Abstract

The purpose of this dissertation is to contribute to the contemporary debate among American, Canadian, and British philosophers concerning two questions: whether Karl Marx held a particular moral theory or orientation as an objective basis for condemning capitalism and advocating communism; and if the answer to is affirmative, then what constituted the basis for these moral judgments? ;The interpretation of Marx's moral framework that I reconstruct has three interrelated parts or facets. The first two facets of this view are themselves two aspects of species-being or Marx's normative view of human nature. On this account, humans have the potential to become self-determined or free, creative, truly social beings. This process of continued self-creation is only possible when all have access and control over the means by which society produces it necessities and luxuries. ;Material support in terms of adequate food, clothing, shelter, health, and education is required in order for humans to actualize their creative potential. ;In addition to the above objective factors certain subjective conditions must also be met. Humans must both understand their true nature and have developed the need for self-determined creativity in all members of the species. They must see this as the correct life of the species as opposed to the life activity of a particular class which dominates the conditions, means, and ends of the productive process. This need to actualize the creative potential of all members of the human species, or the regard for others as ends, is what I call the "virtue of beneficence". Virtuous motivation of this sort is a requirement for the communal ownership and control of the means of production that is essential in order that all members have their requisite material needs met. I also show that the virtue of beneficence is a requirement for successful revolutionary motivation. I also argue that beneficence and knowledge of the human potential will replace the need for a theory of rights and its sanctioning institution, the state, as a way for maintaining social co-ordination in Marx's communism.