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Historians generally—and Marxists in particular—have presented the revolution of 1789 as a bourgeois revolution: one which marked the ascendance of the bourgeois as a class, the defeat of a feudal aristocracy, and the triumph of capitalism. Recent revisionist accounts, however, have raised convincing arguments against the idea of the bourgeois class revolution, and the model on which it is based. In this provocative study, George Comninel surveys existing interpretations of the French Revolution and the methodological issues these raise for historians. He argues that the weaknesses of Marxist scholarship originate in Marx’s own method, which has led historians to fall back on abstract conceptions of the transition from feudalism to capitalism. Comninel reasserts the principles of historical materialism that found their mature expression in Das Kapital; and outlines an interpretation which concludes that, while the revolution unified the nation and centralized the French state, it did not create a capitalist society.
Marx in the Field is a unique edited collection illustrating the relevance of the Marxian method to study contemporary capitalism and the global development process. Essays in the collection bring Marx ‘to the field’ in three ways. They illustrate how Marxian categories can be concretely deployed for field research in the global economy, they analyse how these categories may be adapted during fieldwork and they discuss data collection methods supporting Marxian analysis. Crucially, many of the contributions expand the scope of Marxian analysis by combining its insights with those of other intellectual traditions, including radical feminisms, critical realism and postcolonial studies. The book defines the possibilities and challenges of fieldwork guided by Marxian analysis, including those emerging from the COVID-19 pandemic. The collection takes a global approach to the study of development and of contemporary capitalism. While some essays focus on themes and geographical areas of long-term concern for international development – like informal or rural poverty and work across South Asia, Southern and West Africa, or South America – others focus instead on actors benefitting from the development process - like regional exporters, larger farmers, and traders – or on unequal socio-economic outcomes across richer and emerging economies and regions – including Gulf countries, North America, Southern Europe, or Post-Soviet Central and Eastern Europe. Some essays explore global processes cutting across the world economy, connecting multiple regions, actors and inequalities. While some of the contributions focus on classic Marxian tropes in the study of contemporary capitalism – like class, labour and working conditions, agrarian change, or global commodity chains and prices – others aim at demonstrating the relevance of the Marxian method beyond its traditional boundaries – for instance, for exploring the interplays between food, nutrition and poverty; the links between social reproduction, gender and homework; the features of migration and refugees regimes, tribal chieftaincy structures or prison labour; or the dynamics structuring global surrogacy. Overall, through the analysis of an extremely varied set of concrete settings and cases, this book illustrates the extraordinary insights we can gain by bringing Marx in the field.
In this ambitious work, first published in 1983, Cedric Robinson demonstrates that efforts to understand black people's history of resistance solely through the prism of Marxist theory are incomplete and inaccurate. Marxist analyses tend to presuppose European models of history and experience that downplay the significance of black people and black communities as agents of change and resistance. Black radicalism must be linked to the traditions of Africa and the unique experiences of blacks on western continents, Robinson argues, and any analyses of African American history need to acknowledge this. To illustrate his argument, Robinson traces the emergence of Marxist ideology in Europe, the resistance by blacks in historically oppressive environments, and the influence of both of these traditions on such important twentieth-century black radical thinkers as W. E. B. Du Bois, C. L. R. James, and Richard Wright.
Ryszard Legutko lived and suffered under communism for decades—and he fought with the Polish anti-communist movement to abolish it. Having lived for two decades under a liberal democracy, however, he has discovered that these two political systems have a lot more in common than one might think. They both stem from the same historical roots in early modernity, and accept similar presuppositions about history, society, religion, politics, culture, and human nature. In The Demon in Democracy, Legutko explores the shared objectives between these two political systems, and explains how liberal democracy has over time lurched towards the same goals as communism, albeit without Soviet style brutality. Both systems, says Legutko, reduce human nature to that of the common man, who is led to believe himself liberated from the obligations of the past. Both the communist man and the liberal democratic man refuse to admit that there exists anything of value outside the political systems to which they pledged their loyalty. And both systems refuse to undertake any critical examination of their ideological prejudices.
After Marxism calls for a new radical coalition centered around morality and utopian sensibility. The book explores the kinds of commitments, values, and approaches to social realities that may still be described as radical today. These include the determination to end every form of oppression; a freedom to combine many different theories and kinds of analysis; an open and experimental attitude; an appreciation of modernity's great promise of being on our own; an understanding that radical social change encompasses attitudes and behaviors, as well as structures and systems; and a commitment to uniting the various potential radical groups, strands, and energies into a new radical coalition, a heterogeneous "we" founded on a deep sense of solidarity.
In 1964, Augusto Del Noce assembled in a book some of his best works on Marxism, atheism, and the history of modern philosophy. The result was Il problema dell’ateismo, which he always regarded as foundational to his way of thinking. The book remains his best-known work and is still in print in Italy almost sixty years later. The Problem of Atheism offers the first English translation of this landmark book, one of the earliest works to recognize the new secularizing trends in Western culture following World War II. Del Noce situates atheism historically, reconstructing its philosophical trajectory through European modernity. Documenting the author’s entire intellectual experience, these essays explore the birth of modern philosophy, reckon with the great European crisis of 1917 to 1945 and the Cold War that followed, and mine the opposition between Marxism and the rise of the affluent society. The result is rich with premonitions of the cultural landscape that would take shape throughout the 1960s and the decades that followed. Proving its English translation to be long overdue, The Problem of Atheism remains relevant to contemporary debates about secularization, political theology, and modernity.
Augusto Del Noce is widely considered one of Italy’s foremost philosophers and political thinkers in the second half of the twentieth century. He is also remembered as an original and profound cultural critic, and in particular as a great scholar of the process of secularization that took place in the West during the 1960s. A collection of eleven essays and lectures by Del Noce that originally appeared between 1964 and 1969, and which the author published as a book in 1971, The Age of Secularization quickly became recognized as one of the most original and penetrating attempts to interpret the cultural and political turmoil of the period. In its pages Del Noce discusses, among other topics, the student protests of 1968, the counterculture of the 1960s, the significance of the sexual revolution, the nature of the technological society, and the relationship between Christianity and modern culture. The Age of Secularization documents the encounter between a key period of contemporary history and the full intellectual maturity of one of its most perceptive observers. It makes available to English-language readers a lasting reflection on the philosophical roots of contemporary culture, and it is just as illuminating and topical today as it was nearly fifty years ago.
The Problem with Work develops a Marxist feminist critique of the structures and ethics of work, as well as a perspective for imagining a life no longer subordinated to them.
In his native Italy Augusto Del Noce is regarded as one of the preeminent political thinkers and philosophers of the period after the Second World War. The Crisis of Modernity makes available for the first time in English a selection of Del Noce's essays and lectures on the cultural history of the twentieth century. Del Noce maintained that twentieth-century history must be understood specifically as a philosophical history, because Western culture was profoundly affected by the major philosophies of the previous century such as idealism, Marxism, and positivism. Such philosophies became the secular, neo-gnostic surrogate of Christianity for the European educated classes after the French Revolution, and the next century put them to the practical test, bringing to light their ultimate and necessary consequences. One of the first thinkers to recognize the failure of Marxism, Del Noce posited that this failure set the stage for a new secular, technocratic society that had taken up Marx’s historical materialism and atheism while rejecting his revolutionary doctrine. Displaying Del Noce's rare ability to reconstruct intellectual genealogies and to expose the deep metaphysical premises of social and political movements, The Crisis of Modernity presents an original reading of secularization, scientism, the sexual revolution, and the history of modern Western culture.