d-looking. It is notable that Marx not only thinks that moving backwards is not only unwise, but he thinks it impossible. History moves only in one direction and once the material and economic conditions of one historical epoch are present, one cannot return to past modes of production or, significantly, modes of social existence. According to Marx, economic conditions determine all other aspects of society, and so it is impossible to keep these levels apart for long. It is important to recognize, though, that this criticism does not, on its own, undermine its object. While we may often be seduced by the idea that forward is always better, one must provide a theoretical basis for this; change for change's sake is not always good. Marx does, of course, provide a justification for this, which we have assessed independently. Without such a justification it is certainly an open question as whether the problems of the present can be solved by looking to the wisdom of one's predecessors or only by forging a new and unique future. Also, paradoxically enough, Marx's analysis of the relationship between economics and culture may give fodder to certain reactionary movements, giving them a reason to prevent the inclusion of new technologies because it will inevitably end up changing their social ideologies. One might view the Islamic revolutions of recent history as an example of movements putting this judgment to use in ways opposed to Marx's own. Marx's second criticism is that many of his contemporaries look forward to a new society but do not appreciate the extent to which change is needed. The common fault of these people is their reluctance to endorse violence as a method of social change. They might believe that slow and steady reforms are the best way to ameliorate proletariat anxiety, or they might believe that quicker, more radical departures from the past are needed. In either case, though, they still want to suppress the revolutionary ...
