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Sperber on Liedman, 'A World to Win: the Life and Thought of Karl Marx' H-Ideas Sperber on Liedman, 'A World to Win: The Life and Thought of Karl Marx' Review published on Friday, October 5, 2018 Sven-Eric Liedman. A World to Win: The Life and Thought of Karl Marx. London: Verso, 2018. 768 pp. $50.00 (cloth), ISBN 978-1-78663-504-4. Reviewed by Jonathan Sperber (University of Missouri)Published on H-Ideas (October, 2018) Commissioned by Eliah Bures Printable Version: http://www.h-net.org/reviews/showpdf.php?id=51944 Happy Birthday, Karl Marx The two-hundredth anniversary of the birth of Karl Marx falls in 2018 and there is a party ongoing, worldwide, with performances, exhibitions, public lectures, symposia and conferences, from Pittsburgh to Patna, from Hamburg to Haifa. Some German cities have replaced the stick figures in “walk/don’t walk” traffic signs with the celebrated bearded profile. There is even a movie, by the Haitian director Raoul Peck, known for his previous biopicLumumba (2000) and his remarkable documentary about James Baldwin, I Am Not Your Negro (2016). Peck’s The Young Karl Marx (2017) depicts the origins of historical materialism, complete with fight, chase, and sex scenes. In this celebration of the ideas, life, and work of Marx, a celebration reinforced by the global financial crisis of 2008, which seems to have confirmed the validity of his critique of capitalism, there is one distinctly sour note: the recent large-scale biographies by this reviewer and by Gareth Stedman Jones, which portray Marx primarily as a nineteenth-century figure, denizen of a past historical epoch, rather than as our anticapitalist contemporary.[1] Sharply critical of such an interpretation, Sven-Eric Liedman’s Marx biography,A World to Win, is a vigorous reaffirmation of the contemporary relevance of Marx and his ideas. Originally published in Sweden in 2015, the English- language edition of the book has appeared with the left-wing publishing house Verso, and was made available for sale on May Day. Will this book be the major literary present to accompany the two-hundredth birthday festivities? While certainly depicting Marx’s private life and his political activity, Liedman’s account of them relies primarily on the efforts of other biographers, although always providing his own critical (at times rather snide) evaluation of their interpretations. Marx’s ideas are the focus of the book. Some of his works get entire chapters devoted to them. Chapter 5 discusses at length the 1844 Paris manuscripts, chapter 6 the works of Marx’s years in Brussels (1845–48), The Holy Family (1845), the so-called German Ideology (1845, pub. 1932), and The Poverty of Philosophy (1847). A similar focus is in the very extensive chapters 10–11, which consider theGrundrisse— the initial draft of Marx’s economic treatise—and then Capital (1867) itself. Two of the book’s concluding chapters deal with interpretations of Marx’s ideas: the particularly interesting chapter 12, on the intellectual conceptions of Friedrich Engels, and the concluding chapter 14, on Marxism during the twentieth century and in today’s world. By contrast, some of the major works of the Marx canon, including The Communist Manifesto (1848), The Eighteenth Brumaire (1852), the preface to On the Critique of Citation: H-Net Reviews. Sperber on Liedman, 'A World to Win: The Life and Thought of Karl Marx'. H-Ideas. 10-05-2018. https://networks.h-net.org/node/6873/reviews/2654548/sperber-liedman-world-win-life-and-thought-karl-marx Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 1 H-Ideas Political Economy (1859), The Civil War in France (1871), or the “Critique of the Gotha Program” (1875) receive briefer discussions, in chapters considering more broadly time periods of Marx’s life. Before proceeding to Liedman’s analysis of Marx’s ideas, it might be helpful to say something of his depiction of Marx’s life and times. While generally accurate, it also contains a very large and somewhat disturbing number of errors. To mention just a few, Marx was not born in the Palatinate (p. 611); Engels did not come from a family of Lutherans (p, 126); Marx did not meet Charles Anderson Dana, who would later employ him as a journalist for the New York Tribune, in Paris, but in Cologne (p. 312); the “Introduction to the Critique of Hegel’s Philosophy of Right” (1843) is not a brief account of the main themes of On the Critique of Hegel’s Philosophy of Right, but a quite different work (p. 94). Marx neither said in The Class Struggles in France (1850) that the elections to the French Constituent National Assembly of April 1848 were a left-wing victory, nor were they such a victory (p. 297)—indeed, the whole point of Marx’s pamphlet is that those elections were won by the conservatives. On the topic of Marx’s writings about mid-nineteenth-century France, the 18th Brumaire was neither when Napoleon crowned himself emperor, nor the date of the Battle of Austerlitz (p. 307), but the date of his coup d’état of 1799. The 1848 revolutions in Sicily were not directed against Spanish rule (p. 243), as Spain had not ruled Sicily since the early eighteenth century. During that revolution in Germany, Marx did not create the Cologne Democratic Society (p. 248). Nor is it the case that the upheavals of 1848 only led to the creation of constitutional government in Denmark (p. 269), an assertion that overlooks what happened in Prussia and Piedmont-Sardinia. Rosa Luxemburg did not vote against credits for the First World War in the imperial German parliament, because she was not a member of it—and, as a woman, could not have been (p. 594). Perhaps it is just pedantic historians who worry about all these details. Rather more disturbing is Liedman’s narrative of an event in Marx’s life: in August 1850, Marx sent his wife, Jenny von Westphalen, to the Netherlands to ask Marx’s uncle, Lion Philips, for money to enable Marx and his family to emigrate to New York, a plan Marx and Engels were then pursuing. Although obscure, this event is clearly and unambiguously documented in a letter Westphalen wrote to Marx, contained in the MEGA, the complete edition of Marx’s and Engels’s writing, as well as in some passages from Westphalen’s brief and fragmentary memoirs. Liedman’s account gets it all wrong: he has Jenny von Westphalen not meeting Lion Philips but talking to another family member and has that family member suggest that Marx move to New York, rather than the plan being Marx’s (pp. 278-79). For a book devoted to textual analysis of Marx’s writing, this misinterpretation of a simple and unambiguous text is not an entirely encouraging sign. Turning to Liedman’s interpretation of Marx’s ideas, the author offers an extensive discussion of the 1844 Paris manuscripts. He emphasizes, as many interpretations do, Marx’s account of the threefold alienation of labor under capitalism: the alienation of the product of labor, the alienation of the labor process, and the alienation of human species essence. Concentrating on the latter, the most difficult and obscure of the three forms of alienation, Liedman interprets it in terms of philosophical anthropology, drawing a line of intellectual descent—going from Aristotle (who plays a large role in the author’s interpretation of Marx’s ideas) through Kant, Hegel, and Ludwig Feuerbach—which emphasizes the basic nature of humans as social beings, individuals engaged in collective projects, whose individuality is only fully developed in these common efforts. Citation: H-Net Reviews. Sperber on Liedman, 'A World to Win: The Life and Thought of Karl Marx'. H-Ideas. 10-05-2018. https://networks.h-net.org/node/6873/reviews/2654548/sperber-liedman-world-win-life-and-thought-karl-marx Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 2 H-Ideas In the subsequent chapter, the author has to confront the issue that invariably emerges from such an interpretation of the Paris manuscripts: are they compatible with the works Marx produced in his Brussels years? In particular, the so-called German Ideology (a work which, as the editors of the MEGA have shown, never actually existed, but was a name given by later compilers to a disparate collection of manuscripts) involves a rejection of the idea of a human species essence. Liedman emphasizes the single longest of these manuscripts, neglected in most accounts, and rarely reprinted in editions of The German Ideology: the intense and very, very lengthy attack on the ideas of the anarchist Young Hegelian Max Stirner. The Young Hegelians had understood religion as an example of human self-alienation, the projection onto an imaginary entity of human species essence. Feuerbach had taken this critique further, perceiving Hegel’s concept of Absolute Spirit as a similar form of alienation. Stirner then turned this critique on Feuerbach, arguing that human species essence was a similar sort of projection of the characteristics of individual humans onto an imaginary being. Liedman suggests that Marx’s and Engels’s very intensive criticism of the ideas of Stirner led them to investigate more deeply the concept of a fixed human species essence and to reject it. This is where Louis Althusser first placed his celebrated epistemic break in the ideas of Marx. Many non- Althusserian accounts, including the standard Marx biography of David McClellan, as well as most orthodox Marxist-Leninist interpretations, do agree that Marx’s development during his years in Brussels of a theory of history giving priority to the shaping powers of productive forces and relations of production, and emphasizing the way these productive forces determined ideas, culture, and politics, meant an end to Marx’s endorsement of a transhistorical human essence.
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