 We must remember the Hegelian origins of Marxist thought. Hegel believed in a hidden mind at work in the universe, and that the history of the world is simply the history of this world mind, which, as in the case of everything spiritual, tends indefinitely towards perfection. Marx claimed to “put back on its feet” the Hegelian dialectic, which he accused of being “upside down”, by substituting matter for mind as the motive power of history; but by an extraordinary paradox, he conceived history, starting from this rectification, as though he attributed to matter what is the very essence of mind—an unceasing aspiration towards the best. (Weil 1955 [1958: 43])