Marxism: Understanding History and Class Struggle

Marx's Philosophy: A Scientific Interpretation of History

Marx's philosophy is intended as a scientific interpretation of human history, aiming to predict its future course. Marx argues that the proper way to interpret history is not by staying on the surface, focusing on anecdotes about rulers or the prevalent thoughts of each era. Instead, one must go directly to the motor of history, which, according to Marx, is the **economy** and the **production relations** among people.

The Motor of History: Class Struggle

For Marx, the motor of history is **class struggle**. Throughout time, different economic systems have emerged (slavery, feudalism, capitalism), each representing a different form of exploitation of one class by another. In each system, there has always been an oppressor class (masters, lords, the bourgeoisie) and an oppressed class (slaves, serfs, the proletariat).

The ambition of the oppressors leads them to excessively multiply the number of oppressed individuals from whom they extract benefits. Meanwhile, the number of leaders becomes smaller (this is described as one of the laws of history: the law of capital accumulation). Eventually, a point is reached where the oppressed class becomes aware of its situation, realizing that all power lies in their hands if they unite against the minority that oppresses them.

Social Revolution and the Rise of Capitalism

Sooner or later, a social revolution occurs to change the economic order. However, the old system is often replaced by a new, more refined system of exploitation, culminating in the most cunning of them all: **capitalism**. Capitalism can even give the exploited an illusion of democratic freedom, as long as they do not attempt to change the fundamental order of things.

Marxism and the Path to Communism

This is where Marxism comes in. The proletariat must become aware of the historical trajectory and strive to reach the next system as soon as possible, eliminating the source of many forms of alienation: **private property**. Without private property, it becomes impossible for any social class to take advantage of another, as the basis for social inequalities and wealth accumulation is removed.

The Communist Economy: Two Phases

The communist economy, as envisioned by Marx, consists of two phases:

• The First Phase: The Dictatorship of the Proletariat

  Initially, each state, depending on its historical trajectory, will arrive at the communist revolution at its own pace. Each state must be strong and organized amidst its enemies. This phase is characterized by a "dictatorship of the proletariat," which administers goods and organizes work. Each individual will receive according to their need, and each will work for all according to their ability. Communist states will be organized.

  Without private property to accumulate in a few hands, these states will have ample resources to maintain the well-being of their citizens, leading to the rapid spread of the revolution throughout the world.

• The Second Phase: The Dissolution of the State

  Once the revolution has spread globally, the state will dissolve. This marks the end of politics, borders, and national differences. The entire Earth will become an undifferentiated succession of communities forming worker cooperatives in a communist society. The continued operation of this society is ensured by the absence of social injustice.

Ideology and the Superstructure

It is important to note that, according to Marx, the economic base of society supports an ideological scaffolding, a **superstructure** of ideas (religion, philosophy, law, morality) that justifies the existing economic order in each era. These ideas, therefore, benefit the oppressor classes and are used to numb the revolutionary potential of the oppressed, preventing them from becoming aware of their situation.

From Greek philosophy to Roman law and modern science, every cultural product is suspected of being ideological. We must always ask: "Who benefits?"

Religion as the "Opium of the People"

Marx considers religion the most persistent ideology. Following Feuerbach's thought, he argues that religion places the desired property in an afterlife, diverting the oppressed from seeking it here and now. It promises this property in exchange for patience and self-sacrifice. Thus, religion is the "opium of the people."