Let us now ask the same question about the human world. Men do not struggle by means of their natural organs, but by means of artificial organs, by means of tools (and in weapons we must understand tools). Here, too, the principle of perfection and the weeding out of the imperfect, through struggle, holds true. The tools struggle, and this leads to the ever greater perfection of tools. Those groups of tribes that use better tools and weapons can best secure their maintenance, and when it comes to a direct struggle with another race, the race that is better equipped with artificial tools will win. Those races whose technical aids are better developed, can drive out or subdue those whose artificial aids are not developed. The European race dominates because its external aids are better.
Here we see that the principle of the struggle for existence, formulated by Darwin and emphasized by Spencer, has a different effect on men than on animals. The principle that struggle leads to the perfection of the weapons used in the strife, leads to different results between men and animals. In the animal, it leads to a continuous development of natural organs; that is the foundation of the theory of descent, the essence of Darwinism. In men, it leads to a continuous development of tools, of the means of production. This, however, is the foundation of Marxism.
Here we see that Marxism and Darwinism are not two independent theories, each of which applies to its special domain, without having anything in common with the other. In reality, the same principle underlies both theories. They form one unit. The new course taken by men, the substitution of tools for natural organs, causes this fundamental principle to manifest itself differently in the two domains; that of the animal world to develop according to Darwinian principle, while among mankind the Marxian principle applies.
When men freed themselves from the animal world, the development of tools and productive methods, the division of labor and knowledge became the propelling force in social development. It is these that brought about the various systems, such as primitive communism, the peasant system, the beginnings of commodity production, feudalism, and now modern capitalism, and which bring us ever nearer to Socialism.
X. CAPITALISM AND SOCIALISM.
The particular form that the Darwinian struggle for existence assumes in development is determined by men’s sociability and their use of tools. The struggle for existence, while it is still carried on among members of different groups, nevertheless ceases among members of the same group, and its place is taken by mutual aid and social feeling. In the struggle between groups, technical equipment decides who shall be the victor; this results in the progress of technique. These two circumstances lead to different effects under different systems. Let us see in what manner they work out under capitalism.
When the bourgeoisie gained political power and made the capitalist system the dominating one, it began by breaking the feudal bonds and freeing the people from all feudal ties. It was essential for capitalism that every one should be able to take part in the competitive struggle; that no one’s movements be tied up or narrowed by corporate duties or hampered by legal statutes, for only thus was it possible for production to develop its full capacity. The workers must have free command over themselves and not be tied up by feudal or guild duties, for only as free workers can they sell their labor-power to the capitalists as a whole commodity, and only as free laborers can the capitalists use them. It is for this reason that the bourgeoisie has done away with all old ties and duties. It made the people entirely free, but at the same time left them entirely isolated and unprotected. Formerly the people were not isolated; they belonged to some corporation; they were under the protection of some lord or commune, and in this they found strength. They were a part of a social group to which they owed duties and from which they received protection. These duties the bourgeoisie abolished; it destroyed the corporations and abolished the feudal relations. The freeing of labor meant at the same time that all refuge was taken away from him and that he could no longer rely upon others. Every one had to rely upon himself. Alone, free from all ties and protection, he must struggle against all.
It is for this reason that, under capitalism, the human world resembles mostly the world of rapacious animals, and it is for this very reason that the bourgeois Darwinists looked for men’s prototype among animals living isolated. To this they were led by their own experience. Their mistake, however, consisted in considering capitalist conditions as everlasting. The relation existing between our capitalist competitive system and animals living isolated, was thus expressed by Engels in his book, “Anti-Dühring” (page 293). This may also be found on page 59 of “Socialism, Utopian and Scientific” as follows:
“Finally, modern industry and the opening of the world market made the struggle universal and at the same time gave it unheard-of virulence. Advantages in natural or artificial conditions of production now decide the existence or non-existence of individual capitalists as well as of whole industries and countries. He that falls is remorselessly cast aside. It is the Darwinian struggle of the individual for existence transferred from Nature to society with intensified violence. The conditions of existence natural to the animal appear as the final term of human development.”
What is that which carries on the struggle in this capitalist competition, the perfectness of which decides the victory?