The Naked Communist

university. The elder Marx heartily agreed. Karl was sent to Berlin.

It was at the University of Berlin that the intellectual forces in Karl Marx became sinews and the whole pattern of his life began to take shape. Although he complied with his father’s wishes and studied law, it was a half-hearted camouflage to cover up his avid exploration of philosophy. In the midst of this exploration his father died and Marx immediately came out in the open with his announcement that he would seek an academic career. He wanted to occupy a chair of philosophy at some university. Marx chose for his doctoral dissertation: “The Difference between the Natural Philosophy of Democritus and of Epicurus.”

In this study he favored the materialism of Epicurus because it allowed for an energizing principle in matter. He thought that if matter were auto-dynamic it would do away with the need for a Creator, a designer or a governing force in the universe. The anti-religious sentiments of Marx found further expression in his thesis when he chose for its motto the cry of Prometheus: “In one word—I hate all the gods!” During this period of intellectual incubation three things dominated the thinking of Karl Marx: his desire to discover a philosophy of nature; his desire to completely repudiate all forms of religion; his desire to win the hand of the daughter of Baron von Westphalen.

While Marx was at the University of Berlin he fell in with a left-wing school of Hegelians who were followers of the German philosopher, Georg Wilhelm Hegel. At the moment their whole energy was consumed by a desire to liquidate Christianity. David Friedrich Strauss had published his Life of Jesus in 1835 and shocked all Germany with his contention that the Gospels were not true historical documents but were merely myths which he believed evolved from the communal imagination of early Christians. A close associate of Marx, Bruno Bauer, wrote on the same theme in 1840 under the title, Historical Criticism of the Synoptic Gospels. In this book he claimed the Gospels were forgeries. He said Jesus had never existed, that he was a figure of fiction and therefore Christianity was a fraud.

At this point Bauer and Marx decided they would boldly publish a Journal of Atheism, but the magazine lacked financial sponsorship and died in gestation.

Nevertheless, the anti-Christian campaign gained another eloquent protagonist named Ludwig Feuerbach who came out in 1841 with his Essence of Christianity. He not only ridiculed Christianity but presented the thesis that man is the highest form of intelligence in the entire universe. This exotic flash of speculation fascinated Marx. He had written the same idea into his thesis for a doctorate. Marx had bluntly said it is necessary “to recognize as the highest divinity, the human self-consciousness itself!”

The government’s reaction to this anti-Christian campaign took a serious turn; therefore Marx decided it would not be prudent to present his thesis to the University of Berlin where he had been studying. His friend, Bruno Bauer, suggested that he go to the University of Jena. Marx followed this suggestion and consequently received his degree of Doctor of Philosophy from that institution in April, 1841.

Shortly afterwards, however, a leveling blow wiped out his passionate ambition to become a professor of philosophy at some German university. This resulted from the fact that Marx collaborated with Bauer in writing a pamphlet which was vigorously investigated because of its revolutionary flavor. When the Prussian officials identified the authors, Bauer was summarily dismissed from the University of Bonn and Marx was assured that he would never be allowed to teach at any university in Germany.

Now the revolutionary spirit flamed high in Marx; somehow he must start a movement to remake the world. However, to succeed in such a task he felt he must have the companionship of Jenny von Westphalen, the attractive and popular daughter of a German aristocrat who lived in Marx’s hometown. For seven years he had corresponded with her. One of his letters made it clear that if she married him she would become the wife of a revolutionary. Said he: “Jenny! If we can but weld our souls together, then with contempt shall I fling my glove in the world’s face, then shall I stride through the wreckage a creator!”^{3}

In June, 1843, the wedding took place. At the time the bridegroom was unemployed and Jenny von Westphalen soon discovered that this was to be a permanent characteristic of their entire married life. Karl Marx never acquired the slightest comprehension of the responsibilities which a husband assumes as the head of a family. Nevertheless, Jenny von Westphalen remained loyal and devoted to Karl Marx under circumstances which would have crushed a woman of weaker mettle. After the marriage they had a five month honeymoon following which they went to Paris, where Marx hoped to collaborate in publishing a revolutionary organ called The Franco-German Year Books. The publication collapsed after its first issue and Marx spent the next fifteen months in the pleasant task of “studying and writing.”

This was to be the pattern of his whole life. In later years while his family was starving he could be found at the library devoting himself to the interesting but, for him, completely unremunerative study of higher mathematics. Voltaire referred derisively to the breed of men who cannot run their own families and therefore retreat to their attics so that from there they can run the whole world. Marx seemed to fit this pattern. Although he seemed physically indolent, Marx was actually capable of prodigious quantities of intellectual work if it dealt with a subject which interested him. Otherwise, he would not stir. As a result of these personal characteristics, Marx never did acquire a profession, an office, a regular occupation or a dependable means of livelihood. Concerning this phase of his career a friendly biographer states:

“Regular work bored him; conventional occupation put him out of humor. Without a penny in his pocket, and with his shirt pawned, he surveyed the world with a lordly air…. Throughout his life he was hard up. He was ridiculously ineffectual in his endeavors to cope with the economic needs of his household and family; and his incapacity in monetary matters involved him in an endless series of struggles and catastrophes. He was always in debt; was incessantly being dunned by creditors…. Half his household goods were always at the pawnshop. His budget defied all attempts to set it in order. His bankruptcy was chronic. The thousands upon thousands which Engels handed over to him melted away in his fingers like snow.”^{4}

This brings us to the only close friend Karl Marx ever had—Friedrich Engels.

^{Friedrich Engels, Marx’s collaborator in the development of Communist theory: “We say: ‘A la guerre comme a la guerre’; we do not promise any freedom, nor any democracy.”}

Friedrich Engels

In many ways Engels was the very opposite of Karl Marx. He was tall, slender, vivacious and good natured. He enjoyed athletics, liked people and was by nature an optimist. He was born in Barmen, Germany, November 28, 1820, the son of a textile manufacturer who owned large factories both in Barmen, Germany, and in Manchester, England. From his earliest youth Engels chafed under the iron discipline of his father, and he learned to despise the textile factories and all they represented. As he matured it was natural that he should have lined himself up with the “industrial proletariat.”

For the son of a bourgeois businessman, young Engels had a surprisingly limited education; at least it did not include any extensive university training. But what he lacked in formal training he supplied through hard work and native talent. He spent considerable time in England and learned both English and French with such facility that he succeeded in selling articles to liberal magazines of both languages.

Biographers have emphasized that while the hearty and attractive Engels differed in personal traits from the brooding, suspicious Marx, nevertheless, the two of them followed an identical course of intellectual development. Engels, like Marx, quarreled bitterly with his father, took to reading Strauss’s Life of Jesus, fell in with the same radical left-wing Hegelians who had attracted Marx, became an agnostic and a cynic, lost confidence in the free-enterprise economy of the Industrial Revolution and decided the only real hope for the world was Communism.

Engels had been an admirer of Marx long before he had a chance to meet him. It was in August, 1844, that he traveled to Paris for the specific purpose of visiting Marx. The magnetic attraction between the two men was instantaneous. After ten days both men felt it was their destiny to work together. It was during this same ten days that Marx converted Engels from a Utopian Communist to an outright revolutionist. He convinced Engels that there