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Marx predicted our present crisis – and points the way out

The Communist Manifesto foresaw the predatory and polarised global capitalism of the 21st century. But Marx and Engels also showed us that we have the power to create a better world.

by Yanis Varoufakis

Part 6 - Capitalism’s problem is that it is irrational

What makes the manifesto truly inspiring today is its recommendation for us in the here and now, in a world where our lives are being constantly shaped by what Marx described in his earlier Economic and Philosophical Manuscripts as “a universal energy which breaks every limit and every bond and posits itself as the only policy, the only universality, the only limit and the only bond”. From Uber drivers and finance ministers to banking executives and the wretchedly poor, we can all be excused for feeling overwhelmed by this “energy”. Capitalism’s reach is so pervasive it can sometimes seem impossible to imagine a world without it. It is only a small step from feelings of impotence to falling victim to the assertion there is no alternative. But, astonishingly (claims the manifesto), it is precisely when we are about to succumb to this idea that alternatives abound.

What we don’t need at this juncture are sermons on the injustice of it all, denunciations of rising inequality or vigils for our vanishing democratic sovereignty. Nor should we stomach desperate acts of regressive escapism: the cry to return to some pre-modern, pre-technological state where we can cling to the bosom of nationalism. What the manifesto promotes in moments of doubt and submission is a clear-headed, objective assessment of capitalism and its ills, seen through the cold, hard light of rationality.

The manifesto argues that the problem with capitalism is not that it produces too much technology, or that it is unfair. Capitalism’s problem is that it is irrational. Capital’s success at spreading its reach via accumulation for accumulation’s sake is causing human workers to work like machines for a pittance, while the robots are programmed to produce stuff that the workers can no longer afford and the robots do not need. Capital fails to make rational use of the brilliant machines it engenders, condemning whole generations to deprivation, a decrepit environment, underemployment and zero real leisure from the pursuit of employment and general survival. Even capitalists are turned into angst-ridden automatons. They live in permanent fear that unless they commodify their fellow humans, they will cease to be capitalists – joining the desolate ranks of the expanding precariat-proletariat.

If capitalism appears unjust it is because it enslaves everyone, rich and poor, wasting human and natural resources. The same “production line” that pumps out untold wealth also produces deep unhappiness and discontent on an industrial scale. So, our first task – according to the manifesto – is to recognise the tendency of this all-conquering “energy” to undermine itself.

When asked by journalists who or what is the greatest threat to capitalism today, I defy their expectations by answering: capital! Of course, this is an idea I have been plagiarising for decades from the manifesto. Given that it is neither possible nor desirable to annul capitalism’s “energy”, the trick is to help speed up capital’s development (so that it burns up like a meteor rushing through the atmosphere) while, on the other hand, resisting (through rational, collective action) its tendency to steamroller our human spirit. In short, the manifesto’s recommendation is that we push capital to its limits while limiting its consequences and preparing for its socialisation.

We need more robots, better solar panels, instant communication and sophisticated green transport networks. But equally, we need to organise politically to defend the weak, empower the many and prepare the ground for reversing the absurdities of capitalism. In practical terms, this means treating the idea that there is no alternative with the contempt it deserves while rejecting all calls for a “return” to a less modernised existence. There was nothing ethical about life under earlier forms of capitalism. TV shows that massively invest in calculated nostalgia, such as Downton Abbey, should make us glad to live when we do. At the same time, they might also encourage us to floor the accelerator of change.

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