created nor annihilated; for us, mind is a mode of energy, a function of the brain; all we know is that the material world is governed by immutable laws, and so forth. Thus, as far as he is a scientific man, as far as he knows anything, he is a materialist; outside his science, in spheres about which he knows nothing, he translates his ignorance into Greek and calls it agnosticism.
At all events, one thing seems clear: even if I were an agnostic, it is evident that I could not describe the conception of history sketched out in this little book, as "historical agnosticism." Religious people would laugh at me, agnostics would indignantly ask, was I going to make fun of them? And thus I hope even British respectability will not be overshocked if I use, in English as well as in so many other languages, the term, "historical materialism," to designate that view of the course of history, which seeks the ultimate cause and the great moving power of all important historic events in the economic development of society, in the changes in the modes of production and exchange, in the consequent division of society into distinct classes, and in the struggles of these classes against one another.
This indulgence will perhaps be accorded to me all the sooner if I show that historical materialism may be of advantage even to British respectability. I have mentioned the fact, that about forty or fifty years ago, any cultivated foreigner settling in England was struck by what he was then bound to consider the religious bigotry and stupidity of the English respectable middle-class. I am now going to prove that the respectable English middle-class of
