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In this study revolutions and revolutionary movements of the 19th and 20th centuries are examined through the lens of the Hegelian-Marxian dialectic(s) and Marx's concept of revolutionary organisation.
Toward a Dialectic of Philosophy and Organization is an exploration of Hegel’s dialectic and its radical re-creation in Marx’s thought within the context of revolutions and revolutionary organizations in the nineteenth and twentieth centuries. Does a dialectic in philosophy itself bring forth a dialectic in revolutionary organization? This question is explored via organizational practices in the Paris Commune, the 2nd International, the Russian Revolutions of 1905 and 1917, the Spanish Revolution of 1936-37 and the Hungarian Revolution of 1956, as well as the theoretical-organizational concepts of such thinkers as Lassalle, Lenin, Luxemburg, Trotsky and Pannekoek. “What Philosophic-Organizational Vantage Point Is Needed for Revolutionary Transformation Today?” is examined by engaging the theoretical arguments of a number of thinkers. Among them: Adorno, Dunayevskaya, Hardt and Negri, Holloway, Lebowitz, Lukcás, Mészáros and Postone.
Philosophically engaging, and practically oriented, this book asks whether philosophic clarity can account for effective revolutionary organizational practice.
Toward a Dialectic of Philosophy and Organization is an exploration of Hegel's dialectic and its radical re-creation in Marx's thought within the context of revolutions and revolutionary organizations in the nineteenth and twentieth centuries. Does a dialectic in philosophy itself bring forth a dialectic in revolutionary organization? This question is explored via organizational practices in the Paris Commune, the 2nd International, the Russian Revolutions of 1905 and 1917, the Spanish Revolution of 1936-37 and the Hungarian Revolution of 1956, as well as the theoretical-organizational concepts of such thinkers as Lassalle, Lenin, Luxemburg, Trotsky and Pannekoek. "What Philosophic-Organizational Vantage Point Is Needed for Revolutionary Transformation Today?" is examined by engaging the theoretical arguments of a number of thinkers. Among them: Adorno, Dunayevskaya, Hardt and Negri, Holloway, Lebowitz, Lukcás, Mészáros and Postone.
Utopia and the Dialectic in Latin American Liberation begins by examining the concept of utopia in Latin American thought, particularly its roots within indigenous emancipatory practice, and suggests that within this concept of utopia can be found a resonance with the dialectic of negativity that Hegel developed under the impact of the French Revolution, further developed by such thinker-activists as Marx, Lenin and Raya Dunayevskaya. From this theoretical-philosophical plane, the study moves to the liberation practices of social movements in recent Latin American history. Movements such as the Zapatistas in Mexico, Indigenous feminism throughout the Americas, and Indigenous struggles in Bolivia and Colombia, are among those taken up--most often in the words of the participants. The study concludes by discussing a dialectic of philosophy and organization in the context of Latin American liberation.
Marx’s Philosophy of Revolution in Permanence for Our Day, a selection of writings by the Marxist-Humanist philosopher and revolutionary Raya Dunayevskaya, brings out the contemporary urgency of Marx’s work as a philosophy of revolution in permanence. That dialectic permeates the totality of Marx’s body of ideas and activities. Major themes include Marx’s transformation of the Hegelian dialectic; the inseparability of Marx’s economics, humanism, and dialectic; the battle of ideas with post-Marx Marxism, beginning with Engels; Black liberation, internationalism, and women’s liberation; today’s burning question of the relationship between spontaneity, organization, and philosophy; the emergence of counter-revolution from within the revolution; and the problem of what happens after the revolution.
This book collects four decades of writings on dialectics, a number of them published here for the first time, by Kevin B. Anderson, a well-known scholar-activist in the Marxist-Humanist tradition. The essays cover the dialectics of revolution in a variety of settings, from Hegel and the French Revolution to dialectics today and its poststructuralist and pragmatist critics. In these essays, particular attention is given to Lenin's encounter with Hegel and its impact on the critique of imperialism, the rejection of crude materialism, and more generally, on world revolutionary developments. Major but neglected works on Hegel and dialectics written under the impact of the struggle against fascism like Lukács's The Young Hegel and Marcuse's Reason and Revolution are given full critical treatment. Dunayevskaya's intersectional revolutionary dialectics is also treated extensively, especially its focus on a dialectics of revolution that avoids class reductionism, placing gender, race, and colonialism at the center alongside class. In addition, key critics of Hegel and dialectics like Jacques Derrida, Michel Foucault, Antonio Negri, Pierre Bourdieu, and Richard Rorty, are themselves analysed and critiqued from a twenty-first century dialectical perspective. The book also takes up the dialectic in global, intersectional settings via a reconsideration of the themes of Anderson's Marx at the Margins, where nationalism, race, and colonialism were theorized alongside capital and class as key elements in Marxist dialectical thought. As a whole, the book offers a discussion of major themes in the dialectics of revolution that still speak to us today at a time of radical transformation in all spheres of society and of everyday life.
In this classic exposition of Marxist thought, Raya Dunayevskaya, with clarity and great insight, traces the development and explains the essential features of Marx's analysis of history. Using as her point of departure the Industrial and French Revolutions, the European upheavals of 1848, the American Civil War, and the Paris Commune of 1871, Dunayevskaya shows how Marx, inspired by these events, adapted Hegel's philosophy to analyze the course of history as a dialectical process that moves "from practice to theory." The essence of Marx's philosophy, as Dunayevskaya points out, is the human struggle for freedom, which entails the gradual emergence of a proletarian revolutionary consciousness and the discovery through conflict of the means for realizing complete human freedom. But freedom for Marx meant freedom not only from capitalist economic exploitation but also from all political restraints. Continuing her historical analysis, Dunayevskaya reveals how completely Marx's original conception of freedom was perverted through its adaptations by Stalin in Russia and Mao in China, and the subsequent erection of totalitarian states. The exploitation of the masses persisted under these regimes in the form of a new "state capitalism." Yet despite the profound derailment of Marxist political philosophy in the twentieth century, Dunayevskaya points to developments such as the Hungarian revolt of 1956, and the Civil Rights struggles in the United States as signs that the indomitable quest for freedom on the part of the downtrodden cannot be forever repressed. The Hegelian dialectic of events propelled by the spirit of the masses thus moves on inexorably with the hope for the future achievement of political, economic, and social freedom and equality for all.
Raya Dunayevskaya is hailed as the founder of Marxist-Humanism in the United States. After breaking with Leon Trotsky in 1939 and heading west, Dunayevskaya labeled Stalin's Russia a totalitarian state-capitalist society. In this new collection of her essays co-editors Peter Hudis and Kevin Anderson have crafted a work in which the true power and originality of Dunayevskaya's ideas are displayed.
What is nature? What is humanity's place in nature? And what is the relationship of society to the natural world? In an era of ecological breakdown, answering these questions has become of momentous importance for our everyday lives and for the future that we and other life-forms face. In the essays of The Philosophy of Social Ecology, Murray Bookchin confronts these questions head on: invoking the ideas of mutualism, self-organization, and unity in diversity, in the service of ever expanding freedom. Refreshingly polemical and deeply philosophical, they take issue with technocratic and mechanistic ways of understanding and relating to, and within, nature. More importantly, they develop a solid, historically and politically based ethical foundation for social ecology, the field that Bookchin himself created and that offers us hope in the midst of our climate catastrophe.