Routledge Library Editions karl marx
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1844 1845 1845-6
1847 1848 1848-9 Karl Marx born in Trier (Tr£ves). College Finals in Trier (Tr£ves). Student of Jurisprudence at Bonn University. Engagement to Jenny von Westphalen. Student of Jurisprudence, History and Philosophy at Berlin University. Beginning of his Hegelian studies. Joins Young Hegelian circle: Bruno Bauer, Rutenberg, Ed. Meyen and Koppen. First literary attempts (Poems, etc.). Death of Marx’s Father. Graduation at Jena University. Contributor to and later editor of the Rheinische Zeitung in Cologne. Collaboration with Arnold Ruge. Marriage to Jenny von Westphalen. Stay in Paris. Issues Deutsch-Franzosische Jahrbiicher together with Ruge. Contributor to the Paris Vorwiirts (H. Bornstein and Bernays). Studies French socialism and communism. Association with Heinrich Heine, Proudhon and others. First meeting with Friedrich Engels. Economic and philosophical studies. Expulsion from Paris by Guizot at the instance of the Prussian gove^rnment. . Stay in Brussels. Collaboration with Engels: The Holy Family and the German Ideology (Polemic with the Hegelians, Feuerbach, Stirner and the “ True Socialists ”). Contributions to the Gesellschafts- spiegel, the Westphiilisches Dampfboot and the Deutsche Briisseler Zeitung. Meeting and Discussion with Weitling. Polemic with Proudhon: The Poverty of Philosophy. Joins the Communist League. Lectures on Protection, Free Trade, Wage-Labour and Capital. Visits London for conference of the Communist League. Instructed with Engels to draft communist manifesto. Publication of The Communist Manifesto. Expulsion from Brussels. Reorganization of the Com munist League (Engels, Schapper, Wolff, Stephan Born and others). In Cologne as the editor of the Neue Rheinische Zeitung. Meeting with Lassalle and Freiligrath. Visits Vienna: Lectures to the Vienna Workers Association. Marx acquitted by a jury in Cologne charged with
1863
1864 1865 1866
1867 1868 1868-y
1869 1870 press offences and incitement to armed insurrec tion. Expulsion from Cologne and suppression of the Neue Rheinische Zeitung. Visits Paris as repre sentative of German democracy before Paris National Assembly. Expulsion from Paris. Exile in London. Engels goes to London and then to Manchester. Issue of the Neue Rheinische Revue. Lectures to Workers Educational League in London. Death of youngest son. Death of youngest daughter. Becomes correspond ent to The New York Tribune (up to 1861). Con tributions to Chartist papers. Dissolution of the Communist League. Disputes with German emigrants. The Communist Trial in Cologne. The Eighteenth Brumaire of Louis Bonaparte. Death of Marx’s son Edgar. Work on The New American Cyclopedia. Corre spondence with Lassalle. Publication of the Critique of Political Economy. Con tributions to Das Volk, London. Polemic with Karl Vogt. Contributions to Die Presse, Vienna. Visit to Germany. Meeting with Lassalle in Berlin. Lassalle founds the Allgemeiner Deutscher Arbeiter- verein. Death of Lassalle. Founding of the International Working-men’s Association at a meeting in St. Muoid Hall, London. Marx draws up The Inaugural Address. Death of Wilhelm Wolff. Breach with the verein after short period of collaboration with Schweitzer’s Sozialdemokrat. Value, Price and Profit lectures. Conference of the Inter national in London. First congress of the International in Geneva. Der Vorbote as the organ of the International. First volume of Capital published. Second congress of the International in Lausanne. Third congress of the International in Brussels. Bakunin founds the International Alliance of Socialist Democracy. Growing strike movement in Western and Central Europe. Congress of the German Social Democratic Workers Party in Eisenach. Fourth congress of the Inter national in Basle. “The Confidential Com munication ” concerning Bakunin. Address of the General Council of the International 1872 -673 -675 1876
1877
1881 1882
1894 1895
on the Franco-Prussian War. Engels domiciled permanently in London. The Paris Commune. Address of the General Council of the International: The Civil War in France. Second conference of the Inter national in London. Co-operation with Der Volksstaat, Leipzig. The Hague congress of the International. Expul sion of Bakunin. General Council of the Inter national moved to New York. Speech of Marx in Amsterdam. Pamphlet against Bakunin : l'Alliance de la dlmocratie socialiste et l’Association internationale des travailleurs. Serious illness of Marx. Amalgamation of the German workers parties in Gotha. Marx’s Critique of the Gotha Programme. Death of Bakunin. Collaboration with Engels in Anti-Diihring. Proclamation of the Anti-Socialist Law in Germany. Marx seriously ill. Death of Frau Jenny Marx. Journey to Algiers and France. Death of Marx’s daughter Jenny. March Death of Karl Marx. Second volume of Capital published. Third volume of Capital published. Death of Friedrich Engels.
the story of his life
Karl HEINRICH was born on the 5th May 1818 in Trier (Treves). Owing to the confusion and destruction caused amongst the official registers in the Rhineland during the troubled times which prevailed at the end of the eighteenth and the beginning of the nineteenth centuries little is known with certainty about his antecedents. For instance, even the year in which Heinrich Heine was born is still the subject of dispute. With regard to Karl Marx, however, the situation is not quite so bad as this, for he was born in more peaceable times, but when a sister of his father died about fifty years ago leaving an invalid will, not all the legal investigations begun to ascer tain the lawful heirs were able to discover the birth and death dates of her parents, that is to say, of the grandparents of Karl Marx. His grandfather was Marx Levi, but later on the Levi was dropped. This man was a Rabbi in Trier and is believed to have died in 1798. In any case, he was no longer alive in 1810, but his wife Eva Marx, nee Moses, was, and she is believed to have died in 1825.This pair had numerous children, and two of them, Samuel and Hirschel, devoted themselves to scholarly professions. Samuel, who was born in 1781 and died in 1829, became the successor of his father as Rabbi in Trier. Hirschel, the father of Karl Marx, was born in 1782. He studied jurisprudence and became an advocate in Trier. Later he became a Justizrat,1 and in 1824 he adopted Christianity, taking the name Heinrich Marx. He died in 1838. Heinrich Marx married a Dutch Jewess named Henrietta Pressburg, whose genealogical tree showed, according to the statement of her granddaughter Eleanor Marx, a century-long line of Rabbis. Henrietta Pressburg died in 1863. Heinrich Marx and his wife Henrietta left a large family, but at the time of the testamentary investigations which provided us with these genealogical notes only four of the children were still alive : Karl Marx, Sophie the widow of an advocate named Schmal- hausen in Mastricht, Emilie the wife of an engineer named 1 Approximately the German equivalent of taking silk.—Tr. Conrady in Trier, and Luise the wife of a merchant named Juta in Cape Town. Thanks to his parents, whose marriage was an extremely happy one, and to his sister Sophie, the eldest child, Karl Marx enjoyed a cheerful and care-free youth. His “ splendid natural gifts” awakened in his father the hope that they would one day be used in the service of humanity, whilst his mother declared him to be a child of fortune in whose hands everything would go well. However, Karl Marx was neither the son of his mother like Goethe nor the son of his father like Lessing and Schiller. With all her affectionate care for her husband and her children, Marx’s mother was completely absorbed in her domestic affairs. All her life she spoke broken German and took no part in the intellectual struggles of her son, beyond perhaps wondering with a mother’s regret what might have become of him had he taken the right path. In later years Karl Marx appears to have been on intimate terms with his maternal relatives in Holland, and in particular with his “uncle” Philips. He repeatedly refers in terms of great friendship to this “fine old boy”, who proved helpful to him later on in the material troubles of his life. Although Karl Marx’s father died a lew days after his son’s twentieth birthday, he too seems to have observed with secret apprehension “the demon” in his favourite son. It was not the petty and fidgety anxiety of a parent for his son’s career which troubled him, but rather the vague feeling that there was something as hard as granite in his son’s character, something entirely foreign to his own yielding nature. As a Jew, a Rhine lander and a lawyer, he should have been thrice armed against the wiles of the East Elbian Junkers, but in fact Heinrich Marx was a Prussian patriot, though not in the humdrum sense the term has to-day, but a Prussian patriot of the WaJdeck and Ziegler type, saturated with bourgeois culture and having an honest belief in the “ Old Fritzian ” 1 enlightenment, an “ ideo logue ” of the type hated by Napoleon with good reason. Although the conqueror had given the Rhenish Jews equality of civil rights, and the Rhineland itself the Code Napoleon, a jealously guarded treasure ceaselessly attacked by the Old- Prussian reaction, Marx’s father hated Napoleon.His belief in the “ genius ” of the Prussian monarchy was not even shaken by the fact that the Prussian government would have compelled him to change his religion in order to save his bourgeois position. It has often been said, even by otherwise well-informed persons, that this was the case, apparently in 1 “Old Fritz ”, an affectionate nickname for Frederick the Great of ^^^ia.—Tr.
At that time the renunciation ofJudaism was not merely an act of religious emancipation, but also, and even more so, an act of social emancipation. The Jewish community as such had taken no part whatever in the great intellectual labours of the German thinkers and poets. The modest light of Moses Mendels sohn had vainly attempted to guide his “ nation ” into the intellectual life of Germany, and just at the time when Heinrich Marx decided to adopt Christianity a circle of young Jews in Berlin revived Mendelssohn’s efforts only to meet with the same failure, although such men as Eduard Gans and Heinrich Heine were in their ranks. Gans, who was the helmsman of the venture, was the first to strike his flag and go over to Chris tianity. Heinrich Heine hurled a robust curse after him— “ Gestern noch ein Held gewesen, ist man heute schon ein Sckurke ” —— but it was not long before Heine himself was compeUed to follow this example and take out “ an entrance card into the community of European culture ”. Both Gans and Heine contributed their historic share to the intellectual labours of the century in Ger many, whilst the names of their companions who remained loyal to the cultural development of Judaism have long since been forgotten. Thus for many a decade the adoption of Christianity was an act of civilized progress for the freer spirits ofJudaism, and the change of religion made by Heinrich Marx for himself and his family in 1824 must be understood in this sense and no other. It is possible that external circumstances determined the moment at which the change was made, but they were certainly not the cause. The breaking up of estates and farms by Jewish usurers took place on a growing scale during the agricultural crisis in the ’twenties, and as a result it produced a violent wave of anti Semitism in the Rhineland. In this situation it was not the duty of a man of irreproachable honesty like Marx’s father to bear any share of this hatred, and having regard to his children he would have had no right to do so. Perhaps the death of his mother, which occurred at about this time, freed him from considerations of filial piety, feelings which would have been in 1 “A hero but yesterday, a to-day. ”
But whether this was the case or not, there can be no doubt that Heinrich Marx had attained that humanistic culture which freed him entirely from all Jewish prejudices, and he handed on this freedom to his son Karl as a valuable heritage. There is nothing in the numerous letters Heinrich Marx wrote to his student son which betrays a trace of any specifically Jewish traits, either good or bad. His letters are written in an old- fashioned fatherly, sentimental and circumstantial way and in the style prevailing in eighteenth-century correspondence when a true German gushed in love and blustered in anger. Without any trace of petty-bourgeois narrow-mindedness the letters deal willingly with the intellectual interests of the son whilst showing a decisive and thoroughly justifiable objection to the latter’s hankerings after fame as a “ common poetaster ”. But with all his delight in the thoughts of his son’s future, the old man, with “ his hair blanched and his spirit a little subdued ”, cannot quite rid himself of the idea that perhaps his son’s heart is not as great as his brain and that perhaps it will not find room enough for those mundane but milder feelings which are so very consoling in this human vale of tears. In this sense his doubts were probably justified. The real love which he bore for his son “ in the depths of his heart ” did not make him blind, but rather prophetic. But as no man can ever foresee the final consequences of his actions, so Heinrich Marx did not think and could not have*thought that the rich store of bourgeois culture which he handed on to his son Karl as a valu able heritage for life would only help to deliver the “ Demon ” he feared, not knowing whether it was “ heavenly ” or “ Faustian ”. Whilst still in the house of his parents Karl Marx surmounted with the greatest ease things which cost Heine and Lassalle the first great struggles of their lives and left them with wounds from which neither of them ever fully recovered. It is not so easy to see what school life contributed to the development of the growing lad. Karl Marx never spoke of any of his school companions and none of them has left any information about him. He soon completed the curriculum of his college in Trier, and his leaving certificate is dated the 25th August 1835. It accompanies the hopeful youth in the usual fashion with an expression of good wishes for his further progress and stereotyped observations concerning his attainments in the various subjects. However, it stresses in particular the fact that Karl Marx was often able to render and interpret the most difficult passages in the classics, and in particular such passages where the difficulty lay less in the peculiarities of the language than in the subject matter and the relation of ideas. His Latin themes, it declares, show richness of thought and a deep acquaintance with their subject, but are often overweighted with unsuitable matter. In the actual finals religion presented some difficulties and history also, but in his German composition the examining masters found an “ interesting ” idea, an idea in fact which we shall find of much greater interest. The subject set was “ The Reflections of a Youth before choosing a Profession ”, and the verdict on Marx’s attempt was that it recommended itself by a richness of ideas and good systematic construction, but that otherwise its author fell into his usual error of exaggerated searchings after unusual and picturesque expressions. And then the following passage is quoted literally : “We cannot always take up the profession for which we feel ourselves suited ; our relations in society have begun to crystallize more or less before we are in a position to determine them.” Thus the first flash of an idea shows itself like summer lightning in the mind of the lad, an idea whose development and completion was to be the immortal service of the man. 2. Jenny von Westphalen In the autumn of 1835 Karl Marx entered the University of Bonn and remained a student there for a year, though it is to be feared that his studies ofjurisprudence were neither very wide nor deep. Yüklə 0,87 Mb. Dostları ilə paylaş:
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