Karl Marx Quotes

Quotes tagged as "karl-marx" Showing 1-30 of 98
Bill Watterson
“Calvin:"It says here that 'religion is the opiate of the masses.'...what do you suppose that means?"
Television: "...it means that Karl Marx hadn't seen anything yet”
Bill Watterson, Calvin and Hobbes: Sunday Pages, 1985-1995: An Exhibition Catalogue

Irving Berlin
“The world would not be in such a snarl, had Marx been Groucho instead of Karl.”
Irving Berlin

Czesław Miłosz
“Religion used to be the opium of the people. To those suffering humiliation, pain, illness, and serfdom, religion promised the reward of an after life. But now, we are witnessing a transformation, a true opium of the people is the belief in nothingness after death, the huge solace, the huge comfort of thinking that for our betrayals, our greed, our cowardice, our murders, we are not going to be judged.”
Czesław Miłosz

Gideon Defoe
“Here's your first problem," he said, pointing at a sentence. "'Religion is the opium of the people.' Well, I don't know about people, but I think you'll find that the opium of pirates is actual opium.”
Gideon Defoe, The Pirates! In an Adventure with Communists

Stephen Colbert
“What does Karl Marx put on his pasta? Communist Manipesto!”
Steven Colbert

Friedrich Engels
“The 'Manifesto' being our joint production, I consider myself bound to state that the fundamental proposition which forms its nucleus belongs to Marx. That proposition is: that in every historical epoch, the prevailing mode of economic production and exchange, and the social organization necessarily following from it, form the basis upon which is built up, and from which alone can be explained, the political and intellectual history of that epoch; that consequently the whole history of mankind (since the dissolution of primitive tribal society, holding land in common ownership) has been a history of class struggles, contests between exploiting and exploited, ruling and oppressed classes; that the history of these class struggles forms a series of evolution in which, nowadays, a stage has been reached where the exploited and the oppressed class—the proletariat—cannot attain its emancipation from the sway of the exploiting and ruling class—the bourgeoisie—without, at the same time, and once for all, emancipating society at large from all exploitation, oppression, class distinctions and class struggles.

This proposition, which, in my opinion, is destined to do for history what Darwin's theory has done for biology, we, both of us, had been gradually approaching for some years before 1845.”
Friedrich Engels, The Communist Manifesto

Christopher Hitchens
“I saw exactly one picture of Marx and one of Lenin in my whole stay, but it's been a long time since ideology had anything to do with it. Not without cunning, Fat Man and Little Boy gradually mutated the whole state belief system into a debased form of Confucianism, in which traditional ancestor worship and respect for order become blended with extreme nationalism and xenophobia. Near the southernmost city of Kaesong, captured by the North in 1951, I was taken to see the beautifully preserved tombs of King and Queen Kongmin. Their significance in F.M.-L.B. cosmology is that they reigned over a then unified Korea in the 14th century, and that they were Confucian and dynastic and left many lavish memorials to themselves. The tombs are built on one hillside, and legend has it that the king sent one of his courtiers to pick the site. Second-guessing his underling, he then climbed the opposite hill. He gave instructions that if the chosen site did not please him he would wave his white handkerchief. On this signal, the courtier was to be slain. The king actually found that the site was ideal. But it was a warm day and he forgetfully mopped his brow with the white handkerchief. On coming downhill he was confronted with the courtier's fresh cadaver and exclaimed, 'Oh dear.' And ever since, my escorts told me, the opposite peak has been known as 'Oh Dear Hill.'

I thought this was a perfect illustration of the caprice and cruelty of absolute leadership, and began to phrase a little pun about Kim Jong Il being the 'Oh Dear Leader,' but it died on my lips.”
Christopher Hitchens, Love, Poverty, and War: Journeys and Essays

Noam Chomsky
“Or I remember in 1987, when there was a big hoopla about the bicentennial of the Constitution, the Boston Globe published one of my favorite polls, in which they gave people little slogans and said, "Guess which ones are in the Constitution." Of course, nobody knows what's in the Constitution, because everybody forgot what they learned in third grade, and probably they didn't pay any attention to it then anyway―so what the question really was asking is, "What is such an obvious truism that it must be in the Constitution?" Well, one of the suggestions was, "What about 'From each according to his ability, to each according to his needs'?" [a slogan from Karl Marx]. Half the American population thinks that's in the Constitution, because it's such an obvious truth―it's so obviously true that it must be in the Constitution, where else could it come from?”
Noam Chomsky, Understanding Power: The Indispensable Chomsky

Yanis Varoufakis
“What does it mean to be a proletarian, really? [...] It means you are a cog in a process of production that relies on what you do and think, while excluding you from being anything but its product. It means the end of sovereignty, the conversion of all experiential value to exchange value, the final defeat of autonomy.”
Yanis Varoufakis, Another Now: Dispatches from an Alternative Present

Thomas Sowell
“The Marxist constituency has remained as narrow as the conception behind it. The Communist Manifesto, written by two bright and articulate young men without responsibility even for their own livelihoods—much less for the social consequences of their vision—has had a special appeal for successive generations of the same kinds of people. The offspring of privilege have dominated the leadership of Marxist movements from the days of Marx and Engels through Lenin, Mao, Castro, Ho Chi Minh, and their lesser counterparts around the world and down through history. The sheer reiteration of the "working class" theme in Marxism has drowned out this plain fact.”
Thomas Sowell, Marxism: Philosophy and Economics

Thomas Sowell
“Despite the massive intellectual feat that Marx's Capital represents, the Marxian contribution to economics can be readily summarized as virtually zero. Professional economics as it exists today reflects no indication that Karl Marx ever existed. This neither denies nor denigrates Capital as an intellectual achievement, and perhaps in its way the culmination of classical economics. But the development of modern economics had simply ignored Marx. Even economists who are Marxists typically utilize a set of analytical tools to which Marx contributed nothing, and have recourse to Marx only for ideological, political, or historical purposes.

In professional economics, Capital was a detour into a blind alley, however historic it may be as the centerpiece of a worldwide political movement. What is said and done in its name is said and done largely by people who have never read through it, much less followed its labyrinthine reasoning from its arbitrary postulates to its empirically false conclusions. Instead, the massive volumes of Capital have become a quasi-magic touchstone—a source of assurance that somewhere and somehow a genius "proved" capitalism to be wrong and doomed, even if the specifics of this proof are unknown to those who take their certitude from it.”
Thomas Sowell, Marxism: Philosophy and Economics

Thomas Sowell
“Reasoning systematically, Marx was one of the few socialists to understand that economic competition, motivated by "greed," was what drove prices down under capitalism, as capitalists ceaselessly searched for more profits by seeking cheaper ways of producing than those possessed by their fellow capitalist rivals. Mutual competition ensured that capitalists were in no position simply to tack higher profits onto production costs. Therefore, as production costs were driven down throughout an industry, prices tended to be driven down as well, to the benefit of the consuming public.”
Thomas Sowell, Marxism: Philosophy and Economics

“manusia tidak hanya menerima kodrat pada umumnya" tetapi juga "kodrat manusia sebagai yang diubah pada tiap babakan sejarah" dan "sebuah transformasi kodrat manusia yang terus menerus" - Karl Marx”
Kurnia Putra, Eling & Meling; Sejumlah Esai Dalam Kongres Ki Hadjar Dewantara

Mary Gabriel
“…his love for children was often remarked on by friends and family. Liebknecht recalled that during the Soho years, when his own family had nothing, Marx would often trail off in midsentence if he saw a neglected child on the street. As broke as he was if he had a penny or ha’penny he would slip it into the child’s hand. If his pocket was empty he would offer comfort by speaking gently to the youngster and stroking his or her head. In later years he could often be seen on the Heath trailed by a gaggle of children who apparently saw in this stern revolutionary an apparition of Father Christmas…”
Mary Gabriel, Love and Capital: Karl and Jenny Marx and the Birth of a Revolution

Theodore J. Kaczynski
“As a practical revolutionary Marx was active only for about 12 years (1848-1852, 1864-1872), and
was not particularly successful; his role was primarily that of a theorist, an advocate of ideas. Yet it has sometimes been said that Marx exercised a decisive influence on the history of the 20th century. In reality, the people who exercised the decisive influence were the men of action (Lenin, Trotsky, Stalin, Mao, Castro, etc.) who organized revolutions in the name
of Marxism. And these men, while calling themselves Marxists, never hesitated to set Marx's theories aside when "objective" circumstances made it advisable for them to do so. Moreover, the societies that resulted from their revolutions resembled the kind of society envisioned by Marx only insofar as they were in a general way socialistic.”
Theodore J. Kaczynski, Anti-Tech Revolution: Why and How

Robert      Hunter
“Of the Russian exiles, Lenin is the last I should have picked as a man of destiny. [Angelica] Balabanoff says that she cannot remember where she first met Lenin and that even when she became conscious of his existence he made no impression upon her. Many others would say the same, but I remember vividly my first meeting with him. It was at dinner in a small Greek restaurant in Soho, not far from the house which bears the tablet commemorating the fact that Karl Marx once lived there. I met him again at Stuttgart, [at the International Socialist Congress] in 1907. In the meantime he had acquired the reputation of being a brilliant student of Marxian economics, a dangerous antagonist in all intra-party controversies and a master of revolutionary tactics and sectarian conspiracies. At the conference he was usually surrounded by a small group of whispering disciples. …

Some of Lenin's enemies believed that he was a paid emissary of the Russian police. His tactics and the dissensions which he promoted among the Russian socialists aroused suspicion. He was a fanatic, a disorganizer, a sectarian, who gave no indication in pre-war days of having the qualities of a national leader. He won his battles but they were always directed against his comrades.”
Robert Hunter, Revolution Why, How, When?

R.C. Sproul
“Karl Marx ranks as one of the most remarkable thinkers in history - remarkable for the degree to which and the rapidity with which his ideas had an impact on world culture. When I was in high school, the population of the world was 2 billion; by the time I was forty-five the population of the world had increased dramatically. What stunned me, however, was that by that time 2 billion people were living behind the Iron Curtain. By the time I was forty-five, as many people lived under Marxist regimes as had lived in the entire world when I was a teenager.”
R.C. Sproul, The Consequences of Ideas: Understanding the Concepts that Shaped Our World / Justification by faith alone

Karl Marx
“But on analysis of this concept it becomes clear that though private property appears to be the source, the cause of alienated labour, it is really the consequence, just as the gods in the beginning are not the cause but the effect of man's intellectual confusion. Later this relationship becomes reciprocal.”
Karl Marx, Economic & Philosophic Manuscripts of 1844

“Karl Marx tried to warn us that capitalism will always value the profits of the 1% higher than the lives of working class peasants.”
Oliver Markus Malloy, Inside The Mind of an Introvert

Karl Marx
“Una assenza momentanea fa bene, perché quando si è presenti le cose sembrano troppo uguali per distinguerle. Persino le torri da vicino hanno proporzioni nanesche, mentre le cose piccole e quotidiane, considerate da vicino, crescono fin troppo. Così è per le passioni. Piccole abitudini le quali con la vicinanza che esse impongono assumono forma appassionata, scompaiono non appena il loro oggetto immediato è sottratto alla vista. Grandi passioni che per la vicinanza del loro oggetto assumono la forma di piccole abitudini, crescono e raggiungono di nuovo la loro proporzione naturale per l'effetto magico della lontananza. Così è con il mio amore. Basta che tu mi sia allontanata solo dal sogno e io so immediatamente che il tempo è servito al mio amore per ciò a cui servono il sole e la pioggia alle piante, per crescere. Il mio amore, appena sei lontana, appare per ciò che è, un gigante in cui si concentra tutta l'energia del mio spirito e tutto il carattere del mio cuore.
Io mi sento di nuovo un uomo, perché sento una grande passione, e la molteplicità in cui lo studio e la cultura moderna ci impigliano, e lo scetticismo con cui necessariamente siamo portati a criticare tutte le impressioni soggettive e oggettive, sono fatti apposta per renderci piccoli e deboli e lamentosi e irrisoluti. Ma l'amore non per l'uomo di Feuerbach, non per il metabolismo di Moleschott, non per il proletariato, bensì l'amore per te, fa dell'uomo nuovamente un uomo.”
Karl Marx

Karl Marx
“they see in poverty nothing but poverty, without seeing in it the revolutionary, subversive side, which will overthrow the old society.”
Karl Marx, The Poverty of Philosophy

Stuart Christie
“The Communist Party and Karl Marx were names I had picked up on since coming to Blantyre, so I read what I could on the subject. The very last English essay I wrote in May 1961, before leaving school, was a biographical sketch of Karl Marx together with a synopsis of The Communist Manifesto, outlining Marx and Frederick Engels’s views of revolution as a consequence of the class struggle.”
Stuart Christie, My Granny Made Me an Anarchist. The Christie File: Part 1, 1946 - 1964

Theodore J. Kaczynski
“As a practical revolutionary Marx was active only for about 12 years (1848-1852, 1864-1872), and
was not particularly successful; his role was primarily that of a theorist, an advocate of ideas. Yet it has sometimes been said that Marx exercised a decisive influence on the history of the 20th century. In reality, the people who exercised the decisive influence were the men of action (Lenin, Trotsky, Stalin, Mao, Castro, etc.) who organized revolutions in the name of Marxism. And these men, while calling themselves Marxists, never hesitated to set Marx's theories aside when "objective" circumstances made it advisable for them to do so. Moreover, the societies that resulted from their revolutions resembled the kind of society envisioned by Marx only insofar as they were in a general way socialistic.”
Theodore J. Kaczynski

Jean Pierre Van Rossem
“Onder invloed van het marxisme ontstond in de wereldgeschiedenis ook nog een zesde vorm van arbeidsdeling, de nomisch technische arbeidsverdeling. Die werd voor het eerst in de Sovjet-Unie ingevoerd in 1917 en verdween er met de Val van de Muur in 1989. De werkende bevolking werd er wijsgemaakt dat het een vorm van nomische arbeidsverdeling was die spontaan was ontstaan en niet door de overheid werd afgedwongen. Maar in werkelijkheid ging het niet om communisme, wel integendeel om staatskapitalisme. Op papier heerst er nog steeds communisme in de Volksrepubliek China, maar dat komt dan enkel maar omdat papier er zeer gewillig is (geen wonder, want het papier werd juist in China uitgevonden). Harde vormen van communisme zijn na de Val van de Muur nog een korte tijd blijven voortbestaan in Cuba en in Albanië, maar zijn ondertussen ook daar verdwenen. Enkel in het totaal geïsoleerde Noord-Korea is de nomisch technische arbeidsverdeling tot op vandaag blijven voortbestaan. Tot een afsterven van de staat, zoals Marx voorspelde, heeft het zeker niet geleid, wel tot een verpletterend staatsapparaat gecontroleerd door de gewetenloze machtsclique rond de vereerde Leider.”
Jean Pierre Van Rossem, Postmoderniteit: Onzekerheid & Onveiligheid

“The term ‘utopian socialism’ was used by Marx and Engels as a way of dismissing a large number of their rivals, and denigrating their ideas in comparison with their own ‘scientific socialism’. Despite this, it does describe one strain of socialism in the early nineteenth century. Unlike the Communists, the utopians were generally not workers and initially did not have a close connection to working-class movements. They were also considerably less interested in seizing the central state. Instead, they focused their efforts on fashioning small, experimental communities, and presented a vision of the ideal society that was more appealing to many than the Spartan egalitarianism of the Babouvists. And rather than enforcing Weitling’s Christian morality, they sought to challenge what they saw as the oppressive doctrine of original sin on which Christianity was founded. Mankind, they argued, was naturally altruistic and cooperative, and right-minded education would permit these qualities to predominate. They were particularly hostile to what they saw as the grim work ethic of the new industrial capitalism, which was so closely associated with Christian, and particularly Protestant, ideas of the time. The factory system and the division of labour transformed men into machines and life into joyless drudgery. Society had to be organized so that everybody in the community could be creative and develop their individuality. Their vision was therefore Romantic in spirit. Though unlike the Jacobins, whose Romanticism was one of the self-sacrificing heroism of the soldier, theirs extolled the self-expression and self-realization of the artist.”
David Priestland, The Red Flag: A History of Communism

David Harvey
“...the following collective result. in which surplus capital and surplus labor exist side by side and there seems to be absolutely no way to put them together to do useful things.”
David Harvey

“Your name is your own no matter what you do”

Guy Delisle
“Guy: „Hey, isn't that Karl up there?“
Mr. Kyu: „You know Marx? Very good.“
Guy: „A bit... Doesn't everybody?“
Mr. Kyu: „Oh no, not many capitalists do.“
Guy: „Really.”
Guy Delisle, Pyongyang: A Journey in North Korea

Karl Marx
“To be a capitalist, is to have not only a purely personal, but a social, status in production. Capital is a collective product, and only by the united action of many members, nay, in the last resort, only by the united action of all members of society, can it be set in motion. Capital is, therefore, not a personal, it is a social power.”
Karl Marx, The Communist Manifesto - Karl Marx and Friedrich Engels [Vintage library classics Edition]

“நமக்கு கிடைத்த இந்த இயற்கையை நாம் மேலும் செழுமையாக்கி நமது அடுத்த தலைமுறைக்குக் ஒப்படைக்க வேண்டும்!”
-மார்க்ஸ் (மூலதனம்)

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