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Finally, if we add to these observations the remark that Marx owes to the bourgeois economists the idea, which he
claims exclusively as his own, of the part played by industrial production in the development of humanity, and that
he took the essentials of his theory of work-value from Ricardo, an economist of the bourgeois industrial
revolution, our right to say that his prophecy is bourgeois in content will doubtless be recognized. These
comparisons only aim to show that Marx, instead of being, as the fanatical Marxists of our day would
have it, the beginning and the end of the prophecy, participates on the contrary in human nature: he is an
heir before he is a pioneer. His doctrine, which he wanted to be a realist doctrine, actually was realistic
during the period of the religion of science, of Darwinian evolutionism, of the steam engine and the
textile industry. A hundred years later, science encounters relativity, uncertainty, and chance; the
economy must take into account electricity, metallurgy, and atomic production. The inability of pure
Marxism to assimilate these successive discoveries was shared by the bourgeois optimism of Marx's time.
It renders ridiculous the Marxist pretension of maintaining that truths one hundred years old are
unalterable without ceasing to be scientific. Nineteenth-century Messianism, whether it is revolutionary or
bourgeois, has not resisted the successive developments of this science and this history, which to different
degrees they have deified.
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