This discussion extends the dialogue between John Bellamy Foster and Lynn Fries, exploring Marx’s often overlooked environmental perspectives. In this segment, Foster delves into cross-cultural reflections on nature and resource management throughout history, particularly in relation to class struggles and the quest for equality.
Produced by Lynn Fries. Originally published at GPEnewsdocs
JOHN BELLAMY FOSTER: My initial questions were deeply ecological, focusing on humanity’s relationship with nature. As I explored Epicurus more thoroughly, I realized the central concern is about human freedom, particularly the interplay between freedom and determinism—a concept closely linked to how we structure society. Epicurus introduced the idea of a social contract, framed as the tension between democratic and monarchic systems, a historical struggle.
Marx was revolutionary for his time, advocating for a critique of capitalism that aimed to transform and transcend it. He criticized capitalism not only for stifling human potential and well-being but also for its destructive impact on the environment, asserting its unsustainability.
Foster argues that we need a society centered on democratic cooperation among producers. The term ‘democratic’ must be broadened to encompass deeper meanings. The goal is for these associated producers—working collaboratively at the grassroots level—to take control of social destinies, dismantling class disparities that perpetuate both human and environmental exploitation.
LYNN FRIES: Welcome! I’m Lynn Fries, the producer of Global Political Economy or GPEnewsdocs.
The brief introduction presented earlier revolved around ‘Breaking the Bonds of Fate’ and previews the content of this segment. This marks the third part of a four-part series with John Bellamy Foster, dissecting a trilogy of works—‘Marx’s Ecology’, ‘The Return of Nature’, and ‘Breaking the Bonds of Fate’. Today’s focus is on ‘Breaking the Bonds of Fate’. The first part provided an overview of the trilogy while the second centered on ‘The Return of Nature’.
Published in 2025, ‘Breaking the Bonds of Fate’ concludes this trilogy. Though released last, Bellamy Foster asserts it is theoretically the first, laying the groundwork for the entire series. He describes the book as exploring the historical and theoretical links between two of history’s preeminent materialist thinkers: Epicurus, who wrote in Hellenistic Greece, and Karl Marx, who penned works in the mid-19th century capitalist Europe.
Our guest, John Bellamy Foster, is the editor of Monthly Review and a Sociology professor at the University of Oregon. He is a prolific writer and editor, having authored works like ‘Capitalism in the Anthropocene’ and ‘The Dialectics of Ecology’, and collaborated on ‘The Robbery of Nature’ and ‘The Ecological Rift’. His book ‘The Return of Nature’ received the Deutscher Memorial Prize.
In this part, we begin with a critical question: Why did John Bellamy Foster choose ‘Breaking the Bonds of Fate’ as the title for the book?
JOHN BELLAMY FOSTER: The title ‘Breaking the Bonds of Fate’ holds significant importance. Both Epicurus and Lucretius employed this idea, and so did Marx.
This notion illustrates that while causal determinism exists, we reject a fatalistic determinism that implies some sort of divine preordainment. This Epicurean perspective promotes a materialism that embraces human agency and change, asserting that the world we inhabit is largely shaped by our own actions. My initial inquiry was ecological—concerning humanity’s relationship with nature—but as I dived deeper into Epicurus, it became clear that the core question revolves around real human freedom intertwined with the relationship between nature and society.
As previously mentioned, Epicurus introduced the concept of the social contract as a response to the conflict between democracy and monarchy, emphasizing the necessity of justice, ethics, and human interconnectedness.
Epicurus advocated building relationships based on friendship and solidarity while fostering sustainability in our connection to the earth. Together, we must cultivate needs that are not excessively materialistic, aiming instead for genuine human relations.
Epicurus contextualized these reflections during a period marked by war and instability in ancient Greece, seeing the necessity for communities to form tightly knit bonds of friendship amidst widespread chaos and inequality.
Understanding why Marx was captivated by Epicurus is easier when we recognize how he sought a materialist avenue, liberating himself from Hegelian idealism. Marx admired the dialectical method of Hegel but was critical of his idealistic conclusions. He sought an alternative approach, establishing a dialectic grounded in material reality.
Marx’s familial background was rooted in the radical Enlightenment, and he encountered Hegel’s philosophy at a young age. Notably, Marx’s contemporary, Köppen, highlighted Epicurus’s invaluable influence on his thinking.
Epicurus had laid the foundational thoughts for the scientific advancements and Enlightenment perspectives of the 17th century and strongly critiqued religious dogmas that supported social hierarchies. Contrastingly, he opposed Plato’s view of inherent class stratifications, advocating instead for a philosophy based on community and friendship.
In times of social upheaval and famine, Epicurus nurtured his followers through shared resources and solidarity, remaining indifferent to the prevailing elitist attitudes of his time and instead promoting human equality across backgrounds.
The profound impact of Epicurus’s philosophy can be observed through its reach across the Hellenistic world, extending into regions such as Egypt, Syria, and even Rome. Ancient thinkers viewed Epicurus as a considerable threat to both Christianity and organized religion due to his materialistic viewpoint. Marx mirrored Epicurus in recognizing that the divine existed only as conceptual representations devoid of any intervention in human affairs, leading to the perspective that “the world is our friend.”
This exploration into Epicurus affords us valuable insights into Marx’s philosophical evolution while simultaneously advocating for a comprehensive ecological materialism that resonates today. This materialism acknowledges that, while there are determinative structures around us, human choice and agency remain vital components within that framework.
FRIES: You mentioned earlier that Marx viewed Epicurus as the Enlightenment figure of antiquity. Let’s delve deeper into this concept, particularly the notion of the Epicurean ‘swerve’ which asserts that an atom’s deviation from a deterministic path embodies human freedom. How does this idea underpin Marx’s philosophy?
BELLAMY FOSTER: Notably, Marx’s exploration of Epicurus in his unfinished dissertation was only published in the 20th century, significantly influencing his thought later. He utilized the concept of the swerve, alluding to the unpredictability that allows for change in both nature and human affairs. This dynamic perspective stands in stark contrast to rigid determinism.
Epicurus understood that while our knowledge of the world begins with sensory experiences, it must also be processed rationally. Marx adopted this foundational principle, recognizing the importance of perceiving the world through our senses intertwined with intellectual analysis. Central to his view is the stark realization that human existence is defined through our connections to nature, and the production process plays a pivotal role in self-conscious development.
Epicurus allowed for a nuanced understanding of feelings as sources of knowledge, countering traditional Western views that frequently neglected the emotional aspects of understanding. Marx embraced this sentiment, emphasizing the intertwining of humanism with materialism.
Epicurus’s notion of the ‘swerve’ illustrated the potential for individual agency amidst a world filled with uncertainty and chaos. Living during turbulent times of warfare, he promoted the construction of communities based on mutual aid, a philosophy deeply resonant with contemporary struggles for justice and sustainability.
FRIES: The title ‘Breaking the Bonds of Fate’ explicitly highlights revolutionary struggle as fundamental to both Epicurus’s and Marx’s materialism. As articulated in your book:
“Epicurus was the foremost materialist philosopher in antiquity, whose work extended from epistemology to ethics. He introduced a new, albeit limited, praxis aimed at human survival, sustainability, and happiness. Marx, amidst the dual industrial and political revolutions of the nineteenth century in Europe, developed a materialist conception of history, augmenting the earlier materialist understanding of nature.
“Both Epicurus and Marx contribute to a comprehensive materialism—ontological, epistemological, and practical—associated with the struggle for human freedom and the establishment of a renewed connection between humanity and nature.
Digging deeper into the revolutionary aspects of both figures, how do you see their legacies manifesting in today’s world?
BELLAMY FOSTER: Indeed, Marx’s revolutionary stance during his era emphasized a profound critique of capitalism, striving to dismantle its oppressive hold on both humanity and the environment. He envisioned a future in which a society of cooperative producers could dismantle class hierarchies and foster democratic engagement.
Epicurus grappled with similar societal challenges two millennia earlier, advocating for communal resilience amidst chaos after the fall of the Alexandrian empire. He championed principles of mutual aid and developing social contracts rooted in friendship, echoing concepts relevant in today’s approach to justice and equality.
Foster’s insights propose that the philosophies of Epicurus and Marx can converge, leading to a contemporary understanding of sustainability, defined by friendship and cooperation rather than competition. Both thinkers drew upon their historical circumstances, finding avenues for constructive resistance against dominance and promoting societal transformation.
Marx’s scholarly journey was significantly influenced by the great revival of Epicurean philosophy, particularly through Enlightenment figures who emphasized materialism’s association with social progress and human liberation. His theories relate profoundly to our ongoing struggles for equity, emphasizing democratic production as the foundation for self-conscious existence.
Such interconnections consolidate a philosophical base necessary for addressing modern ecological dilemmas. The idea that humans possess the agency to choose sustainable practices renders a hopeful, actionable narrative for our time.
FRIES: You highlight how Epicureanism transcended Greek boundaries, detailing a community that included women and enslaved individuals as equal participants. Can you expand on this aspect?
BELLAMY FOSTER: In the Epicurean community, there’s a notable shift away from exclusive philosophies, emphasizing inclusion and diverse participation. Epicurus advocated for women’s and slaves’ roles within the intellectual sphere, fostering a more equitable environment.
This extension of philosophical participation resonates with urgent contemporary challenges, reflecting the necessity for evolving narratives regarding justice and inclusion across various demographics. Marx drew upon Epicurean principles, adapting them to provide a framework for reconsidering societal laws in accordance with changing material conditions.
FRIES: Focusing on materialism and socialism, you reference in ‘Breaking the Bonds of Fate’ that Epicurus’s framework posits the individual as a social entity rather than an isolated unit. Can you elaborate on the implications of this view?
BELLAMY FOSTER: Marx viewed materialism as the cradle of socialism, tracing its lineage back to Epicurus. He highlighted material conditions as vital to understanding human development within society, opposing notions of atomistic individuality. Instead, he emphasized social interconnectedness and the evolving nature of human relationships, wherein education plays a crucial role in cultivating social beings.
This perspective aligns with Epicurus’s assertion that human experiences shape knowledge and understanding, fostering a collaborative framework that promotes mutual growth and progress. The insistence on developing a materialist approach challenges dominant ideologies centered around abstract individualism and idealism.
FRIES: Your trilogy—‘Marx’s Ecology’, ‘The Return of Nature’, and ‘Breaking the Bonds of Fate’—fosters a comprehensive dialogue on the intersection of Epicureanism and Marxism. Reflecting on this work, what significance do you find?
BELLAMY FOSTER: This endeavor has become a passionate pursuit. My journey into Marx’s humanism illuminated how deeply interconnected his materialistic and egalitarian viewpoints are, even as structuralism began to overshadow these perspectives within Marxist scholarship. After significant study into ecology and materialism, I unearthed critical connections between Epicurus and Marx, showing how Epicurus profoundly informed the humanistic dimensions of Marxist thought.
As we confront contemporary challenges, seeking a synthesis of Epicurean sustainability and Marx’s transformative emphasis can guide our collective struggles toward justice and ecological harmony. A renewed understanding of our interrelationship with nature and each other is paramount for fostering a truly equitable society.”
FRIES: Thank you for this enlightening discussion. We look forward to Part 4 of our series with John Bellamy Foster on ‘Breaking the Bonds of Fate’. Stay tuned as we continue exploring these pivotal ideas.