with the one positive tenet of "a bloody and fearful revenge upon the rich and powerful." [55] See F. Engels, _Socialism, Utopian and Scientific_, page 16 (London edition, 1892). [56] F. Engels, Introduction to the _Communist Manifesto_ (English translation, 1888). The italics are mine. J. S. [57] F. Engels, _The Condition of the Working Class in England in 1844_. See, for instance, pages 79, 80, 82, etc. [58] Introduction to the _Communist Manifesto_ (English edition, 1888). [59] From _Friederich Engels_, a poem by "J. L." (John Leslie), in _Justice_ (London), August 17, 1895. CHAPTER IV THE MATERIALISTIC CONCEPTION OF HISTORY I Socialism, then, in the modern, scientific sense, is a theory of social evolution. Its hopes for the future rest, not upon the genius of some Utopia-builder, but upon the inherent forces of historical development. The Socialist state will never be realized except as the result of economic necessity, the culmination of successive epochs of industrial evolution. Thus the existing social system appears to the Socialist of to-day, not as it appeared to the Utopians and as it still must appear to mere ideologist reformers, as a triumph of ignorance or wickedness, the reign of false _ideas_, but as the result of an age-long evolutionary process, determined, not wholly indeed, but mainly, by certain methods of producing the necessities of life in the first place, and secondly, of effecting their exchange. Not, let it be understood, that Socialism has become a mere mechanical theory of economic fatalism. The historical development, the social evolution, upon the laws of which the theories of Socialism are based, is a human process, involving all the complex feelings, emotions, aspirations, hopes, and fears common to man. To ignore this fundamental fact, as they must who interpret the Marx-Engels theory of history as a doctrine of economic fatalism, is to miss the profoundest significance of the theory. While it is true that the scientific spirit destroys the idea of romantic, magic transformations of the social system and the belief that the world may be re-created at will, rebuilt upon the plans of some Utopian architect, it still, as we shall see, leaves room for the human factor. Otherwise, indeed, it would only be a new kind of Utopianism. They who accept the theory that the production of the material necessities of life is the main impelling force, the _geist_, of human evolution, may rightly protest against social injustice and wrong just as vehemently as any of the ideologists, and aspire just as fervently toward a nobler and better state. The Materialistic Conception of History does not involve the fatalist resignation summed up in the phrase, "Whatever is, is natural, and, therefore, right." It does not involve belief in man's helplessness to change conditions. II