A Vision for a Better Tomorrow: Embracing Radical Humanist Marxism

Public domain photo by Charles E. Spirtos

(NEW YORK, NY) – We owe it to ourselves to ask what can be made better tomorrow that is bad today. In our personal lives, we know this intrinsically—or at least we should. In politics, however, we often ignore it. We brush aside policies that could improve our lives as utopian or radical. Today, I will argue that Americans must believe in a better future. We must have the courage to acknowledge that something is deeply wrong with our economic system. We need the bravery to declare what must come next, or we risk falling into barbarism.

In this document, I aim to articulate not only a raison d’être for The Radical Times but also a philosophical guide for my own politics. I believe that a currently underestimated group of my generation—between 34% and 62%—has expressed sympathies for a version of this philosophy (source).

Understanding Existential Marxism

First, I want to clarify my understanding of the label I have adopted: “Marxism.” More accurately, I refer to it as “existential Marxism,” or, as I identify, a type of Radically Humanist Marxism intertwined with internationalism and environmentalism. But what is Marxism as I understand it?

A Humanist Definition of Existential Marxism

Marxism, as you may have learned in school, is the belief that the means of production should be owned by the state, community, or workers. In simpler terms, it advocates for taking the means of production—companies, factories, and other ways of creating goods—out of the hands of shareholders and private individuals. Instead, these should be regulated by the state, unions, or the workers involved.

This theory is rooted in what economists call the labor theory of value. This theory posits that value is created through human labor. If this is true, then the profit generated for your boss is fundamentally a form of theft, according to those who follow this theory of economics. You are the one who sold those coffees, coded that website, or built that house! Some argue that machines negate this theory because they make products (and thus create value) without or with little worker input. However, those who adhere to the labor theory of value, like myself, contend that the value in products made by automated machines derives from the intellectual labor that designed them and designed the machine, as well as the manual labor that created the machines themselves.

To illustrate the labor theory of value, let me paint you a scenario, if you sell $140 worth of coffees and pastries at Starbucks, and the shareholders pay you less than that amount, they are essentially stealing the difference. Your profit should reflect the total value you generate as a barista.

You might argue that the barista agreed to a contract, willingly giving up those wages for a stable salary and benefits. This perspective, however, overlooks a significant power imbalance between the individual worker and their boss. An unemployed person desperately seeking money, food, and housing faces a manager representing a multinational corporation. This manager can easily find someone else willing to accept a low salary.

From my perspective, believing that capitalism is the best system is inherently anti-human. This system prioritizes capital and ownership over humanity and ecology. The framework we have perpetuated in capitalism as an economic system is, in my view, anti-enlightenment even if it does not self-describe itself as anti-enlightenment. While it may originate from enlightenment thought, in practice, capitalism undermines the freedom that humanity requires for a fufilled existence. It not only supersedes human liberty and dignity but also damages our ecosystems. Instead of enhancing the quality of life for all, it exacerbates the inequities we face today.

The Impact of Capitalism on Society

Consider the automobile. It once represented a revolutionary form of transportation, drastically reducing travel time. Yet, car have clearly contributed to the climate crisis and disproportionately affects impoverished nations in the global south. This mode of production often equates productivity with happiness and worth. Quiet contemplation is dismissed as laziness. Relationships and personal development are sacrificed on the altar of work. Time has been privatized, and while our bosses reap the majority of what we produce, we toil away in the so-called free market.

When we dream of a better personal future, we are often told to keep our day jobs. If we don’t, we risk starvation or adopting a bohemian lifestyle driven by desperation.

The human experience—our beautifully imperfect lives, interactions, and spontaneous successes—should guide policy. The beauty of nature, the proven benefits of universal education, and the joy of connection, love, and laughter are what we should strive for.

To me, Marxism means prioritizing people over profits. It emphasizes liberty over property and planning for the future instead of distorting the present. The value of Marxism lies not only in its critiques of capital and inequality but also in its total embrace of equality as freedom. It advocates that humanity should not be compelled to work merely to satisfy consumer needs but should be free to act as they wish beyond market demands. Marxism is an enlightenment philosophy because it champions true freedom and recognizes humanity's capacity to improve.

In essence, humanistic “existentialist” Marxism embodies hope for a better tomorrow. It envisions a world where we are stateless, classless, and free—free from oppressive class structures and free to be part of something greater than ourselves. It is fundamentally an ideology that believes in something better.

Radical Humanism through the Lens of Globalism

Now, let's shift our focus to interconnectedness and beauty. It is essential to recognize that we are all connected. Even if you feel isolated, you are inherently linked to everyone who has ever lived or will live. This interconnectedness should be embraced, not only personally but also in international relations.

We must value all human life equally. For instance, we cannot claim to value human life and the rule of law while ignoring the tragic genocide perpetrated by Benjamin Netanyahu’s Israeli government in response to the October 7th attacks. Future generations will ask what side we were on and why we did not intervene.

The international community must unite to ensure that “never again” truly means never again. The thought of genocide, displacement, and cleansing is chilling if we fail to act.

These issues underscore the necessity for a United Nations (UN) and International Criminal Court (ICC) with real authority. The ICC has issued a warrant for Netanyahu's arrest for war crimes, yet the United States has allowed him to enter without consequence. This highlights the ICC’s ineffective ability to enforce justice. We need a system akin to the European Union, not the infamous League of Nations. It is our responsibility to uphold human rights, democracy, and decency across all nations. We cannot claim to be egalitarians if we disregard the plight of workers in Ghana and Georgia alike. Without this awareness, we risk exporting our lower classes globally, building a better future only for an elite few.

Environmentalism in Marxism

An issue that may facilitate the transition to more unified and cooperative global governance is the ongoing climate crisis. The UN estimates that there could be at least 1 billion climate refugees if global emissions remain unchecked. While some national governments have made strides to reduce emissions, we are likely to breach the Paris climate accord’s 1.5° Celsius warming limit permanently. If this trend continues, it will result in the greatest humanitarian crisis in history and massive ecological devastation.

The environment is the most significant humanistic cause we can champion. Advocating for preservation and reduced emissions means preserving areas that statistically enhance human well-being. It also means safeguarding beauty. The majesty of nature is something humanity can only aspire to replicate. It would be a tragic loss if we destroyed our only home and the authentic beauty it offers.

Conclusion

It is often said in leftist circles that for some, it is easier to imagine the end of humanity than the end of capitalism. If one cannot envision capitalism's demise, they will not have to imagine humanity's end.

I want to conclude this essay on a positive note: I genuinely believe that something better is on the horizon. Change is inevitable in America. We live in a time filled with discontent toward the current system. It is our duty to advocate for a better future whenever possible. We must organize, speak up, and take risks to be truly brave when hope seems lost.

Nothing will be gained without struggle. The socialist movement in America has faced significant challenges. I believe that socialist movements should establish parallel structures of power, similar to the Black Panther Party in the ‘60s and ‘70s. This would demonstrate how universal programs like healthcare and food could genuinely improve lives.

I sincerely believe that our movement has a real chance to create a better future for everyone. We may build a world with universal unemployment, where individuals work and create for their own benefit and the benefit of others. The views of neoliberals, who claim there is “no such thing as society,” will be relegated to an atomized hell. I dream of a future filled with hope, and I hope this article inspires you to dream of something better too. If not, I look forward to witnessing the realization of the dreams of those who came before us.

CORRECTIONS ISSUED, 9/3/2025 : Mutliple grammatical errors were found in this article and corrected, content of article remained the same.