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An international set of eminent scholars examine the contemporary relevance and continuing contribution of Marx's work. This indispensable volume presents Marx's theories in a new light, both for specialists who might think they already know everything about Marx and for a new generation of readers who are approaching his work for the first time.
A primer of the often overlooked yet significant writings of Marx on religion.
Brilliantly researched and wonderfully written, Love and Capital reveals the rarely glimpsed and heartbreakingly human side of the man whose works would redefine the world after his death. Drawing upon previously unpublished material, acclaimed biographer Mary Gabriel tells the story of Karl and Jenny Marx's marriage. Through it, we see Karl as never before: a devoted father and husband, a prankster who loved a party, a dreadful procrastinator, freeloader, and man of wild enthusiasms -- one of which would almost destroy his marriage. Through years of desperate struggle, Jenny's love for Karl would be tested again and again as she waited for him to finish his masterpiece, Capital. An epic narrative that stretches over decades to recount Karl and Jenny's story against the backdrop of Europe's Nineteenth Century, Love andCapital is a surprising and magisterial account of romance and revolution -- and of one of the great love stories of all time.
Religion is now high on the public agenda, with recent events focusing the world's attention on Islam in particular. This book provides a unique historical and comparative analysis of the place of religion in the emergence of modern secular society. Bryan S. Turner considers the problems of multicultural, multi-faith societies and legal pluralism in terms of citizenship and the state, with special emphasis on the problems of defining religion and the sacred in the secularisation debate. He explores a range of issues central to current debates: the secularisation thesis itself, the communications revolution, the rise of youth spirituality, feminism, piety and religious revival. Religion and Modern Society contributes to political and ethical controversies through discussions of cosmopolitanism, religion and globalisation. It concludes with a pessimistic analysis of the erosion of the social in modern society and the inability of new religions to provide 'social repair'.
The project to publish the works of Marx and Engels continues, and this book, published in 1984, puts together a comprehensive bibliography of their works either written in or translated into English, including books, monographs, articles, chapters and doctoral dissertations, together with the works of their interpreters. The inclusion of the secondary literature makes this a particularly valuable bibliography, and contributes greatly to the understanding of the thought of Marx and Engels.
Examines the ways in which religion was constructed as a category and region of experience in nineteenth-century literature and culture.
“On The Jewish Question” (OTJQ) was written by Karl Marx and exposes his anti-Semitism. The complete work is here in its entirety for your analysis. It was an inspiration to Adolf Hitler. OTJQ and other work (e.g. the term “Aryan” used by Marx repeatedly in his “Ethnological Notebooks”) were the same ideas that motivated Hitler to gain power in Germany. Top mind-blowing discoveries of the 21st Century were revealed by Marx and his OTJQ (thanks to the academic critique of Professor Rex Curry). Many revelations came to light years after Marx’s death. Some are enumerated in the following paragraphs. For example, the following facts (with credit to Dr. Curry) will be news to most readers: 1. Marx’s anti-Semitism (and his Christian background) inspired Hitler’s anti-Semitism and Hitler’s use of Christian cross symbolism including the SWASTIKA (the Hakenkreuz or “hooked cross”); Iron Cross; Balkenkreuz; Krückenkreuz; and the common Christian cross. The symbols signified commonality with Marx’s opposition to Judaism, and they promoted Christianity as the “alternative” thereto. The Swastika was also used to represent “S” letter shapes for “SOCIALISM” (Marx’s underlying dogma). 2. NEW SWASTIKA DISCOVERY: Hitler’s symbol is the reason why Hitler renamed his political party from DAP to NSDAP - "National Socialist German Workers Party" - because he needed the word "Socialist" in his party's name so that Hitler could use swastikas as "S"-letter shaped logos for "SOCIALIST" as the party's emblem. The party's name had to fit in Hitler's socialist branding campaign that used the swastika and many other similar alphabetical symbols, including the “NSV" and "SA” and “SS” and “VW” etc. 3. NEW LENIN’S SWASTIKA REVELATION: Vladimir Lenin’s swastika is exposed herein. The impact of Lenin’s swastikas was reinforced at that time with additional swastikas on ruble money (paper currency) under Soviet socialism. The swastika became a symbol of socialism under Lenin. It’s influence upon Adolf Hitler is explained in this book. Lenin’s Christian background was similar to Marx’s. Marx’s anti-Semitism (and his religious upbringing) inspired Lenin’s anti-Semitism and the use of the SWASTIKA as Christian cross symbolism after 1917. The swastika symbol signified commonality with Marx’s opposition to Judaism. Judaism was banned by Soviet socialists. Under Lenin, the Russian Orthodox Church remained powerful (then Stalin became tyrant in 1922). The Swastika was also used to represent “S” letter shapes for “SOCIALISM” (Marx’s underlying dogma). 4. Marx, Hitler and their supporters self-identified as “socialists” by the very word in voluminous speeches and writings. The term "Socialist" appears throughout Mein Kampf as a self-description by Hitler. (Marx also used the term “Communist”). 5. Hitler was heavily influenced by Marx. Many socialists in the USA were also shaped by Marx. Two famous American socialists (the cousins Edward Bellamy and Francis Bellamy) were heavily influenced by Marx. The American socialists returned the favor: Francis Bellamy created the “Pledge of Allegiance to the Flag” that produced Nazi salutes and Nazi behavior. The Bellamy cousins were American national socialists. 6. Hitler never called himself a "Nazi." There was no “Nazi Germany.” There was no “Nazi Party.” 7. Hitler never called himself a “Fascist.” Modern socialists use “Nazi” and “Fascist” to hide how Hitler and his comrades self-identified: SOCIALIST. 9. The term “Nazi” isn’t in "Mein Kampf" nor in "Triumph of the Will." 10. The term “Fascist” never appears in Mein Kampf as a self-description by Hitler. 11. The term “swastika” never appears in the original Mein Kampf. 12. There is no evidence that Hitler ever used the word “swastika.” 13. The symbol that Hitler did use was intended to represent “S”-letter shapes for “socialist.” 14. Hitler altered his own signature to show his “S-shapes for socialism” logo branding.