In this blog post, we will examine Isaiah Berlin’s biography of Marx and the reasons for its enduring vitality.

Isaiah Berlin và hai khái niệm về tự do

Isaiah Berlin is widely recognized as a leading political theorist and scholar of the history of ideas in the latter half of the 20th century. He gained widespread recognition for his 1958 lecture, “Two Concepts of Liberty.” This essay is considered one of the most important texts in Anglo-American political philosophy; in it, Berlin distinguished between negative liberty and positive liberty.
According to him, negative freedom refers to “freedom from external interference and coercion.” It signifies the right to choose or the right to self-determination, allowing one to freely pursue one’s own desires in the absence of interference or coercion. In contrast, positive freedom refers to “the freedom to do,” meaning the freedom to develop and realize one’s potential and capabilities in order to pursue a meaningful life.
Berlin advocated for negative freedom, which recognizes diverse values, arguing that positive freedom carries the risk of leading to a domination of freedom by establishing a hierarchy among values. Underlying this perspective is a strong distrust and rejection of totalitarianism.
Given that Berlin is known as a leading liberal thinker of the Cold War era, it may come as a surprise that his first published work was ‘Karl Marx: His Life and Environment’ (1939). Furthermore, Berlin’s family had a history of fleeing to Britain to escape surveillance by Russian authorities following the Bolshevik Revolution, and Berlin himself served with British intelligence in the United States during World War II before going on to establish his reputation as a liberal. Considering these points, it would be easy to expect Berlin’s biography of Marx to be entirely negative and critical of Marx.
However, if that had been the case, it would have been difficult for this book to be published in five editions (up to the 2012 edition) since its first edition in 1939. The fact that a fifth edition was published in the 21st century—despite the numerous studies on Marx that have emerged in various countries since the first edition—demonstrates that this book possesses such enduring vitality that it is recognized as a classic among biographies. So where does this remarkable vitality stem from?

Berlin’s Biography of Marx—The Power of Objectivity and Context

As Terrell Carver mentions in the afterword to this book, the 1930s—when Berlin wrote this work—was an era in which Engels’s writings were accepted as the orthodoxy of Marxism. At the time, figures such as Plekhanov, Kautsky, Lenin, Mao Zedong, and Trotsky tended to regard Engels’s works as the primary source of Marxism through historical materialism and dialectical materialism. In this context, Berlin rejected both the political frameworks of Marxism and anti-Marxism and refused to label Marx’s thought with the suffix “-ism.”
Marx mà ông trình bày là một Marx mới, khác biệt với Marx được chính thống hóa bởi chủ nghĩa Marx chính thống. Berlin không thần thánh hóa cũng không bôi nhọ Marx. Ông không tôn sùng Marx như một thiên tài đã một mình tạo ra một hệ tư tưởng hoàn toàn mới, cũng không coi thường Marx như một nhà tư tưởng tầm thường chỉ đơn thuần tổng hợp các lý thuyết hiện có. Ông không xem Marx như một nhà tiên tri vĩ đại đã dự đoán chính xác tương lai của lịch sử nhân loại, cũng không xem ông như một kẻ kích động đã tạo ra một hệ tư tưởng phá hoại từ sự tức giận đối với trật tự hiện hữu.
Berlin rejects both excessive praise and excessive criticism of Marx and his theories, approaching them with as objective and fair a stance as possible. This is likely one of the key reasons why this book has retained its vitality for so long.
From Berlin’s perspective, Marx did not seek to establish a vast philosophical system encompassing epistemology, ontology, or moral theory. Berlin argues that, since Marx did not engage in extensive philosophical analysis, the general principles of his epistemology, moral theory, and political theory can only be inferred by piecing together statements scattered throughout his various writings.
In his view, Marx’s greatest theoretical achievement lies in understanding human free will and moral ideals not as absolute standards, but within the constraints of material conditions centered on the economy. It is significant that by presenting a new approach to viewing history and society—one that focuses on the relationship between economic relations and the lives of communities and individuals—he opened up new paths of knowledge and established a lasting foundation for intellectual thought.
Even more importantly, Berlin views Marx as a thinker who, while squarely confronting the falsehoods, contradictions, and suffering of his era, sought to present their causes and solutions in a concrete yet comprehensive manner with a sharp, rigorous, and thorough approach. Berlin portrays Marx as someone who strove to maintain a balance between reason and experience while carefully avoiding a drift toward eclecticism.
Furthermore, Berlin presents the development of Marx’s thought within the intellectual context of his era. Because of this rich explanation of the intellectual background, upon finishing this biography, one feels as though one has not merely read a biography of Marx but has also read a concise overview of 19th-century intellectual history. This, too, is likely one of the key sources of this book’s enduring vitality.