Philosophy of religion MARXISM RELIGION By DGNPJayaweeraPsychology special

Philosophy of religion

MARXISM & RELIGION

By: D.G.N.P.Jayaweera
Psychology special degree.
Department of Philosophy & Psychology
University of Peradeniya.

INTRODUCTION

Bio- grapy about Karl Marx
Karl Marx was born in 1818 in Trier, Prussia; he was the oldest surviving boy in a family of nine children. Both of his parents were Jewish, and descended from a long line of rabbis, but his father, a lawyer, converted to Lutheranism in 1816 due to contemporary laws barring Jews from higher society. Young Karl was baptized in the same church at the age of 6, but later became an atheist.
After a year at the University of Bonn (during which Marx was imprisoned for drunkenness and fought a duel with another student), his worried parents enrolled their son at the University of Berlin, where he studied law and philosophy. There he was introduced to the philosophy of the late Berlin professor G.W.F. Hegel and joined a group known as the Young Hegelians, who were challenging existing institutions and ideas on all fronts, including religion, philosophy, ethics and politics.
After receiving his degree, Marx began writing for the liberal democratic newspaper Rheinische Zeitung, and he became the paper’s editor in 1842. The Prussian government banned the paper as too radical the following year. With his new wife, Jenny von Westphalen, Marx moved to Paris in 1843. There Marx met fellow German émigré Friedrich Engels, who would become his lifelong collaborator and friend. In 1845, Engels and Marx published a criticism of Bauer’s Young Hegelian philosophy entitled “The Holy Father.”
By that time, the Prussian government intervened to get Marx expelled from France, and he and Engels had moved to Brussels, Belgium, where Marx renounced his Prussian citizenship. In 1847, the newly founded Communist League in London, England, drafted Marx and Engels to write “The Communist Manifesto,” published the following year. In it, the two philosophers depicted all of history as a series of class struggles (historical materialism), and predicted that the upcoming proletarian revolution would sweep aside the capitalist system for good, making the workingmen the new ruling class of the world.
The 1917 Russian Revolution, which overthrew three centuries of tsarist rule, had its roots in Marxist beliefs. The revolution’s leader, Vladimir Lenin, built his new proletarian government based on his interpretation of Marxist thought, turning Karl Marx into an internationally famous figure more than 30 years after his death.

Karl Marx’s Life in London and “Das Kapital”
With revolutionary uprisings engulfing Europe in 1848, Marx left Belgium just before being expelled by that country’s government. He briefly returned to Paris and Germany before settling in London, where he would live for the rest of his life, despite being denied British citizenship. He worked as a journalist there, including 10 years as a correspondent for the New York Daily Tribune, but never quite managed to earn a living wage, and was supported financially by Engels. In time, Marx became increasingly isolated from fellow London Communists, and focused more on developing his economic theories. In 1864, however, he helped found the International Workingmen’s Association (known as the First International) and wrote its inaugural address. Three years later, Marx published the first volume of “Capital” (Das Kapital) his masterwork of economic theory. In it he expressed a desire to reveal “the economic law of motion of modern society” and laid out his theory of capitalism as a dynamic system that contained the seeds of its own self-destruction and subsequent triumph of communism. Marx would spend the rest of his life working on manuscripts for additional volumes, but they remained unfinished at the time of his death, of pleurisy, on March 14, 1883.

Karl Marx - Bibliography
Marx, Karl. Grundrisse der Kritik der politischen Ökonomie: Anhang 1850-1859.

Marx Karl and Martin Nicolaus (Translator). Grundrisse: Foundations of the Critique of Political Economy. Penguin Classics. November 7, 1993

Marx, Karl and Friedrich Engels. Das Kapital III. 1894.
Marx, Karl and Friedrich Engels. Das Kapital III. Der Gesamtprozeß der kapitalistischen Produktion. Ullstein Taschenbuchvlg.

Marx, Karl and David Fernbach (Translator). Capital: A Critique of Political Economy. Penguin Classics. March 2, 1993.

Marx, Karl and Friedrich Engels. Das Kapital II. 1885.
Marx, Karl. Das Kapital: Kritik der politischen Oekonomie. Band II. Der Zirkulationsprozess des Kapitals Adamant Media Corporation. April 2, 2002.

Marx, Karl. Le Capital: Livre 2 & 3. Gallimard. June 5, 2008.

Marx, Karl and David Fernbach (Translator). Capital: A Critique of Political Economy. Penguin Classics. March 1, 1993. Vol. 2, Paperback, 624 pages, Language English, ISBN: 0140445692.

Marx, Karl. Notes on Wagner. 1883.
Marx, Karl. "Notes on Wagner." in: Marx, Karl and Terrell Carver (Editor). Marx: Later Political Writings. Cambridge University Press. January 26, 1996. Paperback, 304 pages, Language English.

Marx, Karl. Kritik des Gothaer Programms. 1875.
Marx, Karl and Friedrich Engels. Kritik des Gothaer Programms: Mit Schriften und Briefen von Marx, Engels und Lenin zu den Programmen der deutschen Sozialdemokratie. Dietz. August 4, 1986. Paperback, 99 pages, Language German.

Marx, Karl. Critique of the Gotha Program. Wildside Press. March 30, 2008. Paperback, 64 pages, Language English.

Marx, Karl. The Civil War in France: Address of the General Council of the International Working-Men 's Association. June 13, 1871. 35 pages, Language English.

Marx, Karl and Friedrich Engels. Der Bürgerkrieg in Frankreich. Dietz. August 4, 1970. Paperback, 328 pages, Language German, ASIN: B0000BSIQW.

Marx, Karl and Friedrich Engels. La guerre civile en France. Mille et une Nuits. April 30, 2007. Paperback, 124 pages, Language French, ISBN: 2755500204.

Marx, Karl and E. Belfort Bax (Translator) and Friedrich Engels (Inroduction). The Civil War in France. Charles H Kerr. 1998. Paperback, 64 pages, Language English, ISBN: 0882862367.

http://nirmukta.net
Article by : Madhav
Article topic : Karl Marx on criticism of religion
Date : 20-11-2011 Karl Marx Wrote:
The foundation of irreligious criticism is: Man makes religion, religion does not make man. Religion is, indeed, the self-consciousness and self-esteem of man who has either not yet won through to himself, or has already lost himself again. But man is no abstract being squatting outside the world. Man is the world of man – state, society. This state and this society produce religion, which is an inverted consciousness of the world, because they are an inverted world. Religion is the general theory of this world, its encyclopaedic compendium, its logic in popular form, its spiritual point d’honneur, its enthusiasm, its moral sanction, its solemn complement, and its universal basis of consolation and justification. It is the fantastic realization of the human essence since the human essence has not acquired any true reality. The struggle against religion is, therefore, indirectly the struggle against that world whose spiritual aroma is religion.

Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.

The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.

Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower. The criticism of religion disillusions man, so that he will think, act, and fashion his reality like a man who has discarded his illusions and regained his senses, so that he will move around himself as his own true Sun. Religion is only the illusory Sun which revolves around man as long as he does not revolve around himself.

It is, therefore, the task of history, once the other-world of truth has vanished, to establish the truth of this world. It is the immediate task of philosophy, which is in the service of history, to unmask self-estrangement in its unholy forms once the holy form of human self-estrangement has been unmasked. Thus, the criticism of Heaven turns into the criticism of Earth, the criticism of religion into the criticism of law, and the criticism of theology into the criticism of politics.

Marxism & Religion
Actually what is the religion?What is the origin of the religion? , How it developed ? even its persistence in modern society? These problems are coming from a long time.But there is not specific answers/structured answers to those problems as I think.Christian revelations were framed in purely theological and religious terms, assuming at one point.
I can build up a simply definition about the religion as like below.
What is Religion?
Religion is often defined as a set of beliefs that explain the world and the universe; however, for individuals, religion and spirituality are more than just a way of understanding the world. We hope to not only provide practical, and historical information about religions of the world, but to also examine what each religion means to its followers. The history of religion is an interesting one, and we hope that Types of Religion will help make it accessible to a wider audience.
Emile Durkheim ; "Religion is only the sentiment inspired by the group in its members, but projected outside of the consciousness that experiences them, and objectified."

Immanuel Kant ; "Religion is the recognition of all our duties as divine commands."
John Dewey ; "The religious is any activity pursued on behalf of an ideal end against obstacles and in spite of threats of personal loss because of its general and enduring value."
Sigmund Freud ; "Religion is comparable to childhood neurosis."
Wallace ; Religion is "a set of rituals, rationalized by myth, which mobilizes supernatural powers for the purpose of achieving or preventing transformations of state in man or nature."

Karl Marx & Marxism
Karl Marx was the one of the person who had scientific perspective about the religion ; attempted to examine religion from an objective.At that era 18th and 19th centuries, a more “naturalistic” approach developed.
The basic thing is that Marx was the founder and primary theorist of Marxism, the nineteenth-century German thinker Karl Marx, had an ambivalent and complex attitude to religion, viewing it primarily as "the opium of the people" that had been used by the ruling classes to give the working classes false hope for millennia, while at the same time recognizing it as a form of protest by the working classes against their poor economic conditions.
There is a big problem about the Marx’s analysis and critique of religion. We can not understand Unfortunately, most of those doing the quoting don’t really understand exactly what Marx meant.Whatever Marx’s analysis and critique of religion is perhaps one of the most famous and most quoted by theist and atheist alike.
Marx critique of religion forms simply one piece of his overall theory of society. But understanding his critique of religion requires some understanding of his critique of society in general.This is the main reason Marx critique about the religion.But thing is that Marx said about a little bit thing about the religion in a direct way. In all of his writings, he hardly ever addresses religion in a systematic fashion, even though he touches on it frequently in books, speeches and pamphlets.His all concepts & general theories are around the economics and society.
"Religion is the sigh of the oppressed creature... a protest against real suffering... it is the opium of the people... the illusory sun which revolves around man for as long as he does not evolve around himself." “The religious world is but the reflex of the real world.”
“Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.”

According to Marx, religion is an expression of material realities and economic injustice. Thus, problems in religion are ultimately problems in society . And also religion is like other social institutions in that it is dependent upon the material and economic realities in a given society. It has no independent history; instead it is the creature of productive forces. Marx’s opinion is that religion is an illusion that provides reasons and excuses to keep society functioning just as it is. Much as capitalism takes our productive labor and alienates us from its value, religion takes our highest ideals and aspirations and alienates us from them, projecting them onto an alien and unknowable being called a god.
Marx, religion can only be understood in relation to other social systems and the economic structures of society. In fact, religion is only dependent upon economics, nothing else ; so much so that the actual religious doctrines are almost irrelevant. This is a functionalist interpretation of religion: understanding religion is dependent upon what social purpose religion itself serves, not the content of its beliefs.
Marx’s most famous statement about religion comes from a critique of Hegel’s Philosophy of Law:
Religious distress is at the same time the expression of real distress and the protest against real distress. Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of a spiritless situation. It is the opium of the people.
The abolition of religion as the illusory happiness of the people is required for their real happiness. The demand to give up the illusion about its condition is the demand to give up a condition which needs illusions.
Marx is saying that religion is meant to create illusory fantasies for the poor. Economic realities prevent them from finding true happiness in this life, so religion tells them this is OK because they will find true happiness in the next life. Marx is not entirely without sympathy: people are in distress and religion does provide solace, just as people who are physically injured receive relief from opiate-based drugs.
One time Marx explained about religion in a psychological way. According to him Religion is not the disease, but merely a symptom. It is used by oppressors to make people feel better about the distress they experience due to being poor and exploited. This is the origin of his comment that religion is the “opium of the masses” — but as shall see, his thoughts are much more complex than commonly portrayed.
Reasons For Marx Critique About Religion
Marx has three reasons for disliking religion.
1. Religion is irrational
He identified about the religion as a delusion.He explained about his idea about religion as a irrational we are worship of appearances that avoids recognizing underlying reality.Based on these two factors Marx dislike to religion.
2. Religion negates all that is dignified in a human being by rendering them servile and more amenable to accepting the status quo. In the preface to his doctoral dissertation, Marx adopted as his motto the words of the Greek hero Prometheus who defied the gods to bring fire to humanity: “I hate all gods,” with addition that they “do not recognize man’s self-consciousness as the highest divinity.”
3. Religion is hypocritical.
Although it might profess valuable principles, it sides with the oppressors. Jesus advocated helping the poor, but the Christian church merged with the oppressive Roman state, taking part in the enslavement of people for centuries. In the Middle Ages the Catholic Church preached about heaven, but acquired as much property and power as possible.

According to Marx, this new form of Christianity, Protestantism, was a production of new economic forces as early capitalism developed. New economic realities required a new religious superstructure by which it could be justified and defended.

Problems in Karl Marx 's Analysis of Religion

Marx doesn’t spend much time looking at religion in general; instead he focuses on the religion with which he is most familiar: Christianity. His comments do hold for other religions with similar doctrines of a powerful god and happy afterlife, they do not apply to radically different religions. In ancient Greece and Rome, for example, a happy afterlife was reserved for heroes while commoners could only look forward to a mere shadow of their earthly existence. Perhaps he was influenced in this matter by Hegel, who thought that Christianity was the highest form of religion and that whatever was said about that also automatically applied to “lesser” religions — but that isn’t true.
A second problem is his claim that religion is wholly determined by material and economic realities. Not only is nothing else fundamental enough to influence religion, but influence cannot run in the other direction, from religion to material and economic realities. This is not true. If Marx were right, then capitalism would appear in countries prior to Protestantism because Protestantism is the religious system created by capitalism — but we don’t find this. The Reformation comes to 16th century Germany which is still feudal in nature; real capitalism doesn’t appear until the 19th century. This caused Max Weber to theorize that religious institutions end up creating new economic realities. Even if Weber is wrong, we see that one can argue just the opposite of Marx with clear historical evidence.
A final problem is more economic than religious — but since Marx made economics the basis for all his critiques of society, any problems with his economic analysis will affect his other ideas. Marx places his emphasis on the concept of value, which can only be created by human labor, not machines. This has two flaws.
(http://atheism.about.com/od/philosophyofreligion/a/marx_5.htm)

Vladimir Lenin & Marxism
In the Marxist-Leninist interpretation of Marxist theory, developed primarily by Russian revolutionary Vladimir Lenin, religion is seen as retarding human development, and socialist states that follow a Marxist-Leninist variant are inherently atheistic. Due to this, a number of Marxist-Lenins’ governments in the twentieth century, such as the Soviet Union and the People 's Republic of China, implemented rules introducing state atheism. However, several religious communist groups exist, and Christian communism was important in the early development of communism.
Lenin on religion
Lenin, writing on Socialism and Religion, agreed with Marx that "Religion is opium for the people. Religion is a sort of spiritual booze, in which the slaves of capital drown their human image, their demand for a life more or less worthy of man." As far as Lenin was concerned, it was quite understandable why the oppressed turn to religion: "Impotence of the exploited classes in their struggle against the exploiters .. inevitably gives rise to the belief in a better life after death "
It seemed equally clear to Lenin why the capitalists turned to religion: [They] "are taught by religion to practise charity while on earth, thus offering them a very cheap way of justifying their entire existence as exploiters and selling them at a moderate price tickets to well-being in heaven."
Like Engels and Marx, Lenin believed that religion was an historical phenomenon, tied to the oppressive structures of human history such as feudalism and capitalism. Just as they believed that the state, as we know it today, would no longer be needed and would "wither away" after the world had turned completely to socialism, so too they believed that religion would wither away when there was no longer a need for it. In Lenin 's words, "the yoke of religion that weighs upon mankind is merely a product and reflection of the economic yoke within society."
Lenin cites Marx and Engels that due to the fact that religion has deep roots in capitalist oppression, it will not disappear until the people completely overcome their oppression: He writes in The Attitude of the Workers ' Party to Religion that "No educational book can eradicate religion from the minds of masses who are crushed by capitalist hard labour, and who are at the mercy or the blind destructive forces of capitalism, until those masses themselves learn to fight this root of religion, fight the rule of capital in all its forms, in a united, organised, planned and conscious way."
Marx, Engels and Lenin all agreed that there should be complete separation of church and state and that the state should never make laws about religious belief, either to support one religion or to ban another. All three were opposed to arguments that religion should be banned under socialism.
Lenin agreed with Engels when he wrote in The Attitude of the Workers ' Party to Religion: "Engels frequently condemned the efforts of people who desired to be "more left" or "more revolutionary" than the Social-Democrats to introduce into the programme of the workers ' party an explicit proclamation of atheism, in the sense of declaring war on religion.
Commenting in 1874 on the famous manifesto of the Blanquist fugitive Communards who were living in exile in London, Engels called their vociferous proclamation of war on religion a piece of stupidity, and stated that such a declaration of war was the best way to revive interest in religion and to prevent it from really dying out."
While some socialists wanted to exclude workers who were religious from the revolutionary party, Lenin believed they should be welcomed without prejudice: "We must not only admit workers who preserve their belief in God into the Social-Democratic Party, but must deliberately set out to recruit them; we are absolutely opposed to giving the slightest offense to their religious convictions, but we recruit them in order to educate them in the spirit of our programme, and not in order to permit an active struggle against it." In fact, Lenin was not even opposed to recruiting priests into the revolutionary party. For example, he defended the revolutionary priest Father Gapon against those who claimed he was an agent.
A more sympathetic view of religion and revolution is expressed by Fidel Castro. Fidel 's respect for religion is echoed by Martin Luther King and Mahatma Gandhi whose messages of nonviolence open a new way to revolutionary change. Although the dialogue of religion and revolution continues as we enter the 21st Century, the contradictions seem to be increasing at the same time since the capitalist culture of war is more and more cloaked in the robes of fundamentalist Christian, Jewish and Muslim religious crusades.
(http://sfr-21.org/lenin-religion.html)

Friedrich Engels & Marxism

Friedrich Engels, the eldest son of a successful German industrialist, was born in Barmen on 28th November 1820. As a young man his father sent him to England to help manage his cotton-factory in Manchester. Engels was shocked by the poverty in the city and began writing an account that was published as Condition of the Working Class in England (1844). He also made friends with the leaders of the Chartist movement in Britain.
In 1844 Engels began contributing to a radical journal called Franco-German Annalsthat was being edited by Karl Marx in Paris. Later that year Engels met Marx and the two men became close friends. Engels shared Marx 's views on capitalism and after their first meeting he wrote that there was virtually "complete agreement in all theoretical fields".
Marx and Engels decided to work together. It was a good partnership, whereas Marx was at his best when dealing with difficult abstract concepts, Engels had the ability to write for a mass audience.
While working on their first article together, The Holy Family, the Prussian authorities put pressure on the French government to expel Karl Marx from the country.
On 25th January 1845, Marx received an order deporting him from France. Marx and Engels decided to move to Belgium, a country that permitted greater freedom of expression than any other European state.
Friedrich Engels helped to financially support Marx and his family. Engels gave Marx the royalties of his book, Condition of the Working Class in England and arranged for other sympathizers to make donations. This enabled Marx the time to study and develop his economic and political theories.
In July 1845 Engels took Karl Marx to England. They spent most of the time consulting books in Manchester Library. During their six weeks in England, Engels introduced Marx to several of the Chartist leaders including George Julian Harney.
Engels and Marx returned to Brussels and in January 1846 they set up a Communist Correspondence Committee. The plan was to try and link together socialist leaders living in different parts of Europe. Influenced by Marx 's ideas, socialists in England held a conference in London where they formed a new organisation called the Communist League. Engels attended as a delegate and took part in developing a strategy of action.
Engels returned to England in December 1847 where he attended a meeting of the Communist League ' Central Committee in London. At the meeting it was decided that the aims of the organisation was "the overthrow of the bourgeoisie, the domination of the proletariat, the abolition of the old bourgeois society based on class antagonisms, and the establishment of a new society without classes and without private property".
Engels and Marx began writing a pamphlet together. Based on a first draft produced by Engels called the Principles of Communism, Marx finished the 12,000 word pamphlet in six weeks. Unlike most of Marx 's work, it was an accessible account of communist ideology. Written for a mass audience, The Communist Manifesto summarised the forthcoming revolution and the nature of the communist society that would be established by the proletariat.
The Communist Manifesto begins with the assertion, "The history of all hitherto existing society is the history of class struggles." Marx and Engels argued that if you are to understand human history you must not see it as the story of great individuals or the conflict between states. Instead, you must see it as the story of social classes and their struggles with each other. Marx and Engels explained that social classes had changed over time but in the 19th century the most important classes were the bourgeoisie and the proletariat. By the term bourgeoisie Marx and Engels meant the owners of the factories and the raw materials which are processed in them. The proletariat, on the other hand, own very little and are forced to sell their labour to the capitalists.
Marx and Engels believed that these two classes are not merely different from each other, but also have different interests. They went on to argue that the conflict between these two classes would eventually lead to revolution and the triumph of the proletariat. With the disappearance of the bourgeoisie as a class, there would no longer be a class society. As Engels later wrote, "The state is not abolished, it withers away."
The The Communist Manifesto was published in February, 1848. The following month, the government expelled Engels and Marx from Belgium.
Marx and Engels visited Paris before moving to Cologne where they founded a radical newspaper, New Rhenish Gazette. The men hoped to use the newspaper to encourage the revolutionary atmosphere that they had witnessed in Paris.
Engels helped form an organisation called the Rhineland Democrats. On 25th September, 1848, several of the leaders of the group were arrested. Engels managed to escape but was forced to leave the country. Karl Marx continued to publish the New Rhenish Gazette until he was expelled in May, 1849.
Engels and Marx now moved to London. The Prussian authorities applied pressure on the British government to expel the two men but the Prime Minister, John Russell, held liberal views on freedom of expression and refused. With only the money that Engels could raise, the Marx family lived in extreme poverty.
In order to help supply Karl Marx with an income, Engels returned to work for his father in Germany. The two kept in constant contact and over the next twenty years they wrote to each other on average once every two days. Friedrich Engels sent postal orders or £1 or £5 notes, cut in half and sent in separate envelopes. In this way the Marx family was able to survive.
Other books published by Engels include The Peasant War in Germany (1850), Anti-Dühring (1878) and the Origin of the Family, Private Property and the State (1884) .
Karl Marx died in London in March, 1883. Engels devoted the rest of his life to editing and translating Marx 's writings. This included the second volume of Das Kapital (1885). Engels then used Marx 's notes to write the third volume that was published in 1894.
Friedrich Engels died in London on 5th August 1895.
By John Simkin ([e-mail]) © September 1997 (updated August 2014).

REFERENCE

BOOKS
Anderson, V. (2002). Pragmatic Theology and the Natural Sciences at the Intersection of Human Interests. Zygon: Journal of Religion&Science, 37(1), 161. Retrieved April 18, 2007, from the Academic Search Premier database.

Belzen, J. (2000). The future of the psychology of religion. Pastoral Psychology ; Retrieved March 24, 2007, from PsycINFO.
Dharmasiri , Gunapala ; (1988) ; “A Buddhist Critique Of The Christian Concept Of God” ; California,Golden Leaves.
Miller, W., & Thoresen, C. (2003). Spirituality, religion, and health: An emerging research field. American Psychologist ; Retrieved April 04, 2007, from the PsycARTICLES database.
Smart , Ninian ; (1960) ; “Dialogue Of Religions” ; Landon ,SCM Press.
Smith , Huston ; (1991) ; “The World’s religions” ; New York , Harper Collins.

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Bibliography: Marx, Karl and Friedrich Engels. Das Kapital III. 1894. Marx, Karl and Friedrich Engels. Das Kapital II. 1885. Marx, Karl. Das Kapital: Kritik der politischen Oekonomie. Band II. Der Zirkulationsprozess des Kapitals Adamant Media Corporation. April 2, 2002. Marx, Karl Marx, Karl and David Fernbach (Translator). Capital: A Critique of Political Economy. Penguin Classics. March 1, 1993. Vol. 2, Paperback, 624 pages, Language English, ISBN: 0140445692. Marx, Karl. Notes on Wagner. 1883. Marx, Karl. "Notes on Wagner." in: Marx, Karl and Terrell Carver (Editor). Marx: Later Political Writings. Cambridge University Press. January 26, 1996. Paperback, 304 pages, Language English. Marx, Karl. Kritik des Gothaer Programms. 1875. Marx, Karl and Friedrich Engels. Kritik des Gothaer Programms: Mit Schriften und Briefen von Marx, Engels und Lenin zu den Programmen der deutschen Sozialdemokratie. Dietz. August 4, 1986. Paperback, 99 pages, Language German. Marx, Karl. Critique of the Gotha Program. Wildside Press. March 30, 2008. Paperback, 64 pages, Language English. Marx, Karl. The Civil War in France: Address of the General Council of the International Working-Men 's Association. June 13, 1871. 35 pages, Language English. Marx, Karl and Friedrich Engels. Der Bürgerkrieg in Frankreich. Dietz. August 4, 1970. Paperback, 328 pages, Language German, ASIN: B0000BSIQW. Marx, Karl and Friedrich Engels. La guerre civile en France. Mille et une Nuits. April 30, 2007. Paperback, 124 pages, Language French, ISBN: 2755500204. Marx, Karl and E. Belfort Bax (Translator) and Friedrich Engels (Inroduction). The Civil War in France. Charles H Kerr. 1998. Paperback, 64 pages, Language English, ISBN: 0882862367. http://nirmukta.net