leads to a continuous development of natural organs; that is the foundation of the theory of descent, the essence of Darwinism. In men, it leads to a continuous development of tools, of the means of production. This, however, is the foundation of Marxism.
Here we see that Marxism and Darwinism are not two independent theories, each of which applies to its special domain, without having anything in common with the other. In reality, the same principle underlies both theories. They form one unit. The new course taken by men, the substitution of tools for natural organs, causes this fundamental principle to manifest itself differently in the two domains; that of the animal world to develop according to Darwinian principle, while among mankind the Marxian principle applies.
When men freed themselves from the animal world, the development of tools and productive methods, the division of labor and knowledge became the propelling force in social development. It is these that brought about the various systems, such as primitive communism, the peasant system, the beginnings of commodity production, feudalism, and now modern capitalism, and which bring us ever nearer to Socialism.
X. CAPITALISM AND SOCIALISM.
The particular form that the Darwinian struggle for existence assumes in development is determined by men's sociability and their use of tools. The struggle for existence, while it is still carried on among members of different groups, nevertheless ceases among members of the same group, and its place is taken by mutual aid and social feeling. In the struggle between groups, technical equipment decides who shall be the victor; this results in the progress of technique. These two circumstances lead to different effects under different systems. Let us see in what manner they work out under capitalism.
When the bourgeoisie gained political power and made the capitalist system the dominating one, it began by breaking the feudal bonds and freeing the people from all feudal ties. It was essential for capitalism that every one should be able to take part in the competitive struggle; that no one's movements be tied up or narrowed by corporate duties or hampered by legal statutes, for only thus was it possible for production to develop its full capacity. The workers must have free command over themselves and not be tied up by feudal or guild duties, for only as free workers can they sell their labor-power to the capitalists as a whole commodity, and only as free laborers can the capitalists use them. It is for this reason that the bourgeoisie has done away with all old ties and duties. It made the people entirely free, but at the same time left them entirely isolated and unprotected. Formerly the people were not isolated; they belonged to some corporation; they were under the protection of some lord or commune, and in this they found strength. They were a part of a social group to which they owed duties and from which they received protection. These duties the bourgeoisie abolished; it destroyed the corporations and abolished the feudal relations. The freeing of labor meant at the same time that all refuge was taken away from him and that he could no longer rely upon others. Every one had to rely upon himself. Alone, free from all ties and protection, he must struggle against all.
It is for this reason that, under capitalism, the human world resembles mostly the world of rapacious animals, and it is for this very reason that the bourgeois Darwinists looked for men's prototype among animals living isolated. To this they were led by their own experience. Their mistake, however, consisted in considering capitalist conditions as everlasting. The relation existing between our capitalist competitive system and animals living isolated, was thus expressed by Engels in his book, "Anti-Dühring" (page 293). This may also be found on page 59 of "Socialism, Utopian and Scientific" as follows:
"Finally, modern industry and the opening of the world market made the struggle universal and at the same time gave it unheard-of virulence. Advantages in natural or artificial conditions of production now decide the existence or non-existence of individual capitalists as well as of whole industries and countries. He that falls is remorselessly cast aside. It is the Darwinian struggle of the individual for existence transferred from Nature to society with intensified violence. The conditions of existence natural to the animal appear as the final term of human development."
What is that which carries on the struggle in this capitalist competition, the perfectness of which decides the victory?
First come technical tools, machines. Here again applies the law that struggle leads to perfection. The machine that is more improved outstrips the less improved, the machines that cannot perform much, and the simple tools are exterminated and machine technique develops with gigantic strides to ever greater productivity. This is the real application of Darwinism to human society. The particular thing about it is that under capitalism there is private property, and behind every machine there is a man. Behind the gigantic machine there is a big capitalist and behind the small machine there is a small capitalist. With the defeat of the small machine, the small capitalist, as capitalist, perishes with all his hopes and happiness.
At the same time the struggle is a race of capital. Large capital is better equipped; large capital is getting ever larger. This concentration of capital undermines capital itself, for it diminishes the bourgeoisie whose interest it is to maintain capitalism, and it increases that mass which seeks to abolish it. In this development, one of the characteristics of capitalism is gradually abolished. In the world where each struggles against all and all against each, a new association develops among the working class, the class organization. The working class organizations start with ending the competition existing between workers and combine their separate powers into one great power in their struggle with the outside world. Everything that applies to social groups also applies to this class organization, brought about by natural conditions. In the ranks of this class organization, social motives, moral feelings, self-sacrifice and devotion for the entire body develop in a most splendid way. This solid organization gives to the working class that great strength which it needs in order to conquer the capitalist class. The class struggle which is not a struggle with tools but for the possession of tools, a struggle for the right to direct industry, will be determined by the strength of the class organization.
Let us now look at the future system of production as carried on under Socialism. The struggle leading to the perfection of the tools does not cease. As before under capitalism, the inferior machine will be outdistanced and brushed aside by the one that is superior. As before, this process will lead to greater productivity of labor. But private property having been abolished, there will no longer be a man behind each machine calling it his own and sharing its fate. Machines will be common property, and the displacement of the less developed by the better developed machinery will be carried out upon careful consideration.
With the abolition of classes the entire civilized world will become one great productive community. Within this community mutual struggle among members will cease and will be carried on with the outside world. It will no longer be a struggle against our own kind, but a struggle for subsistence, a struggle against nature. But owing to development of technique and science, this can hardly be called a struggle. Nature is subject to man and with very little exertion from his side she supplies him with abundance. Here a new career opens for man: man's rising from the animal world and carrying on his struggle for existence by the use of tools, ceases, and a new chapter of human history begins.