a critique of marxism sam dolgoff

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Knowledge is the key to be free!

A Critique of Marxism

by Sam Dolgoff


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of production but the essence of life. The dogma that science, philosophy,the arts, ethics and free institutions only mirror the economic mode of pro-duction is giving way to the conviction that these phenomena have an in-dependent share in the shaping of history. A theory for the renewal of society that attaches little or no importance to these supreme values doesnot merit the respect of freedom-loving people.

A Critique of

Marxismby Sam Dolgoff

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First published by Soil of Liberty ,Minneapolis, 1983

From the original:

The author has meant this pamphlet to be provoca-tive, The Soil of Liberty staff is not in complete agree-ment with everything in the pamphlet but felt it shouldbe printed. We welcome comments for future magazineissues of Soil of Liberty .

This pamphlet is the second published by Soil of Lib-erty . The first, The Relevance of Anarchism to ModernSociety, is also by Sam Dolgoff and is available for 55,

including postage. Bulk rates are available.Sam has been active in the anarchist movement since

the 1920s and presently lives in New York City.Soil of Liberty also has a book service and a catalog

will soon be available. Magazine subscriptions are $3 -$4 a-year. Address is on the back cover.


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middle of the 14th century is a reminder that economic thoughtcontained elements much more modern than is sometimes sug-

gested... ( Religion and the Rise of Capitalism, pp. 31, 32, 42, 43)

Thorough research by highly qualified historians leads to the in-escapable conclusion that capitalism is not, as the marxists insist, the in-dispensable progres sive precondition for the transition to socialism.

Actually, capitalism usurped the creative achievements of mankind andreversed the libertarian trend of society, the better to subjugate the peopleto the greed of the capitalists and the despotism of the State.

Indisputable evidence also demonstrates that capi talism is not in-evitable and that there is a libertarian alternative: a f lexible society per-meated by the princi ples of individual and collective freedom, solidarity,self-management, federalism and free agreement. The po tential for sucha society existed in the village commu nities, brotherhoods, guilds and FreeCities [communes] of the Middle Ages. Kropotkin did not, as is charged,idealize the Free Cities. In analysing medieval society he took into accountthe internal conflicts with which the history of these communes is filled...street riots... blood spilled... reprisals, etc... But Kropotkin did prove thatall the elements, as well as the fact itself, of large human groupings,freely constituted, were already there ( The State ... ) Writing thirty yearslater, Tawney too, found that the rise of the Free Cities was one of the

glories of medieval Europe and the germ of every subsequent advance incivilization... ( Religion and the Rise of Capitalism, p. 55)

Conclusion

Marxs theories have not been sustained by events. His system could bebest designated as The Dialectic Falsification of History. There are nolaws of history and progress from one stage of development to anotheris not inevitable. Marxism is no longer relevant to the growing number of people who are alarmed by the unprece dented proliferation of the eco-nomic and military powers of the modern State and the concomitant reg-imentation of the individual. Nationalization of property and means of production, even in a socialist State, as advocated by Marx and Engels,does not fundamentally alter the basic inequality between those wielding power and those subject to it. Even Marxists no longer believe that theState will wither away. Freedom is not merely the reflection of the mode

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a critique of marxism sam dolgoff

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