By Paul Wilkinson (auth.)
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Sample text
H. J. Blackham in his interesting work Religion in a Modern Society (1966) distinguishes four major forms of religious interest: ecclesiastical religion or the traditional cults and faiths, rituals and practices; political religion, that is to say creeds and doctrines legitimating systems of political authority; cultural religion, by which he means a rational search for 'the knowledge and techniques for a comprehensive art oflife';2 and popular religion which may take the forms of popular superstition and paganist propitiation of evil spirits, popular myth, popular millenarian or apocalyptic sectarian movements, or 'religions of the oppressed'.
24 Marx's theory, 44/Rousseau, Marx and Movement because ofits dogmatic historical materialism and bold comprehensiveness, utterly failed to grasp the importance of the irrational drives in human behaviour. Its pre-Freudian innocence made it increasingly unacceptable to Western intellectuals in the early twentieth century, to whom it came to appear as a rather naive reductionism. Among working-class movements the scientific pretensions of Marxism have been rendered increasingly obsolete by the experience of two shattering world conflicts which the theory neither predicted nor explained, and by developments in both Capitalist and Communist societies which appear to falsify Marx's prophecies.
The Contrat Social (1762) achieved wide notice among the Rousseau, Marx and Movement/35 educated bourgeoisie of France, the very class to whom the antimonarchical and popular revolutionary democracy of Rousseau would appeal. Likewise with Marx, the true 'Bible' of the workingclass movement became not Das Kapital (1867) as Engels thought,3 but The Communist Manifesto (1848), by Marx and Engels, which rapidly reached the industrial working classes throughout Europe and even penetrated backward Russia.
