There is a theory of social development, sometimes called the materialistic1 interpretation2 of history, and sometimes the economic interpretation of history. It is one of the contributions to our thought which we owe to Karl Marx, and like all the rest of Marxian theory, it is a subject of embittered3 controversy4, not merely between Socialists5 and orthodox economists6, but between various schools of revolutionary doctrine7. For my part, I have never been a great hand for doctrine, whether ancient or modern; I am not much more concerned with what Marx taught than I am with what St. Paul taught, or what Martin Luther taught. My advice is to look at life with your own eyes, and to state in simple language the conclusions of your own thinking.
Man is an eating animal; he has also been described as a tool-making animal, and might be described as an ideal-making animal. There is a tendency on the part of those who specialize in the making of ideals to repudiate8 the eating and the tool-making sides of man; which accounts for the quarrel between the Marxians and the moralists. All through history you find new efforts of man to develop his emotional and spiritual nature, and to escape from the humiliating limitations of the flesh. These efforts have many of them been animated9 by desperate sincerity10, but none of them have changed the fundamental fact that man is an eating animal, an animal insufficiently11 provided by nature against cold, and with an intense repugnance12 to having streams of cold water run down back of his neck. The religious teachers go out with empty purse, and "take no thought for the morrow"; but the forces of nature press insistently13 upon them, and little by little they make compromises, they take to shelter while they are preaching, they consent to live in houses, and even to own houses, and to keep a bank account. So they make terms with the powers of this world, and the powers of this world, which are subtle, and awake to their own interests, find ways to twist the new doctrine to their ends.
So the new religion becomes simply another form of the old hypocrisy14; and it comes to us as a breath of fresh air in a room full of corruption15 when some one says, "Let us have done with aged16 shams17 and false idealisms. Let us face the facts of life, and admit that man is a physical animal, and cannot do any sane18 and constructive19 thinking until he has food and shelter provided. Let us look at history with unblinking eyes, and realize that food and shelter, the material means of life, are what men have been seeking all through history, and will continue to seek, until we put production and distribution upon a basis of justice, instead of a basis of force."
Such is, as simply as I can phrase it, the materialistic interpretation of history. Put into its dress of scientific language it reads: the dominant20 method of production and exchange in any society determines the institutions and forms of that society. I do not think I exaggerate in saying that this formula, applied21 with judgment22 and discrimination, is a key to the understanding of human societies.
Wherever man has moved into the stage of slavery and private property there has been some group which has held power and sought to maintain and increase it. This group has set the standards of behavior and belief for the community, and if you wish to understand the government and religion, the manners and morals, the philosophy and literature and art of that community, the first thing you have to do is to understand the dominant group and its methods of keeping itself on top. This statement applies, not merely to those cultural forms which are established and ordained23 by the ruling class; it applies equally well to the revolutionary forms, the behavior and beliefs of those who oppose the ruling class. For men do not revolt in a vacuum, they revolt against certain conditions, and the form of their revolt is determined24 by the conditions. Take, for example, primitive25 Christianity, which was certainly an effort to be unworldly, if ever such an effort was made by man. But you cannot understand anything about primitive Christianity unless you see it as a new form of slave revolt against Roman imperialism26 and capitalism27.
The theory of the class struggle is the master key to the bewilderments and confusions of history. Always there is a dominant class, holding the power of the state, and always there are subject classes; and sooner or later the subject classes begin protesting and struggling for wider rights. When they think they are strong enough, they attempt a revolt, and sometimes they succeed. If they do, they write the histories of the revolt, and their leaders become heroes and statesmen. If they fail, the histories are written by their oppressors, and the rebels are portrayed28 as criminals.
One of the commonest of popular assumptions is that if the rebels have justice on their side, they are bound to succeed in the long run; but this is merely the sentimental29 nonsense that is made out of history. It is perfectly30 possible for a just revolt to be crushed, and to be crushed again and again; just as it is possible for a child which is ready to be born to fail to be born, and to perish miserably31. The fact that the Huguenots had most of the virtue32 and industry and intelligence of France did not keep them from being slaughtered33 by Catholic bigots, and reaction riveted34 upon the French people for a couple of hundred years. The fact that the Moors35 had most of the industry of Spain did not keep them from being driven into exile by the Inquisition, and the intellectual life of the Spanish people strangled for three hundred or four hundred years.
Some eight hundred years ago our ancestors in England brought a cruel and despotic king to battle, and conquered him, and on the field of Runnymede forced him to sign a grant of rights to Englishmen. That document is known as Magna Carta, or the Great Charter, and everyone who writes political history today recognizes it as one of the greatest of man's achievements, the beginning of a process which we hope will bring freedom and equality before the law to every human being on earth.
And now we have come to the stage in our industrial affairs, when the organized workers seek to bring the monarchs36 of industry into the council chamber37, and force them to sign a similar Great Charter, which will grant freedom and self-government to the workers. Just as King John was forced to admit that the power to tax and spend the public revenue belonged to the people of England, and not to the ruler; just so the workers will establish the principle that the finances of industry are a public concern, that the books are to be opened, and prices fixed38 and wages paid by the democratic vote of the citizens of industry. If that change is accomplished39, the historian of the future will recognize it as another momentous40 step in progress; and he will heed41 the protests of the lords of industry, that they are being deprived of their freedom to do business, and of their sacred legal rights to their profits, as little as he heeded42 the protests of King John against the "treason" and "usurpation43" and infringement44 of "divine right" by the rebellious45 barons46.
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1 materialistic | |
a.唯物主义的,物质享乐主义的 | |
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2 interpretation | |
n.解释,说明,描述;艺术处理 | |
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3 embittered | |
v.使怨恨,激怒( embitter的过去式和过去分词 ) | |
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4 controversy | |
n.争论,辩论,争吵 | |
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5 socialists | |
社会主义者( socialist的名词复数 ) | |
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6 economists | |
n.经济学家,经济专家( economist的名词复数 ) | |
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7 doctrine | |
n.教义;主义;学说 | |
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8 repudiate | |
v.拒绝,拒付,拒绝履行 | |
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9 animated | |
adj.生气勃勃的,活跃的,愉快的 | |
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10 sincerity | |
n.真诚,诚意;真实 | |
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11 insufficiently | |
adv.不够地,不能胜任地 | |
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12 repugnance | |
n.嫌恶 | |
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13 insistently | |
ad.坚持地 | |
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14 hypocrisy | |
n.伪善,虚伪 | |
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15 corruption | |
n.腐败,堕落,贪污 | |
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16 aged | |
adj.年老的,陈年的 | |
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17 shams | |
假象( sham的名词复数 ); 假货; 虚假的行为(或感情、言语等); 假装…的人 | |
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18 sane | |
adj.心智健全的,神志清醒的,明智的,稳健的 | |
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19 constructive | |
adj.建设的,建设性的 | |
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20 dominant | |
adj.支配的,统治的;占优势的;显性的;n.主因,要素,主要的人(或物);显性基因 | |
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21 applied | |
adj.应用的;v.应用,适用 | |
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22 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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23 ordained | |
v.任命(某人)为牧师( ordain的过去式和过去分词 );授予(某人)圣职;(上帝、法律等)命令;判定 | |
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24 determined | |
adj.坚定的;有决心的 | |
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25 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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26 imperialism | |
n.帝国主义,帝国主义政策 | |
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27 capitalism | |
n.资本主义 | |
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28 portrayed | |
v.画像( portray的过去式和过去分词 );描述;描绘;描画 | |
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29 sentimental | |
adj.多愁善感的,感伤的 | |
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30 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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31 miserably | |
adv.痛苦地;悲惨地;糟糕地;极度地 | |
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32 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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33 slaughtered | |
v.屠杀,杀戮,屠宰( slaughter的过去式和过去分词 ) | |
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34 riveted | |
铆接( rivet的过去式和过去分词 ); 把…固定住; 吸引; 引起某人的注意 | |
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35 moors | |
v.停泊,系泊(船只)( moor的第三人称单数 ) | |
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36 monarchs | |
君主,帝王( monarch的名词复数 ) | |
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37 chamber | |
n.房间,寝室;会议厅;议院;会所 | |
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38 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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39 accomplished | |
adj.有才艺的;有造诣的;达到了的 | |
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40 momentous | |
adj.重要的,重大的 | |
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41 heed | |
v.注意,留意;n.注意,留心 | |
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42 heeded | |
v.听某人的劝告,听从( heed的过去式和过去分词 );变平,使(某物)变平( flatten的过去式和过去分词 ) | |
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43 usurpation | |
n.篡位;霸占 | |
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44 infringement | |
n.违反;侵权 | |
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45 rebellious | |
adj.造反的,反抗的,难控制的 | |
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46 barons | |
男爵( baron的名词复数 ); 巨头; 大王; 大亨 | |
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