Marx’ın yapıtlarında ahlaki bir kaygı taşıdığı ve bu doğrultuda bir etik teorisine sahip olduğu düşüncesi günümüzde tartışılmaya devam eden bir meseledir. Bu tartışma genellikle Marx'ın yabancılaşma, insan doğası ve kapitalizm hakkında ileri sürmüş olduğu düşünceleri üzerinden yürütülmektedir. Bu kapsamda, ilk olarak, makalede Marx’ın yabancılaşma teorisi ve bu kavramın nasıl ortaya çıktığına ilişkin tarihsel arka plan verilmektedir. Daha sonra yabancılaşma ile insan doğası arasındaki ilişkiyi kurarak, Marx'ın insan doğası anlayışının ona bir etik teorisi imkânı sağlayıp sağlamadığı tartışılmaktadır. Bu bağlamda, Marx'ın etik (...) teorisine hizmet eden evrensel bir insan doğası anlayışına sahip olduğu fikri, Louis Althusser ve Norman Geras'ın analizi ile irdelenmektedir. Yapılan tartışmalar doğrultusunda, nihai olarak, makalede Marx’ın bir etik teorisine ve ahlak anlayışına sahip olduğu sonucu desteklenmektedir. (shrink)

That various legal orders preside in any one jurisdiction has long been seen as evidence of legal pluralism; however, this approach lacks a systematic understanding of history in general, and as such, tells us little about the inner machinations of law’s relation to capitalist development in particular. What is needed instead is a dialectical materialist approach to legal development; for this reason, I tender an uneven and combined development theory of law. Law flexes in concert with ever-changing social relations, or (...) more plainly, law evolves in an uneven and combined manner. More than being mired in the contradictions that are the driving force of the UCD of capitalism, however, law also boasts its own set of contradictions that, if carefully accounted for, helps distinguish the historical evolution of capitalism as a social totality. (shrink)

Marx is famous for apparently dismissing the practical role of philosophy. Yet, as accumulating empirical knowledge of growing life-crises proves, the simply availability of facts is insufficient to motivate struggles for fundamental change. So too manifest social crisis. The economic crisis which began in 2008 has indeed motivated social struggles, but nothing on the order of the revolutionary struggles Marx expected. Rather than make Marx irrelevant, however, the absence of global struggles for truly radical change make his early engagement with (...) the role of philosophy more important than ever. This engagement suggests a conception of philosophy as a uniquely practical discipline distinguished from empirical science by its unique capacity to synthesise values from the facts of life. The article examines the development of this conception of philosophy in Marx’s early work and concludes with the outlines for a new critical philosophy capable of generating a new set of universal values necessary to motivate anti-capitalist struggles today. (shrink)

There exists a real dearth of literature available to Anglophones dealing with philosophical connections between transhumanism and Marxism. This is surprising, given the existence of works on just this relation in the other major European languages and the fact that 47 per cent of people surveyed in the 2007 Interests and Beliefs Survey of the Members of the World Transhumanist Association identified as “left,” though not strictly Marxist (Hughes 2008). Rather than seeking to explain this dearth here, I aim to (...) contribute to its being filled in by identifying three fundamental areas of similarity between transhumanism and Marxism. These are: the importance of material conditions, and particularly technological advancement, for revolution; conceptions of human nature; and conceptions of nature in general. While it is true that both Marxism and (especially) transhumanism are broad fields that encompass diverse positions, even working with somewhat generalized characterizations of the two reveals interesting parallels and dissimilarities fruitful for future work. -/- This comparison also shows that transhumanism and Marxism can learn important lessons from one another that are complementary to their respective projects. I suggest that Marxists can learn from transhumanists two lessons: that some “natural” forces may become reified forces and the extent to which the productive apparatus is now relevant to revolution. Transhumanists, on the other hand, can learn from Marxist theory the essentially social nature of the human being and the ramifications this has for the transformation of the human condition and for the forms of social organization compatible with transhumanist aims. Transhumanists can also benefit from considering the relevance of Marx’s theory of alienation to their goals of technological advancement. (shrink)

As unstintingly irreligious as he was, Karl Marx was not an atheist. He was a staunch opponent of supernatural belief, yet neither did he embrace agnosticism as the position of claiming no answer to the question whether or not God exists. Rather, Marx argued that it was incoherent and pointless even to pose that very question. His irreligion is best understood not primarily as an ontological stance on the existence or nonexistence of God, but rather as part and parcel of (...) a philosophical worldview radically committed to sweeping such questions aside, to centering the human perspective ontologically and epistemologically, to overthrowing “all relations in which man is a debased, enslaved, forsaken, despicable being,” and to taking as its core principle that “man is the highest being for man.” A “religious worldview” for Marx includes not only the plainly divine, but any perspective that subordinates the value of human beings to a superior entity, operating externally to human beings and imperviously to their influence. I begin by explaining the relationship between Marx's historical materialism and his position on the existence of God. It may seem obvious how irreligion would follow from a philosophical materialist stance. I show that Marx's historical materialist irreligion, however, warrants a closer and more nuanced assessment than we might at first realize. I go on to discuss why Marx's historical materialism leads him to regard questions about the existence of God as fundamentally misguided. I then unpack the meanings of Marx's infamous statement that religion is “the opium of the people.” I conclude with a discussion of Marx's pronouncement that “the criticism of religion ends with the teaching that man is the highest being for man,” a teaching that separates mere atheism from radical irreligion. (shrink)

Estudio de la visión marxiana acerca del ser humano a partir de las categorías alienación y praxis.

Lars Lih has contributed to our knowledge of Russian Social Democracy lately. However, serious methodological flaws bedevil this advance in knowledge. Lih’s overall approach displays a very static understanding of political ideas in relation to political movements. In the first section, ‘Lenin, the St Petersburg Bolshevik Leadership, and the 1905 Soviet’, I challenge Lih’s position that Lenin never changed his mind about bringing socialist consciousness into the working class ‘from without’. In the second section, ‘Lenin, “Old Bolshevism” and Permanent Revolution: (...) The Soviets in 1917’, I challenge Lih’s revisionist view that Old Bolshevism’s pre-1917 goal of ‘democratic revolution to the end’ drove Lenin’s partisans to make a working-class, socialist revolution in 1917. On this singular account, Lenin’s April Theses, which called for the overthrow of the Provisional Government and the transfer of all power to the soviets, was merely a further expression of Old Bolshevik politics, not a break with it, as has almost universally been held. (shrink)

Humanist thought has long considered the nature of creativity in workers but the dominant framework for conceptualising creativity, rooted in psychological theory, has provided inadvertent limits on who might be considered creative at work. This is because creativity is commonly defined through the recognition of produced and valued novelty. This definition obscures all that is unrecognised, unrealised, unexercised, and currently in potential from being considered as creativity. Given that creativity can sometimes exist in potential, and that some workers have their (...) creativity actively prevented from being recognised, researching and understanding the unrecognised creative person can be seen as an important goal for humanist scholars. The goal of this paper then is to unpick the contradiction between unrecognised creativity and dominant definitions of creativity in order to enable a deeper understanding of creativity at work. The paper proceeds with an immanent critique of the dominant framework and its definition of creativity, before proposing a critical realist inspired ontology of creativity, including an augmented definition of creativity. The consequences of this research for understanding creativity in organisations are briefly reflected upon. (shrink)

Historical materialism I take to be the view expressed in the well-known Preface to the Critique of Political Economy and exemplified in Capital and in many other writings by Marx and by Marxists. I shall begin with a few introductory remarks, next sketch in the theory, and finally contend that, despite real attractions, it too far limits the scope of legitimate historical enquiry to be ultimately acceptable.

From its very beginnings economic anthropology had to tackle a major obstacle: the very nature of its object of study. What in fact is meant by the use of the term ‘economics’ or its corresponding adjective? Does ‘economics’ refer to a specific relationship between ends and means, as some think, or is it defined, more prosaically, as the satisfaction of material needs? Is it a category of specific facts or a praxeology of goal-oriented action? Some interesting debates on the matter, (...) which have brought formalist, substantivist, and Marxist writers into conflict, have revealed marked ideological distortions, some reductionism, and finally epistemological positions that were difficult to reconcile. (shrink)

Historical materialism I take to be the view expressed in the well-known Preface to the Critique of Political Economy (1859) and exemplified in Capital and in many other writings by Marx and by Marxists. I shall begin with a few introductory remarks, next sketch in the theory, and finally contend that, despite real attractions, it too far limits the scope of legitimate historical enquiry to be ultimately acceptable.

There are many people in organizations who have feelings of alienation; that is they feel they do not fit in, they get no meaning out of their work, they feel belittled or abused by their superiors or colleagues; they desire to break loose the masks they wear, or to find some sense of meaningfulness. In our paper, we demonstrate our assumption of alienation in the workplace by reviewing a collection of satirical and ironic organizational stories from police officers working at (...) a county sheriff’s department. Our argument is that if it seems that alienation might not be resolved through organizational change efforts and interventions, or might not be resolved through radical change of the economic conditions of modern industrial life, then alienation might be changed through the aggregation of individual projects from below. We discuss the possibility of resolving alienation at the workplace by using the legend of Percival as an analogy. (shrink)

This article reflects on the idea that there is an omnipresent primary contradiction lurking at the bottom of every activity in capitalism. In doing so, it articulates the relationship between Marxism and Activity Theory. Whilst Marx’s ideas suggest that a trademark of capitalist social formations is the way surplus is pumped out from living labour, Activity Theory posits that the dual nature of commodities is the fundamental contradiction existent among all activities. The article argues that such distinction bears a direct (...) impact on empirical research predicated on Activity Theory and goes on to consider the practical and theoretical implications of the Activity Theory’s departure from Marx’s ideas. The point is illustrated with an example of the challenges faced by the author while conducting an activity theoretical field research attempting to identify the primary contradiction in the activity system of a public organisation in the UK. (shrink)

This thesis constructs a model of the material causes of the capacity of individuals to act at work, by using the ontology of scientific realism to facilitate a synthesis between Marx and Foucault. This synthetic model is submitted as a solution to the long-standing problem of Industrial Relations theory, now manifest in the deconstruction of the organon of 'control'. The problems of 'control' are rooted in the radical concept of power and traditional, base/superstructure, interpretations of Marx. Developing an alternative to (...) the last provides the means of transcending the limitations of the first and the second. A realist, chronological-bibliographic reading of Marx provides an alternative to traditional interpretations, by creating a novel concept of his object, his initial explicandum and his putative explicans. This reading identifies a fresh problem with his model of capital: it cannot explain how labour is organized into a productive power and subsumed to capital. Foucault provides the means of resolving these deficiencies of Marx's explicans. A realist interpretation turns Marx and Foucault around to face each other, renders them compatible and establishes points of contact between their work. Together they constitute a model of the operative logic of production relations capable of explaining the organization of labour, its subsumption to capital and the materialism of civil society and the idealism of the state. On this basis, the contemporary form of the problem of Industrial Relations theory is explained. (shrink)

The paper reflects on the relationship between the understanding of human activity which Marx expresses in Capital and the theoretical model of activity offered by an influential contemporary variant of Activity Theory. The paper argues that this variant departs significantly from Marx’s conception of human activity and its role in what he calls the ‘labour process’. In particular, Activity Theory has failed to distinguish between the labour process and the valorization process, a distinction which is fundamental to Capital and to (...) Marx’s theoretical and political perspective more generally. The paper also argues that this conceptual conflation is also evident in the theoretical discourse of the founders of the Activity Theory tradition. The paper goes on to consider the theoretical and practical implications of this departure from the method and conclusions of Capital. (shrink)