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Roger Garaudy was for many years at the centre of the French Communist Party but was eventually expelled for his liberal views. In the Seventies, he strove to bring Marxism and Christianity together, to include all humanity in a project to set all people free. What emerges from Garaudy’s project is a very modern Marxism, with its emphasis on the individual, its ecological politics, and in its insistence on religion as central to human emancipation. Although Garaudy himself became frustrated by the failure of Marxism and converted to Islam, eventually resulting in his work being discredited in the West, it is certainly possible that Garaudy’s project represents a good, perhaps even the best, starting point for Marxism in today’s world.
Contending that Marxism achieved its unique position in part by adopting the content and functions of Christianity, MacIntyre details the religious attitudes and modes of belief that appear in Marxist doctrine as it developed historically from the philosophies of Hegel and Feuerbach, and as it has been carried on by latter-day interpreters from Rosa Luxemburg and Trotsky to Kautsky and Lukacs. The result is a lucid exposition of Marxism and an incisive account of its persistence and continuing importance.
This is a fascinating, major articulation of a contemporary theology of the cross in response to the soteriological challenge of Karl Marx's anthropological 'Weltanschauung.' The author focuses primarily on the much neglected 'Early Writings' (1844 Manuscripts), in which Marx himself provides a necessary humanistic critique of officialÓ Marxism. The theology of the cross, which the author articulates, is centered in Luther's 'theologia crucis,' Moltmann's crucified God,Ó and Latin American (liberation) theology's divine identification and solidarity with the poor and oppressed.Ó Specifically, the context of the work is the Caribbean and the Americas.
In Volume Two of Ernest Fortin: Collected Essays, Fortin deals with the relationship between religion and civil society in a Christian context: that of an essentially nonpolitical but by no means entirely otherwordly religion, many of whose teachings were thought to be fundamentally at odds with the duties of citizenship. Sections focus upon Augustine and Aquinas, on Christianity and politics; natural law, natural rights, and social justice; and Leo Strauss and the revival of classical political philosophy. Fortin's treatment of these and related themes betrays a keen awareness of one of the significant intellectual events of our time: the recovery of political philosophy as a legitimate academic discipline.
In this work, the author examines the roots of modern democratic capitalism from a theological point of view. In his defence of Western capitalism, he attempts to reconcile "sound faith" and "sound economics."
Jacque Ellul blends politics, theology, history, and exposition in this analysis of the relationship between political anarchy and biblical faith. While he clarifies the views of each and how they can be related, his aim is not to proselytize either anarchists into Christianity or Christians into anarchy. On the one hand, suggests Ellul, anarchists need to understand that much of their criticism of Christianity applies only to the form of religion that developed, not to biblical faith. Christians, on the other hand, need to look at the biblical texts and not reject anarchy as a political option, for it seems closest to biblical thinking. After charting the background of his own interest in the subject, Ellul defines what he means by anarchy: the nonviolent repudiation of authority. He goes on to look at the Bible as the source of anarchy (in the sense of nondomination, not disorder), working through Old Testament history, Jesus' ministry, and finally the early church's view of power as reflected in the New Testament writings.
Roland Boer and Christina Petterson here produce a critical survey showing that the rise of capitalist theory was shaped by the way different economic philosophers—Smith, Hobbes, Grotius, Malthus, Locke––read the Bible. Invoking Jeremiah (14:22) and Adam Smith—who took the title of his Wealth of Nations from Isaiah (61:6, 66:12)—they show that early theories of capitalism were shaped by particular assumptions that these theorists brought to their readings of the story of Eden in particular. They examine those assumptions and evaluate what has changed in subsequent centuries. Idols of Nations shows that the Bible was central to the theorization and economic thought of these key thinkers as it explores the distinct problems each sought to overcome.
This book not only explicates Stalin’s thoughts, but thinks with and especially through Stalin. It argues that Stalin often thought at the intersections between theology and Marxist political philosophy – especially regarding key issues of socialism in power. Careful and sustained attention to Stalin’s written texts is the primary approach used. The result is a series of arresting efforts to develop the Marxist tradition in unexpected ways. Starting from a sympathetic attitude toward socialism in power, this book provides us with an extremely insightful interpretation of Stalin’s philosophy of socialism. It is not only a successful academic effort to re-articulate Stalin’s philosophy, but also a creative effort to understand socialism in power in the context of both the former Soviet Union and contemporary China. ------- Zhang Shuangli, Professor of Marxist philosophy, Fudan University Boer's book, far from both "veneration" and "demonization" of Stalin, throws new light on the classic themes of Marxism and the Communist Movement: language, nation, state, and the stages of constructing post-capitalist society. It is an original book that also pays great attention to the People's Republic of China, arising from the reforms of Deng Xiaoping, and which is valuable to those who, beyond the twentieth century, want to understand the time and the world in which we live. -------Domenico Losurdo, University of Urbino, Italy, author of Stalin: The History and Critique of a Black Legend.