24 Karl Marx Quotes on Politics

Karl Marx quotes on politics

2. If I negate powdered wigs, I am still left with unpowdered wigs.

5. It is clear that the arm of criticism cannot replace the criticism of arms. Material force can only be overthrown by material force, but theory itself becomes a material force when it has seized the masses. Theory is capable of seizing the masses when it demonstrates ad hominem, and it demonstrates ad hominem as soon as it becomes radical. To be radical is to grasp things by the root. But for man the root is man himself. What proves beyond doubt the radicalism of German theory, and thus its practical energy, is that it begins from the resolute positive abolition of religion. The criticism of religion ends with the doctrine that man is the supreme being for man. It ends, therefore, with the categorical imperative to overthrow all those conditions in which man is an abased, enslaved, abandoned, contemptible being-conditions which can hardly be better described than in the exclamation of a Frenchman on the occasion of a proposed tax upon dogs: 'Wretched dogs! They want to treat you like men!'

8. Communism... is the genuine resolution of the antagonism between man and nature and between man and man; it is the true resolution of the conflict between existence and essence, objectification and self-affirmation, freedom and necessity, individual and species. It is the riddle of history solved and knows itself as the solution.

11. Hegel remarks somewhere that history tends to repeat itself. He forgot to add: the first time as tragedy, the second time as farce.

12. Men make their own history, but they do not make it just as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given and transmitted from the past.

13. It is a bad thing to perform menial duties even for the sake of freedom; to fight with pinpricks, instead of with clubs. I have become tired of hypocrisy, stupidity, gross arbitrariness, and of our bowing and scraping, dodging, and hair-splitting over words. Consequently, the government has given me back my freedom.

14. In the social production of their life, men enter into definite relations that are indispensable and independent of their will; these relations of production correspond to a definite stage of development of their material forces of production. The sum total of these relations of production constitutes the economic structure of society - the real foundation, on which rises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life determines the social, political and intellectual life process in general. It is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness. At a certain stage of their development, the material productive forces in society come in conflict with the existing relations of production, or - what is but a legal expression for the same thing - with the property relations within which they have been at work before. From forms of development of the productive forces these relations turn into fetters. Then begins an epoch of social revolution. With the change of the economic foundation the entire immense superstructure is more or less rapidly transformed. In considering such transformations a distinction should always be made between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, aesthetic or philosophic - in short, ideological forms in which men become conscious of this conflict and fight it out. Just as our opinion of an individual is not based on what he thinks of himself, so we can not judge of such a period of transformation by its own consciousness; on the contrary, this consciousness must be explained rather from the contradictions of material life, from the existing conflict between the social productive forces and the relations of production. No social order ever disappears before all the productive forces for which there is room in it have been developed; and new, higher relations of production never appear before the material conditions of their existence have matured in the womb of the old society itself. Therefore, mankind always sets itself only such tasks as it can solve; since, looking at the matter more closely, we will always find that the task itself arises only when the material conditions necessary for its solution already exist or are at least in the process of formation. In broad outlines we can designate the Asiatic, the ancient, the feudal, and the modern bourgeois modes of production as so many progressive epochs in the economic formation of society. The bourgeois relations of production are the last antagonistic form of the social process of production - antagonistic not in the sense of individual antagonism, but of one arising from the social conditions of life of the individuals; at the same time the productive forces developing in the womb of bourgeois society create the material conditions for the solution of that antagonism. This social formation constitutes, therefore, the closing chapter of the prehistoric stage of human society.

15. From each according to his abilities, to each according to his needs.

16. We are ruthless and ask no quarter from you. When our turn comes we shall not disguise our terrorism.

17. Neither of us cares a straw for popularity. A proof of this is for example, that, because of aversion to any personality cult, I have never permitted the numerous expressions of appreciation from various countries with which I was pestered during the existence of the International to reach the realm of publicity, and have never answered them, except occasionally by a rebuke. When Engels and I first joined the secret Communist Society we made it a condition that everything tending to encourage superstitious belief in authority was to be removed from the statutes.

23. Communism is for us not a state of affairs which is to be established, an ideal to which reality [will] have to adjust itself. We call communism the real movement which abolishes the present state of things. The conditions of this movement result from the premises now in existence.

34. The history of all hitherto existing society is the history of class struggles.

35. A spectre is haunting Europe; the spectre of Communism.

36. What the bourgeoisie therefore produces, above all, are its own grave-diggers. Its fall and the victory of the proletariat are equally inevitable.

37. Communism deprives no man of the ability to appropriate the fruits of his labour. The only thing it deprives him of is the ability to enslave others by means of such appropriations.

38. But every class struggle is a political struggle.

41. When people speak of ideas that revolutionize society, they do but express the fact that within the old society, the elements of a new one have been created.

42. The Communist revolution is the most radical rupture with traditional property relations; no wonder that its development involves the most radical rupture with traditional ideas.

43. The working men have no country. We cannot take away from them what they have not got.

44. Of all the classes that stand face to face with the bourgeoisie today, the proletariat alone is a really revolutionary class.

60. There is something in human history like retribution; and it is a rule of historical retribution that its instrument be forged not by the offended, but by the offender himself. The first blow dealt to the French monarchy proceeded from the nobility, not from the peasants. The Indian revolt does not commence with the ryots, tortured, dishonoured and stripped naked by the British, but with the sepoys, clad, fed and petted, fatted and pampered by them.

61. All I know is I'm not a Marxist

63. Democracy is the road to socialism.

67. The oppressed are allowed once every few years to decide which particular representatives of the oppressing class are to represent and repress them.