Argentine historiography in general, and the history of the Argentine Left in particular, does not receive the attention it deserves in the Anglo-Saxon academic world, due to linguistic and cultural barriers. In this article, we attempt to review for the English-reading public three recent contributions to the history of Marxism in Argentina (Horacio Tarcus's Marx en la Argentina: Sus primeros lectores obreros, intelectuales y científicos, Hernán Camarero's A la conquista de la clase obrera: Los comunistas y el (...) mundo del trabajo en la Argentina, 1920–1935 and Osvaldo Coggiola's Historia del trotskismo en Argentina y América Latina) covering the entire historical spectrum from the early history of Argentine socialism to the history of the PCA and, finally, to the history of local Trotskyism. We attempt to place these works in the context of Argentine historiography and of the political context in which those books were written. (shrink)

This paper uses Martin Luther and Mao Zedong's translation strategies to philosophize anew the dialectic between the national and the global in the history of revolutions. Luther and Mao each instigated a "revolution" by translating a universal faith into a vernacular; the end product in each case was the globalization of his vernacularized faith and the export of his local revolution all over the world. By vernacularizing a universal faith, Luther and Mao respectively inaugurated a new national idiom, a (...) new national identity and, in the case of Mao, founded a new nation. The far more intriguing phenomenon which I identify – and on which I seek to make my most original contributions is: Protestantism and Maoism developed global reach not despite, but because of, their insistence on a local translation-articulation of a universalist ideology. My paper attends to both the similarities and differences between Luther and Mao. (shrink)

The well-known paradox between Marxism and morality is that on the one hand, Marx claims that morality is a form of ideology that should be abandoned, while on the other hand, Marx makes quite a few moral judgments in his writings. It is in the research after Marx’s death that the paradox is found, explored and solved. This paper surveys the history of interpreting Marx from the aspect of moral philosophy by dividing it into three sequential phases. Then (...) it presents the research on Marx in each phase, points out conflicting questions within the different periods and puts forward the solution in the end. This paper points out that a philosophical viewpoint based on Marx’s theory of historical materialism is the key to solving the paradox between Marxism and morality. (shrink)

In the first stage of his thinking Karl Marx founded his revolutionary politics on philosophical speculation, while in the second (mature) stage he relied on economics and the theory of exploitation based on his theory of surplus value. Marxism, however, developed in the opposite direction. After Marx's economic doctrine became vulnerable to powerful objections, Marxists tried to find a refuge in his early philosophical writings and in this way avoid refutation. Ultimately this attempt proved unsuccessful too.

Work is typical for a thorough, clear and continuous evolution of philosophical thought, as the final shape of the Marxist Dialectic.

No evangelistic erroneous network of ideas can guarantee the satisfaction of these two demands : (1) propagate the network without revision and (2) completely insulate itself against losses in credibility and adherents through criticism. If a network of ideas is false, or inconsistent or fails to solve its intended problem, or unfeasible, or is too costly in terms of necessarily forsaken goals, its acceptability may be undermined given only true assumptions and valid arguments. People prefer to adopt ideologies that (i) (...) are logically consistent, (ii) are more truth-like and of higher information content than their rivals, (iii) are systematically organised, (iv) solve their problems better than their rivals, (v) do not contain unfeasible demands, and (vi) do not contain uneconomic demands. Truth and validity therefore act as Darwinian-like filters on ideologies. Using Popper's notion of situational analysis and with reference to Darwinian evolution, considered as a special case of the former, and Bartley's theory of comprehensively critical rationalism I argue that a propagandist cannot guarantee his message or his movement from sound criticism. All positions are in a methodological sense open to argument. Moreover, the logic of a propagandist's situation constrains him into making his message and himself open to criticism in order to maximize its chances of being propagated through the population. But he then loses control of the message in two respects. Firstly, his audience are disposed to select from the competing ideas they encounter those that satisfy (i) to (vi) because of man's evolutionary history. Secondly, he cannot guarantee protection from criticism even a privileged section of his message because he cannot predict in a systematic way what logical repercussions each protective reformulation of the ideology will have on other sections of the ideology and what criticism the ideology will encounter. He cannot do the latter because of certain logical properties of theories that endow them with unfathomable depths. Marxism and Freudianism serve as case studies, especially for the analysis of Popper's notion of the immunizing stratagem, a methodological/logical device that is supposed to save theories from criticism. "Immunizing stratagems" either abandon the ideology they are meant to protect or seriously lower its chances of being reproduced. (shrink)

In Marxist circles it is common to refer to Karl Marx’s The Civil War in France for a theoretical analysis of the historical significance of the Paris Commune, and to Prosper-Olivier Lissagaray’s History of the Commune of 1871 for a description of the facts surrounding the insurrection of the Paris workers and its repression by the National Assembly led by Adolphe Thiers. What is less well-known is that Marx himself oversaw the German translation of Lissagaray’s book and made numerous (...) additions to it. In this article we describe Marx’s addenda to Lissagaray’s work, showing how they contribute to concretising his analysis of the Paris Commune and how they relate to the split in the International Working Men’s Association between Marxists and anarchists that took place after the Commune’s defeat. We also show how Marx’s additions to the German version of Lissagaray’s book were linked to his involvement with the recently created Socialist Workers’ Party of Germany and to his criticism of the programme it had adopted at the congress celebrated in the city of Gotha. (shrink)

The ultimate cause of much historical, social and cultural change is the gradual accumulation of human knowledge of the environment. Human beings use the materials in their environment to meet their needs and increased human knowledge of the environment enables human needs to be met in a more efficient manner. The human environment has a particular structure so that human knowledge of the environment is acquired in a particular order. The simplest knowledge is acquired first and more complex knowledge is (...) acquired later. The order of discovery determines the course of human social and cultural history as knowledge of new and more efficient means of meeting human needs, results in new technology, which results in the development of new social and ideological systems. This means human social and cultural history has to follow a particular course, a course that is determined by the structure of the human environment. Given that a certain level of knowledge will result in a particular type of society, it is possible to ascertain the types of societies that were inevitable in human history. The course of history is not random and can be rationally and scientifically understood. (shrink)

We shall see that as the Master of suspicion, Marx rejects capitalism, which he considers to be a system of bourgeois oppression, absurd and decadent. The latter eludes the importance of the social question in the historical future of a society. Trampling on the lyrical illusions of practical rationality, he insists on the rigidity of economic and social determinisms, to which he confers an overdeterminent role in sub-estimating the impact of cognitive and/or psychological mechanisms on the exercise of state power. (...) We will explain how dialectical materialism in Marx joins in many respects the methodological revolution initiated by Nietzsche, particularly as regards its requirement to contextualize a real understood as a fabric of forces, in order to understand the origin of the dominant values and that of the capitalist system. Moreover, it will be important to develop the idea that within a civil society, itself prey to a crisis of the sittlichkeit (the ethical life), history tends to separate the interests in favor of imperceptible cowards perverse become legion, while insidiously affecting a social body incapable of escaping from material contingencies. We will then have the right to question the way in which revolutions occur? (shrink)

The ‘Warsaw School of History of Ideas’ is the name given to a ‘revisionist think tank’ which was led by the historian Bronisław Baczko from 1956 to 1968 in Communist Poland. This group reunited scholars like Leszek Kołakowski or Krzysztof Pomian around questions related to political believes, theological conceptions or utopian thought. Expelled from the University, B. Baczko left Poland and seek shelter in Geneva where he became a Professor of history of Ideas and historiography. In his new (...) home, he developed an original vision on Enlightenment and the French Revolution. (shrink)

Can deconstruction be accomplished not through the close reading of just one discourse, but through its combination with another? This paper aims at exploring this second way of performing deconstruction through a particular case study: Marxism and psychoanalysis. In the body of the essay, the history of Freudo-Marxism is divided into two parts, depending on which psychoanalyst stands as point of reference: Freud or Lacan. We proceed by studying the four main strategies by virtue of which a (...) genuine combination between Marxism and psychoanalysis has been historically attempted: separation (Reich), domination (Marcuse), contradiction (Althusser) and, finally, deconstruction (Laclau). (shrink)

The present book is an in-depth study of Lukács’ musical aesthetics and, more specifically, of his essay on music from The Specificity of the Aesthetic (Die Eigenart des Ästhetischen, 1963). Lukács’ problematic in this essay revolves around a central issue in the history of Aesthetics: the problem of mimesis in music. Since the time of Plato and Aristotle music has been regarded as a mimesis (an imitation) of reality. However, this theory of music as mimesis presents major difficulties which (...) have long been the subject of philosophical thinking: how is it possible that an art so far removed from reality, an art that employs sounds (not images or concepts) be considered as an imitation of reality? This is the main question that concerns Lukács in this essay. The present book seeks, through the detailed examination of Lukács’ central argument, to demonstrate and clarify Lukács’ solution to this problem of musical mimesis and to highlight its significance for the contemporary debate on Aesthetics. (shrink)

K. Marx’s 200th jubilee coincides with the celebration of the 85 years from the first publication of his “Mathematical Manuscripts” in 1933. Its editor, Sofia Alexandrovna Yanovskaya (1896–1966), was a renowned Soviet mathematician, whose significant studies on the foundations of mathematics and mathematical logic, as well as on the history and philosophy of mathematics are unduly neglected nowadays. Yanovskaya, as a militant Marxist, was actively engaged in the ideological confrontation with idealism and its influence on modern mathematics and their (...) interpretation. Concomitantly, she was one of the pioneers of mathematical logic in the Soviet Union, in an era of fierce disputes on its compatibility with Marxist philosophy. Yanovskaya managed to embrace in an originally Marxist spirit the contemporary level of logico-philosophical research of her time. Due to her highly esteemed status within Soviet academia, she became one of the most significant pillars for the culmination of modern mathematics in the Soviet Union. In this paper, I attempt to trace the influence of the complex socio-cultural context of the first decades of the Soviet Union on Yanovskaya’s work. Among the several issues I discuss, her encounter with L. Wittgenstein is striking. (shrink)

The thesis that there is a reciprocal relationship between human beings and work—i.e., although man controls work, he may find in it either fulfillment or degradation—has its roots in the Marxist theory of alienation. This paper, therefore, tackles this problem from a Marxist perspective. It examines Marx and Engels’s analysis of the history and causes of human alienation by presenting their views on human nature and how work is related to the individual’s search for meaning and fulfillment. The two—man (...) and work—cannot be separated, for doing so leads to alienated work (production alienation) and alienated worker (self-alienation). Hence, the problem of employee satisfaction has to be dealt with from the perspective of how employees experience their relation to their work. (shrink)

My paper refers to Leszek Kołakowski’s Main Currents of Marxism: Its Origin, Growth, and Dissolution (Oxford: Clarendon Press 1987). Kołakowski’s intention was to write a textbook on the history of Marxism based on his lectures but his book is much more than that. It is a philosophical treatise in which Marx’s doctrine of mankind and the program of its liberation are critically analysed and reinterpreted. The core of Marx’s philosophy is the idea of man and the belief (...) that the real existence of humans is not identical with their essence. Kołakowski shows that this belief is rooted in mythological thinking, the Platonic tradition, and in the Christian thought. A moral that follows from Kołakowski’s critical analysis of Marx’s doctrine is that man has never lived in a paradise and yet he perceives himself as banished thereof; that he will never enter a paradise and yet he cannot live without the faith that this is somehow possible. Therefore, what he should do is to have a minimum of common sense and skepticism related to it, for they would protect him against the traps laid by false prophets repeatedly asserting that they know the means to construct the paradise today or at least tomorrow. (shrink)

This paper seeks to recover the function of universal history, which was to place particulars into relation with universals. By the 20th century universal history was largely discredited because of an idealism that served to lend epistemic coherence to the overwhelming complexity arising from universal history's comprehensive scope. Idealism also attempted to account for history's being "open"--for the human ability to transcend circumstance. The paper attempts to recover these virtues without the idealism by defining universal (...) class='Hi'>history not by its scope but rather as a scientific method that provides an understanding of any kind of historical process, be it physical, biological or human. While this method is not new, it is in need of a development that offers a more robust historiography and warrant as a liberating historical consciousness. The first section constructs an ontology of process by defining matter as ontic probabilities rather than as closed entities. This is lent warrant in the next section through an appeal to contemporary physical science. The resulting conceptual frame and method is applied to the physical domain of existents, to the biological domain of social being and finally to the human domain of species being. It is then used to account for the emergence of human history's initial stage--the Archaic Socio-Economic Formation and for history' stadial trajectory--its alternation of evolution and revolution. (shrink)

This essay aims to provide an account of the differences between what I call the “Classical Marxist” conception of science which was adhered to by Marx and Engels and further developed by Boris Hessen and others on the one hand, and the conception of science which characterizes “Western Marxism” as it developed through the work of the theorists of the Frankfurt School on the other hand. I argue that Western Marxists such as Herbert Marcuse and Max Horkheimer did not (...) in fact successfully criticize the logical positivist account of the modern natural sciences. Instead I argue that they implicitly accepted the positivists’ characterization of the modern natural sciences (as they interpreted it) and then proceeded to devalue the modern natural sciences on this basis. I also show that Marcuse and Horkheimer, even though they presented themselves as revolting against the alleged “economism” of Classical Marxism, ended up endorsing a view of science which is functionally equivalent to a reductive economistic conception of science. I argue that the Classical Marxists’ conception of science is far richer and far more interesting than either a stereotyped “economistic” conception of science or the Western Marxist conception of modern science as merely an element in a historical process centered on the oppressive universalization of instrumental reasoning. (shrink)

Th is work is a companion piece to "The American Worker," Karl Kautsky's reply to Werner Sombart’s Why Is There No Socialism in the United States? (1906), first published in English in the November 2003 edition of the journal Historial Materialism. In August 1909 Kautsky wrote an article on Samuel Gompers, the president of the American Federation of Labor, on the occasion of the latter's first European tour. Th e article was not only a criticism of Gompers’s anti-socialist "pure-and-simple" unionism (...) but also part of an ongoing battle between the revolutionary wing of German Social Democracy and the German trade-union officials. In this critical English edition we provide the historical background to the document as well as an overview of the issues raised by Gompers' visit to Germany, such as the bureaucratisation and increasing conservatism of the union leadership in both Germany and the United States, the role of the General Commission of Free Trade Unions in the abandonment of Marxism by the German Social-Democratic Party and the socialists’ attitude toward institutions promoting class collaboration like the National Civic Federation. (shrink)

Reedition of papers in English spanning from 1986 to 2009 /// Historical background -- An imposed legacy -- Twentieth century contemporaneity -- Appendix: The philosophy of teaching legal philosophy in Hungary /// HISTORICAL BACKGROUND -- PHILOSOPHY OF LAW IN CENTRAL & EASTERN EUROPE: A SKETCH OF HISTORY [1999] 11–21 // PHILOSOPHISING ON LAW IN THE TURMOIL OF COMMUNIST TAKEOVER IN HUNGARY (TWO PORTRAITS, INTERWAR AND POSTWAR: JULIUS MOÓR & ISTVÁN LOSONCZY) [2001–2002] 23–39: Julius Moór 23 / István Losonczy 29 (...) // ON THE SURVIVAL OF ILMAR TAMMELO’S LETTER AND MANUSCRIPT ADDRESSED TO PROFESSOR MOÓR [2009] 41–44 // PROFESSIONAL DISTRESS AND SCARCITY: ALEXANDER HORVÁTH AND THE LEGACY OF NATURAL LAW IN HUNGARY [2005] 45–50 // HUNGARIAN LEGAL PHILOSOPHY IN THE 20TH CENTURY [2011] 51–72: I. The Pre-war Period [1. Bódog (Felix) Somló (1871–1920) 52] / II. The Inter-war Period [2. Gyula (Julius) Moór (1888–1950) 54 / 3. Barna Horváth (1896–1973) 55 / 4. József Szabó (1909–1992) 57 / 5. István Bibó (1911–1979) 58 / 6. Tibor Vas (1911–1983) 59 / 7. István Losonczy (1918–1980) 60] III. The Post-war Period (Communism) 61 [8. Imre Szabó (1912–1991) 62 / 9. Vilmos Peschka (1929–2006) 63 / 10. Kálmán Kulcsár (1928–2010) 65] IV. Contemporary Trends and Perspectives 66 [11. Csaba Varga (b. 1941) 66 / 12. András Sajó (b. 1949) 69 / 13. Béla Pokol (b. 1950) 70] V. Our Understanding of the Law Today 71 --- AN IMPOSED LEGACY -- LOOKING BACK [1999] 75–94: 1. On Ideologies and Marxism in general 75 / 2. Life of an Intellectual in Communism 79 / 3. On Marxism and its Socialist Cultivation in Particular 82 / 4. Legal Philosophising [4.1. Approaches to Law 87 / 4.2. Arriving at a Legal Ontology 91] 5. Conclusion 94 // LEGAL PHILOSOPHY OF THE MARXISM OF SOCIALISM: HUNGARIAN OVERVIEW IN AN INTERNATIONAL PERSPECTIVE [2003] 95–151: I. Development and Balance of Marxist Philosophising on Law in Hungary [1. Preliminaries (until 1948) 96 / 2. Stalinism (from the Soviet Occupation on) {a) Liquidation of the »Residues« 98 / b) Soviet-type Uniformisation [Gleichschaltung] 99 / c) Denial of the Past, with a Dual Effect 99 / d) »Socialist Legality«, Drawn from the Progressive Past of Western Europe 103 / e) Search for the Germs of Scholarly Evolution 103} 3. Institutionalisation Accompanied by Relaxation (from the 1960s) [a) Epigonism Becoming the Scholarly Ideal 104 / b) Stalinism in a Critical Self-perspective 105 / c) Disciples Diversified Launching their own Trends 107 / d) Comparatism 110 / e) (Re)discovery of the Western Legal Philosophy as a Competitor 112 / f) A Leading Mediatory Role within the »Socialist World Order« 114} 4. Disintegration (in the 1980s) {a) Attempt at Laying New Foundations for Marxism with Epigonism Exhausted 115 / b) Competitive Trends Becoming Exclusive 115 / c) Western Legal Philosophy Acknowledged as a Fellow-traveller within the Socialist Orbit Proper 116 / d) Hungarian Legal Theory Transforming into a National Corpus 118 / e) The Practical Promotion of Some Balance 119} 5. End-game for a Substitute State Religion (in the 1990s) 120] II. Marxist Legal Philosophising in an International Perspective [Ad 1: To the Preliminaries 122 / Ad 2: To Stalinism 124 / Ad 3: To Institutionalisation Accompanied by Relaxation {a) Late Separation from Vishinskiy’s Theory 125 / b) From Ideological Self-closure to an Apparently Scholarly Openness 127 / c) From Political Ideology to Genuine Scholarship 130 / d) International Recognition of Socialist Jurisprudence as an Independent Trend 135 / e) Together with Western Trends 137} Ad 4: To Disintegration {a) Loss of Attraction as Mere Epigonism 139 / b) Exclusivity of Competing Trends 139 / c) Fellowship with »Bourgeois« Trends 140 / d) An own Trend, Internationally Recognised 141 / e) A yet Progressive Role 142} Ad 5: To the Present state 143] III. A Temporary Balance 145 // AUTONOMY AND INSTRUMENTALITY OF LAW IN A SUPERSTRUCTURAL PERSPECTIVE [1986] 151–175: 1. The Strange Fate of Concepts 151 / I. A Relational Category 2. Basis and Superstructure: The Genuine Meaning 154 / 3. Exerting Social Influence as a Conceptual Minimum 156 / 4. Relationships within the Prevailing Totality 158 / 5. Attempts at Interpretation in Hungary 159 / 6. The Lukácsian Stand 162 / 7. Lukács’s Recognitions 168 / 8. Some Criticism 169 / II. The Law’s Understanding 171 / 9. Law Interpreted as Superstructure 171 / 10. Conclusions Drawn for the Law’s Understanding 173 // LEGAL THEORY IN TRANSITION (A PREFACE FROM HUNGARY) [2000] 177–186 // DEVELOPMENT OF THEORETICAL LEGAL THOUGHT IN HUNGARY AT THE TURN OF THE MILLENNIUM [2006] 187–215: 1. International Environment 188 / 2. The Situation in Hungary 190 / 3. Outlook I: The Historical-comparative Study of Legal Cultures and of the Lawyerly Way of Thinking 203 / 4. Outlook II: The Paradigmatic Enigma of the Transition to Rule of Law 207 / 5. Incongruity in Practice 213 / 6. Perspectives 214 --- TWENTIETH CENTURY CONTEMPORANEITY -- CHANGE OF PARADIGMS IN LEGAL RECONSTRUCTION: CARL SCHMITT AND THE TEMPTATION TO FINALLY REACH A SYNTHESIS [2002] 219–234: 1. Dangers of Intellectualism 219 / 2. Schmitt in Facts 221 / 3. Schmitt and Kelsen 222 / 4. On Bordering Conditions 226 / 5. With Kelsen in Transubstantiation 230 / 6. Polarisation as the Path of Theoretical Development 232 // KELSENIAN DOCUMENTS IN HUNGARY: CHAPTERS ON CONTACTS, INCLUDING THE GENESIS OF AUTOBIOGRAPHY [2006] 235–243: 1. Preludes 235 / 2. The Search for Moór’s Bequeath 235 / 3. Moór’s Collegiality 238 / 4. Bibó as a Disciple Translating 241 // THE »HART-PHENOMENON« [2002] 245–267: I. The Hart-miracle 246 [1. The Scene of Britain at the Time 247 / 2. The Personal Career 250 / 3. The Opus’ Career 252 / 4. Verbal Sociologism 255 / 5. Growing into the British Pattern 259] II. The Hart-phenomenon 260 [6. Origination of a Strange Orthodoxy 261 / 7. Mastering Periods of the 20th Century 263 / 8. Raising the Issue of Reception in Hungary 365] // LITERATURE? A SUBSTITUTE FOR LEGAL PHILOSOPHY? [2007] 269–287: 1. The Enigma of Law and its Study 269 / 2. “Law and Literature” 271 / 3. Varieties of “Law and Literature” 274 / 4. The German Study of Artistic Representations 280 / 5. Some Literary Reconsiderations 285 / 6. Conclusion 287 --- APPENDIX -- THE PHILOSOPHY OF TEACHING LEGAL PHILOSOPHY IN HUNGARY [2007] 291–320: I. Why and How to Philosophise in Law? 291 / II. The State of Teaching Legal Philosophy 294 / III. The Philosophy of Teaching Legal Philosophy 296 / IV. Programme at the Catholic University of Hungary 300 [1. Graduate Studies 300 {a) Basic Subjects 301 / b) Facultative Seminars 305 / c) Closing Subjects 309 / d) Written Memoranda and the Thesis 312} 2. Postgraduate Studies 313 / 3. Conclusion 317] V. Perspectives 318 /// Index of Subjects 321 / Index of Normative Materials 328 / Index of Names 329 . (shrink)

“We are experiencing an ecological and social crisis, driven by exponential capital accumulation, whose end result will be the extinction of human civilisation” (p. 18). While it is easy to shrug off such a dramatic claim, in Alienation, Spectacle, & Revolution: A Critical Marxist Essay, Neil Faulkner takes this relatively strong claim and endeavors to demonstrate its truth. Thus begins his project of updating our understanding of alienation—not an easy task, but one that Faulkner does well. In a time of (...) a simultaneous dearth and deluge of information, Faulkner attempts to pull apart the dialectical and economic structures of the third industrial revolution and follows the breadcrumbs until he comes to a different “end of history.” Faulkner, who died in February 2022, was an archeologist and a political activist. He was a member of the Socialist Workers Party in the U.K. for many years and later a founding member of Anti-Capitalist Resistance. He wrote on topics ranging from the Arab-Anglo conflict to the history of the Olympics. While his corpus spanned several subjects, his books and articles all have a bitingly Marxist take that brought Faulkner much acclaim. (shrink)

The paper argues that Sartre’s work as both a literary critic and social philosopher is deeply indebted to his early commitment to phenomenology. The first part of the paper examines the nature of reading and writing in the account of literary meaning that is presented in the transitional text, 'Qu’est-ce que la littérature?' While acknowledging the political turn that occurs in Sartre’s work, we then discuss how the theme of history emerges in the later essay, 'Questions de méthode,' as (...) one that opens up a “double reading” of human motivation. Our conclusion maintains that the Marxist phase of Sartre’s work is based on the hermeneutical notion of comprehension, which provides an anthropological grounding for his existential philosophy. (shrink)

Three distinct turning points (“bottleneck breakings”) in universal evolution are discussed at some length in terms of “self-reference” and (corresponding) “Reality Principles.” The first (origin and evolution of animate Nature) and second (human consciousness) are shown to necessarily precede a third one, that of Marxist philosophy. It is pointed out that while the previous two could occupy a natural (so in a sense neutral) place as parts of human science, the self-reference of Marxism, as a _social_ human phenomenon, through (...) its direct bearings on the _practice_ of society, did have a stormy history. I conclude that the fall of Bolshevism was unavoidable, and still, we might uphold our hope for a truly free society of humankind, just on the very basis of what we have learned of the fate of Marxist philosophy as such, as a _recursively evolving_ social _practice_: the freedom of humankind of its own ideological burdens (constraints). (shrink)

"Capital is moved as much and as little by the degradation and final depopulation of the human race, as by the probable fall of the earth into the sun. Apres moi le deluge! is the watchword of every capitalist and of every capitalist nation" (Marx, CAPITAL Vol 1, 380-381).

This is Part 2 of an article aimed at defending Marx against orthodox Marxists to reveal the possibilities for overcoming capitalism. It is argued that Marx’s general theory of history is inconsistent with his profound insights into alienation and commodity fetishism as the foundations of capitalism. Humanist Marxists focused on the latter in opposition to Orthodox Marxists, but without fully acknowledging this inconsistency and its implications, failed to realize the full potential of Marx’s work. The outcome has been the (...) triumph of “neoliberalism”, effectively a synthesis of the worst aspects of capitalism with Soviet managerialism. In Part 1 of this article I critiqued orthodox Marxism and utilized recent scholarship examining the penultimate drafts of Capital to reinterpret his work. The legacy of orthodox Marxism is still standing in the way of efforts to replace capitalism, however. In Part 2 I argue that the call for an “ecological civilization” brings into focus what is required: a realistic vision of the future based on ecological concepts. (shrink)

This is Part 1 of an article aimed at defending Marx against orthodox Marxists to reveal the possibilities for overcoming capitalism. It is argued that Marx’s general theory of history as technological determinism along with his call for the dictatorship of the proletariat is inconsistent with his profound insights into alienation and commodity fetishism as the foundations of capitalism. Humanist Marxists focused on the latter in opposition to Orthodox Marxists, but without fully acknowledging this inconsistency and its implications, failed (...) to realize the full potential of Marx’s work. The outcome has been the triumph of “neoliberalism,” effectively a synthesis of the worst aspects of capitalism with Soviet managerialism. Here I argue that eco-Marxists should combine humanistic Marxism with the defence of genuine science to revive a tradition of thought going back to Aleksander Bogdanov and Ernst Bloch, and to Marx himself. However, traditional Marxists’ lack of appreciation of the importance of the “superstructure” has hindered even eco-Marxists from developing the culture required to replace capitalism. In Part 2 I will argue that the call for an “ecological civilization” brings into focus what is required: a realistic vision of the future based on ecological concepts. -/- . (shrink)

This paper suggests ever increasing human knowledge of the world around us is the driving force for much social and cultural evolution. It examines the order of discovery of our knowledge of the world around us and notes this knowledge comes to us in a particular and necessary order from the easiest to discover to the more difficult to discover. The necessary order of the discoveries means they can be rationally analysed and understood and this enables the study of social (...) and cultural evolution to be put on a scientific basis. It also enables us to make scientifically based predictions about the future for the human species. (shrink)

In what follows, I will provide some elements for constructing Mariátegui’s plural spatiotemporal conception of history. I will do so by focusing on the two books he published in his lifetime: The contemporary scene and Seven Interpretive Essays on Peruvian Reality. In a footnote in the Seven Essays, the reader encounters a concept that opens up the problem of plural temporality in Latin American Marxism: relativismo histórico (historical relativism). This will be the keystone concept upon which certain fragments (...) of Mariátegui’s writings will be put together to construct the concept of plural temporality. This involves taking a detour through what Mariátegui understood by relativismo (relativism). In that detour, we find that Mariátegui’s use of relativismo consists in translating and assimilating the insights of one of the pillars of contemporary physics: Einstein’s theory of relativity. For Mariátegui, the relativistic theory of spacetime undermined the old “absolutes” of the positivist unilinear philosophy of history. I then argue that Mariátegui, through his friend and comrade Hugo Pesce, assimilates and translates the “revolutionary” theory of spacetime as a weapon against the unilinear philosophy of history and as a resource to construct a concept of plural spatiotemporal concept of history. Re-situating Mariátegui’s work along this axis puts some pressure on certain Bergsonian and Sorelian readings that overemphasize the importance of Myth and Humanity as a “metaphysical animal” and thereby tend to underemphasize or outright suppress his creative assimilation and translation of the sciences of his time. (shrink)

Reading different or controversial intentions into Marx and Engels’ works has been a common but somewhat unquestioned practice in the history of Marxist scholarship. Engels’ Dialectics of Nature, a torso for some and a great book for others, is a case in point. The entire Engels debate separates into two opposite views: Engels the contaminator of Marx’s “new materialism” vs. Engels the self-educated genius of dialectical materialism. What Engels, unlike Marx, has not enjoyed so far is a critical reading (...) that considers the relationship between different layers of this standard text: authorial, textual, editorial, and interpretational. Informed by a historical hermeneutic, this book questions the elements that structure the debate on the Dialectics of Nature. It analyzes different political and philosophical functions attached to Engels’ text, and relocates the meaning of the term “dialectics” into a more precise context. Arguing that Engels’ dialectics is less complete than we usually think it is but that he achieved more than most scholars would like to admit, this book fully documents and critically analyzes Engels’ intentions and concerns in the Dialectics of Nature, the process of writing, and its reception and edition history in order to reconstruct the solved and unsolved philosophical problems in this unfinished work. (shrink)

The Community of Shared Future for Mankind (CSFM) concept is a comprehensive Chinese proposal for a better future of mankind. In this article, we provide a comprehensive analysis of this concept by focusing on its origin, evolution and philosophical foundation. This article deals with the origin and evolution of the CSFM concept. We show that the concept originated during the presidency of Hu Jintao, who initially used it for the domestic affairs of China. However, the usage of the concept was (...) later extended from domestic to international affairs. Though Hu Jintao conceived the CSFM concept, it is president Xi Jinping who became its greatest advocate. We explore the CSFM concept’s development and evolution into one of the most influential, diverse and dominant concepts of international relations under president Xi. Furthermore, the article explores the philosophical foundation of the CSFM concept. We argue that although CSFM concept is seen as a 21st century Chinese idea, the roots of the concept can be traced back to much earlier time in history. The concept is based on three major philosophical thoughts: Marxism, Confucianism and the philosophy of Mencius. We show that the CSFM concept is greatly influenced by Marx’s ideas such as the transformation of the world, the free association of producers, historical materialism and dialectics. We also point to a number of Confucian principles that are adopted by the CSFM concept. The CSFM concept not only adopts Confucian principles but also extends their scope from the individual level to international relations. Similarly, we also highlight that the CSFM concept is influenced by Mencius’ concepts such as universal brotherhood, responsibility towards the betterment of the world, humane governance, free trade, equal sharing of wealth and the conservation of natural resources. (shrink)

Reading different or controversial intentions into Marx and Engels’ works has been somewhat a common but rather unquestioned practice in the history of Marxist scholarship. Engels’ Dialectics of Nature, a torso for some and a great book for others, is a case in point. A bold line seems to shape the entire Engels debate and separate two opposite views in this regard: Engels the contaminator of Marx’s materialism vs. Engels the self-started genius of dialectical materialism. What Engels, unlike Marx, (...) has not enjoyed so far is a critical reflection upon the relationship between different layers of this text: authorial, textual, editorial and interpretational. Informed by a historical hermeneutic, inquiry into the elements that structure the debate on “Dialectics of Nature,” and into the different political and philosophical functions attached to it, makes it possible to relocate the meaning of “dialectics” in a more precise context. Engels’ dialectics is less complete than we usually think it is, but he achieved more than most scholars would like to admit. (shrink)

Job enrichment atau pengayaan pekerjaan, merupakan salah satu prinsip dalam manajemen, khususnya di bidang manajemen sumber daya manusia, yang hadir dengan sebuah klaim : bahwa hal ini dilakukan dengan tujuan agar pekerja merasa pekerjaannya lebih bermanfaat, lebih menarik, dan lebih menantang serta menyenangkan. Pertanyaan yang muncul dalam situasi yang sensitif terhadap kelas sosial adalah; apakah job enrichment benar-benar memberikan kesempatan bagi manusia untuk berkembang (dan oleh karenanya menjadi terbebaskan), atau hanya sekadar istilah pengganti untuk “eksploitasi”? Dengan pendekatan filsafat Neo-Marxist, makalah (...) ini akan mencoba untuk menjawab; 1) Realitas eksploitasi yang dilakukan korporasi; 2) Akar “kekerasan” Manajemen dalam relasi borjuis – proletar, dan legitimasi ilmu pengetahuan; dan 3) Hubungan prinsip job enrichment dan Marxisme sebagai ideologi pembebasan. Dengan metode filsafat tulisan ini menghasilkan argumen bahwa; pertama, manajemen sebagai keahlian memiliki akar historis yang lekat dengan hegemoni kelas borjuis terhadap kelas pekerja. Kedua, manajemen sebagai ilmu pengetahuan diinspirasi oleh dorongan akan efektiftas perbudakan. Jejak-jejak watak represif ini ditunjukkan oleh beragam ekploitasi yang dilakukan oleh jejaring borjuasi - perusahaan, korporat, dan bentuk perkongsian kapitalistik lainnya – sebagai sebuah bentuk “the dark side of management”. Meski masih berada di bawah bayang-bayang produksi kapitalisme – job enrichment – merupakan moda kerja yang paling tidak, cukup mendekati emansipasi sebagaimana yang dimaksud oleh Marx. (shrink)

Here I both celebrate and critique the legacy of Charles W. Mills. I begin by offering some reflections on the trajectory of Mills’s career and intellectual development, focusing on his move from Marxist philosophy to the philosophy of race. I then attempt to undermine an argument in Mills’s final book, for why those interested in emancipation should choose liberalism over Marxism. By contrasting Mills with the late Italian Marxist philosopher of history Domenico Losurdo, with whom Mills shared a (...) blistering critique of ‘racial’ liberalism but whom I claim Mills misread, I seek to weaken key premises in Mills’s argument. (shrink)

In a beautiful recent essay, the philosopher Walter Sinnott-Armstrong explains the reasons for his departure from evangelical Christianity, the religious culture in which he was brought up. Sinnot-Armstrong contrasts the interpretive methods used by good philosophers and fundamentalist believers: Good philosophers face objections and uncertainties. They follow where arguments lead, even when their conclusions are surprising and disturbing. Intellectual honesty is also required of scholars who interpret philosophical texts. If I had distorted Kant’s view to make him reach a conclusion (...) that I preferred, then my philosophy professor would have failed me. The contrast with religious reasoning is stark. My Christian friends seemed happy to hide serious problems in the Bible and in their arguments. They preferred comfort to intellectual honesty. I couldn’t. To what extent can we, historians of philosophy, claim the virtue of intellectual honesty? Speaking frankly, I do not find the practice criticized by Sinnot-Armstrong’s philosophy professor rare or unusual at all. We very frequently distort the views of past philosophers in order to reach the conclusions we prefer. We just call it “Charitable Interpretation.” In this essay, I discuss and criticize the logic behind so-called charitable interpretations in the history of philosophy. This phenomenon is ubiquitous and is not at all restricted to a particular philosophical strand or ideology. Analytic philosophers and post-modernists, Marxists, liberals, secularists, and fundamentalists, we all engage in the very same domestication project. Even more disturbing than the sheer ideological pervasiveness of this phenomenon is the fact that, on many occasions, superb philosophers and historians take part in this fairly childish endeavor. In the first part of this essay, I discuss the general logic of charitable interpretations in the history of philosophy, mostly by addressing discussions in metaphysics and epistemology. In the second part, I focus on the somewhat less noticed use of charitable interpretations in the study of political philosophy, and point out the quintessential role ideology plays in these discussions. In both parts, I concentrate mostly on the interpretation of Spinoza’s thought. I do so not because I have special fondness for Spinoza (“guilty as charged,” I admit), but because Spinoza is such a beast (and may I add, an enchanting beast) and attracts a disproportionate share of the domestication efforts from historians and philosophers of all creeds and persuasions. In the third and final part of the paper, I will begin to outline an alternative methodology, which suggests that past philosophers can be most relevant to our current philosophical discussion, to the extent that they provide us with well-motivated challenges to our common-sense beliefs. Such challenges have the invaluable virtue of being able to undermine our most fundamental and secure beliefs, and force us to engage with the most fundamental questions. What more can we expect from good philosophy? (shrink)

From 1930 onwards, György Lukács considers ‘uneven development’ the typical relational form between economic progress and the corresponding evolution of other fields of human activity. In the early thirties Lukács focuses on the problem of elaborating an independent Marxist aesthetics, but then necessarily find himself having to deal with the general configuration of Marx’s alleged philosophy. The general theory illustrated in The Ontology of Social Being is where this philosophy, considered as a Weltanschauung, is given its final framework. His reflection (...) on the ‘specificity’ of the aesthetic experience, as part of the broader framework of the main fields of art, science and everyday life, is the theoretical medium Lukács used in the fifties and sixties to fine-tune the need that had arisen decades earlier to attribute Marxism with genuine philosophical universality. (shrink)

Vera Zasulich’s shooting of Trepov, a governor of St Petersburg who had ordered the flogging of a political prisoner, in January 1878, catapulted her to international fame as a revolutionary heroine, a reputation that she put to good use by becoming one of the five ‘founding parents’ of Russian Marxism that created the ‘Group for the Emancipation of Labour’ in 1883. But her act of self-sacrifice also triggered, to her dismay, the institutionalisation of individual terrorist tactics in the Russian (...) Populist movement with the creation of the ‘People’s Will’ (Narodnaya Volya) Party in 1879. The organisation went into decline after the killing of Tsar Alexander II in 1881, and Populism itself was increasingly superseded by Marxism as the hegemonic force on the left with the rise of the Russian Social Democratic Labour Party (RSDLP). But individual terrorist tactics reappeared with the creation of the Socialist Revolutionary Party in 1902, prompting Zasulich to write an article for Die neue Zeit, the theoretical organ of German Social Democracy, in which she both condemned the Neo-Populist tendency as deleterious to the rising labour movement and supported the organisational plans for the RSDLP sponsored by the Iskra group, developed at length by Lenin in his book What Is to Be Done?, published in March 1902. This article provides the background to Vera Zasulich’s article ‘The Terrorist Tendency in Russia’ (December 1902), setting it against the history of the Russian revolutionary movement from 1878 to 1902. (shrink)

History appears already to the young Gramsci as a system of forces in unstable balance, which struggle to position themselves on the side of history, to identify with it. For this reason, in his reading of Marxism, the unity of history is a result, the product of a successful strategy of hegemony building. This article reviews the Gramscian theory of hegemony and tries to show its coherence with the philosophy of praxis, that is, with the notion (...) of the fundamentally practical nature of reality. In particular, it is argued that, on the one hand, a crisis of hegemony must be understood as disintegrating a hegemonic system, which allows subordinated hegemonic moments to emerge; on the other hand, the crisis itself is determined by the formulation of hegemonic discourses that try to escape their condition of subordination. (shrink)

This essay presents a brief survey on some of the basic questions concerning the Philosophy of Technology, including the different historical perspectives regarding the part played by technology in human life and societies. From the historical debate between the more pragmatic and the more skeptical sides, the optimistic and pessimistic views, an answer is proposed, finding support in a sociological point of view in what can be interpreted as a contemporary marxist approach on these problems. This work was developed in (...) the context of the course \textit{An Introduction to the History of Science} given by Professor Luca Maria Possati, part of the Philosophy degree at the Faculty of Arts and Humanities of University of Porto, Portugal. (shrink)

This chapter situates Karl Marx’s dissertation The Difference between the Democritean and Epicurean Philosophy of Nature (1841) within his intellectual biography. It explores the role of a German ideal known as Bildung, translated as “education”, “cultivation” or “culture”, within Marx’s classical education in the Gymnasium and the dissertation itself. Both Wilhelm von Humboldt, who reformed the Gymnasium curriculum prior to Marx’s attendance, and philosopher G.W.F. Hegel have classically inspired notions of Bildung. Each presents the white European man as the model (...) for this “education” or “cultivation”. This chapter argues that the dissertation assimilates Epicurus and his atom into this Eurocentric paradigm, with Marx taking for granted his predecessors’ racist teleology of history and applying their conception of the individual to the atom. Then, it addresses the dissertation’s influence in the development of historical materialism, a facet of Marxism already critiqued for its Eurocentrism. This chapter concludes by showing how non-White and non-Western Marxists have updated Marxist thought through constant critique of its Eurocentrism instead of abandoning its revolutionary vision. It suggests that Marxism is relevant to scholars of antiquity not because of the dissertation but the tradition’s self-interrogation of its foundational ideas and persistent focus on improving the conditions of the marginalised. (shrink)

This chapter picks up on what Heidegger in his 1949 ‘Letter on ‘Humanism’’ calls ‘the historical in being’, that dimension of being within which, for Heidegger, a ‘productive dialogue’ between phenomenology and existentialism, on the one hand, and Marxism, on the other, ‘first becomes possible.’ It introduces the possibility of this dialogue through a particular, and particularly revealing, problem with The German Ideology: namely, Marx and Engels offer no analysis of the relationship between time, temporality and their materialist concept (...) of history. (shrink)

The idea that Derrida kept silent on Marx before the publication of Spectres de Marx, in 1993, has become a commonplace in Derrida studies and in the history of Marxism and French 20th century political thought. This idea has often been accompanied by a certain representation of the relationship between deconstruction and dialectical materialism, and fed the legend of deconstruction’s «apoliticism» – at least before what some have called Derrida’s «ethicopolitical turn», usually dated in the early 1990s. Against (...) this narrative, this essay analyzes Derrida’s notorious «silence on Marx» before Specters of Marx from the perspective of the archives. Archival research transforms the narrative: Derrida’s «silence on Marx» was only «relative». Beyond the scene of publications, archives reveal another scene: multiple engagements with Marx and Marxist thought, marked and remarked in many archival documents – more particularly in a series of early seminar notes from the 1960s and 1970s. How does this archival scene transform our interpretation of Derrida’s «silence»? (shrink)

I argue that the reception of Hegel in the sub-field of history and philosophy of science has been in part impeded by a misunderstanding of his mature metaphilosophical views. I take Alan Richardson’s influential account of the rise of scientific philosophy as an illustration of such misunderstanding, I argue that the mature Hegel’s metaphilosophical views place him much closer to the philosophers who are commonly taken as paradigms of scientific philosophy than it is commonly thought. Hegel is commonly presented (...) as someone who conceived of philosophy as a science that relied on the solitary genius of the individual thinker, and as a science whose propositions could not and should not be made accessible to “the common people”. Against this view, I argue that Hegel in fact thought that philosophy was a thoroughly anti-individualistic activity, and that he emphasized the importance of the intersubjective accessibility of philosophical discourse. I argue that when we carefully reconstruct Hegel’s reasons for his break with Schelling, and if we pay close attention to his explicit metaphilosophical pronouncements, we can see that he in fact adhered to what I call a “proto-modernist” conception of philosophy as a science. I conclude by pointing out how the mischaracterization of Hegel has served to obscure the existence of a strand of scientific philosophy that emerged by way of an immanent critique of Hegel, namely Marxist philosophy. (shrink)

The article analyzes the views on the philosophy of Azerbaijan Enlightenment, the famous Azerbaijani historian of philosophy of the XX century, Enver Mirzekulievich Akhmedov (1920-1984). E.Akhmedov was one of the first scientists who studied the Azerbaijan philosophy of enlightenment in stages and systematically. He briefly referred to the legacy of almost every author, thoroughly studied by him during the period of Azerbaijan Enlightenment. E.Akhmedov managed to create a general philosophical picture of the era of enlightenment in Azerbaijan, which was formed (...) from the beginning of the XIX century and went through a difficult path of development until the 20s of the XX century. Despite the fact that in his works on the history of philosophy he tried to preserve scientific objectivity as much as possible, there is an ideological line of that time in his legacy, which is observed among most of our scientists who conducted research in the field of social sciences during the Soviet period. This moment makes it impossible, without a critical approach, to comprehend within the framework of the modern scientific paradigm, the rich legacy of E.Akhmedov and other historians of philosophy of the Soviet era. The obligatory Marxist-Leninist line of the Soviet era, the search for materialism and atheism in every period and thinker of the history of philosophy, unfortunately, undermines the scientific objectivity of research at this stage. The interpretation of such factors in the legacy of E.Akhmedov and our other scientists, based on scientific and philosophical critical analysis, allows the works of our historians of philosophy of the Soviet period to remain relevant in our time. (shrink)

Engels’ name stands and falls today with a variety of his contributions to socialist thought and Marxist philosophy. Yet there is one particular component of the Marxist body of thought that has been subject to a group of controversies for quite some time for which Engels is usually held responsible: dialectics and dialectics of nature. It is curious and ironic that a theoretical contribution to an intellectual tradi tion within the history of European political philosophy could be perceived and (...) depicted as a major distortion of that tradition. In Engels’ case, this irony is captured by the phrase “the Engels problem.” In this chapter, I will first briefly summarize what “the Engels problem” is about and lay out its connection to the reception his tory of Engels’ dialectics. Then, I will delve into the general outlines of Engels’ dialectics and focus on his intentions, tasks, and purposes in pursuing dialectics in some of his prominent works on this theme from 1870s to 1880s, most notably in Anti-Dühring and the Dialectics of Nature. In the final section, I will briefly discuss some of the open questions of Engels’ natural dialectics. (shrink)

This chapter reviews the history of the major ideas of successful ageing, their current state, and criticism. The original concept of successful ageing understood as life satisfaction continuing into later maturity, was developed by Havighurst in the early 1960s. Afterward, it was associated with active, healthy, positive, or productive ageing. For contemporary gerontology, successful ageing was rediscovered in the late 1980s by Rowe and Kahn who regarded it as good physical and mental health as well as social engagement. Today, (...) one can speak of three major trends in the development of ideas of successful ageing. On the one hand, considerable numbers of scientists and specialists around the world in an uncritical way elaborate projects and programs of successful ageing as a useful research and practice framework. On the other hand, over the past two decades, ideas of successful ageing have tended to embrace more than implied in the classical Rowe-Kahn model. For quite a large group of researchers, successful ageing is an umbrella term for a positive world outlook and a respective lifestyle in old age, not limited to one theory and potentially encompassing all older people who are relatively content with themselves and their life, which can be facilitated through altruistic behavior and spiritual growth. Finally, quite influential is the trend that denies the importance of successful ageing and regards it as a reflection of current neoliberal values. This approach is typical of critical gerontological branches, post-Marxist, feminist, postmodern gerontology among them. Authors sharing this view believe that concepts of successful ageing individualize and psychologize ageing and ignore power relations and structural inequalities in society. (shrink)

I analyze Deleuze’s concept of temporality in terms of its ontology and axiological (political and aesthetic) aspects. For Deleuze, the concept of temporality is non-monolithic, in the senses that it is modified throughout his works — the monographs, lectures, and those works that were co-authored with Félix Guattari — and that it is developed through reference to a dizzying array of concepts, thinkers, artistic works, and social phenomena. -/- I observe that Deleuze’s concept of temporality involves a complex ontology of (...) difference, which I elaborate through reference to Deleuze’s analyses of Ancient Greek and Stoic conceptualizations of time. From Plato through to Chrysippus, temporality gradually comes to be identified as a form that comprehends the variation of particulars. Deleuze modifies the ancients’ concept of time to suggest that time obtains as a form of ceaseless ontological variation. Through reference to Deleuze’s reading of Gilbert Simondon, I further suggest that Deleuze tends to conceive of temporality as an ontogenetic force which participates in the complex process of individuation. -/- A standout feature of this dissertation involves an analysis of how Deleuze’s concept of temporality is modified in his works on cinema. In Cinema 1: The Movement-Image and Cinema 2: The Time-Image, temporality comes to be characterized as something other than the measure of the movement of existents. In his detailed analyses of Bergson — in Cinema 1: The Movement-Image, Cinema 2: The Time-Image, and Bergsonism — Deleuze suggests that time involves an actualization of aspects of a virtual past as contemporaneous with the lived present. While not an outright denial of the relation of temporal succession, Deleuze’s claim implies a diminishment of this relation’s significance in an adequate elaboration of the nature of temporality. -/- Further, I observe —through reference to Deleuze’s readings of Marx, Kierkegaard, and Spinoza — that (the explicitly temporal) change of societal forms of economic organization is non-reducible to that suggested by linear evolution. The claim is that putatively discrete modes of economic organization do not enjoy temporal displacement with respect to one another. This suggests that linear evolutionary models of societal development are inadequate. This further implies that temporality is non-reducible to the relation of temporal succession. In concrete terms, societal change is characterized as immanent temporal variation. -/- Taken together, these analyses yield the conclusion that Deleuze tends to conceive of the nature of temporality as involving the ongoing realization of multiple — non-identical, sometimes contrary — aspects of a stochastic process of creation that is expressed in ontogenetic circumstances, social evolution, literary works, and filmic works. (shrink)

The notion of ecological civilisation has become central to Chinese efforts to confront and deal with environmental problems. However, ecological civilisation is characterized by its proponents in different ways. Some see it as simply an adjunct to the existing system designed to deal with current ecological crises. Its more radical proponents argue for a socialist ecological civilisation that should be developed globally and transform every part of society, changing the way people perceive, live and relate to each other and to (...) nature, and the goals they aspire to. Ecological civilisation is a translation of the Russian notion of ecological culture, and tracing the history of ecology and the concept of culture in the Soviet Union, particularly in the 1920s, I will support this more radical view, arguing that ecological civilisation is not only underpinned by eco-socialism; it provides the means to clarify the meaning of socialism generally in a way that accords with deep assumptions of Marx’s critique of capitalism. That this notion has been officially embraced within China establishes a tradition of socialist thought that now has the potential to challenge and replace global capitalism. (shrink)

Attempts to unify Marxist and feminist social critique have been vexed by the fact that ‘patriarchy’ predates the advent of capitalism (its transhistorical status). Feminists within the Marxist, socialist, and materialist traditions have responded to this point by either granting patriarchy a certain autonomy relative to capitalism (the ‘dual/triple systems’ approach), or by suggesting that patriarchal relations have a foundational and necessary status in the history of capitalist development (which we term the ‘origins-subsistence’ approach). This paper offers an alternative (...) account of the relationship between capitalism and the transhistorical status of ‘patriarchy’. In aid of a ‘unitary theory’ of Marxist Feminism, we argue that the transhistorical status of patriarchy is better understood through an application of Marx’s concepts of formal and real subsumption. A modified version of these concepts can illuminate not only capitalist appropriation of antecedent social and economic forms, but also its capacity to produce new forms of gendered exploitation and oppression. (shrink)

After years of neglect, alienation has again reached the agenda of critical thought. In my case, I recognize alienation as a challenge for education in contemporary societies. To obtain conceptual resources to overcome this challenge, I have revisited the comprehensive 20 th century discussion of alienation. Today, alienation is naturally discussed as an existential condition of human being, but still in the 1980s, there was a strong Marxist current that claimed alienation to be implied by capitalism, in particular by the (...) institution of private property and the social division of labor, and that alienation therefore should be criticized as part of the critique of capitalism and political economy and possibly overcome. Today, under the hegemony of neo-liberal capitalism, this critical and processual concept of alienation is more relevant than ever. Hence, in the present work I argue that the basic logic of Marx's idea of alienation still has critical potential. The argument forms a long engagement with mainly 20 th century literature, departing from the very idea of capitalism, considering the ideas of history, education and democracy, discussing how to distinguish and translate key terms, considering why alienation became an object of controversy among Marxists, offering an interpretation of Marx's critique relevant for contemporary society, thus considering alienation a consequence of working under conditions of private property, i.e. being a human being in a capitalist society, and finally presenting Marx's idea of communism as relevant to the contemporary educational agenda. (shrink)

This paper focuses on a crucial question of social ontology addressed by Gerda Walther, namely, whether a social community has its own reality over and above that of its members and its cultural “products”, such as language, religion, infrastructure, and works of art. Walther has a nuanced answer which combines elements of phenomenology and Marxism. She praises Marxists for drawing our attention to the “community as such”, taken as an object distinct from its members and their relations. She maintains (...) the thesis, defended according to her by “certain socialists and Hegelians” (which presumably includes Marxists), that communities have their own reality. However, she develops it one step further, arguing that these social structures are “higher-order” unitary realities that exist over and above their members and cultural products. In addition, she enriches this realist position from a phenomenological point of view by identifying with precision the kinds of mental act on which communities are founded, namely, “unifications” and “we-experiences”. As such, Walther’s theory is an early encounter between phenomenology and Marxism, prior to Trần Đức Thảo and Jean-Paul Sartre, and thus deserves much more attention than it has received in the history of philosophy. (shrink)