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The Marxist and the democratic socialist generally shirk this riddle altogether; the Fabian conception of a bureaucracy, official to the extent of being a distinct class and cult, exists only as a starting-point for healthy repudiations.
This is the heart of the distorted Marxist interpretation of history. This is the glass through which Moscow and Peiping look out upon the world, the glass through which they see the rest of us. They seem really to believe that history is on their side. And they are trying to boost "history" along, at every opportunity, in every way they can.
Still calling himself a Marxist, and believing as strongly as ever in the fundamental Marxian doctrines, as he understood them, he naturally devoted his keen mind with its peculiar aptitude for Talmudic hair-splitting to a new interpretation of Marxism.
Finally let us remind ourselves that Marxist scripture is not new; it is not the gospel of the future. Its basic objective is dictatorship, old as history. What is new is the shining prospect that man can build a world where all can live in dignity.
The Marxist doctrine postulates the adhesion of intelligent workers to the social revolution, whereas the Russian experimenters placed them in the same category as the capitalists, the aristocrats, and treated them accordingly.
He began as an extremely orthodox Marxist, and believed that any attempt to establish a Socialist order in Russia until a more or less protracted intensive economic development, exhausting the possibilities of capitalism, made change inevitable, must fail.
It shows him as a Marxist of the most dogmatic type the type which caused Marx himself to rejoice that he was not a "Marxist": As to the revolutionary organization and its task, the conquest of the power of the state and militarism: From the praxis of the French Commune of 1871, Marx shows that "the working class cannot simply take over the governmental machinery as built by the bourgeoisie, and use this machinery for its own purposes."
Although all leftist publications were prohibited, most historians and sociologists succeeded in writing Marxist books without using Marxist terminology, so that they escaped Chiang's censors. These publications contributed greatly to preparing China's intellectuals and youth for communism.
The purposeful and systematic types, in common with the Individualist and Marxist, regard the Normal Social Life, for all the many thousands of years behind it, as a phase, and as a phase which is now passing, in human experience; and they are prepared for a future society that may be ultimately different right down to its essential relationships from the human past.
It has remained for George Bernard Shaw, a Socialist with a keener spiritual insight than the ordinary Marxist, to point out the disastrous consequences of rapid multiplication which are obvious to the small cultivator, the peasant proprietor, the lowest farmhand himself, but which seem to arouse the orthodox, intellectual Marxian to inordinate fury.
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