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MPAV = Marxist Principles And Values
MAPV addresses the supposed “principles” and “values” by which Marxists order their lives, having abandoned ethos but not the appearance of being principled men.
Vic Biorseth, http://www.CatholicAmericanThinker.com
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Real Marxists are devoid of Principles,
as all the world recognizes the term Principles. Still, until perfect worldly utopia is achieved, Marxists must appear to be men of principle for purely political reasons. Perfect worldly utopia is, of course, a politically convenient straw target; the real
goal of Marxism is and always was absolute dictatorship. Believe it or
not, most Marxist ideologues still don’t even know that. The whole,
sole aim of Marxism is the seizure of all economic and political power
by any means necessary.
The first Marxist principle is, of course, The Ends Justify The Means. In the effort of achieving the ultimate End, Marxists adopt the second Marxist principle, which says that You Can’t Make An Omelet Without Breaking Some Eggs.
Achieving ultimate economic, political and social power is not
necessarily a pretty process, and if people must die in the process,
then so be it. When all else fails, and trickery and treachery alone do
not provide the ultimate End, then all good Marxists need to be ready to say Shut Up And Get On The Cattle Car to the last hold-outs and resistors of the process. Like I said, achieving societal perfection is not a pretty process, and real Marxists need to be fully prepared to do whatever nasty things are deemed necessary to achieve that final End.
The ends justify the means.
You can’t make an omelet without breaking some eggs.
Shut up and get on the cattle car.
Another Marxist “principle” involves the deconstruction and perversion of real history under the title of Historical Materialism,
and the notion that all of history is the story of class struggle with
the “natural” inevitable end of the perfect utopian world state of
Communism. (It’s just that nature needs to be helped along a
little.) So, theoretically, every war in history has had some aspect of
class warfare and the need for workers to overthrow the exploiters.
See? So, Attila the Hun was really looking for better wages, or to own the means of production or something.
Here are some quotes regarding the history of Marxism, so far, to
consider when trying to determine the “principles” and “values” behind
the words of any Marxist.
The crimes we shall expose are to be judged not by the standards of
Communist regimes, but by the unwritten code of the natural laws of
[Stéphane Courtois [The Black Book of Communism, Crimes, Terror,
Repression, with Nicolas Werth, Jean-Jouis Panné, Andrzej Paczkowski,
Karel Bartoshek, and Jean-Louis Margolin, translated by Jonathan Murphy
and Mark Kramer, Harvard University Press, 1999, p.3]
It is better to kill one hundred innocents than to let one guilty person go.
[Dolores Ibarruri ("La Pasionaria"), Spanish Communist
[ibid., p. 343]]
We didn't kill enough people.... Revolutions succeed only when rivers
run red with blood, and blood has to be spilled if what you are aiming
for is the perfectibility of the human race.
[Ares Velouchiotes, Greek Communist, [ibid., p. 329]]
Communism is not a reaction against the failure of the nineteenth
century to organize optimal economic output. It is a reaction against
its comparative success. It is a protest against the emptiness of
economic welfare, an appeal to the ascetic in us all... The idealistic
youth play with Communism because it is the only spiritual appeal which
feels to them contemporary.
[John Maynard Keynes, 1934]
Germany today is, next to Russia, the greatest exemplar of Marxian socialism in the world.
[W.E.B. Du Bois, 1936]
It is no defence whatever for an intellectual to say that he was
duped [by Communism], since that is what, as an intellectual, he should
never allow to happen to him.
Oddly enough, it is the intellectual snobbery and elitism of many of
the literati that politically correct egalitarianism appeals to; their
partiality to literary Marxism is based not on its economic theory but
on its hostility to business and the middle class. The character of this
anti-bourgeois sentiment therefore has more in common with its origin
in aristocratic disdain for the lower orders than with egalitarianism.
[John M. Ellis, Literature Lost [Yale University Press, 1997], p. 214]
The almost universal disdain toward the middle class -- the
bourgeoisie -- by those with cosmic visions can be more readily
understood in light of the role of such visions as personal
gratification and personal license. The middle classes have been
classically people of rules, traditions, and self-discipline, to a far
greater extent than the underclass below them or the wealthy and
aristocratic classes above them. While the underclass pay the price of
not having the self-discipline of the bourgeoisie -- in many ways,
ranging from poverty to imprisonment -- the truly wealthy and powerful
can often disregard the rules, including laws, without paying the
consequences. Those with cosmic visions that seek escape from social
constraints regarded as arbitrary, rather than inherent, tend to
romanticize the unruliness of the underclass and the sense of being
above the rules found among the elite.
[Thomas Sowell, The Quest for Cosmic Justice [The Free Press, 1999], pp. 139-140]
Many whose allegiance went to the Soviet Union may well be seen as
traitors to their countries, and to the democratic culture. But their
profounder fault was more basic still. Seeing themselves as independent
brains, making their choices as thinking beings, they ignored their own
criteria. They did not examine the multifarious evidence, already
available in the 1930s, on the realities of the Communist regimes. That
is to say, they were traitors to the human mind, to thought itself.
[Robert Conquest, Reflections on a Ravaged Century [W.W. Norton & Compnay, 2000], p.118]
As an intellectual construct, Capital was a masterpiece. but, like
some other intellectual masterpieces, it was an elaborately
sophisticated structure erected on the foundation of a primitive
...In the realm of ideas in general, the Marxian vision -- including
his theory of history -- has not only dominated various fields at
various times, it has survived both the continuing prosperity of
capitalism and the economic debacles of socialism. It has become
axiomatic among sections of the intelligentsia, impervious to the
corrosive effects of evidence or logic.
But what did Marx contribute to economics? Contributions depend not
only on what was offered but also on what was accepted, and there is no
major premise, doctrine, or tool of analysis in economics today that
derived from the writings of Karl Marx. There is no need to deny that
Marx was in many ways a major historic figure of the nineteenth century,
whose long shadow still falls across the world of the twenty-first
century. Yet, jarring as the phrase may be, from the standpoint of the
economics profession Marx was, as Professor Paul Samuelson called him,
"a minor post-Ricardian."
[Thomas Sowell, On Classical Economics [Yale, 2006] p.184-186]
Were we directed from Washington when to sow, and when to reap, we should soon want bread.
[Thomas Jefferson, Autobiography]
LASCIATE OGNE SPERANZA, VOI CH'INTRATE
[Dante Allighieri, The Divine Comedy, Inferno, III:9
["Abandon every hope, you who enter"]]
Know this first: if a Marxist is speaking, you are listening the words of a
. And an important guiding “principle” of any Marxist is the underlying belief that all
to begin with.
They do not value human life. They hold nothing to be sacred.
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From: Vic Biorseth
Date: Friday, August 31, 2012
Converted webpage to SBI! 3.0 and/or updated to use Reusable Code feature of new release. (LOVE this new release.)
Date: Wed Oct 08 2014
From: Vic Biorseth
Changes pursuant to changing the website URL
and name from
Thinking Catholic Strategic
Catholic American Thinker.
Pulled the trigger on the 301 MOVE IT option
June 1, 2014. Working my way through all the webpages. .
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