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The book rethinks key categories of Marx's work beyond any philosophy of history, showing how the plurality of temporal layers that are combined and come into conflict in the violently unifying historical dimension of modernity are central to Marx's thought.
Can the Marxist tradition still provide new resources for thinking the specificity of historical time? This volume proposes to transform our understanding of Marxism by reconnecting with the ‘subterranean currents’ of plural temporalities that have traversed its development. From Rousseau and Sieyès to Marx, from Bloch to Althusser, from Gramsci to Pasolini and Postcolonialism, the chapters in this volume seek both to valorise neglected resources from Marxism’s contradictory history, and also to read against the grain its orthodox and heterodox currents. Privileging not the single time of historical development, but the plural temporalities that intertwine in and constitute any given historical conjuncture, and arguing against merely subjectivist theories of temporal multiplicity, this volume studies the articulation of the real, plural temporalities of mass political action. Comprehending their dynamics is a necessary precondition for a renewed politics of emancipation. Contributors include: Luca Basso, Stefano Bracaletti, Mauro Farnesi Camellone, Fabio Frosini, Augusto Illuminati, Nicola Marcucci, Vittorio Morfino, Luca Pinzolo, Peter D. Thomas and Massimiliano Tomba.
Marx and Singularity by Luca Basso attempts to understand the development of Marx’s thought, from the early writings to the Grundrisse, as a search for individual realisation. Drawing upon the concept of singularity in contemporary French theory, and problematising its relation to Marx’s vocabulary, this book challenges organicist interpretations of Marx’s early work. The productivity of the notion of singularity is argued to be based on the fact that it allows us to highlight the element of individual realisation, stressing at the same time its distance from the modern conception of individuality. The “correlate” of singularity is the reciprocity, moving and unstable, between the “individual” and the “collective”, which occurs in class struggles. Updated and revised edition of Socialità e isolamento: la singolarità in Marx published by Carocci in 2008.
This book demonstrates that the basic concepts of the three volumes of Capital come under different categories of time: "time of production" in the first volume is linear, “time of circulation” in the second is circular, while in the third volume “organic time” is the unity of the two. Capitalist relations emerge as a definite organisation of social time that obeys its own intrinsic criteria and operates as an autonomous, social subject. Reading Capital from this perspective, it becomes possible to restore its dialectical (Hegelian) logic – not in order to reveal the “real” Marx, but as a means to contribute to the understanding of the real, capitalist world with its present-day fetishes, its explosive contradictions and its ever deeper crises.
Plural Temporality traces out a dynamic historical relationship between the texts of Spinoza and Althusser. It interrogates Spinoza’s thought through Althusser's and vice versa, with the intention of opening new horizons for the question of materialism. From the fragmentary intuitions Althusser produced about Spinoza throughout his life, Morfino builds a new and comprehensive interpretation of Spinoza’s philosophy. In the later sections of the book, this interpretation is put to work to help to clarify some of the more problematic aspects of the late Althusser’s philosophy, thereby offering new concepts for a materialist position in philosophy and the development of Marxist theory.
Storming Heave in Steve Wright's unsurpassed study of Italian autonomist Marxism. This new edition remains the only book to examine Italian workerist theory and practice, from its origins in teh anti-Stalinist left of the 1950s to its heyday twenty years later. First developed by Antonio Negri, Mario Tronti, Sergio Bologna and others, workerism, or 'orperaismo', includes the refusal of work, class self-organisation, mass illegality and the extension of revolutionary agency, all of which are still practised today by workers across the world. This edition includes a new chapter looking at the debates around operaismo and Autonomia since the book originally appeared in 2002.
Scholars commonly take the Declaration of the Rights of Man and Citizen of 1789, written during the French Revolution, as the starting point for the modern conception of human rights. According to the Declaration, the rights of man are held to be universal, at all times and all places. But as recent crises around migrants and refugees have made obvious, this idea, sacred as it might be among human rights advocates, is exhausted. This book suggests that we need to think of a different idea of universality that exceeds the juridical universialism of the Declaration. Insurgent Universality investigates alternative trajectories of modernity that have been repressed, hindered, and forgotten. Investigating radical upheavals, Tomba excavates an alternative idea of universality that is based on popular political practices that disrupt and reject the existing political and economic order. The book shows how this tradition builds bridges between European and non-European political and social experiments.
In Rethinking Marxist Theories of Transition, Onur Acaroglu traces the concept of transition across the tracts of Classical and Western Marxism. Rarely directly invoked, transition appears as an imminent social reality, and a useful conceptual tool for critical social theory.
In Marx After Marx, Harry Harootunian questions the claims of Western Marxism and its presumption of the final completion of capitalism. If this shift in Marxism reflected the recognition that the expected revolutions were not forthcoming in the years before World War II, its Cold War afterlife helped to both unify the West in its struggle with the Soviet Union and bolster the belief that capitalism remained dominant in the contest over progress. This book deprovincializes Marx and the West's cultural turn by returning to the theorist's earlier explanations of capital's origins and development, which followed a trajectory beyond Euro-America to Asia, Africa, and Latin America. Marx's expansive view shows how local circumstances, time, and culture intervened to reshape capital's system of production in these regions. His outline of a diversified global capitalism was much more robust than was his sketch of the English experience in Capital and helps explain the disparate routes that evolved during the twentieth century. Engaging with the texts of Lenin, Luxemburg, Gramsci, and other pivotal theorists, Harootunian strips contemporary Marxism of its cultural preoccupation by reasserting the deep relevance of history.
Finalist, 2022 Big Other Book Award for Nonfiction Never before has it been more important for Left thinking to champion expansive visions for societal transformation. Yet influential currents of critical theory have lost sight of this political imperative. Provincial notions of places, periods, and subjects obstruct our capacity to invent new alignments and envision a world we wish to see. Political imagination is misread as optimism. Utopianism is conflated with idealism. Revolutionary traditions of non-liberal universalism and non-bourgeois humanism are rendered illegible. Negative critique becomes an end in itself. Pessimism is mistaken for radicalism and political fatalism risks winning the day. In this book, Gary Wilder insists that we place solidarity and temporality at the center of our political thinking. He develops a critique of Left realism, Left culturalism, and Left pessimism from the standpoint of heterodox Marxism and Black radicalism. These traditions offer precious resources to relate cultural singularity and translocal solidarity, political autonomy and worldwide interdependence. They develop modes of immanent critique and forms of poetic knowledge to envision alternative futures that may already dwell within our world: traces of past ways of being, knowing, and relating that persist within an untimely present; or charged residues of unrealized possibilities that were the focus of an earlier generation’s dreams and struggles; or opportunities for dialectical reversals embedded in the contradictory tendencies of the given order. Concrete Utopianism makes a bold case for embracing what Wilder calls a politics of the possible-impossible. Attentive to the non-identical character of places, periods, and subjects, insisting that axes of political alignment and contestation are neither self-evident nor unchanging, reworking Lenin’s call to “transform the imperial war into a civil war,” he invites Left thinkers see beyond inherited distinctions between here and there, now and then, us and them. Guided by the spirit of Marx’s call for revolutionaries to draw their poetry from a future they cannot fathom yet must nevertheless invent, he calls for practices of anticipation that envision and enact, call for and call forth, seemingly impossible ways of being together. He elaborates a critical orientation that emphasizes the dialectical relations between aesthetics and politics, political imagination and transformative practice, concrete interventions and revolutionary restructuring, past dreams and possible worlds, means of struggle and its ultimate aims. This orientation requires nonrealist epistemologies that do not mistake immediate appearances with the really real. Such epistemologies would allow critics to recognize uncanny and untimely aspects of social life, whether oppressive or potentially emancipatory. They may help actors to render the world subversively uncanny and untimely. They may clear pathways for the kind of critical internationalism and concrete utopianism that Left politics cannot afford to ignore.