Spreading the wealth around is an idea at least as old as Karl Marx’s Critique of the Gotha Program in which he wrote: “From each according to his ability to each according to his need.” To Marx this notion was a transitional principle leading to the workers’ paradise. His economic ideas are utterly nonsensical and have caused poverty and slavery wherever they’ve been tried. Even more sinister than an “economic system” based on lies that appeal to human jealousy and greed was Marx’s methods and plans for dismembering the hub of economic liberty: the nuclear family. As wicked as Marx’s appeal to the masses of the “downtrodden” were, even more base was his appeal for “a community of women.”
As part of the “dictatorship of the working class,” Marx desired that there would be no wealth to spread around. Marx wanted to abolish “capital.” That is, Marx envisioned abolishing the means to relate to others in terms of employer and wage earner.
It was an idea that never worked very well. Why? Have you noticed the flaw in Marxist logic? If there is no capital, there can be no wage earners, or, in other words, no jobs. Therefore, Marxism leads to the absence of wealth!
Oddly, illogical notions don’t work in the real world. Because of the failure of these Marxist ideas in practice (as well as on the drawing board), one almost suspects the motivation of anyone in any government who proposes them.
On one level the motivation seems plain. The appeal of Marxism can be outwardly pleasant. When we humans don’t get what they want, it feels very unfair to us. It is easy to demand fairness instead of responsibility. It’s even easier to promise to make things fair by making a gift of someone else’s property to those who desire “fairness.” Nevertheless, considering how little clear thinking it takes to recognize the absurdity of Marxism, one must wonder about the cynicism of its proponents.
Marx also had some interesting notions about marriage. The Manifesto reads: “Bourgeois marriage is (because of rampant infidelity), in reality, a system of wives in common and thus, at the most, what the Communists might possibly be reproached with is that they desire to introduce, in substitution for a hypocritically concealed (system of free love), an openly legalized community of women.”
For Marx any force that disrupted one’s marriage was part of the plan for a worker’s paradise. The nuclear family appeared to be a threat to the communist theorist. Again the manifesto reads: “Abolition of the family! Even the most radical flare up at this infamous proposal of the Communists.” At any rate, once capital had been destroyed, of nature the workers paradise would feature no mothers and no fathers. In addition to the revolutionary party’s “community of women” Marx felt that public schools were the key to destroying the nuclear family. He was almost right about this, but marriage proved tougher than he thought. Since marriage exists prior to governments, it will endure when governments fail. Government schools can resist marriage, but cannot prevail against this God-given human ability because it is part of what people are.
Although Marx claimed that “the bourgeoisie has torn away from the family its sentimental veil, and has reduced the family relation into a mere money relation,” he was wrong about that as well. No, it would be a hundred and fifty years before the Supreme Court of the United States did this. Although married folk pay SCOTUS no mind, it begs the question: what kind of judicial system is it that wants to reduce marriage to a definition only ever imagined by Karl Marx? What kind of “justice” system hates what we are as people to such a fanatical degree?
A careful read of the Communist Manifesto will reveal its ambitious aims to amass the power of the state in the hands of the few. This, not a workers’ paradise, is what it has always achieved for those who have used its perverse arguments to their advantage. If you wonder why America has struggled since the late fifties, consider some of the other preconditions for Marxist communism that he first set out in 1847. Precondition #2: A heavy progressive or graduated income tax. Precondition #3: Abolition of all rights of inheritance. Precondition #10: Free education for all children in public schools.
By the way, some wondered whether the United States bank bailout plan would work. It did, but not, of course as advertised. Interestingly, here is the fifth of the ten Marxist preconditions for a workers paradise first outlined in the Communist Manifesto: “Centralization of credit in the banks of the state, by means of a national bank with state capital and an exclusive monopoly.” It all depends on what one means by “work.” Anyone who knew the history and failures of Marxist theory, would have been certain that the bailout plan would not produce wealth. However, if one hates the United States because of its international prestige, its great abundance, and its liberties, and, as a student of Marxism, has been awaiting a crisis of capital to forward the communist agenda for the express purpose of ruining the wealth of nations, this bailout worked perfectly. Small investors cannot earn interest. Centralized banks make trillions by simply recycling Federal Reserve green backs.
Marx’s opposition to The Wealth of Nations is plain. Poverty is the inevitable result of his precepts. His ideas about family are equally astute.