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In recent writings on Marx one finds an increasing interest in his humanism. This phenomenon began in the third decade of our century as a reaction against the mechanistic and stereotyped image of Marx 1 characteristic of the Second International and of Stalinism. Lukacs, in History and Class Consciousness (1923), was one of the first to discover this new Marx, and he did so even before the most important 2 of the humanistic writings of the young Marx had been discovered. With the publication ofthese writings in 1932 - namely, the Economic 3 and Philosophic Manuscripts of 1844 - this new outlook was given enormous impetus. In these Manuscripts, Marx makes the human being the creator and the goal of alI reality. The objectification of the human essence through labor transforms both society and nature. Labor transforms its wor1d into a place which mirrors, unfolds, and confirms the human being. This humanism is a complex and many-faceted issue. In this book we will be concerned only with a certain part of it, i.e., the epistemology, method, and doctrine of nature which it involves. Other aspects of it - Marx' concept of alienation and his theory of labor and the state -have 4 been dealt with elsewhere.
The Ideological Condition is a feminist critique of ideology as a barrier to self and social transformation. Himani Bannerji explores the problematic of praxis by connecting forms of consciousness and politics. We see how people make history in spite of hegemony.
Marxism and Phenomenology: The Dialectical Horizons of Critique, edited by Bryan Smyth and Richard Westerman, offers new perspectives on the possibility of a philosophical outlook that combines Marxism and phenomenology in the critique of capitalism. Although Marxism’s focus on impersonal social structures and phenomenology’s concern with lived experience can make these traditions appear conceptually incompatible, the potential critical force of a theoretical reconciliation inspired several attempts in the twentieth century to articulate a phenomenological Marxism. Updating and extending this approach, the contributors to this volume identify and develop new and previously overlooked connections between the traditions, offering new perspectives on Marx, Husserl, and Heidegger; exploring themes such as alienation, reification, and ecology; and examining the intersection of Marxism and phenomenology in figures such as Michel Henry, Walter Benjamin, and Frantz Fanon. These glimpses of a productive reconciliation of the respective strengths of phenomenology and Marxism offer promising possibilities for illuminating and resolving the increasingly intense social crises of capitalism in the twenty-first century.
This book traces the development of Marx's ethics as they underwent various shifts and changes during different periods of his thought. In his early writings, his ethics are based on a concept of essence much like Aristotle's which Marx tries to link to a principle of universalization similar to Kant's `categorical imperative'. In the period 1845-6 Marx abandoned this view, holding morality to be incompatible with his historical materialism. In the later writings Marx is less of a determinist, and he no longer wants to reject morality. However he does want to transcend a morality of burdensome obligation and constraint so as to realize a community built upon spontaneous bonds of solidarity.
Engels Today marks the centenary of Frederick Engels death through a collection of papers engaging with the thought of Marx's only close collaborator, who was influential in his own right, as well as in his attempted popularisation of 'Marxism'. Specialists in different disciplines here address what is still alive in Engels' contributions to them; they discuss matters that remain influential, or controversial, in the works of this great socialist and thinker, relating to Nature, Science, Women, Revolution, Democracy, Economics, Materialism and Class.
Karl Marx promised, in the preface to his Economic and Philosophic Manuscripts of 1844, that he would write an ‘independent pamphlet’ on ethics. Although he never did so, in his later writings he discussed morality extensively. Later commentators were more concerned with other aspects of Marx’s thought and largely neglected this area. As a result, Nicholas Churchich’s exposition of Marx’s thoughts on morality has become the standard work on the subject. Thoroughly researched, well reasoned, and balanced in its argument, Marxism and Morality presents a comprehensive and critical analysis of Marx’s and Engel’s ideas on morality and ethics, analysing both strengths and weaknesses. Churchich examines morality in its bourgeois and proletarian forms, the origin and development of moral ideas, moral values and standards, egoism and altruism. He explores the role of religion and science in communist ethics, and discusses the ends and means in the struggle for a classless society. Praised by those on both sides of the political divide for his objectivity, Churchich’s approach remains the definitive evaluation of the ethical arguments of Marxism.
"Many think Marx a totalitarian and Soviet Marxism the predictable outcome of his thought. How might one combat this completely mistaken image? What if one could demonstrate that Western European social democracy represents Marx's thought far more than did Soviet Marxism? What if one shows that Marx and social democracy are quite compatible? What if one shows that Marx actually supported social democratic parties? If social democracy is closer to being the true face of Marxism after Marx, then all claims of totalitarianism evaporate. There is nothing remotely totalitarian about social democracy. And from the start, social democrats were highly critical of the undemocratic tactics of Soviet Marxism. To demonstrate the relationship between Marx and social democracy it will be necessary to show that for Marx socialist society is compatible with a market economy-as long as markets are controlled to eliminate alienation. It will also be necessary to show that markets can be controlled democratically, that Marx was very much a democrat, and that he and Engels worked quite actively with democratic parties. It will also be necessary to show that Marx developed a theory of revolution compatible with a democratic electoral movement engaged in by a social democratic party. It will also be necessary to show that Marx and Engels, from the late 1860s on, worked extensively with and supported the Social Democratic Party of Germany-which eventually became the largest party in Germany and the largest socialist party in the world"--
'The work is an interesting and unusual collection of writings on a subject about which little has been written.' s RELIGIOUS STUDIES REVIEW
Philip J. Kain deftly demonstrates the historical antecedents to and continuing relevance of Karl Marx's thought. Kain reveals the unappreciated pluralism of Marx, how it has endured and how it will continue to adapt to the challenges of modern day thought such as feminist theory.