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 meaning of the process is embedded ever more deeply in day-to-day 
 events, and totality permeates the spatio-temporal character of 
 phenomena. The path to consciousness throughout the course of history 
 does not become smoother but on the contrary ever more arduous and 
 exacting. For this reason the task of orthodox Marxism, its victory over 
 Revisionism and utopianism can never mean the defeat, once and for all, 
 of false tendencies. It is an ever-renewed struggle against the 
 insidious effects of bourgeois ideology on the thought of the 
 proletariat. Marxist orthodoxy is no guardian of traditions, it is the 
 eternally vigilant prophet proclaiming the relation between the tasks of 
 the immediate present and the totality of the historical process. Hence 
 the words of the Communist Manifesto on the tasks of orthodoxy and of 
 its representatives, the Communists, have lost neither their relevance 
 nor their value: 
  
 €The Communists are distinguished from the other working-class parties 
 by this only: 1. In the national struggles of the proletarians of the 
 different countries, they point out and bring to the front the common 
 interests of the entire proletariat, independent of nationality. 2. In 
 the various stages of development which the struggle of the working 
 class against the bourgeoisie has to pass through, they always and 
 everywhere represent the interests of the movement as a whole.€ 
  
 March 1919. 
  
 NOTES 
  
 1. Introduction to the Critique of Hegel€s Philosophy of Right , p. 52. 
  
 2. Ibid., p. 54. 
  
 3. Nachlass I, pp. 382-3. [Correspondence of 1843]. 
  
 4. Ibid., p. 398. See also the essay on Class Consciousness. 
  
 5. Feuerbach and the End of Classical German Philosophy. 
  
 6. A Contribution to the Critique of Political Economy, (my italics). It 
 is of the first importance to realise that the method is limited here to 
 the realms of history and society. The misunderstandings that arise from 
 Engels€ account of dialectics can in the main be put down to the fact 
 that Engels € following Hegel€s mistaken lead € extended the method to 
 apply also to nature. However, the crucial determinants of dialectics € 
 the interaction of subject and object, the unity of theory and practice, 
 the historical changes in the reality underlying the categories as the 
 root cause of changes in thought, etc. € are absent from our knowledge 
 of nature. Unfortunately it is not possible to undertake a detailed 
 analysis of these questions here. 
  
 7. Ibid., pp. 298-9. 
  
 8. Introduction to The Class Struggles in France . But it must be borne 
 in mind that €scientific exactitude€ presupposes that the elements 
 remain €constant€. This had been postulated as far back as Galileo. 
  
 9. Capital III, p. 205. Similarly also pp. 47-8 and 307. The distinction 
 between existence (which is divided into appearance, phenomenon and 
 essence) and reality derives from Hegel€s Logic. It is unfortunately not 
 possible here to discuss the degree to which the conceptual framework of 
 Capital is based on these distinctions. Similarly, the distinction 
 between idea (Vorstellung) and concept (Begriff) is also to be found in 
 Hegel. 
  
 10. Capital III, p. 797. 
  
 11. A Contribution to Political Economy, p. 293. 
  
 12. Ibid., p. 273. The category of reflective connection also derives 
 from Hegel€s Logic. [See Explanatory Notes for this concept]. 
  
 13. The Poverty of Philosophy, p. 123. 
  
 14. We would draw the attention of readers with a greater interest in 
 questions of methodology to the fact that in Hegel€s logic, too, the 
 relation of the parts to the whole forms the dialectical transition from 
 existence to reality. It must be noted in this context that the question 
 of the relation of internal and external also treated there is likewise 
 concerned with the problem of totality. Hegel, Werke IV, pp. 156 ff. 
  
 15. Marx, Theorien €ber den Mehrwert, Stuttgart, 1905, II, II, pp. 
 305-9. 
  
 16. Marxistische Probleme, p. 77. 
  
 17. Theorien €ber den Mehrvert, III, pp. 55 and 93-4. 
  
 18. The Poverty of Philosophy, pp. 123-4. 
  
 19. A Contribution to Political Economy, pp. 291-2. 
  
 20. The very subtle nature of Cunow€s opportunism can be observed by the 
 way in which € despite his thorough knowledge of Marx€s works € he 
 substitutes the word €sum€ for the concept of the whole (totality) thus 
 eliminating every dialectical relation. Cf. Die Marxsche Geschichts- 
 Gesellschafts- und Staatstheorie, Berlin, 1929, II, pp. 155-7. 
  
 21. Wage Labour and Capital. 
  
 22. Capital I, p. 568. 
  
 23. Cf. the essay on Reification and the Consciousness of the 
 Proletariat. 
  
 24. Capital I, p. 578. 
  
 25. Hegel, The Philosophy of Right, trans. T. M. Knox, Oxford, 1942, p. 
 283. 
  
 26. Nachlass II, p. 187. [The Holy Family, Chapter 6] 
  
 27. It comes as no surprise that at the very point where Marx radically 
 departs from Hegel, Cunow should attempt to correct Marx by appealing to 
 Hegel as seen through Kantian spectacles. To Marx€s purely historical 
 view of the state he opposes the Hegelian state as €an eternal value€. 
 Its €errors€ are to be set aside as nothing more than €historical 
 matters€ which do not €determine the nature, the fate and the objectives 
 of the state€. For Cunow, Marx is inferior to Hegel on this point 
 because he €regards the question politically and not from the standpoint 
 of the sociologist€. Cunow, op. cit. p. 308. It is evident that all 
 Marx€s efforts to overcome Hegelian philosophy might never have existed 
 in the eyes of the opportunists. If they do not return to vulgar 
 materialism or to Kant they use the reactionary elements of Hegel€s 
 philosophy of the state to erase revolutionary dialectics from Marxism, 
 so as to provide an intellectual immortalisation of bourgeois society. 
  
 28. Hegel€s attitude towards national economy is highly significant in 
 this context. (Philosophy of Right, € 189.) He clearly sees that the 
 problem of chance and necessity is fundamental to it methodologically 
 (very like Engels: Origin of the Family S.W. II, p. 293 and Feuerbach, 
 etc. S.W. II, p. 354). But he is unable to see the crucial importance of 
 the material reality underlying the economy, viz. the relation of men to 
 each other; it remains for him no more than an €arbitrary chaos€ and its 
 laws are thought to be €similar to those of the planetary system€. Ibid. 
 €. 189. 
  
 29. Engels, Letter to J. Bloch, 21 September 1890. 
  
 30. Nachlass I, p. 381. [Correspondence with Ruge (1843)]. 
  
 31. The Philosophy of History. 
  
 32. Theses on Feuerbach. 
  
 33. See the essay Class Consciousness for an explanation of this 
 situation. 
  
 34. The Philosophy of Right, € 346-7. 
  
 35. Nachlass II, p. 133. [The Holy Family, Chapter 4]. 
  
 36. Hilferding, Finanzkapital, pp. VIII-IX. 
  
 37. Capital III. 
  
 38. Cf. Zinoviev€s polemics against Guesde and his attitude to the war 
 in Stuttgart. Gegen den Strom, pp. 470-1. Likewise Lenin€s book, 
 €Left-Wing€ Communism € an Infantile Disorder. 
  
  
 - -- 
 Bill Koehnlein 
 bill@toplab.org 
  
 "My fellow Americans, major combat operations in Iraq have ended. In the 
 battle of Iraq, the United States and our allies have prevailed." 
                                         --George W. Bush, May 1, 2003 
  
 "...I told the American people that the road ahead would be difficult, and 
 that we would prevail. Well, it has been difficult--and we are 
 prevailing." 
                                         --George W. Bush, June 28, 2005 
  
 "Our cause in Iraq is noble and necessary....America is engaged in a new 
  
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