Communist Manifesto, part 1: Prolegomena, Preface, and Preamble

Communist ManifestoKarl Marx and Frederick Engels. The Communist Manifesto [1848]. Authorized English Translation. Translated by Samuel Moore. New York: International Publishers Co., Inc., 1948.



Prolegomena, or Intro stuff

This entry is a (part of a 4-5 part series) review that covers Engels’ 1888 preface to the authorized English translation of the manifesto, as well as the “preamble.” Thus begins my foray into reviewing the major works of Marxism and socialism (way down the road I will probably do this with anarchism).

In this most (in)famous of texts, The Communist Manifesto (CM), Marx and Engels lay out the program for the overthrow of the bourgeois (those who own the means of production) by the working people (proletariat). Its pace is fast, its metaphors strident. I have read the work maybe twice before, but never in so much detail as now. For example, I went so far as to number the paragraphs and summarize each in my own words. My life situation also makes this reading more memorable.

The CM text I review divides into seven sections, but four primary parts. Engels’ preface covers the reception of the CM following the revolutions of 1848. The second section, or preamble, lists communism as a bogeyman that requires definition and subsequent defense. The main argument of the book (and how the work is structured) consists of four parts: “Bourgeois and Proletarians,” “Proletarians and Communists,” “Socialist and Communist Literature,” and “Position of the Communists in Relation to the Various Existing Opposition Parties.” The final section concludes with Engels’ notes.

The Preface: The Communist League and Growing Working-Class Movement

What is now available online for free, and has been read and used by many revolutionaries since its publication, was once the agenda of a secret group called the “Communist League.” They quickly translated it from German into the major languages of Europe. However, Engels remarks on the vulnerability of the group. After the 1848 Paris revolt, and its subsequent repression, many of the League were imprisoned, until they quickly dissolved the group of their own volition.

It is common now to see the left a splintered mess: egoists, anarchists, communists, social democrats, democratic socialists, Maoists, Marxist-Leninists, Marxists, Luxemburgests, situationists, and habitual circle-jerkers. Apparently this sectarianism was present in the 1850s, too, for Engels refers to Marx’s grating success of uniting followers of Proudhon, LaSalle, and English unionists into the International Workingmen’s Association (First International).

Engels claims that the emerging working-class movement followed the translation of the CM into various languages. Though he admits the words “socialism” and “communism” could be used roughly interchangeably by 1888, they definitely could not be used synonymously in 1848. Then, socialists were those who wished to improve the welfare of people without challenging capital; communists were working class people who wanted the benefits that derived from owning capital themselves (more on Marx’s definition of “capital” in upcoming posts). Or to quote Engels: “Whatever portion of the working class had become convinced of the insufficiency of mere political revolutions, and had proclaimed the necessity of a total social change, called itself Communist” (5).

Engels is rather self-effacing when it comes to the origins of the manifesto. He attributes the nucleus of the work to Marx (though he would say they came to similar conclusions independently): social organization being invariably linked to economic production, class struggle, and proletarian emancipation from the bourgeoisie.

I find Engels’s historicizing remarks in the concluding paragraphs of his preface quite striking. He (and Marx for that matter) did not take their words as sacred scripture to be taken without criticism. For example, one of the most famous passages occurs at the end of part two, a ten-point program of sorts (from which The Black Panther Party for Self-Defense would pen its own ten-point program). Engels states that some of these aims simply don’t match the historical conditions of 1888 and so remain an artifact of 1848. He also remarks that the socialist literature reviewed in part three only goes up to 1848 and that some of the parties mentioned in part four no longer existed.

That is Engels’ preface. Now to the preamble.

Preamble: “A specter is haunting Europe–the specter of Communism.”

The Communist League saw their mere existence as a threat so severe as to elicit a unified response from parties as diverse as pope, emperors, financiers, and police-spies. The writers took this to mean that they were a power, but one which deserved a hearing of its aims and demands. It was internationalist from its beginnings. In other words, there’s was not a nationalist situation, but a union of members from England, France, Germany, Italy, Belgium, and the Netherlands. Internationalism would play a huge part in communist revolutions globally.

Concluding Thoughts

Is the CM mere antiquities, a literary piece for hobbyists? One could use it that way, I suppose, but to do so would forfeit the document’s power. Even if one does not agree with all of Marx and Engels’ assertions, they should at least give one pause. What does it mean if people are grouped into antagonistic classes? What would it mean for working people to unite as a class, overthrow bourgeois hegemony, and obtain political power (the aims of the Communist League on p. 22)? Do the revolutions of Russia, China, Cuba, Vietnam, and the various Bolivarian revolutions speak to the truth or falsehood of this document? Or how do those revolutions compare to the ideas Marx and Engels put forth?

My life situation makes this reading more poignant this time. I had written toward the end of last year a massive reading goal of 22 non-fiction works and 10 fiction works. Surely with school being done I would have nothing to do. It turned out that working 40+ hours a week in manual labor plus 10+ hours a week in commute time make for a tired and ragged Monte. It’s hard enough being a parent who is present and getting chores done; what little time I have is devoted to reading for this blog, and I don’t exactly feel great about my efforts.

I don’t know how the miners of yesteryear worked 12-16 hour days by candlelight and still made time to organize for better conditions. They are inspiring. They inspire while I feel the pressure of student debt, tired muscles, anxiety and desperation to use my mental skill, little time for my wife and children, and even less time to just read. So is the working class life. We work just to survive, while those who own capital make money off the labor of those who work. This is no a c’est la vie, or “it is what it is” statement; such is the outlook of those who share precarious conditions (like trying to find affordable healthcare), but through some obfuscation see this way of things as natural, unalterable, divinely-inspired, deserved. Recognize the power of your own activity. The way things are are not the way things have to be. Far from it.

Trouble with Labels

Thought experiment. Let’s say you’ve had a best friend since kindergarten. For some reason, you never discussed politics with each other. Then one day, your friend labels himself/herself with the label of your political other (so pretend you’re a socialist and your friend admits to being alt-right, or vice-versa).

What do you do with this information? Do you give more importance to the label than to your friend, and attribute all the negativity you’ve accumulated with that label to your friend? Do you give more importance to your friend, and ask what s/he means by it since you’ve been friends for so long, and maybe you might learn something from a true believer of that label? In other words, if you had shared interests in video games, sports, hiking, music, books, bands, cooking, martial arts, fashion—and interests cultivated TOGETHER over decades—would your friend’s revelation overturn all of that?

What if you two understand the label in completely different ways? Do labels mean something in themselves; do they allow for variance within the label; does meaning shift according to group non/affiliation; do they mean something vastly different depending on history or region; do labels mean something different to leaders and followers?

Why We Are So Frustrated in Political Conversations














When’s a Fetus no Longer a Fetus?






The Social Freight (Politics) of Binaries







The Politics of Sex

Anne Fausto-Sterling
Anne Fausto-Sterling

At the time that Bruce Jenner became Caitlyn Jenner, I was reading a set of articles by Anne Fausto-Sterling: “The Five Sexes: Why Male and Female Are Not Enough” (1993) and “The Five Sexes, Revisited” (2000). It was a wonderful coincidence, because I think they relate, but I will get to that in a moment. The articles covered the concept of intersex individuals. I will first explain my title.

What Do I Mean by “Politics?”

Politics usually conjures a picture of concrete governments. Think presidents, congresspersons, judges, etc. I mean something much broader. When you see “political” or “the politics” of something in this post, I mean how people generally conceptualize and negotiate their group and people outside their group according to their own interests. This can intersect with politics as typically defined, but my use of it is not exhausted by that use. In my usage, how parents settle fights between their children, how parents navigate conflict in front of their children, how a female employee chooses to respond in a sexist work environment, how friends negotiate a mutual love interest: all of these situations and more include the political. Politics involves the negotiation of some scarce resource (e.g., land, prestige, the definition of marriage, medical insurance, employment, leadership positions, the choice to have children, leisure, etc.) between at least two parties. Something is at stake.

Russell McCutcheon
Russell McCutcheon

This understanding extends to how people use language. Definitions do not mean something in themselves; they are the artifact of someone delimiting a phenomenon, concept, etc. Follow me for a moment. What is a “vegetable?” Does it really matter if a tomato is a fruit or a vegetable? What is at stake if a tomato is a fruit or a vegetable? Russell McCutcheon uses these questions to demonstrate the stakes involved in something as trivial as what we call a tomato: it made it to the Supreme Court. Nix v. Hedden (1893) involved a tax on imported vegetables but not on fruit. Scientifically, tomatoes are fruit, but a port authority (Hedden) had exacted the tax from the Nixes, calling the tomatoes vegetables. I won’t get into the case, but suffice it to say that the classification of tomatoes becomes significant when money (or other scarce resources) is at stake. Now that I have discussed the stakes of definitions, let us move on to the concept of intersex.

The Definition of Intersex

Biological sex as a category (not act) is most often broken down into primary and secondary characteristics. Primary sex characteristics are gonads (ovaries and testicles), sex organs (vaginas, cervixes, uteri, penises, and scrotums), and chromosomes (XX, XY). Secondary sex characteristics (generally the visible ones) are those primarily used in social interaction to categorize people: breasts, body shape, facial/body hair, vocal pitch, and hormones. So far, nothing is yet “political.”

In intersex persons, there is some overlap in what is normally male or female. When Fausto-Sterling discussed intersex persons in her first article, note the very terms she uses to develop her essay: “true hermaphrodites,” “male pseudohermaphrodites,” and “female pseudohermaphrodites.” While I will get to what she means, note the scarce resource of dignity caught up in the prefix “pseudo-.“ If anyone called you a “pseudo-parent” or a “pseudo-human,” or a “pseudo-nice-person,” or a “pseudo-wife,” etc., do you think the name-caller and the other person are going to be bosom chums? Fausto-Sterling in her later article admitted she was being provocative; today I would just term it inflammatory. But I digress. She noted that the then Intersex Society of North America (ISNA) had advocated for in further classifying intersex persons: Type I, Type II, etc.

What did Fausto-Sterling mean by these terms and how did they relate to intersex? Intersex covers the three subgroups she termed. “True hermaphrodites” have at least one working ovary and teste; “female pseudohermaphrodites” have at least one ovary and some shared primary sex characteristics (e.g., an enlarged clitoris, fused perineum, facial hair, etc.) but no testes; “male pseudohermaphrodites” have at least one teste and some shared sex characteristics (e.g., a vagina, breasts, etc.) but no ovaries. For a list of technical terms, see the FAQ page on ISNA’s site for the various permutations (

Why Talk about Something So Intimate and Personal (i.e., politics)?

I have asked myself this question since reading Michel Foucault’s book The History of Sexuality, Volume 1. He argued that discourse about sex had increased since the seventeenth century and had along the way morphed into what is called “power-knowledge” (similar to how I defined politics: s/he who defines the terms determines where the debate/discussion goes). The literal religious phenomenon of confession socially transformed into “confessing” to doctors, teachers, parents, and psychiatrists. Confession developed into a way for authorities/experts to extract confessions from children, patents, etc. This intellectual nugget challenges me to think about why I study things and the possible effects of that study. It will at least result in publication on this blog, and potentially in academic publishing in the future. But what is at stake in talking about people I don’t even know?

I think my intentions lie in aiding peoples’ full inclusion in society, people who don’t normally fit societal expectations. This probably comes from experiences in my childhood where I was bullied, didn’t often fit in, and not accepting the dogma that “life isn’t fair.” Life isn’t fair, but that doesn’t mean I sit back and leave life to its own devices. To do so forfeits agency and the potential for change.

Intersex persons are living, breathing examples of persons who lie outside sex/gender norms of heteronormativity. In that sense, they are abnormal. It is easy to stop when we hear the word abnormal and then move on with life by ignoring those who are abnormal according to a definition or castigating them until they fit normalcy. That is the politics of words. If people aren’t normal or are deviant, then I don’t have to hear their concerns.

But norms are norms only insofar as they are agreed upon. What is at stake in including or excluding intersex persons from normalcy?

By virtue of being born, the very bodies of intersex persons question the foundations of what it means to be a sexual being. Constructs of heterosexuality, homosexuality, and bisexuality are built upon a two-sex model: people are born either male or female. From this postulate, persons have sex with the “opposite” sex or the “same” sex or “both.”

The problem is intersex persons do not have an “opposite” sex to make heteronormativity work. They can literally have sex with men and with women and not be heterosexual, homosexual, or bisexual; each of these terms assumes a strict two-sex model: the “opposite,” “same,” or “both” sexes.

What is at stake then? What is the politics of sex? Let’s say Obergefell v. Hodges hadn’t happened. Let’s go all the way back to the early 1990s when same-sex marriage hadn’t even entered litigation. The definitions of sex, gender, marriage, ethics, medicine, psychology, and more is at stake. Normalcy (as conceived in the West) itself is at stake. The All-American Boy and Disney Princess are at stake.

Can the All-American Boy, the Disney Princess, and the intersex child coexist?

Where is the model the intersex gets to model his life after?

PRONOUNS! What language can the intersex come up with that doesn’t exclude them but also doesn’t target them for abuse?

Do we try to get them to either “play house” or “cops and robbers,” or both or introduce a new space of activities? What about sex/gender-neutral activities?

Exclusivity helps define an identity but where does exclusivity become a detriment to society and to persons? Is there a point where inclusivity goes too far? Why?

Past Attitudes and Procedures Concerning People Who Are Intersex

I include the questions above because of how intersex persons have been treated in the past. Two physicians in the late 1960s, Christopher J. Dewhurst and Ronald R. Gordon, asserted that parents of intersex persons and the intersex persons themselves would be doomed to a life of misery. This attitude fueled procedures to alter the organs and hormones of these persons. This is where the politics of sex relates transgender persons and intersex persons: “sex changes” or sex-reassignment surgery. What some decry in transgender persons—the taking of hormones and the manipulation of genitals* to alter birth sex—was and is prescribed by doctors so that intersex persons fit a two-sex model of humanity. Literally, they sometimes have parts of their identities cut off at the root.

Up to 1:58 people are born intersex according to Fausto-Sterling’s research. This number is slightly higher than the rate for autism, which is 1:68 (CDC 2014). To put that in perspective then, of the 159,498 people living in Springfield, Missouri, 2,749 were born intersex. Why don’t we hear about them? Why don’t they have public services like those in Springfield can have (e.g., Development Center of the Ozarks, ARC of the Ozarks, Abilities First, etc.)?

While genital and hormonal manipulation was probably done out of humanitarian concern, it nonetheless took choice away from parents, and definitely from the child. It was forced sex-reassignment surgery according to “what nature intended” (the words of John Money from Johns Hopkins University in the 1950s).

To get a picture of Dewhurst and Gordon’s (mentioned above) sensitivity, consider the following quote from their work, The Intersexual Disorders:

“One can only attempt to imagine the anguish of the parents. That a newborn should have a deformity … [affecting] so fundamental an issue as the very sex of the child … is a tragic event which immediately conjures up visions of a hopeless psychological misfit doomed to live always as a sexual freak in loneliness and frustration.” (quoted in “The Five Sexes: Why Male and Female Are Not Enough”)

In a limited sense, Dewhurst and Gordon are empathizing with parents who wished for “normal” children. On my read, they dropped the ball (threw it into the stands?) on doing no harm. These doctors who were meant to heal were the first people these children met after exiting their mothers. The crying babes didn’t hear the words “It’s a boy” or “It’s a girl” but “It’s a hopeless psychological misfit” or “It’s a sexual freak.”

To lay all the blame at the feet of doctors, though, would be unfair. We also don’t hear much about intersex persons, because most people don’t run about with exposed genitals. It’s pretty customary to wear clothes in public. So even if a family and their doctor chose not to go the route of genital and hormonal manipulation, there is still a lot of things people don’t have to know about you if you don’t want them to. Many choose not to participate in the wonderful locker room comparative ritual involved with penis and breast sizes. And that’s ok.

I wrote this post to provoke how we deal with the sometimes heavy burden of normalcy. Hopefully it is food for thought. Normalcy can be a blanket that warms you if you lie beneath its fabric or a means of suffocation for those not completely covered by it.

*Below is a surgical video (clitoroplasty), so if you are opposed to seeing it yourself, or do not wish your child(ren) to see it, do not click on it; I will describe it. Urologists at the University of Belgrade, Serbia perform a clitoroplasty on a 20 year old intersex person. The person’s genitalia include an enlarged clitoris (after its hidden anatomy had been uncovered, it appeared around the size of a fully mature penis, approximately 4-5 inches), a vagina, and testicles (only one is visible to the left of the clitoris, though both are there). The patient transitions fully to female. The urologists removed all erectile tissue that had been present beneath the clitoris in what I could only assume was very painful (when erect, the tissue was S-shaped).

I am happy for the patient because her parents and pediatricians gave her the option to choose this herself. Surgeries that are so intimate and invasive deserve different ethical consideration than they have received in the past. This is not an ear piercing of an infant. While its morality is also up for debate, it involves more than male circumcision. This affects the sex of a person; that decision should be left up to the person whose manipulation it affects, not another, including the parents.

Clitoroplasty in intersex repair using disassembly technique

This previous Wednesday I did not want to cover the recent news with Planned Parenthood, because I hadn’t read much on it. Frankly, I hadn’t thought much about Planned Parenthood or abortion in general because I hadn’t ever considered getting pregnant. It’s interesting what will make you sit down and think about something. Next Wednesday’s post will cover my emerging thoughts on abortion.

My Weird Thoughts on “Religion”


1. Classic Definitions of Religion and Instability in Terms

Religion has classically been defined as:

  • The feeling of absolute dependence (Friedrich Schleiermacher)
  • Belief in spiritual things (E. B. Tylor)
  • An illusion or neurosis (Sigmund Freud)
Bruce Lincoln Source: University of Chicago
Bruce Lincoln
Source: University of Chicago




2. Working, Constructed Definition of Religion

Russell T. McCutcheon Source: Twitter
Russell McCutcheon
Source: Twitter


A. “Discourse”






A word on “myth”

Roland Barthes Source:
Roland Barthes


History Makes truth claims, has credibility, and commands no authority
Myth Makes truth claims, has credibility, and commands authority

Adapted from Lincoln, Discourse, 23.






If You Love America, What Is It That You Love?

I’ve heard it said that when someone loves America, they love what the idea of it stands for. They love the people in it. They love what the founders were after. But when it comes down to what the government does, these same will criticize it to the point of a nagging spouse who resents everything the offending spouse stands for. In fact, they’re ready for divorce. What gives? Why this discrepancy between ideal and actuality?

It is interesting that people do not hold this ideal/actuality distinction when referring to other countries. When these people say they wouldn’t want to live in Canada, France, Britain, Djibouti, South Africa, Japan, Laos, Australia, or Brazil, I don’t think they’re talking about what idea these countries stand for, the general populace in these countries, or what their founders were after. They say they wouldn’t want to live there because of the current laws there, the regimes in place, the underlying socio/economic/political climate is. So whence the inconsistency when talking about America? Maybe it is because this is their home. Maybe if they were from one of the aforementioned countries, they would make the distinction ideal/actuality distinction there as they do here.

If it comes down to what we have in place, I both love and despise this country. I love that there is at least the constitutional possibility of free speech, press, religion, assembly, petition, bearing of arms, against quartering troops, all that supposed legal protection (provided you’re loaded enough to defend yourself), etc. I despise the fact that there are so many laws, one is near being a criminal for existing. I despise that many constitutional guarantees are “legally” (not constitutionally of course, unless we also get to get bent over by the corruption within some judges who interpret the constitution/laws against their pretty plain meaning) run over by 3 letter agencies, because they have standing armies to justify their actions and we don’t. I love that my political enemies are generally content not to literally eviscerate my family or me. I hate that we are polarized so deeply because the people can’t realize there might be more than 2 options on the table at any time. But if we come down to it, where we judge our love for something by a government’s actions, then I can’t stand America. I can’t stand the silent slavery of the majority to the secret few. The government knows too well not to be too overt in its coercion or oppression, or people might actually wake up from their yawning stupor, their contentment with bread and circuses, and revolt. Or at least change something drastically. I’m ready for change. Not empty promises. Change. Change toward freedom.