The Holy Family
By Karl Marx and F. Engels The Holy Family, or Critique of Critical Critique. Against Bruno Bauer and Co. is the first joint work of Karl Marx and Frederick Engels. At the end of August 1844 Marx and Engels met in Paris and their meeting was the beginning of their joint creative work in all fields of theoretical and practical revolutionary activity. By this time Marx and Engels had completed the transition from idealism to materialism and from revolutionary democratism to communism. The polemic The Holy Family was written in Paris in autumn 1844. It reflects the progress in the formation of Marx and Engels's revolutionary materialistic world outlook. In The Holy Family Marx and Engels give a devastating criticism of the subjectivist views of the Young Hegelians from the position of militant materialists. They also criticize Hegel's own idealistic philosophy: giving credit for the rational element in his dialectics, they criticize the mystic side of it. The Holy Family formulates a number of fundamental theses of dialectical and historical materialism. In it Marx already approaches the basic idea of historical materialism - the decisive role of the mode of production in the development of society. Refuting the idealistic views of history which had dominated up to that time, Marx and Engels prove that of themselves progressive ideas can lead society only beyond the ideas of the old system and that "in order to carry out ideas men are needed who dispose of a certain practical force." (See p. 160 of the present edition.) The proposition put forward in the book that the mass, the people, is the real maker of the history of mankind is of paramount importance. Marx and E n gels show that the wider and the more profound a change taking place in society's, the more numerous the mass effecting that change will be. Lenin especially stressed the importance of this thought and described it as one of the most profound and most important theses of historical materialism. The Holy Family contains the almost mature view of the historic role of the proletariat as the class which, by virtue of its position in capitalism, "can and must free itself" and at the same time abolish all the inhuman conditions of life of bourgeois society, for "not in vain does" the proletariat "go through the stern but steeling school of labor. The question is not what this or that proletarian, or even the whole of the proletariat at the moment considers as its aim. The ques