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marx
and engels, and their russian followers after them, assumed that the
abolition of private ownership and its replacement by public control
would put an end to the influence of human instincts and passions on
the economic and social life of society. people would somehow free
themselves from the inborn characteristics of human behavior. the
seventy-four-year-long communist experiment demonstrated clearly the
fallacy of this assumption. the 搉ew?communist man failed to shed
human characteristics that have developed over thousands of years,
including those associated with economic structures based on private
ownership. |
the
the
underestimation of the importance of human instincts and passions by
marx and engels in their vision of the communist future is
especially striking if we consider that both of them were experts in
human history and were well aware of the place of human instincts
and desires in it. marx fully used his deep understanding of human
nature in elaborating the political economy of capitalism. in
particular, he singled out one powerful instinct as a driving force
of capitalist accumulation: greed, the passion for accumulation,
including the hoarding of gold. indeed, greed, as an insatiable
desire for wealth and gain, is one of the pillars on which his
economic theory rests. in his capital, marx quotes christopher
columbus to demonstrate how capitalist accumulation generates base
passions and all-consuming desires and, at the same time, is driven
by them:
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with
the possibility of keeping hold of the commodity as exchange-value,
or exchange-value as a commodity, the lust for gold awakens. with
the extension of commodity circulation, there is an increase in the
power of money, that absolutely social form of wealth which is
always ready to be used. 揋old is a wonderful thing! its owner is
master of all he desires. gold can even enable souls to enter
paradise.?(columbus, in his letter from jamaica, 1503).
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marx
also turns to the poetic genius of william shakespeare to convey the
power that money has over people and to demonstrate the extent to
which it inflames passions and corrupts morals. he brings home the
message with the help of a great passage from timon of athens (act
4, scene 3):
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gold? yellow, glittering, precious gold? . . .
thus
much of this, will make black, white; foul, fair,
wrong, right; base, noble; old, young; coward, valiant.
. .
. what this, you gods? why, this
will
lug your priests and servants from your sides,
pluck stout men抯 pillows from below their head;
this
yellow slave
will
knit and break religions; bless the accursed;
make
the hoar leprosy adored; place thieves,
and
give them title, knee and approbation,
with
senators on the bench; this is it,
that
makes the wappen抎 widow wed again:
. .
. come damned earth,
thou common whore of mankind.
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