Download Free Kantian Ethics And Socialism Book in PDF and EPUB Free Download. You can read online Kantian Ethics And Socialism and write the review.

Awarded the 1985 Johnsonian Prize in Philosophy.
Kojin Karatani's Transcritique introduces a startlingly new dimension to Immanuel Kant's transcendental critique by using Kant to read Karl Marx and Marx to read Kant. In a direct challenge to standard academic approaches to both thinkers, Karatani's transcritical readings discover the ethical roots of socialism in Kant's Critique of Pure Reason and a Kantian critique of money in Marx's Capital. Karatani reads Kant as a philosopher who sought to wrest metaphysics from the discredited realm of theoretical dogma in order to restore it to its proper place in the sphere of ethics and praxis. With this as his own critical model, he then presents a reading of Marx that attempts to liberate Marxism from longstanding Marxist and socialist presuppositions in order to locate a solid theoretical basis for a positive activism capable of gradually superseding the trinity of Capital-Nation-State.
This book aims to reinvigorate the Marxist project and the role it might play in illuminating the way beyond capitalism. Though political economy and scientific investigation are needed for pure Marxism, Martin’s argument is that the extent to which these elements are needed cannot be determined within the conversations of political economy and other investigations into causal mechanisms. What has not been done, and what this book does, is to argue for the possibility of a rethought Marxism that takes ethics as its core, displacing political economy and "scientific" investigation.
Marxism and Ethics is a comprehensive and highly readable introduction to the rich and complex history of Marxist ethical theory as it has evolved over the last century and a half. Paul Blackledge argues that Marx's ethics of freedom underpin his revolutionary critique of capitalism. Marx's conception of agency, he argues, is best understood through the lens of Hegel's synthesis of Kantian and Aristotelian ethical concepts. Marx's rejection of moralism is not, as suggested in crude materialist readings of his work, a dismissal of the free, purposive, subjective dimension of action. Freedom, for Marx, is both the essence and the goal of the socialist movement against alienation, and freedom's concrete modern form is the movement for real democracy against the capitalist separation of economics and politics. At the same time, Marxism and Ethics is also a distinctive contribution to, and critique of, contemporary political philosophy, one that fashions a powerful synthesis of the strongest elements of the Marxist tradition. Drawing on Alasdair MacIntyre's early contributions to British New Left debates on socialist humanism, Blackledge develops an alternative ethical theory for the Marxist tradition, one that avoids the inadequacies of approaches framed by Kant on the one hand and utilitarianism on the other.
This book offers readers a rare chance to witness a mainstream thinker challenge an outlaw-activist. Avakian and Martin wrestle with big questions that have to do with the state of the world and the possibility for radical change. The scope and relevance of Marxism, and the nature and reach of communist revolution, are at the heart of this rich and lively dialogue. Avakian and Martin probe a wide range of issues: the place of ethics in a transformative revolutionary politics; Kant, Rousseau, and Hegel; Marx and the question of colonialism and Eurocentrism; the Maoist experience in China; sustainable agriculture and the task of overcoming the urban-rural divide; imperialism and lopsided development in the world, and the effects on social structure and revolution; animal rights; secularism and religion; the post-911 agenda of the U.S. ruling class, the political-social-cultural landscape of the U.S., and the prospects for resistance and revolution; Marxism and the question of homosexuality; the challenges confronting radical and communist intellectuals and the possibilities for engaged, creative intellectual work today.
Socialism is the watchword and the catchword of our day. The socialist idea dominates the modem spirit. The masses approve of it. It expresses the thoughts and feelings of all; it has set its seal upon our time. When history comes to tell our story it will write above the chapter “The Epoch of Socialism.” As yet, it is true, Socialism has not created a society which can be said to represent its ideal. But for more than a generation the policies of civilized nations have been directed towards nothing less than a gradual realization of Socialism.17 In recent years the movement has grown noticeably in vigour and tenacity. Some nations have sought to achieve Socialism, in its fullest sense, at a single stroke. Before our eyes Russian Bolshevism has already accomplished something which, whatever we believe to be its significance, must by the very magnitude of its design be regarded as one of the most remarkable achievements known to world history. Elsewhere no one has yet achieved so much. But with other peoples only the inner contradictions of Socialism itself and the fact that it cannot be completely realized have frustrated socialist triumph. They also have gone as far as they could under the given circumstances. Opposition in principle to Socialism there is none. Today no influential party would dare openly to advocate Private Property in the Means of Production. The word “Capitalism” expresses, for our age, the sum of all evil. Even the opponents of Socialism are dominated by socialist ideas. In seeking to combat Socialism from the standpoint of their special class interest these opponents—the parties which particularly call themselves “bourgeois” or “peasant”—admit indirectly the validity of all the essentials of socialist thought. For if it is only possible to argue against the socialist programme that it endangers the particular interests of one part of humanity, one has really affirmed Socialism. If one complains that the system of economic and social organization which is based on private property in the means of production does not sufficiently consider the interests of the community, that it serves only the purposes of single strata, and that it limits productivity; and if therefore one demands with the supporters of the various “social-political” and “social-reform” movements, state interference in all fields of economic life, then one has fundamentally accepted the principle of the socialist programme. Or again, if one can only argue against socialism that the imperfections of human nature make its realization impossible, or that it is inexpedient under existing economic conditions to proceed at once to socialization, then one merely confesses that one has capitulated to socialist ideas. The nationalist, too, affirms socialism, and objects only to its Internationalism. He wishes to combine Socialism with the ideas of Imperialism and the struggle against foreign nations. He is a national, not an international socialist; but he, also, approves of the essential principles of Socialism.
This volume of new essays provides a comprehensive and structured examination of Kant's justification of norms, a crucial but neglected theme in Kantian practical philosophy. The essays engage with the view that a successful account of justification of normative claims has to be non-metaphysical and go on to pursue further implications in ethics, legal and political philosophy, and philosophy of religion.
Georg Lukács' early Marxist philosophy of the 1920s laid the foundations of Critical Theory. However the evaluation of Lukács' philosophical contribution has been largely determined by one-sided readings of eminent theorists like Adorno, Habermas, Honneth or even Lukács himself. This book offers a new reconstruction of Lukács' early Marxist work, capable of restoring its dialectical complexity by highlighting its roots in his neo-Kantian, 'pre-Marxist' period. In his pre-Marxist work Lukács sought to articulate a critique of formalism from the standpoint of a dubious mystical ethics of revolutionary praxis. Consequently, Lukács discovered a more coherent and realistic answer to his philosophical dilemmas in Marxism. At the same time, he retained his neo-Kantian reservations about idealist dialectics. In his reading of historical materialism he combined non-idealist, non-systematic historical dialectics with an emphasis on conscious, collective, transformative praxis. Reformulated in this way Lukács' classical argument plays a central role within a radical Critical Theory.