The question which Brian Wicker poses to Denys Turner—how is Marxism to accommodate the notion of ethical absolutes?—is clearly one of first importance to those who, like Denys Turner and myself, would regard themselves as both Christians and Marxists. I don’t think I can give any satisfactory answer to Wicker’s question, but I can perhaps at least prepare the context for such an answer by making some general remarks about the relations between Marxism and morality. In doing so, incidentally, I shall be elaborating on Turner’s own truly pioneering earlier article in this journal, ‘Morality is Marxism’ (New Blackfriars, February and March 1973).

The question of the relevance of moral values to Marxism is at the heart of one of the most theoretically crucial debates now being conducted within European Marxism : the conflict between those revolutionary theorists for whom Marxism is in essence a humanism—an historical praxis of love and liberation—and those for whom historical materialism is in the first place a science. The adherents of the former position espouse a Marxism deeply indebted to Hegel and the work of the young Marx; the latter believe that such a case is no more than an idealist ideology of historical materialism, and claim to be restoring Marxism, after this long twentieth-century heresy, on the truly scientific basis to be found in the mature Marx of Capital. The debate—one, roughly, between the followers of Georg Lukacs and the disciples of the most prominent European Marxist theorist of our own time, Louis Althusser—has created a good deal of dust and heat among revolutionary intellectuals.

For the Lukacsians, there is an essential continuity between the work of the earlv, humanist Marx and the later scientist of Capital; for the Althusserians, there is radical rupture and discontinuity between the two phases.