B a c k g r o u n d. Sinicized Marxism involves the utilization of Marxist theory to address issues specific to China and the transformation of China's rich practical experience into theory, combined with Chinese history and traditional culture. This can be observed in the context of the exploration of philosophical-anthropological issues. M e t h o d s. The key methods employed to address the outlined tasks were comparative and dialectical. The use of the comparative method (...) allowed for the identification of commonalities and differences in the understanding of the human problem in Western European and contemporary Chinese philosophy. The inclusion of the dialectical method helped reveal contradictions in the explication of the nature and meaning of human existence by various contemporary Chinese thinkers. R e s u l t s. It has been found that contemporary Chinese thinkers perceive a dichotomy in human nature–social and natural. Considering not only Karl Marx's works but also those of other Western philosophers, particularly Immanuel Kant, Marxist philosophers in China emphasize the social component of human nature, which is crucial to individuality. C o n c l u s i o n s. It is argued that Sinicized Marxism, like its Soviet counterpart, also incorporates the concept of the "new man" whose life's purpose is to exist exclusively based on the principles and values of Marxist philosophy. The formation and functioning of this concept are influenced by extensive discussions regarding the role of humans in history. Sinicized Marxism emphasizes that each individual, living in society, pursues their own specific values and, guided by them, acts to achieve their realization. Although these goals and actions are diverse, varied, and contradictory, there is a common essence underlying this mass of individual goals and actions. Accordingly, contemporary Chinese thinkers assert that within a specific historical society, people are integrated independently of their will and desire into a unique system of material relations that constitutes their social existence. As a result, they are in a certain way connected within each formation and with the means of production. Production relations organize people, stimulate their activities, generate certain relationships and dependencies among social groups. Common interests, reflected in consciousness, more or less consciously, unite people, motivating them to strive for the realization of certain social goals. The thesis is substantiated that although Sinicized Marxism emphasizes the social goal of human life, it also encompasses considerations about the existential aspect, manifested in living for self-improvement and for the sake of others. (shrink)

This book provides a critical overview of the entirety of Marcuse's work and discusses his enduring importance. Kellner had extensive interviews with Marcuse and provides hitherto unknown information about his road to Marxism, his relations with Heidegger and Existentialism, his involvement with the Frankfurt School, and his reasons for appropriating Freud in the 1950s. In addition Kellner provides a novel interpretation of the genesis and structure of Marcuse's theory of one-dimensional society, of the development of his political theory, and (...) of the role of aesthetics in his critical theory. (shrink)

El objetivo de este trabajo es abordar la problemática del marxismo desde el pensamiento de Jean Paul Sartre y el de Maurice Merleau-Ponty a partir de su dimensión teórica y de su dimensión práctica. Con esta finalidad el presente estudio se encuentra estructurado en cuatro apartados. En el primero de ellos, se aborda la relación intrínseca entre filosofía e historia para ambos autores. El segundo apartado tiene como eje la discusión en torno al comunismo real y la forma en que (...) Sartre y Merleau-Ponty tomarán posición con respecto a las políticas de la URSS y del PCF. En el tercer apartado, se expone la forma en que, en la Crítica de la razón dialéctica, Sartre concibe al marxismo como la filosofía insuperable de su tiempo. El cuarto y último apartándose centra en la comprensión del marxismo como momento de la a-filosofía que lleva a cabo Merleau-Ponty en una de sus últimas notas de curso, lo que significa, entre otras cosas, una oposición explícita a la afirmación que Sartre realiza en la Crítica. (shrink)

The article reveals ideological-theoretical, methodological, and politico-ideological basic principles for an adequate analysis of the specifics of modern Chinese (Sinicized) Marxism. The attributive features of modern Chinese Marxism (Marxism with Chinese specifics (the adaptation of Marxism to the Chinese Context, Sinicized Marxism), as the most effective version in world history for correcting and modernizing the axiomatics of the Marxist-Leninist theoretical model of social development, as well as improving the ideology of the ruling Communist Party in (...) order to increase the effectiveness of its domestic and foreign state policies, have been characterized by means of concrete-historical and systematic comparative analysis of the ideational grounds and basic socio-philosophical postulates, political and ideological prescriptions of the program documents of the Communist Party of the Soviet Union and the Communist Party of China. Within the framework of this study, special attention has been paid to highlighting the essence and features of the Soviet and Chinese strategy of socialist construction, created to implement Marxist socialist and communist projects, as well as revealing the scientific evaluation of the differences between the political doctrines of the CPSU and the CPC in the interpretation of objective logic (the duration of stages, goals, and objectives of fundamental economic, social, political, and cultural transformations) of the process of constructing high-level development socialism ("developed socialism") and the further progressive movement of such a society to the phase of communism. (shrink)

루카치의 ‘물화(Verdinglichung)’ 개념이 마르크스주의적 성격으로 충분히 분석될 수 있으며, 그렇게 해명될 때 물화 개념을 토대로 한 비판사회이론(Kritische Gesellschaftstheorie)을 더욱 더 풍부하게 재활성화 될 수 있다. 하버마스는 의식철학의 패러다임을 비판하면서 루카치의 물화 개념에 대해 범주오류의 문제가 있음을 제기하였고, 최근 호네트는 규범론적 차원에서 루카치의 물화 개념을 재활성화하고자 하는 시도를 전개하였다. 그런데, 이러한 규범론적 토대를 루카치의 물화개념에서 찾고자 하는 시도가 보여준 일면적인 이론적 경향은 최근의 물화 개념 및 비판 이론의 논의를 협소하게 만들고 있다. 논자는 물화 개념에 기초한 초기 비판이론의 성격과 이론적 과제를 더욱 (...) 더 풍부하게 하기 위해 루카치 텍스트의 고유한 맥락으로 되돌아가서, 마르크스주의적 성격을 분석해 내고자 한다. ‘기만당하는 의식’에서 루카치의 물화 개념의 본래적인 의미를 도출될 수 있다. 이것은 ‘의식철학의 문제 영역으로 회기’ 필요성의 단서를 제공한다. (shrink)

Joseph Dietzgen (1828-1888) had an important role in the history of Marxism. One reason for this is that he coined the phrase "dialectical materialism" — the hallmark of "orthodox" Marxism. Another reason is that at the beginning of the 20th century, in the absence of Marx's early writings, humanist critics of "orthodox" Marxism like Anton Pannekoek appealed to Dietzgen. An understanding of Dietzgen's thought sheds new light on our understanding of "dialectical materialism" and on the debate between (...) "orthodox" and "Hegelian" Marxists. (shrink)

To help people study Marxist-Leninist philosophy, it is particularly necessary to be careful about the accuracy of philosophical terminology. Vague and ambiguous expressions must be firmly eliminated. Among them, in our view, is the saying, current among us, to the effect that "the world as a whole" is the subject matter of philosophy, Marxist philosophy included. The present article is devoted to criticism of that view.

This Encyclopaedia of Marxism and Education showcases the explanatory power of Marxist educational theory and practice.

In this paper the author seeks to shed light on the political and philosophical context of the second half of 20th century in which he intellectually came of age. In his intellectual and political development the author distinguishes three main phases. He characterizes the first phase of his development as Praxis, revisionist, dissident Marxism and reformist communism. The second phase was post-Marxism and post-communism, while in the last decade of the 20th century the author defines his theoretical views (...) as non-Marxist. The author defines his latest philosophical-political standpoint as social democratic which, after his own self-understanding, comes closest to West European social democracy.. Autor u ovom radu pokusava da osvetli politicki i filozofski kontekst druge polovine XX veka u kome je intelektualno delovao i sazrevao. U svom intelektualnom i politickom razvitku on razmatra tri glavne faze. Prvu fazu svog razvitka autor karakterise kao praksisticki, revizionisticki, disidentski marksizam i reformisticki komunizam. Drugu fazu predstavlja postmarksizam i postkomunizam, a u poslednjoj deceniji XX veka autor svoje teorijsko stanoviste odredjuje kao nemarksisticko. Svoje najnovije filozofsko-politicko stanoviste autor smatra socijal-eko-demokratskim koje je po njegovom vlastitom samorazumevanju najblize zapadnoevropskoj socijaldemokratiji. (shrink)

Communism as our new common sense master code arises in Jameson and Žižek’s recent projects, from Žižek’s volumes on The Idea of Communism, to Jameson’s essay “An American Utopia”. What they both continue to demonstrate is that in the face of the absolute foreclosure of the signifier, the deadlocks of capitalist exploitation, as well as its own inherent internal contradictions, can only go on and transform into absolute excess. As Žižek has put it, “when people tell me that nothing can (...) be changed [my response is] – no it can, because things are already changing like crazy. And what we should say is just this: if we let things change the way they are changing automatically we are approaching a kind of new perverse, permissively authoritarian society, which will be authoritarian but in a new way”. (shrink)

This paper examines the relationship between deconstruction and Marxism by turning to recent attempts to read Derrida as a materialist philosopher. Following Martin Hägglund, I propose that Derrida’s critique of logocentrism implies a commitment to certain seemingly materialistic philosophical positions, most importantly, the radical foreclosure of an entity exempt from a transcendental field of differences. However, Derrida’s materialism remains speculative to the extent that it results in a philosophy of infinite finitude itself premised upon a transcendental style of argumentation (...) excluded from scientific verification or falsification. By contrast, I suggest that Marxism with its commitment to Promethean scientism—the claim that all limits on human theory and practice are relative and subject to possible transformation—offers a more radical form of philosophical materialism. (shrink)