot do without. The imported inputs,together with labour and domestically-produced current inputs, constitute the list of current inputs. And in all capitalist economies, the prices of commodities are determined as a mark-up over the costs of current inputs per unit of output. This is of course true under monopoly capitalism. This is how oligopolists operate; they fix prices in this manner and let the level of demand at this price determine what is produced. Some argue that capitalism even in the earlier period was characterised by such price-fixing, and that the classical political economists’ conception of free competition (which Marx took over) where the producers accepted a price impersonally determined by the market, was not a realistic picture. But this discussion is not germane to the present issue; the basic point here is that in any modern economy, prices are fixed by oligopolists as a mark-up over the unit prime cost.

Now, suppose a currency depreciates by 10 per cent; then the local currency prices of all imported inputs go up by 10 per cent, and therefore the part of unit cost arising from imported inputs in the production of any final good goes up by 10 per cent. If real wages were to remain unchanged, then money wages will have to keep going up proportionately as prices rise; and in such a case prices will ultimately rise by 10 per cent in local currency, with money wages also rising by 10 per cent and hence unit labour cost too also rising by 10 per cent. (The unit prime cost arising from domestically-produced inputs rises in the same ratio as the final produced goods price and therefore will also rise, automatically, by 10 per cent). But if local currency prices rise by 10 per cent following an exchange rate depreciation of 10 per cent, then this means there has been no real effective depreciation whatsoever; and hence not an iota of difference will be made to the trade deficit.

If domestic prices rise by 10 per cent following an exchange rate depreciation of 10 per cent, then the prices of export goods in terms of foreign currency would remain unchanged; and hence there is no question of any increase in the quantity of exports owing to their becoming cheaper. Likewise, if domestic prices rise by 10 per cent following an exchange rate depreciation of 10 per cent, then the local currency price of imported goods would rise by 10 per cent, the same as domestically produced goods, in which case there is no question of any reduction in the quantity of imports. It follows therefore that with no increase in the quantity of exports and no decrease in the quantity of imports, the trade deficit measured in foreign currency remains unchanged.

An absolutely essential condition for an exchange rate depreciation to work therefore (and this is only a necessary condition with no guarantee that its fulfilment will actually improve the trade balance) is that domestic prices must not rise at the same rate as the price of foreign exchange owing to an exchange rate depreciation. And this can happen only if money wages do not rise by the same proportion as the final goods prices; that is, if there is a fall in the real wage rate.

This can be seen as follows. If, say, a 10 per cent exchange rate depreciation is to make any difference to the trade balance, then the domestic prices must rise by less than 10 per cent, say, by 7 per cent, for only then would there be some real effective depreciation. For this to happen, the unit prime cost must rise by 7 per cent, as the mark-up by the capitalists is a given ratio. Now, the unit prime cost has two relevant components: the unit labour cost and the unit imported-input cost (unit home-produced input cost rises in the same ratio as the final goods price and therefore need not be considered separately here). Therefore, for the unit prime cost to rise by 7 per cent, since the unit imported-input cost rises by 10 per cent, the unit labour input cost must rise by less than 7 per cent, say by 5 per cent. With given labour coefficients in production this can happen only if money wages rise by 5 per cent, when prices rise by 7 per cent; that is, when real wages fall.

Of course, there can be real effective exchange rate depreciation, with domestic prices rising by less than the 10 per cent rise in the price of foreign exchange, even with real wages remaining unchanged, if the profit margins of the capitalists could be lowered. But this is precisely what is not possible in a capitalist economy. This can happen in a socialist economy where the enterprises, mostly State-owned, can be directed to charge lower profit margins, so that a real effective exchange rate depreciation can be brought about with no fall in the real wage rate; but in a capitalist economy, the profit-margin is not amenable to any reduction. A real effective exchange rate depreciation therefore necessarily imposes a squeeze on the real wage.

But even assuming that the workers are not strong enough to resist such a reduction in their real wage rate, there is no reason to expect the trade balance to improve: if the trade balance is to improve then domestic employment and output will increase, but this would mean a reduction in output and employment in some other countries at whose expense this economy would be increasing its market-share. If those countries retaliate by depreciating their exchange rates in the same proportion, then there would be no change in market shares and no change in trade balances either.

When the competing countries depreciate their exchange rates in retaliation, the real wages go down in those countries as well. This mode of reducing trade deficit therefore, when no country is making any independent effort to raise the level of demand through income redistribution in favour of the workers or through larger government expenditure, simply results in each squeezing its workers to no avail.

The attempt to raise domestic employment at the expense of rivals, through an exchange rate depreciation (that is supposed to work through reducing the trade deficit) is called a “beggar-my-neighbour” policy. The pursuit of “beggar-my-neighbour” policies by several capitalist economies raises employment nowhere while reducing the real wage rate everywhere.

But that is not all. The reduction in real wages can, under certain circumstances, even lead to a reduction in employment everywhere because of the associated reduction in aggregate demand. It is a symptom of the irrationality of capitalism that a group of countries vying with one another to improve their positions by pursuing “beggar-my-neighbour” policies, may ultimately end up with each country becoming worse off than before.

It is a sign of the hopelessness induced by the current capitalist crisis, that, notwithstanding the experience of the 1930s, voices are audible in the US today which seek a revival of the US economy through a depreciation of the dollar.

Petro/Márquez and the Question of Democratic Socialism in Latin America

By Juan Gonzalez Valdivieso

On September 11th, 1973, a US-backed military coup overthrew the democratically elected government of Chile led by Socialist Party leader Salvador Allende. Given his own success, Allende believed that electoral means could bring about socialist ends. Despite this optimism, the coup took his life after he responded to the attack by staying inside the presidential palace to defend it at all costs. Following the tragedy, Cuban revolutionary and then-Prime Minister Fidel Castro said the following:

“The Chilean example teaches us the lesson that it is impossible to make the revolution with the people alone. Arms are also necessary! And that arms alone aren’t enough to make a revolution. People are also necessary!”

“Chilean revolutionaries know that now there’s no alternative other than revolutionary armed struggle. They tried the electoral way — the peaceful way — and the imperialists and reactionaries changed the rules of the game. The reactionaries trampled the Constitution, the laws, the Parliament — everything.”

Twenty-five years after Castro uttered these words, Latin America experienced a phenomenon now known as the “Pink Tide.” This refers to a wave of elections that saw many socialist executives take power democratically across the region. It began with the 1998 landslide victory of Hugo Chávez in Venezuela. Chávez was followed by Luiz Inácio Lula da Silva of Brazil, Evo Morales of Bolivia, and Cristina Fernández de Kirchner of Argentina. Many of the region’s more robust electorates soon rejected this trend, however — namely those of Brazil, Uruguay, Ecuador, and Argentina -- electing conservative leaders soon after. It wasn’t until the late 2010s that a second Pink Tide took hold — this time, featuring the likes of Andres Manuel López Obrador in Mexico, Pedro Castillo in Peru, Gabriel Boric in Chile, and, most recently, Gustavo Petro in Colombia. Petro’s election last year rocked the status quo, as decades of pendular motion between liberals and conservatives had cast aside the prospects for socialist leadership.

Petro is a product of the leftist guerrilla movements that emerged in Colombia during the mid-1960s, a development in political militancy largely born out of the 1959 Cuban Revolution. From 1974 to 1987, he was a member of the 19th of April Movement — colloquially referred to as M-19 — an urban guerrilla effort with the goal of expanding electoral democracy in the country via armed struggle. The future premier would go on to pursue a prolific political career, serving in the Colombia House of Representatives from 1991 to 2006, the Senate from 2006 to 2012, and as mayor of the capital Bogotá from 2012 to 2015.

Petro’s chosen vice president, Francia Márquez, is an equally momentous figure. A native of Yolombó — a small mountain town located in the Cauca region — she began working as an environmental activist at 13, participating in the Ovejas River defense from 1994 to 1997, an effort to prevent the development of dams in an important water source for her community. In 2014, Márquez led a direct action of 80 Afro-Colombian women. The demonstrators marched from the Cauca to Bogotá, demanding an end to illegal mining in the region.

Their efforts were successful. By the end of 2016, the Colombian government had disassembled and removed all illegal mining machinery. This victory earned Márquez the 2018 Goldman Prize for excellence in environmental protection. She is also the first Afro-Colombiana vice president in the nation’s history.

During their presidential run, Petro and Márquez outlined a platform of five reform agendas:

  1. Labor: shorten the workday, increase access to overtime pay, and regulate short-term contract work.

  2. Pensions: provide a guaranteed 223,000 Colombian pesos per month — roughly $155 adjusted for purchasing power — to the 75% of Colombians whose incomes currently do not qualify for a pension.

  3. Taxation: raise $5.6 billion in revenue by raising wealth taxes, eliminating corporate exemptions, and raising export tariffs on oil and gas.

  4. Political System: prohibit private funding of political campaigns and lower the age requirement for congresspeople.

  5. Healthcare: transfer the responsibility of selecting private health providers from individuals to municipal and provincial governments.

Since the inauguration of Petro and Márquez in August of last year, only tax reform has found legislative success, having passed in November of 2022 with a revised fundraising goal of $4.2 billion. The labor and pension reforms remain in congressional limbo while the political reform has already died, having been canceled by Petro in March of this year after legislative changes severely transformed the proposal from its initial iteration. As for healthcare, the reform has prompted notable scrutiny and opposition by all parties, including President of Congress and Petro ally Roy Barreras. This backlash caused Education Minister Alejandro Gaviria to resign. Revised language has since softened the proposed healthcare reform considerably.

Beyond the minutiae of legalese, however, the ambitious aims of the administration’s reform agenda have placed a legitimate target on the backs of Petro and Márquez. At best, they’ve become the subjects of inflammatory rhetoric and baseless criticism. At worst, they’ve become victims of attempted acts of violence.

While campaigning, Petro had to cancel a visit to the nation’s coffee-growing region after learning of a credible death threat against him. The threat came from La Cordillera, a paramilitary organization with ties to the drug trade, law enforcement, the Colombian military, and far-right politicians. Márquez has faced similar challenges.

She narrowly survived two assassination attempts this year alone. The first happened in January when seven kilograms of explosives were found near her home in the Cauca. The second took place in March, when explosives were found near an airport Márquez was passing through in the Choco region.

Since then, right-wing demonstrations against Petro and Márquez have become commonplace. The most notable of which took place on May 5th. The event was held at Bogotá’s Plaza de Bolívar, and featured thousands of retired military personnel as well as law enforcement officials. The occupational character of the crowd triggers bitter déjà vu for anyone familiar with democratic socialist history in Latin America at large. After all, the successor to Allende in post-coup Chile was none other than Augusto Pinochet, the commander-in-chief of the Chilean Army during Allende’s short-lived presidency.

Luckily, this correlation has not gone unnoticed, as Petro himself took active steps to counteract the trend’s more worrying manifestations late last month. On April 26th, he announced the resignation of seven ministers in his cabinet in hopes of removing the internal dissonance and gridlock the cohort had been struggling with, particularly with regard to his proposed health reforms. In early May, Petro also tweeted out, saying, “Why are they conspiring for a coup? Because they are terrified that we will end impunity. The truth intimidates them so much that they despair.”

Cautionary measures and public denouncements notwithstanding, Petro and Márquez should brace for what is to come. They must embrace the optimism of Allende alongside the cynicism of Castro. For the belief in electorally derived socialism cannot mean the dismissal of its most glaring shortcomings. Only by taking heed — pushing their agenda onward while remaining wary of undemocratic attacks — will this administration entrench a legacy of democratic socialism in Colombia and serve as a success story for prospective socialist nations across the region.

Juan Gonzalez Valdivieso is a Colombian Marxist. In his writing, he seeks to interrogate the nuances of socialist thought and praxis.

Housing is Determined By Class Power and Profit, Not "Supply and Demand"

By Shi Sanyazi

There is a widely accepted belief among the journalists, think tanks, and politicians who animate the housing discourse that a lack of housing supply is the source of tenants’ present conditions (ever-rising rents, primarily). It follows that these thinkers advocate for a variety of policies which will, in their eyes, allow the market to “self-correct.” Once the supply of housing has met the demand, they argue that rents should go down (just like in the graphs we drew in high-school economics class!).

We shouldn’t deny that the idea has a comforting appeal. It offers a neat, ostensibly “common-sense” solution that all sides — developers, landlords, tenants — can theoretically get behind. It’s very easy to say: “match supply and demand and rents will go down — that’s just how markets work.” It’s more difficult to admit the inconvenient truth. 

The truth is that — especially in the era of algorithmic price-setting and increasingly financialized, corporate ownership of rental housing — our conditions as tenants are determined by the balance of class power, not the balance of supply and demand. 

Landlords, developers and their financiers are classes with class interests — namely, making the fattest profits possible. They are highly organized and have historically been willing to wage war on anyone who challenges their bottom line. Real estate capital’s return-on-investment depends on their capacity to out-organize and overpower tenants. 

Tenants' class interests — community control over our housing and the basic need for shelter — are, by definition, the opposite of real estate capital’s class interests.

The “supply crisis” narrative is deficient because it makes no attempt to reckon with the class relationships which define the housing market. The assumptions this narrative makes about the behavior of the housing market hinge on ignoring the structural imbalance of power between tenants and landlords, developers and their financiers. 

Landlord’s profit margins are determined by their level of organization (aided nowadays by political corruption, algorithmic financialization and consolidation of the rental housing stock) and the state’s ability to enable their exploitation with neglect, violence, and the threat of violence. Developers similarly ensure their profits by working in tandem with local governments and the police to forcibly remake neighborhoods to their liking, displacing working-class Black and brown communities. Lurking in the shadows, backing the landlords and developers, is the ruthlessly efficient and sophisticated arm of finance capital.

If we understand real estate capital as an organized class pursuing its class interests, and if we take the “pro-housing” argument at face value (i.e; increased supply will decrease rents), then we would expect real-estate interests (whose profits would be cut into if rents decreased) to oppose their policy prescriptions.

It’s quite curious then that the real-estate lobby and their political bedfellows openly support “pro-housing” non-profits and propagate their political lines. Powerful lobbying groups like the Real Estate Board of New York (REBNY) and the National Multifamily Housing Council revel in parroting “pro-housing” talking points. From REBNY’s 2022 testimony on Mayor Adams’ housing plan: 

New York is facing a housing crisis. A key driver of this crisis is the lack of housing production and inadequate supply to meet the needs of our growing and diverse city.

They go on to — shocker! — recommend the city and state remove regulatory barriers to development and continue to subsidize their lucrative construction projects. It shouldn’t come as a surprise that NYC Mayor, Eric Adams, agrees: he’s pledged to administrate a “city of yes,” arguing bluntly in The Economist that “although many factors contribute to the problem, at its core we have a housing crisis because we are not building enough housing.” NY Governor Kathy Hochul’s housing proposals echo the same logic. For what it's worth, Adams and Hochul have both been consistently showered with real-estate donations.

So, despite the promise that building more housing will bring down rents, the real-estate lobby embraces the prospect of building more housing! Why? Because the “supply crisis” narrative is an idea working in defense of their class interests.

Do we really believe that landlords and developers will actively support a reduction in their profits? Do we think they’re going to resign themselves with a deep sigh and a “well, that’s just the way the cookie crumbles?” How naïve can we possibly be? As James Baldwin once wrote of capitalism, to imagine these leeches ceding power and profits willingly demands “yet more faith and infinitely more in schizophrenia than the concept of the Virgin Birth.” 

Landlords and developers have no interest in solving the housing crisis because the permanence of that crisis is the condition of their wealth and power. This understanding has serious practical implications. 

In other words, if we understand our conditions to be a result of class struggle (rather than a market imbalance), it becomes quite clear that our conditions will be determined by our level of organization as tenants and our ability to wage struggle against the force that commodifies our need for shelter: real-estate capital.

The magic lies in our hands and our hands alone

This conclusion is the same as that at the core of all consciousness-raising movements, indeed at the core of all anti-capitalist, anti-colonial, anti-racist, anti-patriarchal movements (see, for example, the Black Consciousness movement in South Africa; the Combahee River Collective; or the Landless Workers Movement in Brazil). It's the same conclusion which the legendary anti-colonial thinker Frantz Fanon came to:

[Political education] means driving home to the masses that everything depends on them, that if we stagnate the fault is theirs, and that if we progress, they too are responsible, that there is no demiurge, no illustrious man taking responsibility for everything, but that the demiurge is the people and the magic lies in their hands and their hands alone.

The magic lies in our hands and our hands alone.

When we get organized, we have the capacity to transform our conditions. Will we win collective control over our cities? Will the threadbare protections we have left be rolled back? Will we stagnate? It’s up to us! 

Through militant organization, tenants wield — and historically have wielded! — a tremendous amount of power. Every concession from the landowning class; thus, every victory for tenants, has been won through this organization. 

The first rent control laws in New York City were passed due to pressure created by waves and waves of militant rent strikes (not to mention the fears of a Bolshevik-style revolution that these strikes helped inspire). Great Depression-era tenant activism — which included the successful efforts by the Communist Party to reverse evictions of working class tenants — was the impetus for New York City’s first public housing projects (FDR himself said that the concessions of the New Deal were driven by a desire to “save our system, the capitalist system…”). Mass agitation by Black organizers led to the passage of Fair Housing laws (while the real estate lobby was organizing against them). The COVID-19 eviction moratorium in New York was fought for and repeatedly extended due to pressure from organized tenant unions.

These are all tenuous and often contradictory reforms (public housing in the US, for instance, often deepened racial segregation), class truces which politicians negotiated in exchange for relative peace and quiet. The goal is not to aspire to reform, but to highlight that these reforms were not enacted because of our participation at the ballot box, nor passed by a benevolent state, nor advocated for by benevolent landlords and developers — they were fought for, collectively, in the streets and hallways and lobbies of our neighborhoods. 

Tenants are and always have been the protagonists of the struggle for control over our buildings, neighborhoods, and cities. 

OK. With that in mind, we can move on to addressing the core claim — that the “housing crisis” is caused by a supply deficit — in detail. Through this, we can highlight that the “housing crisis” is not “fixable” with “policy.” Our conditions as tenants are determined by our level of organization and effectiveness at waging class struggle.

The “supply crisis”

An imbalance between supply and demand is not the source of tenants’ present conditions. The real source — as has been the case since capitalism violently imposed its will on the world four centuries ago — are the private property relations which enable the exploitation of working people by the landowning class. Present-day gentrification is just one chapter in the centuries-long story of displacement, enclosure and imperialism which has marked the penetration of capital into indigenous and working class communities. So long as these relations remain intact, our struggle will persist. 

This is not to say that we should never build housing. There’s no doubt that under the collective governance of the working class (god-willing), the supply of housing would be responsive to migration and other fluctuations in demand. The disagreement stems from a core question: who is building housing and for whom are they building housing?

The alternative to the current arrangement, wherein tenants have next to zero democratic control over their communities, is to organize towards a world where tenants themselves collectively control and direct the development of safe, beautiful, ecological housing. 

That’s the polemic response — let’s dive a little deeper. As we work through the details, let’s keep the argument in mind:

Tenants’ conditions are determined by the balance of class power, not “supply and demand.”

This section is divided into a few parts to make it a bit more digestible. 

Mind the rent gap!

We can start by exploring the process of gentrification, where we can very clearly observe how real estate capital wields its class power to mold cities to its liking. Notably, its class organization has become increasingly sophisticated in recent years, as the rental housing stock has been consolidated in fewer and fewer hands. It can be quite challenging nowadays to figure out who your landlord actually is, as they usually hide behind a maze of shell companies, LLCs and Real Estate Investment Trusts (REITs). An army of supers and management companies further distance landlords from tenants, acting as convenient buffers for the corporate owners and private equity firms pulling the strings.

As a result of this consolidation, private equity firms, mega-developers and corporate landlords execute rent hikes, serve evictions, illegally (and legally) deregulate apartments and in sum, cause displacement, in an increasingly coordinated manner. 

In our organizing, more often than not, we work with tenants in buildings owned by a landlord with hundreds to thousands of units in their portfolio. (The average apartment in New York City is part of an 893 unit portfolio.) When we visit other buildings in that portfolio, we’ll usually find the same issues, whether disrepair, harassment, skyrocketing rents, and (illegal and legal) deregulation. 

(If you are interested in researching the owner of your building in NYC and kick-starting a tenants association in your building, JustFix is an incredible asset.)

To streamline gentrification, mega-developers, corporate landlords, and private equity firms utilize sophisticated algorithms to identify “rent gaps.” A rent gap is the difference between the rent currently being paid by tenants and the rent that could be potentially charged in the same location if the current tenants were evicted through legal or illegal means. PropTech companies like Skyline AI and RealPage are accomplices in this plunder. Their business is that of identifying apartments which are “‘inefficient’ in the rental market in relation to their total cost, before teaming up with the largest property investment companies to make an offer.” 

These advanced techniques (enabled by troves of data collected by big tech firms) allow investors to target optimal neighborhoods for gentrification with pinpoint accuracy. It shouldn’t surprise us that at a neighborhood level, there is a direct correlation between concentrated corporate ownership and gentrification. 

Naturally, real estate capital’s drive to extract as much profit out of our cities as possible does not care much for pesky renter protections like rent-stabilization and public housing. In fact, the relatively low rents in rent-stabilized apartments and public housing (as compared to market-rate) make them even more appealing, in the sense that they present even larger rent gaps to “close.” 

From a private equity firm’s perspective: Imagine a rent-stabilized building which rents for an average of $800/mo per unit, in a neighborhood where rents are averaging $1500/mo per unit (and climbing!), or are where rents are primed to increase to that price (in accordance to the precise calculations of algorithms from RealPage and Skyline AI). To a private equity firm, the building represents an opportunity for superprofits. To the building’s working class, usually Black and brown tenants, the building is not an investment opportunity — it’s home, a small pocket of resistance to the waves of real estate capital engulfing their communities. But if the private equity firm can evict the current residents, destabilize the building, and slap on a gentrification mask — then they can charge many times as much in rent and make a fat profit. All in a day's work for the vampires sucking our cities dry. 

Real estate capital also pushes this class agenda through legal action. For instance, New York City landlords are currently suing to wipe out rent regulations which protect around 1 million tenants from naked exposure to the “free market.” This case will go to the revanchist Supreme Court, who will likely rule in favor of the landlords. Once again, we can plainly observe that our class enemies are organized and aggressive!

It’s not an accident that in our organizing we encounter and experience consistent patterns of harassment, disrepair, and neglect in rent-regulated buildings. In New York City, deregulation is most commonly allowed upon vacancy, so it follows that landlords and speculators doggedly pursue vacancy via eviction. Some of their choice strategies include: buyouts, fake eviction notices, illegal refusal to renew leases, intimidation, neglect, intentional disrepair, cutting off heat, electricity and water, calling the police on tenants, and direct harassment. There are technically legal protections against strong-arming tenants out of regulated apartments, but they’re rarely enforced. Like other tenant’s rights (or, for that matter, any right “granted” by the state), protection from harassment is generally only realized when enforced by organized tenants. 

It’s also not an accident that the real-estate lobby and their politician friends have intentionally neglected to fund the upkeep of New York City’s remaining public housing stock. After all, NYCHA’s repair backlog (many tens of billions dollars) makes for a very convenient political device. When it came time to justify the “Preservation Trust” — nothing more than a scheme to privatize and commodify that remaining bastion of working class affordability — NYCHA’s repair backlog was cynically presented as evidence that public funding is no longer feasible. When challenged by outraged NYCHA tenants, conservative and “socialist” politicians alike argued that we have no option but to turn to the private sector to save NYCHA. As Holden Taylor writes

The line of reasoning put forth by the policy wonks and “socialists” advocating for the trust is, as usual, one of pragmatism and practicality. The Trust is the only way to get money for repairs, they say. This boils down, to butcher Rosa Luxemburg’s aphorism, a framework of “Privatization or Barbarism,” as these experts claim that the only alternative to the Trust is the status quo and the ever more crumbling infrastructure and dire quality of life that define it. Again, this is a failure of imagination. It is the socialist’s responsibility to push past the status quo, to fight for socialism, not merely a different form of marketization.

These observations about de-regulation and the privatization of public housing also help us to understand why the minority of left YIMBYs — who argue we should pair market solutions with an increase in social housing and tenant protections — are so woefully misguided. There is no way to guarantee that any housing we build will stay affordable when landlords, developers and finance capital have demonstrated they will wield their class power to commodify every inch of the city they can get their grubby hands on. Even our supposedly “socialist” elected officials are liable to bend to the will of real-estate capital without an organized mass movement to back them. The sober reality is: the remaining sources of off-market housing are being eroded because we are not sufficiently organized to protect them. The only way to protect those apartments and reverse the trend is through organized struggle. 

For instance, in 2020, organized community groups resisted the illegal eviction of tenants at 1214 Dean St. in Crown Heights. By occupying the stoop and physically resisting the eviction, the tenants eventually forced the city to buy the apartments and convert them into publicly-funded, affordable housing.

Build, baby, build! What could go wrong?

It doesn’t matter how “market optimistic” you are (as one reporter recently described the “pro-housing” non-profit Open New York) — when we let developers build freely, they will always be incentivized to build market-rate housing because those are the developments with the juiciest profit margins (and often the juiciest subsidies). This is not a neutral outcome. Building housing which people in surrounding neighborhoods cannot afford is the one of the first steps in the process of gentrification. 

In response to residents’ concerns about displacement, politicians will often promise that developments will meet the needs of communities because they contain 10% or 20% affordable units. This logic is premised on the idea that flooding a working class neighborhood which desperately needs cheap housing with, for instance, 900 market-rate units and 100 “affordable” units (which, due to the way affordability is measured, are often not actually affordable to those who most desperately need them), will produce anything but an influx of wealthier people who will displace the current residents. Just the announcement of permits for new market-rate developments can set off a frenzy of speculation, as investors look to sink their grimy fingernails into the imminently gentrifying neighborhood. 

The rise in the median income of an area (which inevitably accompanies market-rate development in working class neighborhoods) is often the impetus for steep hikes in the median rent. Which is to say: when people have more money, landlords generally raise rents (and rents usually rise faster than income — a few studies to reference: here, here and here.) Income inequality ensures that rising median rents disproportionately displaces working class tenants, as Francesca Manning explains:

While some people’s income is increasing at a rate to keep pace with rising rents, a large group of people’s wages are stagnating, falling, or rising far too slow to keep them housed … households that live in high-income [areas], whether or not they are themselves high income, end up paying a higher and higher percentage of their wages in rents.

In locales where market-rate development is not profitable, developers will not develop unless subsidized. This is a prominent form of “organized abandonment,” the movement of capital and social services away from populations and geographies deemed surplus and/or no longer profitable. Working class Black and brown communities are the first victims of this abandonment. These communities are faced with either: investment and gentrification; or disinvestment and abandonment. It’s russian roulette, except all of the chambers are loaded. Flint’s working-class Black population is one such example of a community which has been systematically abandoned by capital and the state.

Even with an understanding that developers will always build for profit, some will maintain that new housing supply at the top-end creates downward pressure on the market and “filters” units down to working class tenants. This is not an effective strategy, especially with the urgency that present conditions demand. Even when a filtering effect can be observed over decades, it is usually outweighed by the more immediate effects — sharply increased rent burdens and displacement  — that market-rate development set in motion. It’s important to understand that the “housing market” is not a single, unified market, but rather a series of income-level based sub-markets. Increased supply at the top end of the market can simultaneously stabilize rents for high-income tenants and increase rents for low-income tenants.

The “filtering” theory makes more than a few dubious presumptions. Three more are:

  1. that new apartments will be occupied by warm-blooded humans;

  2. that tenants are able to move constantly to and from apartments in the name of market equilibrium; 

  3. that landlords who were recently collecting rent from a wealthier tenant will suddenly have a change of heart and lower their rent to accommodate the new, lower-income tenant who is moving into the “filtered” apartments.

1) ignores the reality, which is that many of these apartments are destined to be bought for investment purposes. At least a hundred thousand units in New York City are investment properties and second homes for the ultra-rich. As Raquel Rolnik writes, luxury real estate in places like New York City has increasingly become a “safe-deposit box for the transnational wealthy elite,” rendering many new apartments un-filterable.

2) and 3) are even further divorced from reality. I’m not quite sure where the filtering theory nerds are finding landlords willing to grant day-to-day leases to allow for this kind of flexibility — nor where they find landlords willing to sacrifice their bottom line for the sake of market equilibrium. 

To this point (that supply and rents are not necessarily, or even likely to be correlated), we can briefly look at two of the metropolitan areas which produced the most housing in the last decade (2010-2019): Raleigh, NC and Austin, TX. Both of these cities maintained a ratio of 1-2 jobs per new housing unit, which mainstream economists consider to be “healthy.”

In Raleigh, housing construction kept pace with population growth from 2010-2019. Did rents stabilize or go down in accordance with the magic supply and demand graph? No! They rose 53%, miraculously spurning the ironclad economic law of supply and demand.

In Austin, between 2010 and 2020, new housing production actually outpaced population growth (25.5% to 21.7%). According to the “supply crisis” narrative, rents should have gone down or at least stabilized, right? You’ll be shocked to learn that between 2010 and 2020, rents in Austin increased by 93%. Historically Black enclaves like East Austin have rapidly gentrified in spite of the growth in housing construction. The supposedly common sense relationship between housing supply and median rents is, uh, not so apparent to the average tenant in Austin.

The shock troops of real-estate capital

Class power requires enforcers, and real-estate capital’s war on working-class tenants is no different. The police are intimately involved in the process of displacement. 

The police are, after all, the most visible manifestation of the violence which undergirds private property relations. When you don’t (or can’t) pay your rent, you come face to face with the enforcers of the private-property relation: the court sending a Marshall to serve you with an eviction notice, and the police forcefully and violently executing that eviction if you resist. Landlords rely on the police to backstop evictions, which is the most fundamental mechanism for the reproduction of privately-owned housing. Without the threat of eviction, the landlord's power would evaporate, as we experienced during the COVID-19 eviction moratoriums. The state’s power is also felt implicitly: even if a tenant association is interested in taking a radical action like resisting a fellow tenant’s eviction, they understand that the state will almost certainly intervene on the side of the landlord, and can therefore be discouraged from acting. 

The process of eviction is nothing less than the state using their monopoly on legal violence to privilege the landlord’s right to exploit us over our human need to have a roof over your head. 

Gentrification relies on the same violence to function. In its infancy, gentrification is marked by the violent projections of private property relations onto working class communities, which solidify in physical form as the police. Cops consistently step up broken windows policing in neighborhoods which are gentrifying, further exposing working class Black and brown communities to the carceral state. Broken windows policing is the proverbial stick to the carrot of tax abatements, rezoning and developer incentives which open the floodgates for real estate capital. 

In the process of gentrification, homeless tenants (homeless people are tenants in that they do not control their housing; the struggles of housed tenants and homeless tenants exist along the same spectrum of precarity) are brutalized and disappeared. Eric Adams’ assault on homeless tenants which we have resisted over the past year is inseparably part of this same project. He is not uniquely evil either; his predecessors De Blasio and Bloomberg similarly utilized the NYPD to terrorize homeless tenants and remake the city to the real estate lobby’s liking. Connecting the struggles of homeless tenants to housed tenants — not just in solidarity, but as a movement united in opposition to the same forces of real estate capital — is a crucial task.

As many have compellingly argued, including her own family, Breonna Taylor was, at least in part, a victim of state-sanctioned gentrification. Breonna was murdered in the Russell neighborhood, which was being explicitly targeted for gentrification by the city of Louisville. Before and after her murder at the hands of the state, there was an observable “sharp increase in public nuisance cases, with 84% of those cases occurring in Louisville’s predominantly Black western half, which includes the Russell neighborhood.” As the Root Causes Research Center explains:

… the forces of property and police converged in Russell to acquire the remaining property for the redevelopment of Elliott Ave through the collaboration of the Louisville Metro Develop Louisville Office and the Louisville Metro Police Department’s Placed Based Investigations Squad (PBI). Increased pressure from the Louisville Mayor's Office to acquire these properties led directly to the rapid employment of PBI. The PBI Squad, then, employed a concept they were barely familiar with, to create the false evidence needed for the "No-Knock Warrant" that led to the murder of Breonna Taylor.

Gentrification is a process which travels along the existing contours of racial capitalism. Working-class Black communities (including homeless tenants) are the first to encounter — and the first to resist — the rusty knife edge of displacement. 

In sum: Gentrification is initiated by speculative, algorithmically-backed, financialized development and landlord harassment; enabled by racist police violence, tax abatements, developer incentives and capitalist urban planning; and resulting in displacement and harm (sometimes death) for the working class Black and brown communities who stand in its way. Gentrification is, in other words, not a natural phenomenon, not an unavoidable but necessary process, but rather one front in real estate capital’s organized class war on working class tenants.

Does this evidence point to a solution which gives more freedom to developers and landlords? No. Gentrification can only be stopped by collective control of our buildings, neighborhoods and cities. After all, it's highly unlikely that communities would displace themselves if and when they win control over their space.

One glimmer of hope we can look to for inspiration: In Los Angeles, after being confronted with rent increases of up to 200%, the tenants of Hillside Villa organized, militantly — in Spanish, Cantonese and English, no less. In 2022, their organizing paid off: they successfully pressured the city to buy their building on their behalf, thwarting their landlord's attempt to fatten his profit margins and placing their housing under some level of community control.

Ransom, manipulation, collusion

Organized real-estate capital demonstrates every day that it will protect its profits by any means necessary — regardless of “market equilibrium.” Outside of the strategies we’ve already covered, some of their choice tactics include market manipulation, legal action and collusion.

For instance: CHIP — a New York landlord advocacy group — is currently keeping 20,000 rent-stabilized units vacant (an act that is particularly malicious considering that over a hundred thousand New Yorkers are homeless, including thirty thousand children). In total, over 60,000 rent stabilized units are currently vacant across the city. Why? As a threat! A show of force! An act of organized class war! CHIP has openly stated that they won’t put these apartments back on the market until the state legislature repeals the 2019 Housing Stability and Tenant Protections Act, which limits their ability to jack up rents after making necessary renovations. It’s a “ransom!”

As Karl Marx himself pointed out (and others have more recently argued), the tendency of the landowning class to withhold their land from the market, and to threaten to withhold land from the market, is intrinsic to capitalism. Holding land off the market is not an irrational action for landlords — it is a rational, profit-maximizing strategy that is employed everyday by landowners across the world. This tendency is why, seemingly paradoxically, increases in vacancy rates do not always correspond with reduced rents.

This tendency explains why property owners will always fight vigorously against any regulation which would restrict their ability to keep units vacant. For example, in response to a newly passed vacancy tax which would fine landlords for failing to rent empty apartments, organized San Francisco landlords (through lobbying groups representing thousands of property owners) are suing the city, arguing they have “constitutional and statutory rights to keep their units vacant if they so choose.” Constitutionally speaking, they’re correct — the Supreme Court will always protect property owners “right to exclude” — but that’s only because the Supreme Court is designed to codify and protect private property relations.

According to the most recent statistics (from 2021), there are around 250,000 (officially) vacant units in New York City. Importantly, the vacancy rate does not include the hotel rooms which sit empty while homeless tenants beg for change just outside their doors, nor unreported warehoused market-rate apartments, nor the hundred thousand or so units which are kept as investment properties and second homes for the ultra-rich.

While in any context, there will be some vacancies, to really understand this number we have to understand which apartments are vacant. Low-cost apartments are at near-zero vacancy levels while the vacancy rates  in high-cost apartments remain extraordinarily high. Tracy Rosenthal of the LA Tenants Union sums up this disparity bluntly: “There is no shortage of housing except for poor and working people, which the market has never and will never provide.” 

In their 2022 report, the Community Service Society of New York echoes Rosenthal, writing that many of New York’s vacancies can be attributed to “long-term overproduction of luxury condos/co-ops as investment vehicles.” They sum up their findings neatly:

There is very little available housing at low rents, but a lot available at rents most New Yorkers couldn’t possibly pay. At the same time, more and more apartments are going unused, not because nobody wants them – clearly there’s plenty of demand for housing – but because their owners are keeping them as pieds-a-terre, Airbnbs, investment properties, or warehoused rentals.

One example of this phenomenon, from Madden and Marcuse:

On January 16, 2015, a limited liability corporation named P89-90 bought a single penthouse apartment in Midtown Manhattan for $100,471,452.77 … the luxury tower that it tops, branded as One57, is not likely to be a particularly sociable environment. Chances are that none of the building’s ninety-two condominium units will be their owner’s sole residence. In fact, many of the apartments in One57 will remain empty. They will be held as investments or as vanity homes for people who do not lack for places to live. One57 is not high-rise housing so much as global wealth congealed into tower form.”

In recent years, the rental housing stock has become increasingly concentrated in larger and larger portfolios controlled by private equity firms and corporate landlords. In New York City, around 9 in 10 apartments are owned by corporate landlords. 

One important implication of this trend: the more organized and concentrated ownership is, the easier it is for landlords to collude and fix prices — a task made significantly easier due to the rise of algorithmically-informed price-setting. Services like the now infamous RealPage — which uses advanced data to help landlords charge the highest possible rents for their units — openly boast about their role in driving the staggering rent hikes of recent years. A ProPublica investigation revealed RealPage has “recommended that landlords in some cases accept a lower occupancy rate in order to raise rents and make more money.” RealPage and other similar services are a potent tool for cartel style market collusion, a fact which has not escaped the ire of the Department of Justice's antitrust lawyers. 

A common “pro-housing” argument is that increased supply gives renters more options, thus allowing us to play landlords off of eachother and secure lower rents. Again, this line of thinking ignores the sordid reality, which is that landlords will flex their class muscle to keep rents high — and that without organization, tenants have no power to contest their ever-worsening conditions. What good is a market equilibrium if the landlords are almost certain to collude, warehouse apartments and keep rents high regardless?

Landlord’s profit-maximizing behavior plainly highlights the irrationality endemic to capitalism. Well, let's amend that: it's quite rational for those who own the property. For the rest of us (the vast majority) — not so much. A system which distributes (and chooses not to distribute!) housing based on the profits that will accrue to its owners is a system which is incapable of ending the precarity which defines our lives as tenants. 

The “housing crisis” is not so much a crisis as a permanent feature of urban capitalism, an unavoidable consequence of developing and distributing housing as a commodity to line the pockets of the few, rather than organizing housing around the social need for shelter. Framing our experience as a “crisis” insinuates that it is an aberration from the norm, an aberration which can be “solved” with policy fixes, new legal protections and, most insidiously, the market. The system is not in crisis; the crisis is the system!

It's all about class power? Always has been.

What we’re observing here is the all too familiar dissonance between capitalism’s economic theories and its economic realities. Despite what free-market proselytizers and “market optimists” alike want us to believe (as if there’s any functional difference between the two), capitalism is a system whose outcomes are ultimately determined by the balance of class power. Landlords, developers and financiers, who are single-mindedly driven by a desire to extract as much profit as possible out of tenants, do not submit meekly to the “laws” of supply and demand. 

To imagine that rent prices hinge on supply and demand rather than class power is completely ahistorical. Time and time again, capitalism has demonstrated an inherent tendency towards monopoly, cynical market manipulation and organized class warfare. 

Understanding the balance of class power as the condition of our exploitation is simultaneously key to grasping that our exploitation can only be limited and abolished through the exercise of our own class power as tenants. We’re engaged in a class war which only one side is consciously fighting. Our choice as tenants is whether or not we want to fight back.

If the future came on a platter…

The common sense which commands our collective reflexes does not permit us to think of revolution. After all, “it is easier to imagine the end of the world than the end of capitalism.”

So it’s natural that we’re derided as unrealistic for striving towards the abolition of the landlord class, and by extension the abolition of capitalism — but are we the unrealistic ones?

Our critics (liberals!) — on all issues, not just housing; think climate change, for instance — position themselves as “realistic” for arguing that handing the reins to organized capital will alleviate the conditions of the working class. Don’t we have hundreds of years of experience telling us that the exact opposite will happen? We can look to our cities as they are right now to understand that control of our buildings and neighborhoods by profit-motivated landlords, financiers and developers is a disastrous arrangement.

There’s nothing realistic about giving capital the freedom to roam where it wants and praying that it will magically change course and defy its five hundred year history of ravaging indigenous and working class communities for profit.

It's nonsense. Don’t listen to these people — they are the ones being unrealistic. 

And yes, to organize towards community control of our buildings and neighborhoods is a tremendous, daunting task. But let’s remember that we don’t organize simply because we believe in a political program. To struggle, to think — to really think! — to learn, is nothing less than the process of being alive. To not be in the struggle is a much more demoralizing proposition.

So let's get to it! Landlords and developers, and the financiers that back them, are tremendously well organized. To beat them, we have to turn to the only method by which we have historically won: that is, through our militant organization. If history has taught us anything, it's that we can only win by out-organizing our class enemies. 

Check out the Autonomous Tenants Union Network to see if there’s an existing organization in your area. In New York City: the Crown Heights Tenant Union, the Ridgewood Tenants Union, Brooklyn Eviction Defense and Tenant Union Flatbush; nationwide, the aforementioned Los Angeles Tenants Union; Tenants and Neighborhood Council (TANC) in the Bay Area; Stomp Out Slumlords in DC; and many more are doing incredible, principled work. 

You can find some resources and thoughtful reflections on tenant organizing here, here, here, here, here and here.

I like to think of this essay as a small contribution to uncovering the shape of the conjuncture, as Stuart Hall would call it. There is, of course, much more to be uncovered (and much more that has already been uncovered!), such as: the relation of tenants in the imperial core to the global anti-imperialist movement; how the tenant movement can resist settler-colonialism and aid the struggle for indigenous sovereignty; feminism and the tenant movement; the homeless industrial complex; and the ideology of homeownership, to name a few.

None of this work is easy. But, as Eduardo Galeano reminds us: “If the future came on a platter, it would not be of this world.”

More than Mercenaries: Police as the Crucible of Fascism in the U.S.

By Comrade Dremel

Republished from The Red Clarion.

Fascism is ascendant in the imperial core. The U.S. and its junior partners are waging an increasingly bloody war on all fronts, in an attempt to bolster the decaying husk of capital. The foot soldiers in this war are the police. Armed to the teeth and trained to kill, police are positioned as an occupying force in every locale across the empire. The violence perpetrated by police increases in magnitude with each passing year, with the targets of this violence being overwhelmingly the poor, Black, Indigenous, immigrant, queer, and disabled populations most despised by the empire. Even a cursory glance through the history of law enforcement in the U.S. exposes its role as the assault engine of white supremacy and capitalist hegemony.

Even before the settler-republic declared independence, slave patrols were organized to deal with the ever-growing population of enslaved African labor and the threat of rebellion. Hired guns would patrol the property, investigating and brutally punishing dissent, the possession of weapons, and attempted escapes. As far back as 1643, the English colonies were organizing themselves into confederations, pledging to enforce each others’ “right” to the return of fugitive slaves and indentured servants:

It is also agreed that if any servant run away from his master into any other of these confederated Jurisdictions, that in such case, upon the certificate of one magistrate in the Jurisdiction out of which the said servant fled, or upon other due proof; the said servant shall be delivered, either to his master, or any other that pursues and brings such certificate or proof.

Following the establishment of the United States, plantation owners quickly began entreating state legislatures to form standing patrols, as well as laws that explicitly targeted all Black people — regardless of their legal status. These fugitive slave laws and the patrollers enforcing them curtailed Black freedom of movement and assembly, subjected them to constant questioning, and inflicted unspeakably violent punishments. These practices spread throughout the colonies, and the institution of policing as a means of oppressing Black and Indigenous populations went from ad hoc posses to state machinery.

Following the U.S. civil war, despite the legal end of slavery, slave patrols prowled the countryside. Anti-Black violence, once perpetrated by pre-war slave-catching squads, took on the same form as anti-Indigenous violence: it shifted to the domain of terror groups such as the Ku Klux Klan. These vigilante terror organizations were, in many cases, composed of the elite of Southern and Western U.S. society: plantation owners, former Confederate officers, and ex-slave-catchers. Not only were these men enlisted by the secretive, semi-legal terror societies, but they also joined the rush of explicitly authorized “Indian fighters” – U.S. soldiers and cavalrymen, hired guns, and bounty hunters that poured into the Indigenous lands still left west of the Appalachian chain that the young settler-republic had determined must belong to white men.

To support this new drive, laws were carefully rewritten to empower police to enforce the political and economic repression of non-white people. This fundamental principle of U.S. settler law laid the foundation for the white-supremacist laws of today. The disproportionate impact of law enforcement on racialized populations has been thoroughly examined and excoriated for decades. The verdict is clear: law enforcement is systematically constructed to perpetuate white supremacy.

Since the creation of municipal and regional police in the 19th century, they have not only targeted Black and Indigenous persons. The police were not merely the enforcement arm of the theft of Native land and the suppression of Black labor; they have been the armed fist of capital, serving to break strikes, attack unions, and halt the labor movement in its tracks. Capitalists have consistently called upon police, private security, and the military to break strikes, often with deadly force. Under the guise of “peacekeeping,” cops respond to mass demonstrations by cracking skulls. Since the cold war, the intelligence wing of law enforcement has used the specter of communism to harry and infiltrate militant labor movements. With the blood of thousands of workers on their hands, the presence of police “unions” in labor federations like AFL-CIO is a grotesque mockery. The police are not workers: they are our most violent oppressors.

Cops are not simply hapless mercenaries, selling their labor as cogs in a repressive machine. They are not blameless workers caught up in a Kafkaesque machinery beyond their capacity to change. They are active participants in murder, genocide, labor suppression, and all the heinous acts for which they were created. They are the active agents of colonial and imperialist oppression. Indeed, the nature of policing as a tool of enforcing white supremacy and capital hegemony makes it especially appealing to a particular class of ideological actors. Police forces are staffed by the most motivated white supremacists. Fascist militias are largely populated by cops (active and retired), military veterans, and small business owners, as well as those with aspirations to law enforcement. They dedicate huge amounts of time, money, and labor to organizations designed to enforce white supremacy – all while comfortably employed in service of an empire built on those ideals. Many such groups paint themselves as “anti-government,” because they believe the U.S. government is holding them back from their fascist aims. That is, they resent the fact that the state has itself attempted to regulate white supremacist violence into a form it can control; they long for the early settler-republic, when any white man could wreak his will with a riding crop, a fist, or a Colt and no one would gainsay him.

State-sanctioned violence and extrajudicial fascist terrorism cannot be so identified as pointing out a badge.  In a recent database leak, exposing membership lists of the fascist Oathkeepers, numerous high ranking officers and sheriffs were identified among the hundreds of law enforcement officers on the books. One such lieutenant — who signed up for the Oathkeepers with the promise to use his position to recruit for the organization — was transferred to administrative duties upon knowledge of his involvement. Months later, he was back to his normal duties, as if nothing had happened. The police are police whether they wear their badges or not.

Law enforcement often dedicates some labor toward monitoring white supremacist extremism, although this is vastly overshadowed by its investment in tracking and attempting to entrap leftist organizations. Undercover agents and confidential informants insinuated into fascist groups often fail to report vital information, use their position to testify in defense of these groups, or are simply ignored by their handlers. The FBI, generally tasked with handling these investigations, are simply uninterested in the incrimination of fascists, instead instructing their informants to gather intelligence on the opponents of fascism. Law enforcement is deeply invested in the project of maintaining a white supremacist status quo. It has a long history of surveilling and violently repressing those who seek liberation, while giving unending leeway to those who attempt to heighten that oppression.

The overlap between fascist groups and law enforcement is sporadically reported on by bourgeois institutions, including media exposes, academic reviews, and even intelligence reports. Like all liberal exposes, however, these serve a dual purpose; by presenting the information, they defang it. The framework of these reports usually presents the presence of “bad apples” and promises that the issue merely needs some pressing reform. Thus, these liberal bourgeois reports disguise the fundamental nature of the white supremacist violence that pervades settler society. Through the lens of liberal “analysis,” all social ills are the result of scoundrels sullying otherwise valorous institutions. However, this misunderstands not just the material base out of which these very institutions were crafted in the first place, but also the insidious ways in which they get continuously reproduced, refined, and made more suitable to their primary purpose: maintaining the particular property relations of capitalism.

Policing presents its semi-legitimate face as “protecting the people,” originally with an explicitly racialized definition of “the people,” then retreating into implications and dog whistles. To bolster the white supremacist mythos that paints racialized populations as the source of civil strife, the ruling class has spent centuries pumping money into bad studies and employing racist professors to espouse the theory that certain populations are inherently “criminal.” Every new measure passed to empower the police has come with corresponding narratives stoking the fascist flames: “superpredators,” “crack epidemic,” “migrant caravans”. This has served to simultaneously drive recruitment and political support for the police from among the beneficiaries of white supremacy. The attractiveness of law enforcement to today’s fascists is unsurprising, given this historical context.

Law enforcement itself serves as a crucible of fascism, concentrating the most destructive aspects of the ideology into a superheated core. Its role as the violent arm of the state provides fertile soil for recruiting, training, and organizing nascent white supremacists into capable, radicalized cadres, indoctrinated with fascist ideology and inoculated against empathy. Combined with the tendencies of groups toward polarization (a meta-analysis of which can be found here), the overtly oppressive role of law enforcement creates an environment that drags its members toward fascist radicalization. This radicalization happens in much the same way that all institutions (fascist or not) mature into hegemonic forms, through the mutually-reinforcing processes of selection and intensification.

Selection is the process of sorting masses of individuals based on their demonstrated values and selecting the “best” — i.e. most well-suited to the group’s aims — for promotion, deeper into the institution. Although this can be a rigidly-defined process, as in the case of deliberately constructed organizations (such as workplaces), selection also takes place constantly throughout social life. Friend groups, community associations, activist circles, and more are constantly going through a loose process of selection; those who best fit in with the group and its purpose tend to find themselves more deeply involved in it, encouraged by those already integrated within it. The values being selected for vary from group to group, and can cover an immense range of criteria: specific skillsets, existing social ties, resources, even fashion sense or humor. The most common value being heuristically screened for, across all social structures, is how well an individual “clicks” with the existing group: like selects like. “Promotion,” of course, can also be a spectrum: anywhere from simply spending more time with like-minded individuals to actively being given more responsibilities and privileges within an organized structure. As specific traits get selected for, the individuals exhibiting those traits become better positioned to do the selecting, bringing in other individuals who share those same traits that brought them through the process themselves.

Intensification is the deepening of existing values, making individuals that move through an institution become more suited to the institution’s purpose. Again, this process can be explicit or informal, depending on the specific context. Individuals can be formally trained in specific skills, subjected to exercises designed to impart values and lessons through experience, go through rituals to promote group cohesion, or simply be subtly influenced by existing members of the group in a passive process of socialization. The more formally-organized a group is, the more explicit the programs of intensification that tend to be employed, but the social aspect is always present, and is often of the most relevance. As social creatures, humans are primed to modify our own behaviors and ideals to best integrate into our particular social environments. Over time, whether through passive or active means, groups tend to engender in their members deeper commitment and competence. Whether as education, radicalization, or collegiality, intensification works to define the character of both a group and the individuals within it.

These two processes act in concert, at all levels of institutions, playing into each other to best adapt a group to its niche. Selection elevates those individuals best adapted to modulate the intensification of others: the most charismatic speakers, the most skilled leaders, the most committed to the cause, inevitably find themselves brought up into a position to bring up their like-minded compatriots. Intensification serves as an indicator for selection, with those for whom the process yields the most favorable results increasingly demonstrating their fitness. Those who fail or refuse are seen as poorly-suited to the group and become ever-more estranged, if not outright ejected from the group. As an institution takes shape, these processes can cause it to calcify and regiment its process. Selection becomes increasingly based on set criteria, with explicitly delineated measures of promotion. Intensification practices become standardized trainings and rituals aimed at achieving specific results. But even in the absence of formal protocols, the social structure itself continues to set the pace of its own development, through the placement and shaping of its members.

Nowhere is this more typified than in the crucible of fascism. A new recruit on the force has already gone through several steps of selection and intensification that are adapted to the niche fascism aims to occupy. To even want to join, an individual must already believe in the myth of police as “peacekeepers.” They must ignore the blatant violent excesses of the institution. They already have an instinct toward protecting capitalist, white supremacy hegemony — whether they fully realize it or not. In other words, the police recruitment process itself has already selected for people who tend toward violence, chauvinism, ego, and myopia in service of capital (even if these traits are not always fully-formed in the novice). These traits are intensified during training, where recruits are taught laws, practice with firearms and other weapons, learn interrogation tactics, go through drills on handling “hostiles,” and more. Every step of the training serves to viscerally engrain in these recruits that they are the last line of defense for society against a violent, degenerate, implacable enemy, that their fellow brethren are comrades-in-arms, that the mission of the police is pure and righteous, worth laying down their very lives. They are taught that violent confrontation is not only inevitable, but righteous. In short, by the time they even become a full member of the force, people who were already filtered for traits suitable to fascism have already begun being radicalized into an ideological resentment toward the communities they police.

And then the process really gets started.

When that recruit walks into headquarters, he is entering a building absolutely packed with people who were just like him when they were recruits. Some were simply idealistic and justice-minded, without much regard for the obvious systemic horrors of the institution. Some were white supremacists from the beginning, and saw those horrors as noble. All of them went through a refinement process, and all have been modified by it in some way. They may have nervously laughed off bigoted comments, or they may have made some themselves to fit in. They may have seen squadmates commit acts of brutality, and thought to submit an official complaint — provoking the ire of their compatriots — or they may have eagerly joined in. They have spent every working day being exposed to propaganda, both informal and officially-sanctioned, about crime rates and the dangers of their profession and the fundamental threat posed by “certain communities.” They are promoted officially based on their arrests, tickets, experience, and the approval of higher ranking officers. They are promoted socially based on their cohesiveness within a group that has gone through these same radicalizing processes.

Those who couldn’t cut it — those who were too turned off by the systemic abuse, casual chauvinism, and blatant lies — are not in the room when that recruit walks in. Those who have best embraced that regressive atmosphere are introduced to him as mentors. In a radicalizing environment, the least radical have the least influence and the most radical dominate. In the case of police specifically, fascists find themselves easily making friends, enforcing “law and order,” and rising through the ranks, both institutionally and socially. They find themselves in positions of influence, and continue to shape the process that helped shape them. This attracts more of their ilk to the force, further impacting its development — and theirs. The state gains ever-more violent and rabid enforcers, while the fascists gain ever-more combat experience, fresh recruits, and institutional backing.

Whatever the particular proclivities of that recruit, he will find himself either becoming more immersed in the fascist milieu, more aligned with their ideals, tactics, and even extrajudicial organizations — or he will find himself ostracized, friendless, demoted, fired. The more the members of fascist militias integrate themselves into the (already fascistic) institution, the less common that latter outcome occurs. The initial selection process becomes implicitly more discerning, with potential recruits needing to meet a higher and higher threshold for what level of brutality they think is justified. The training and propaganda become more intense, directed as they are by those already selected for fascist allegiance. The distinction between state-sanctioned violence and paramilitary formations becomes more and more irrelevant.

This is the real reason all cops are bastards: all cops are subjected to a potent, omnipresent bastardization apparatus. They are recruited by fascists, trained by fascists, mentored by fascists, promoted by fascists. If they happen to join another fascist organization, that’s simply them branching out. And when they do, they bring with them tactical training, weapons proficiency, social prestige, state support, and an intensified clarity of purpose. The enemy of the working class is an active army: well-armed, well-resourced, well-organized, and highly motivated. They can be met with nothing less.

Comrade Dremel is a member of the Unity-Struggle-Unity Staff, an experienced educator, organizer, and scientist based in Maryland. Their organizing work has largely centered around labor agitation and fostering scientific literacy, with an emphasis on climate change and pandemic preparedness.