terrorism” of Marxism. But what, specifically, was so wrong with The Rebel ? The book purports to explicate the tragic consequences of rebellion turning to revolution. With the “death of God,” the history of which he analyzes in detail, the universal
Dependencies and Differences in Alasdair MacIntyre's Critical Social Thought
Alasdair MacIntyre, a leading moral philosopher in the English speaking world, was from his earliest intellectual formation influenced profoundly both by Christianity and Marxism. MacIntyre argues that Marxism has religious roots, in that it gains its vision of the good life of peace and reconciliation from Christianity, mediated by Hegel, but makes this life historically concrete. The article views MacIntyre's early intellectual career as a case study in the productive tension generated by an analysis of the connections between Christianity and Marxism. It is suggested that by examining the similarities and differences of these two traditions, MacIntyre points to the sources of radicalism that lie at the apparently conservative heart of western culture and reveals aspects of the continuing significance of this culture's religious background. He also points to the difficulties both traditions have in engaging with modern liberal culture.
A Reply to Alfred Betschart
Alfred Betschart has claimed that the project of existential Marxism is a contradiction in terms, but this argument, even when supported by many experts and quotes from Sartre's 1975 interview, misses the point of my Boston Review article, “The
Marxism has seen a revival in recent years with preeminent works such as Slavoj Žižek's The Relevance of the Communist Manifesto (2019), Terry Eagleton's Why Marx Was Right (2011), and Alain Badiou's The Communist Hypothesis (2009/2010). In
Jonathan Judaken, Rebecca Pitt, and Ronald Aronson
These articles deal with the theme of revolutionary hope in Ron Aronson’s work. Jonathan Judaken looks at Aronson’s conception of the politics of everyday life, or existentialist politics, inspired by Herbert Marcuse’s Marxism, which offered an explanation for inequality, privilege, and other social evils, as well as pointing the way to a solution to those problems. Rebecca Pitt deals with Aronson’s activism and commitment to changing the world, contextualizing this in Aronson’s work: his book on Sartre’s Second Critique, as well as his most recent work on social progress and hope.
The Analytical Contribution of Marxist-feminism
Matthew J. Smetona
Contemporary social and political theorists generally recognise that Marx and Engels’ critical analysis of capitalist society centres on the production of value through the production of things. However, what is often unrecognised in considerations of Marx and Engels is how their analysis is based on the interrelation of production and reproduction. Nevertheless, the implications of this interrelation for feminist critique are explored in the writings of Marx and Engels only tangentially. These implications are developed from Marx’s analysis by Leopoldina Fortunati and Silvia Federici into a singular synthesis of the Marxist and feminist modes of critique. This development deserves greater recognition, and this essay will seek to articulate how the social implications of this interrelation (1) are expressed to a limited extent in the classical texts of Marxism and (2) are developed by Fortunati and Federici into the analytic framework of social reproduction as the core of Marxist-feminist revolutionary struggle.
A New Idea of Democracy in Sartre's Hope Now
positions, preserves a sort of continuity. Existentialism as a Radical Alternative to Marxism This ‘continuous line’ corresponds to ‘working toward society’. 19 Sartre's attempt to indicate normative criteria to establish a fairer society is the
For a New Materialist Analytics of Time
. 2014 . The Viral Network: A Pathography of the HIN1 Viral Epidemic . Ithaca, NY : Cornell University Press . Magun , A. 2010 . Marx’s Theory of Time and the Present Historical Moment . Rethinking Marxism 22 ( 1 ): 90 – 109 . 10
stability of the household, and, by implication, the ‘state’. Marxism has traditionally placed its emphasis on ‘modes of production’, the forms of social organization that are designed to sustain, distribute and reproduce particular kinds of material
A materialist critique of brute materialities, flat infrastructures, fuzzy property, and complexified cities
” ( Dan-Cohen 2017: 4 ) in anthropology and neighboring disciplines was contemporaneous with the relative marginalization of Marxism—in particular, of structural Marxism—from the anthropological mainstream from the late 1970s onward and from the retreat