Daily LIFT #278
Updated: Sep 8
Cover of The Communist Manifesto, 1947 printing, Chicago -- Daily LIFT #278
"Thus the history of the Manifesto reflects, to a great extent, the history of the modern working-class movement; at present it is undoubtedly the most widespread, the most international production of all Socialist literature, the common platform acknowledged by millions of workers from Siberia to California.
Yet, when it was written, we could not have called it a Socialist Manifesto. By Socialists, in 1847, were understood, on the one hand, the adherents of the various Utopian systems: Owenites in England, Fourierists in France, both of them already reduced to the position of mere sects, and gradually dying out; on the other hand, the most multifarious social quacks, who, by all manners of tinkering, professed to redress, without any danger to capital and profit, all sorts of social grievances, in both cases outside the working-class movement, and looking rather to the "educated" classes for support. Whatever portion of the working class had become convinced of the insufficiency of mere political revolutions, and had proclaimed the necessity of a total social change, that portion, then, called itself Communist. It was a crude, rough-hewn, purely instinctive sort of Communism; still, it touched the cardinal point and was powerful enough amongst the working class to produce the Utopian Communism, in France, of Cabet, and in Germany, of Weitling. Thus, Socialism was in 1847, a middle-class movement, Communism a working class movement. Socialism was, on the Continent at least, "respectable"; Communism was the very opposite. And as our notion, from the very beginning, was that "the emancipation of the working class must be the act of the working class itself," there could be not doubt as to which of the two names we must take. Moreover, we have, ever since, been far from repudiating it." - Friedrich Engels, preface to the 1888 edition of the Manifesto, included in this printing.