After all, if you do not resist the apparently inevitable, you will never know how inevitable the inevitable was.

It is capitalism, not Marxism, that trades in futures.

Genuine equality means not treating everyone the same, but attending equally to everyone’s different needs.

Historical determinism is a recipe for political quietism.

The fact that people are massed anonymously together may be in one sense an alienation, but in another sense it is a condition of their emancipation.

If Marx had no time for the state, it was partly because he viewed it as a kind of alienated power. It was as though this august entity had confiscated the abilities of men and women to determine their own existence, and was now doing so on their behalf. It also had the impudence to call this process ‘‘democracy.’’ Marx himself began his career as a radical democrat and ended up as a revolutionary one, as he came to realize just how much transformation genuine democracy would entail; and it is as a democrat that he challenges the state’s sublime authority. He is too wholehearted a believer in popular sovereignty to rest content with the pale shadow of it known as parliamentary democracy. He is not in principle opposed to parliaments, any more than was Lenin. But he saw democracy as too precious to be entrusted to parliaments alone. It had to be local, popular and spread across all the institutions of civil society. It had to extend to economic as well as political life. It had to mean actual self-government, not government entrusted to a political elite. The state Marx approved of was the rule of citizens over themselves, not of a minority over a majority.

The state, Marx considered, had come adrift from civil society. There was a blatant contradiction between the two. We were, for example, abstractly equal as citizens within the state, but dramatically unequal in everyday social existence. That social existence was riven with conflicts, but the state projected an image of it as seamlessly whole. The state saw itself as shaping society from above, but was in fact a product of it. Society did not stem from the state; instead, the state was a parasite on society. The whole setup was topsy-turvy. As one commentator puts it, ‘‘Democracy and capitalism have been turned upside down’’—meaning that instead of political institutions regulating capitalism, capitalism regulated them. The speaker is Robert Reich, a former U.S. labour secretary, who is not generally suspected of being a Marxist. Marx’s aim was to close this gap between state and society, politics and everyday life, by dissolving the former into the latter. And this is what he called democracy. Men and women had to reclaim in their daily lives the powers that the state had appropriated from them. Socialism is the completion of democracy, not the negation of it. It is hard to see why so many defenders of democracy should find this vision objectionable.