The final point which I think demands explanation, although in this case also the difference between myself and Labriola does not appear to be serious, is this: to what conclusions does historical materialism lead in regard to the ideal values of man, in regard that is to intellectual truth and to what is called moral truth?
The history of the origin of intellectual truth is undoubtedly made clearer by historical materialism, which aims at showing the influence of actual material conditions upon the opening out, and the very development of the human intellect. Thus the history of opinions, like that of science, needs to be for the most part re-written from this point of view. But those who, on account of such considerations concerning historical origins, return in triumph to the old relativity and scepticism, are confusing two quite distinct classes of problem. Geometry owes its origin no doubt to given conditions which are worth determining; but it does not follow that geometrical truth is something merely historical and relative. The warning seems superfluous, but even here misunderstandings are frequent and remarkable. Have I not read in some socialist author that Marx's discoveries themselves are of merely historical importance and must necessarily be disowned. I do not know what meaning this can have unless it has the very trivial one of a recognition of the limitation of all human work, or unless it resolves itself into the no less idle remark that Marx's thought is the offspring of his age. This onesided history is still more dangerous in reference to moral truth. The science of morality is evidently now in a transformation stage. The ethical imperative, whose classics are Kant's Kritik der reinen Vernunft, and Herbart's Allgemeine praktische Philosophie, appears no longer adequate. In addition to it an historical and a formal science of morality are making their appearance, which regard morality as a fact, and study its universal nature apart from all preoccupations as to creeds and rules. This tendency shows itself not only in socialistic circles, but also elsewhere, and it will be sufficient for me to refer to Simmel's clever writings. Labriola is thus justified in his defence of new methods of regarding morality. 'Ethics,—he says,—for us resolves itself into an historical study of the subjective and objective conditions according to which morality develops or finds hindrances to its development.' But he adds cautiously, 'in this way alone, i.e., within these limits, is there value in the statement that morality corresponds to the social situation, i.e., in the final analysis to the economic conditions,' The question of the intrinsic and absolute worth of the moral ideal, of its reducibility or irreducibility to intellectual truth, remains untouched.
It would perhaps have been well if Labriola had dwelt a little more on this point. A strong tendency is found in socialistic literature towards a moral relativity, not indeed historical, but substantial, which regards morality as a vain imagination. This tendency is chiefly due to the necessity in which Marx and Engels found themselves, in face of the various types of Utopians, of asserting that the so-called social question is not a moral question,—i.e. as this must be interpreted, it cannot be solved by sermons and so-called moral methods—and to their bitter criticism of class ideals and hypocrisies.[11] This result was helped on, as it seems to me, by the Hegelian source of the views of Marx and Engels; it being obvious that in the Hegelian philosophy ethics loses the rigidity given to it by Kant and preserved by Herbart. And lastly the name materialism is perhaps not without influence here, since it brings to mind at once well-understood interests and the calculating comparison of pleasures. It is, however, evident that idealism or absolute morality is a necessary postulate of socialism. Is not the interest which prompts the formation of a concept of surplus-value a moral interest, or social if it is preferred? Can surplus value be spoken of in pure economics? Does not the labourer sell his labour-power for exactly what it is worth, given his position in existing society? And, without the moral postulate, how could we ever explain Marx's political activity, and that note of violent indignation and bitter satire which is felt in every page of Das Kapital? But enough of this, for I find myself making quite elementary statements such as can only be overlooked owing to ambiguous or exaggerated phraseology.
And in conclusion, I repeat my regret, already expressed, concerning this name materialism, which is not justified in this case, gives rise to numerous misunderstandings, and is a cause of derision to opponents. So far as history is concerned, I would gladly keep to the name realistic view of history, which denotes the opposition to all teleology and metaphysics within the sphere of history, and combines both the contribution made by socialism to historical knowledge and those contributions which may subsequently be brought from elsewhere. Hence my friend Labriola ought not to attach too much importance, in his serious thoughts, to the adjectives final and definite, which have slipped from his pen. Did he not once tell me himself that Engels still hoped for other discoveries which might help us to understand that mystery, made by ourselves, and which is History?
May, 1896.
FOOTNOTES:
[1] Del materialismo storico, dilucidazione preliminare, Rome, E. Loescher, 1896. See the earlier work by the same author: In memoria del 'Manifesto dei communisti,' 2nd ed. Rome, E. Loescher, 1895.
[2] I refer to the works of Professor Achille Loria.
[3] He calls it on one occasion: 'the final and definite philosophy of history.'