Willard Skousen - The Naked Communist

Marx and Engels now felt they had not only found an explanation for the “origin of species,” but that they had discovered a thrilling explanation for the greatest mystery of all: What is Life?

On the basis of this principle the Communist philosophers decided that the phenomenon of life was the product of one of these leaps. Engels stated that the complex chemical structure of matter evolved until albuminous substance was formed, and from this albuminous substance life emerged . In fact, he insisted that just as you cannot have matter without motion, so also you cannot have albumin without life. It is an inherent characteristic of albumin—a higher form of motion in nature. {16} 16 Engels, Friedrich, Anti-Duhring , pp. 78, 85.

Engels also suggested that as soon as life emerged spontaneously from albuminous substance, it was bound to increase in complexity. Dialectical Materialism is an evolutionary philosophy. However, the Communist does not believe that new forms in nature are the result of gradual change but that quantitative multiplication builds up the momentum for a “leap” in nature which produces a change or a new specie.

The Communist believes that incidental to one of these leaps, the phenomenon of consciousness emerged. The creature became aware of the forces which were playing upon it. Then at an even higher level another form of life appeared with the emerging capacity to work with these impressions—to arrange them in associations—and thus mind emerged as an intelligent, self-knowing, self-determining quality in matter. However, matter is primary, mind is secondary. Where there is no matter there is no mind—therefore, there can be no soul, no immortality, no God.

With the setting down of the Law of Transformation the Communist philosophy of nature became complete. The Dialectical Materialists felt that a great intellectual contribution had been made to man’s understanding of the universe. Through these laws they decided they had shown:

1. Matter is a unity of opposites which creates a conflict that makes it auto-dynamic and self-energizing; therefore matter does not need an outside source of power for its manifestation of motion;

2. Through its pattern of constant negation or dying, nature tends to multiply itself and fill the universe with an orderly development or increase without requiring any guiding intelligence; and

3. Through the Law of Transformation matter is capable of producing new forms without the need of any creative or directing power outside of itself.

Engels boasted that by discovery of these laws “the last vestige of a Creator external to the world is obliterated.” {17} 17 Engels, Friedrich, Anti-Duhring , p. 18.

From this brief summary, it will be seen that the Communist intellectual believes that everything in existence came about as a result of ceaseless motion among the forces of nature. Everything is a product of accumulated accident. There is no design. There is no law. There is no God. There is only matter and force in nature.

As for man, the Communist philosopher teaches that he is a graduate animal—an accident of nature like all other forms of life. Nevertheless, man is supposed to have the accidental good fortune to possess the highest intelligence in existence. This is said to make him the real god of the universe. This is precisely what Ludwig Feuerbach had in mind when he said: “The turning point of history will be the moment man becomes aware that the only God of man is man himself.”

This will account for the almost passionate zeal of Communist leaders to destroy all forms of religion and the worship of God. Nikolai Lenin declared: “We must combat religion—this is the ABC of materialism, and consequently of Marxism.” When Karl Marx was asked what his objective in life was, he said, “To dethrone God and destroy capitalism!” However, it is interesting to observe that having denounced God, the scriptures, morals, immortality, eternal judgment, the existence of the spirit and the sanctity of individual human life, the dialectical materialists turned to the worship of themselves.

They decided that man is the epitome of perfection among nature’s achievements and therefore the center of the universe.

But if man is supposed to have the highest intelligence in existence then it becomes his manifest duty to remake the world. Naturally, Marx believed this task was the inescapable responsibility of the Communist leaders since they are the only ones who have a truly scientific understanding of social and economic progress. Marx and Engels accepted the fact that the remaking of the world will have to be a cruel and ruthless task and that it will involve the destruction of all who stand in the way. This is necessary, they said, in order to permit the Communist leadership to wipe out the social and economic sins of human imperfection in one clean sweep and then gradually introduce a society of perfect harmony which will allow all humanity to live scientifically, securely and happily during all future ages.

However, before striking out on such a bold course, the founders of Communism realized they would have to develop a whole new approach to morals and ethics for their followers. Lenin summarized it as follows: “We say that our morality is wholly subordinated to the interests of the class struggle of the proletariat.” {18} 18 Lenin, V. I., Religion , p. 47. In other words, whatever tends to bring about the Communist concept of material betterment is morally good, and whatever does not is morally bad. This concept is simply intended to say that “the end justifies the means.” It is not wrong to cheat, lie, violate oaths or even destroy human life if it is for a good cause. This code of no morals accounts for the amoral behavior on the part of Communists which is frequently incomprehensible to non-Communists.

From experience it has been observed that a newly converted Communist frequently acquires a feeling of omniscient superiority over his unconverted fellow men. He feels that at last the universe is laid out before him in a simple, comprehensible manner. If he has never wrestled with philosophical problems before he is likely to be overwhelmed by the infatuating possibility that through Dialectical Materialism man has finally solved all of the basic problems necessary to understand the universe. In this state of mind the student will often drop his attitude of critical inquiry. He will invite indoctrination in heavy doses because of his complete assurance that he has at last discovered Truth in its ultimate form.

There are many things, however, which the alert student will immediately recognize as fallacies in the Communist philosophy of nature. Take, for example, the Law of Opposites. This law proclaims that all matter is a unity of opposites, and that out of the opposition manifested by these contradictory elements, energy is derived. This is supposed to explain the origin of motion. But two contradictory elements would never come together in the first place unless they already had energy in themselves . Contradictory forces in nature are found to have energy independent of each other. Bringing them together simply unifies energy or motion already in existence. Therefore, as philosophical scholars have pointed out, the Communist Law of Opposites does not explain motion; it presupposes it ! {19} 19 For an extended discussion of this problem see The Philosophy of Communism , by Dr. Charles McFadden, pp. 177-184.

As one author facetiously put it: “Two inert elements could no more produce a conflict and create motion than a thousand dead Capitalists and a million dead Communists could produce a class war.”