“The philosophers have only interpreted the world. The point, however, is to change it.” ~ Karl Marx, Eleven Theses on Feuerbach.
Many people, if they have the misfortune to read my black and pixellated thoughts, may groan when they see the above title. After all, many philosophy students conform to a rather stagnant stereotype by utilising a Marxist dialectic. Whilst this isn’t a negative thing in itself, I would rather be a contrarian, than to be a man whom conforms to bland consensus. However, I would plead that any reader does not presume that I am a Marxist, or that I am not Marxist; all I am offering is an analysis of Marxism with regard to its focus on the material, rather than a sense of idealism.
Having been a passionate man, I have spoken to many people about my love of philosophy (I can be regarded as a philo-philosopher in that respect), and as a consequence, I have been told in a most robust manner by many people that philosophy is pointless. “What will philosophy get you?” I have been asked. The question was implied towards my material needs: how could studying philosophy lead to gained employment, and how would I be paid through gaining philosophical skills?
I already had an immediate answer to the question, but I must confess that it did not satisfy me. I told the questioner that, “Life is too broad to be narrowly confined to the pursuit of value tokens (money).” The reason my answer didn’t satisfy me was due to the fact that although the veracity of my answer held true for me, it didn’t hold true to most of society.
Society is focused on the average, the mundane, and the post-modern, hyper reality TV culture which dominates the current British media zeitgeist. Joey Essex, uneducated and fake tanned as he is, represents something which more people in post-modern society British society buy into when compared to philosophy. Nietzsche, Hume, and Wittgenstein do not. One could argue from a Nietzschean perspective that this proves only a philosophical superman is worthy of thinking about such high-brow topics; after all, “All rare for things are for the rare,” as Nietzsche would say.
All of this panem et circenses (bread and circuses - Ed) is a distraction from what is most relevant to society: the fact that with regard to material possessions, an incredible amount is owned by an elite. If the average working man – be he middle or working class – realised he could, in fact, have much, much more, then he would almost certainly demand it.
Marxism is very broad, as well as complex. Das Kapital is a well renowned, in philosophical circles at least, to be a behemoth of a work to read. Nevertheless, one of the major successes of Marxism is the fact that it can be simplified so that the average man on the street can understand it. Religion’s greatest boon is that anyone of sound mind – however average – can understand its message.
Where religion and Marxism differ, however, is around the issue of the very now. Christianity is, by its very nature, conservative. Marxism, however, overtly determines that revolution – one, I must confess, should be televised – is of the essence.
The fact that Marxism is concerned with humanity’s everyday existence is exactly why it appeals to such a wide demographic. Whether the mind works through the senses or through ideals actually doesn’t matter if you don’t know where your next meal is coming from.
Whilst liar paradoxes test the very limits of logic, how important are they when you are forced to work for thirty pence a day whilst making clothes for Primark, so that the British underclass can mimic the whimsical fashions of the rich and famous? I love the aphoristic nuances of Nietzsche, but how salient is his wit when your house has been repossessed by an insidious bank?
I could continue with many more examples, ad nauseum, but I think my point has been well and truly made.
Philosophy is a subject which only wealthy people can study. Wealth can be analysed in many different ways, and money isn’t a sole indicator of wealth; time, for me, is a very important factor. Very often, the bondage of work is the very barrier to the study of philosophy. I must concede, after a day of work, I feel very tired – using my intellectual energy to write this article is almost a Herculean effort. Thus, those in the rat race – whether well remunerated or not – are actually quite poor, if they are commuting into the heart of London every day, their noses in their neighbour’s armpits, packed in like sardines to maximise profitability of the privatised rail cartels.
We are often iterated the narrow maxim: time is money. The sad truth is that a lot of people live their lives by this maxim. It is these people who lack the passion and inclination to philosophise: for, if they did, they would realise how hollow a life of chasing value tokens is. If they had read Marx’s philosophy, they would surely realise they are being exploited (again, I am no Marxist, but I do believe that companies exploit their work force).
To conclude, if we do wish to engage the time poor, money rich, or the time poor money poor, then we, as philosophers, require to show them how relevant philosophy can be. Furthermore, we must be honest with ourselves, not all philosophy is particularly relevant. I know I made that point earlier, but the whole point of a conclusion is to say what you’ve already said, isn’t it?
Samuel Mack-Poole
