As regards the possibility of inferring practical programmes from scientific principles, he objected that neither the desirable nor the practicable are science. Science may be a legitimate means of simplifying problems, making it possible to distinguish in them what can be scientifically ascertained from what can only be partially known; in the case of the Marxian law of the fall in the rate of profits, for instance, if such a law were proved to be scientifically correct, it could be said, under certain conditions that the end of capitalist society was a scientific certainty, though it would remain doubtful what would follow it. But logic is not life, and the appraisement of social programmes is a matter of empirical observations and of practical convictions. The unconquerable indetermination of social facts brings forth that element of dating in the actions of practical men, which is to will what inspiration is to expression, insight to intellect, in the poet and in the scientist.
Socialism could not be called a scientific programme, except in a limited and metaphorical sense, which was not a criticism of socialism itself, but of the bad logic of certain Socialists: the Marxian programme as such, Croce recognized as one of the noblest and boldest, and also one of those which obtain the greatest support from the objective conditions of existing society. Having already denied the dependence of intellectual truth on economic fact, by criticising the metaphysics of historical materialism, he thus asserted now the autonomy of the economic from the logical principle.
On the other hand, he destroyed the legend of the intrinsic immorality of Marxism, which was due to Marx's repeated assertions that the social question is not a moral question, and to his sharp criticisms of class ideals and hypocrisies. He pointed to the moral interest which had guided Marx's political activity, and which could even be said to have prompted the choice of the fundamental hypotheses of his economics. What Marx had called the impotence of morality was the futile attempt at apportioning praise or blame for the natural conditions of the social order. It is only when such conditions are no longer conceived as necessary for the social order in general, but only for a stage in its history, and when new conditions appear that make it possible to destroy them, that moral condemnation is justified and effective: to use another of Marx's phrases, morality condemns what history has already condemned. This is as much as saying that the only real moral problems, as all other problems of human life, are those that present themselves under given historical circumstances, at a given time; concrete, not abstract; and that moral judgments apply not to facts or conditions, but to actions. The passage from such a concrete, or historical, view of morality, to a doctrine of moral relativity is a very easy one, but Marx's own views on this point, which he never deliberately expounded, are irrelevant to the substance of his doctrine. For his own part, Croce reasserted the value of Kantian ethics, and the absoluteness of the moral ideal, as an ideal which is not above and outside the spirit of man, but rather one of its intrinsic forms or categories. And Marx's conclusions in regard to the function of morality in the social movement, and to the method for the education of the proletariat, though clashing with current prejudices, contain no contradiction of general ethical principles. But Marx's interest was not essentially an ethical one: the moralistic criticisms of Marx were similar to the puritanic criticisms of Machiavelli, and resolved themselves into a charge that neither the one nor the other had treated problems totally different from those which they had actually attempted to clarify. While vindicating the importance of Machiavelli in the history of the study of the economic activity of man, Croce called Marx himself the Machiavelli of the labour movement, implicitly suggesting a similarity of both object and method between Il Principe and Das Kapital, which is singularly illuminating.
The last essays of the book on Materialismo Storico are two letters to Professor Pareto "On the Economic Principle," written in 1900; but with these we reach a time when Croce's thought was already organizing itself in the system of the philosophy of mind. In them we find a sketch of the system in the form in which it appeared in the first edition of the Estetica: that is, we already decidedly enter into the maturer phase of Croce's thought. We must here pause on the threshold, and looking back on the years of Croce's special interest in economic problems, sum up the new elements that the study of these problems adds to his intellectual physiognomy: a more deliberately anti-metaphysical attitude, a growing consciousness of the complexity of history and of the concreteness of moral life, a realization of the function of the economic activity, a progress in the analysis of scientific concepts, and therefore in the foundations of his logic—but, most important of all, a continued practice of philosophical thought under the shape of historical methodology. Apart from their interest as documents of the growth of his philosophy, Croce's studies have also a place in the history of social and economic thought, side by side with those of Labriola and of Georges Sorel, as a significant episode in that Latin crisis of Marxism, the ultimate outcome of which are the theories of French and Italian Syndicalism.
[1] Contributo, p. 36-37.