In this new collection of essays, long time revolutionary and environmental activist Michael Löwy offers a vision of ecosocialist transformation. This vision combines an understanding of the destructive logic of the capitalist system with an appreciation for ongoing struggles, particularly in Latin America.

    "On a cold January morning in 1969, a young white graduate student from Massachusetts, stumbling along the dim trail of a long-defunct radical organization of the 1930s, the Alabama Sharecropper Union, heard that there was a survivor and went looking for him. In a rural settlement 20 miles or so from Tuskegee in east-central Alabama he found him—the man he calls Nate Shaw—a black man, 84 years old, in full possession of every moment of his life and every facet of its meaning. . . . Theodore Rosengarten, the student, had found a black Homer, bursting with his black Odyssey and able to tell it with awesome intellectual power, with passion, with the almost frightening power of memory in a man who could neither read nor write but who sensed that the substance of his own life, and a million other black lives like his, were the very fiber of the nation's history." —H. Jack Geiger, New York Times Book Review

    Although he was throughout his life interested in the philosophy of history and in various theoretical formulations, he concerned himself with these mainly in private reading and private discussion. Why then did he write this essay? He had read the works of Louis Althusser and found very little in them to affect his work. When Althusser appeared on the scene he made little impact on practising historians. For some reason however, he suddenly became a major force among graduate students and some young historians and literary scholars. Most historians would have been prepared to wait for the new influence to demonstrate its validity in the production of innovative work in history; not only did this not happen, but Althusser's followers - even some of the historians among them - began to declare that history was a non-discipline and that its study was of no value. It was the influence that Althusser's writings were having on scholarship that made Edward take on the uncongenial task of putting the case for history against his closed system.'The result is a major critique of Althusserian Marxism, or 'theoretical practice', entering closely into questions of epistemology and of the theory and practice of the historian. Around this detailed polemic, Thompson develops a constructive view of an alternative, socialist tradition, empirical and self-critical in method, and fully open to the creative practice evidenced by history - a tradition sharply opposed to much that now passes as 'Marxism'. In converging shafts of close analysis and Swiftian irony, the author defoliates Althusser's arcane, rationalist rhetoric and reinstates 'historicism', 'empiricism', 'moralism' and 'socialist humanism' in a different Marxist inheritance.The title of this essay echoes The Poverty of Philosophy, Marx's annihiliating attack on Proudhon, which, like Engels' Anti-Duhring, is a work read long after its subject has been consigned to oblivion.