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The Eighteenth Brumaire of Louis Bonaparte

Karl Marx

Language:
English
Status:
Complete work
Authorship:
Written by the author
Condition of the text:
Clean text
Extent:
~43,600 words · 207 passages
Cite this work
  • APAKarl Marx. (n.d.). The Eighteenth Brumaire of Louis Bonaparte. SigPhi. https://sigphiai.com/en/works/karl-marx/the-eighteenth-brumaire-of-louis-bonaparte
  • MLAKarl Marx. "The Eighteenth Brumaire of Louis Bonaparte." SigPhi, https://sigphiai.com/en/works/karl-marx/the-eighteenth-brumaire-of-louis-bonaparte.
  • ChicagoKarl Marx. The Eighteenth Brumaire of Louis Bonaparte. SigPhi. https://sigphiai.com/en/works/karl-marx/the-eighteenth-brumaire-of-louis-bonaparte.

What it is about

How a mediocrity became emperor of the French in 1851, written while it was still happening.

Context and history

This is Marx the writer at his best. It opens with 'history repeats itself, first as tragedy, second as farce' and contains 'men make their own history, but they do not make it as they please'. As political analysis of a coup written in the heat of it, it has not been surpassed.

Editorial context, not a citable source: unlike the passages of the work itself, these statements cannot be checked against the corpus.

Hegel says somewhere that that great historic facts and personages recur twice. He forgot to add: “Once as tragedy, and again as farce.” Caussidiere for Danton, Louis Blanc for Robespierre, the “Mountain” of 1848-51 for the “Mountain” of 1793-05, the Nephew for the Uncle. The identical caricature marks also the conditions under which the second edition of the eighteenth Brumaire is issued. Man makes his own history, but he does not make it out of the whole cloth; he does not make it out of conditions chosen by himself, but out of such as he finds close at hand. The tradition of all past generations weighs like an alp upon the brain of the living. At the very time when men appear engaged in revolutionizing things and themselves, in bringing about what never was before, at such very epochs of revolutionary crisis do they anxiously conjure up into their service the spirits of the past, assume their names, their battle cries, their costumes to enact a new historic scene in such time-honored disguise and with such borrowed language Thus did Luther masquerade as the Apostle Paul; thus did the revolution of 1789-1814 drape itself alternately as Roman Republic and as Roman Empire; nor did the revolution of 1818 know what better to do than to parody at one time the year 1789, at another the revolutionary traditions of 1793-95. Thus does the beginner, who has acquired a new language, keep on translating it back into his own mother tongue; only then has he grasped the spirit of the new language and is able freely to express himself therewith when he moves in it without recollections of the old, and has forgotten in its use his own hereditary tongue. When these historic configurations of the dead past are closely observed a striking difference is forthwith noticeable. Camille Desmoulins, Danton, Robespierre, St. Juste, Napoleon, the heroes as well as the parties and the masses of the old French revoluti

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