by PRABHAT PATNAIK
I
Marx’s eleventh thesis on Feurbach: “the philosophers have hitherto only interpreted the world in various ways, the point is to change it”, has been often taken to mean that interpreting the world and changing the world are two separate and disconnected activities. This however is not true. In my student days I remember being struck by a Left-wing philosopher’s remark that “to interpret the world is to change it”. And it also stands to reason that one cannot change the world without interpreting it. The two activities in short are not disjointed; what did Marx mean then by the eleventh thesis?
In my view, in drawing this distinction, Marx was not referring to two separate activities, but to two separate ways of interpreting the world: one is interpreting the world from the perspective of changing it, which means interpreting the world from a point of view that entails the construction of the image of an alternative world different from it; and the other is interpreting the world from a point of view that does not do so, that continues to remain trapped within the vision of the world as it exists. The difference in short is not one between two different activities but between two different epistemic positions. I shall refer to these two positions as follows: a position of “epistemic exteriority” vis-à-vis the world being interpreted, and a position of “epistemic interiority” vis-à-vis the world being interpreted.
An example will make clear what I have in mind. One can argue in the context of a slave society that it is in the interest of the slave to be obedient to his master, for otherwise the master will lose his temper and whip him; and one would not necessarily be wrong in arguing in this manner. On the other hand, one can say that a slave society is itself dehumanizing and must be replaced by a society of free men, and that it is in the interest of the slave to work for achieving such a society, even though he would inevitably incur the wrath of the master; and one would not certainly be wrong in saying so either.
The difference between the two positions really lies in the fact that the second position is from a perspective that transcends the slave society, i.e. from a perspective that is epistemically exterior to the slave society, while the first position is from a perspective that is epistemically interior to the slave society. In arguing for changing the world rather than merely interpreting it, Marx was really arguing for interpreting the world from a perspective that is epistemically exterior to it.
The importance of the difference between these two positions is particularly great today in the context of neo-liberal capitalism. The argument which says that there should be “labour market flexibility”, that wages should be kept down, that trade union activities should be restricted, and that social wages should be cut, all in order to attract investment, so that the growth rate of output and employment in the economy could be increased, is exactly analogous to the argument that said that the slaves should remain meek before the masters for their own good. It represents an epistemically interior perspective, which is being assiduously promoted at present by much of “liberal opinion”. An epistemically exterior position in contrast will recognize the necessity for transcending neo-liberal capitalism for human freedom.
II
When we see Marx’s remark in this way, his criticism of Classical Political Economy also falls into place. Marx says apropos Classical Political Economy in The Poverty of Philosophy, that, according to it, “hitherto there has been history but not from now on”; this corresponds to the perception of Classical Political Economy that the bourgeois order is in conformity with the laws of nature. This is why the categories of bourgeois economy according to it are christened as “natural”, such as the “natural price”, the “natural rate of profit”, the “natural rate of wages”, and so on.
In saying this about Classical Political Economy, Marx was in effect asserting that Classical Political Economy which had taken a position of epistemic exteriority vis-a-vis all preceding social formations did not do so vis-à-vis capitalism. By contrast, the hall-mark of Marx’s own analysis of capitalism was that he adopted a position of epistemic exteriority vis-à-vis this system. This was how he could accord centrality to the phenomenon of exploitation and class struggle within capitalism, and thereby see the necessary incompatibility between capitalism and human freedom.
Monthly Review Online for more