Throughout history people who have really wanted to change society for the better have found themselves up against not just the privileged class, but also an armed machine, a state, that serves its interest.

Ruling classes, together with the priests, generals, policemen and legal systems that backed them up, all grew up in the first place because without them civilisation could not develop. But once they are established in power, they come to have an interest in hindering the further development of civilisation. Their power is dependent upon their ability to force those who produce wealth to hand it over to them. They become wary of new ways of producing wealth, even if more efficient than the old, lest control escape from their hands.

They fear anything that could lead to the exploited masses developing initiative and independence. And they also fear the growth of new privileged groups with enough wealth to be able to pay for arms and armies of their own. Beyond a certain point, instead of aiding the development of production, they began to hinder it.

For example, in the Chinese Empire, the power of the ruling class rested upon its ownership of the land and its control over the canals and dams that were necessary for irrigation and to avoid floods. This control laid the basis for a civilisation that lasted some 2,000 years. But at the end of this period production was not much more advanced than at the beginning - despite the flourishing of Chinese art, the discovery of printing and gunpowder, all at a time when Europe was stuck in the Dark Ages.

The reason was that when new forms of production did begin to develop, it was in towns, through the initiative of merchants and craftsmen. The ruling class feared this growth in power of a social grouping that was not completely under its control. So periodically the imperial authorities took harsh measures to crush the growing economies of the towns, to drive production down, and to destroy the power of the new social classes.

The growth of new forces of production - of new ways of producing wealth - clashed with the interests of the old ruling class. A struggle developed, the outcome of which determined the whole future of society.

Sometimes the outcome, as in China, was that new forms of production were prevented from emerging, and society remained more or less stagnant for very long periods of time.

Sometimes, as in the Roman Empire, the inability of new forms of production to develop meant that eventually there was no longer enough wealth being produced to maintain society on its old basis. Civilisation collapsed, the cities were destroyed and people reverted to a crude, agricultural form of society.

Sometimes a new class, based upon a new form of production, was able to organise to weaken and finally overthrow the old ruling class, together with its legal system, its armies, its ideology, its religion. Then society could go forward.

In each case whether society went forwards or backwards depended on who won the war between the classes. And, as in any war, victory was not ordained in advance, but depended on the organisation, cohesion and leadership of the rival classes.

4. Capitalism - how the system began

One of the most ludicrous arguments you hear is that things could not be different to the way they are now. Yet things were different. And not on some distant part of the globe, but in this country, not so long ago. A mere 250 years ago people would have regarded you as a lunatic if you had described to them the world we live in now, with its huge cities, its great factories, its aeroplanes, its space expeditions - even its railway systems were beyond the bounds of their imagination.

For they lived in a society which was overwhelmingly rural, in which most people had never travelled ten miles outside their local village, in which the pattern of life was determined, as it had been for thousands of years, by the alternation of the seasons.

But already, 700 or 800 years ago, a development had begun which was eventually to challenge this whole system of society. Groups of craftsmen and traders began to establish themselves in towns, not giving their services for nothing to some lord as the rest of the population did, but exchanging products with various lords and serfs for foodstuffs. Increasingly they used precious metals as a measure of that exchange. It was not a big step to seeing in every act of exchange an opportunity to get a little extra of the precious metal, to make a profit.

At first the towns could only survive by playing one lord off against another. But as the skills of their craftsmen improved, they created more wealth, and they grew in influence. The `burghers', the `bourgeois' or the `middle classes' began as a class within the feudal society of the Middle Ages. But they obtained their riches in a quite different way to the feudal lords who dominated that society.

A feudal lord lived directly off the agricultural produce he was able to force his serfs to produce on his land. He used his personal power to make them do this, without having to pay them. By contrast the wealthier classes in the towns lived off the proceeds of selling non-agricultural goods. They paid workers wages to produce these for them, by the day or week.

These workers, often escaped serfs, were `free' to come and go as they liked - once they had finished the work for which they had been paid. The `only' compulsion on them to work was that they would starve if they did not find employment with someone. The rich could only grow richer because rather than starve, the `free' worker would accept less money for his work than the goods he produced were worth.

We will return to this point later. For the present what matters is that the middle class burghers and the feudal lords got their wealth from quite different sources. This led them to want society organised in different ways.

The feudal lord's ideal was a society in which he had absolute power in his own lands, unbound by written laws, with no intrusion from any outside body, with his serfs unable to flee. He wanted things to stay as in the days of his father and grandfather, with everyone accepting the social station into which they were born.

The newly rich bourgeoisie necessarily saw things differently. They wanted restraints on the power of individual lords or kings to interfere with their trade or steal their wealth.

They dreamed of achieving this through a fixed body of written laws, to be drawn up and enforced by their own chosen representatives. They wanted to free the poorer classes from serfdom, so that they could work (and increase the burghers' profits) in the towns.

As for themselves, their fathers and grandfathers had often been under the thumb of feudal lords, and they certainly did not want that to continue.

In a word, they wanted to revolutionise society. Their clashes with the old order were not only economic, but also ideological and political. Ideological chiefly meant religious, in an illiterate society where the chief source of general ideas about society was church preaching.

Since the medieval church was run by bishops and abbots who were feudal lords in their own right, it propagated pro-feudal views. attacking as `sinful' many of the practices of the urban bourgeoisie.

So in Germany, Holland, Britain and France in the 16th and 17th centuries the middle classes rallied to a religion of their own: Protestantism - a religious ideology that preached thrift, sobriety, hard work (especially for the workers!) and the independence of the middle class congregation from the power of bishops and abbots.

The middle class created a God in their image, in opposition to the God of the Middle Ages.

Today we are told at school or on television about the great religious wars and civil wars of that period as if they were just about religious differences, as if people were daft enough to fight and die merely because they disagreed over the role of the blood and body of Christ in the Holy Communion. But much more was at stake - the clash between two completely different forms of society, based upon two different ways of organising the production of wealth.

In Britain the bourgeoisie won. Horrific as it must seem to our sent ruling class, their ancestors consecrated their power by ting off a king's head, justifying the act with the rantings of Old Testament prophets.

But elsewhere the first round went to feudalism. In France and Germany the Protestant bourgeois revolutionaries were wiped out after bitter civil wars (although a feudal version of Protestantism survived as the religion of northern Germany). The bourgeoisie had to wait two centuries and more before enjoying success, in second round that began without religious clothing in 1789 Paris.

Exploitation and surplus value

In slave and feudal societies the upper classes had to have legal controls over the mass of the working population. Otherwise those who worked for the feudal lord or the slave owner would have run away, leaving the privileged class with no one to labour for it.

But the capitalist does not, usually, need such legal controls over the person of the worker. He doesn't need to own him or her, provided he ensures that the worker who refuses to work for the capitalist will starve. Instead of owning the worker, the capitalist can prosper providing he owns and controls the worker's source of livelihood - the machines and factories.

The material necessities of life are produced by the labour of human beings. But that labour is next to useless without tools to cultivate the land and to process naturally occurring materials. The tools can vary enormously - from simple agricultural implements such as ploughs and hoes to the complicated machines you find in modern automated factories. But without the tools even the most highly skilled worker is unable to produce the things needed for physical survival.

It is the development of these tools - usually referred to as `the means of production' - that separates modern human beings from our distant ancestors of the Stone Age. Capitalism is based on the ownership of these means of production by a few people. In Britain today, for instance, 1 percent of the population owns 84 percent of the stocks and shares in industry. In their hands is concentrated effective control over the vast majority of the means of production - the machines, the factories, the oil fields, the best agricultural land. The mass of the population can only get a livelihood if the capitalists allow them to work at and with those means of production. This gives the capitalists immense power to exploit the labour of other people - even though in the eyes of the law `all men are equal'.

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