It starts by considering the remarkable and variegated growth of historical materialism in the Anglo-American world, spreading across a broad field from history to economics, politics to literature, sociology to philosophy. By contrast, the same years have seen a drastic recession of Marxist influences in the Latin cultures where it was traditionally strong—France or Italy. Its main theoretical challengers there proved to be successive forms of structuralism and post-structuralism. The common coordinates of these—tracing the outer bounds of the work of Levi-Strauss or Lacan, Foucault or Derrida—are surveyed and criticized, in the light of the inherent limitations of the language model from which they derived. In Germany, on the other hand, the theoretical scene has been largely dominated by the accumulating work of Habermas, with its roots in the Frankfurt School. Yet Habermas's philosophy also reveals unexpected affinities with the trend of prevalent Parisian concerns, in its unifying emphasis on communication—while at the same time diverging from them in the constancy of its political commitments. The historical background of international class struggles against which these variant fates of Marxism in the west were played out is then explored, with special attention to the interconnection between the destinies of Maoism and Eurocommunism. What, finally, is the nature of the relationship between Marxism as a theory and socialism as a goal? A conclusion reviews the wider issues posed for the labour movement by the rise of the peace movement and the women’s movement, and suggests a range of priorities for the further development of Marxist thought in the eighties.

    There is, in fact, a redemptive moment that gets lost in the outright liberal-democratic rejection of revolutionary authoritarianism and the valorization of soft, consensual, decentralized politics.Žižek claims that, particularly in light of the forthcoming ecological crisis, we should reinvent revolutionary terror and the dictatorship of the proletariat in the struggle for universal emancipation. We need to courageously accept the return to this Cause — even if we court the risk of a catastrophic disaster. In the words of Samuel Beckett: ‘Try again. Fail again. Fail better.’

    Evil is found in words such as force, compulsion, tax, violence, theft, censure, and politics. Notice that in such things, there is no joy. None have any value to humanity. This book defines the doctrine of liberty, and teaches you why choices that affect your life can only rightfully be made by you.

    Published in early 1968, it both kindled and colored the May 1968 upheavals in France, which captured the attention of the world. Naming and defining the alienating features of everyday life in consumer society: survival rather than living in full, the call to sacrifice, the cultivation of false needs, the dictatorship of the commodity, subjection to social roles, and the replacement of God by the economy, the book argues that the countervailing impulses that exist within deep alienation - creativity, spontaneity, poetry present an authentic alternative to nilhilistic consumerism. This carefully edited new translation marks the first North American publication of this important work and includes a new preface by the author.

    The attention attracted by the 150th anniversary of The Communist Manifesto included laudatory references to Marx in venues as unexpected as The New York Times and The New Yorker. More predictably, the tributes in such publications focused on the strength of Marx as a critic of capital or a powerful wordsmith, rather than as an advocate of communism. But, if Marxism is to enjoy a rebirth in the coming century, appreciation needs to move beyond its value as a critical tool or a literary pleasure. The emancipatory potential of Marxism, its capacity to configure a world beyond the daily grind of selling one’s labor to stay alive, will have to be established anew. No one has made a better start to this task than the esteemed critic and writer Marshall Berman. Berman first read The Communist Manifesto in the same week as Arthur Miller’s Death of a Salesman while at high school. A few years later, now a student at Columbia University, he was handing out copies of Marx’s 1844 Manuscripts, purchased for 50 cents each at the (Soviet) Four Continents Bookstore in New York, as holiday presents for friends and relatives. Here was the beginning of a lifelong engagement with Marxism that, as this volume demonstrates, has been both consistent and refreshing. In these pages are discussions of work on Marx and Marxism by Edmund Wilson, Jerrold Siegel, James Billington, Georg Lukcs, Irving Howe and Isaac Babel. They are brought together in a single embrace by Berman’s spirited appreciation of Marxism as expressive, playful, sometimes even a little vulgar, but always an adventure.

    This suggestion, coming from the pulpit, platform and press, has hypnotized the minds of men and proves to be one of the strongest pillars of exploitation. The history of the family dates from 1861, the year of the publication of Bachofen's Mutterrecht (maternal law) Engles makes the following propositions: 1. That in the beginning people lived in unrestricted sexual intercourse, which he dubs, not very felicitously, hetaerism. 2. That such an intercourse excludes any absolutely certain means of determining parentage; that consequently descent could only be traced by the female line in compliance with maternal law; and that this was universally practiced by all the nations of antiquity. 3. That consequently women as mothers, being the only well known parents of younger generations, received a high tribute of respect and deference, amounting to a complete women's rule (gynaicocracy), according to Bachofen's idea. 4. That the transition to monogamy, reserving a certain woman exclusively to one man, implied the violation of the primeval religious law (i.e., practically a violation of the customary right of all other men to the same woman), which violation had to be atoned for its permission purchased by the surrender of the women to the public for a limited time.

    The book consists of a series of essays treating, among other topics, the definition of orthodox Marxism, the question of legality and illegality, Rosa Luxemburg as a Marxist, the changing function of Historic Marxism, class consciousness, and the substantiation and consciousness of the Proletariat. Writing in 1968, on the occasion of the appearance of his collected works, Lukacs evaluated the influence of this book as follows:"For the historical effect of History and Class Consciousness and also for the actuality of the present time one problem is of decisive importance: alienation, which is here treated for the first time since Marx as the central question of a revolutionary critique of capitalism, and whose historical as well as methodological origins are deeply rooted in Hegelian dialectic. It goes without saying that the problem was omnipresent. A few years after History and Class Consciousness was published, it was moved into the focus of philosophical discussion by Heidegger in his Being and Time, a place which it maintains to this day largely as a result of the position occupied by Sartre and his followers. The philologic question raised by L. Goldmann, who considered Heidegger's work partly as a polemic reply to my (admittedly unnamed) work, need not be discussed here. It suffices today to say that the problem was in the air, particularly if we analyze its background in detail in order to clarify its effect, the mixture of Marxist and Existentialist thought processes, which prevailed especially in France immediately after the Second World War. In this connection priorities, influences, and so on are not particularly significant. What is important is that the alienation of man was recognized and appreciated as the central problem of the time in which we live, by bourgeois as well as proletarian, by politically rightist and leftist thinkers. Thus, History and Class Consciousness exerted a profound effect in the circles of the youthful intelligentsia."

    Covering the period 2004 - 2016, the collection will include some of the best writings from his seminal blog k-punk; a selection of his brilliantly insightful film, television and music reviews; his key writings on politics, activism, precarity, hauntology, mental health and popular modernism for numerous websites and magazines; his final unfinished introduction to his planned work on "Acid Communism"; and a number of important interviews from the last decade. Edited by Darren Ambrose and with a foreword by Simon Reynolds.

    In this book Ollman offers a thorough analysis of Marx's use of dialectical method.   Marx made extremely creative use of dialectical method to analyze the origins, operation, and direction of capitalism. Unfortunately, his promised book on method was never written, so that readers wishing to understand and evaluate Marx's theories, or to revise or use them, have had to proceed without a clear grasp of the dialectic in which the theories are framed. The result has been more disagreement over "what Marx really meant" than over the writings of any other major thinker.   In putting Marx's philosophy of internal relations and his use of the process of abstraction--two little-studied aspects of dialectics--at the center of this account, Ollman provides a version of Marx's method that is at once systematic, scholarly, clear and eminently useful.   Ollman not only sheds important new light on what Marx really meant in his varied theoretical pronouncements, but in carefully laying out the steps in Marx's method makes it possible for a reader to put the dialectic to work in his or her own research. He also convincingly argues the case for why social scientists and humanists as well as philosophers should want to do so.

    The work also constitutes an enduring critique of liberalism and socialism from the perspective of an extreme eccentric individualism. Stirner has latterly been portrayed variously as a precursor of Nietzsche, a forerunner of existentialism, an individualist anarchist, and as manifestly insane. This edition includes an Introduction placing Stirner in his historical context.

    For Marx, first published in France in 1968, has come to be regarded as the founding text of the school of “structuralist Marxism” which was presided over by the fascinating and enigmatic figure of Louis Althusser. Structuralism constituted an intellectual revolution in the 1960s and 1970s and radically transformed the way philosophy, political and social theory, history, science, and aesthetics were discussed and thought about. For Marx was a key contribution to that process and it fundamentally recast the way in which many people understood Marx and Marxism.This book contains the classic statements of Althusser's analysis of the young Marx and the importance of Feuerbach during this formative period, of his thesis of the “epistomological break” between the early and the late Marx, and of his conception of dialectics, contradiction and “overdetermination.” Also included is a study of the materialist theater of Bertolazzi and Brecht and the critique of humanist readings of Marxism. Since his death in 1990, Althusser's legacy has come under renewed examination and it is increasingly recognized that the influence of his ideas has been wider and deeper than previously thought: reading For Marx, in its audacity, originality and rigor, will explain why this impact was so significant.

    In it he argues for a reexamination of the relationship between Marxist theory and bourgeois philosophy, and insists on the centrality of the Hegelian dialectic and a commitment to revolutionary praxis. Although widely attacked in its time, Marxism and Philosophy has attained a place among the most important works of twentieth-century Marxist theory, and continues to merit critical reappraisal from scholars and activists today.

    Written at the birth of post-war consumerism, the Critique was a philosophical inspiration for the 1968 student revolution in France and is considered to be the founding text of all that we know as cultural studies, as well as a major influence on the fields of contemporary philosophy, geography, sociology, architecture, political theory and urbanism. A work of enormous range and subtlety, Lefebvre takes as his starting-point and guide the "trivial" details of quotidian experience: an experience colonized by the commodity, shadowed by inauthenticity, yet one which remains the only source of resistance and change.This is an enduringly radical text, untimely today only in its intransigence and optimism.

    After that time the works of Karl Marx and Frederick Engels, especially the influential Communist Manifesto (1848), enjoyed an international audience. The world was to learn a new political vocabulary peppered with "socialism", "capitalism", "the working class", "the bourgeoisie", "labour theory of value", "alienation", "economic determinism", "dialectical materialism", and "historical materialism". Marx's economic analysis of history has been a powerful legacy, the effects of which continue to be felt world-wide.Serving as the foundation for Marx's indictment of capitalism is his extraordinary work titled "Economic and Philosophic Manuscripts", written in 1844 but published nearly a century later. Here Marx offers his theory of human nature and an analysis of emerging capitalism's degenerative impact on man's sense of self and his creative potential. What is man's true nature? How did capitalism gain such a foothold on Western society? What is alienation and how does it threaten to undermine the proletariat? These and other vital questions are addressed as the youthful Marx sets forth his first detailed assessment of the human condition.

    The Cybernetic Hypothesis presents a genealogy of our “technical” present that doesn't point out the political and ethical dilemmas embedded in it as if they were puzzles to be solved, but rather unmasks an enemy force to be engaged and defeated. Cybernetics in this context is the teknê of threat reduction, which unfortunately has required the reduction of a disturbing humanity to packets of manageable information. Not so easily done. Not smooth. A matter of civil war, in fact. According to the authors, cybernetics is the latest master fable, welcomed at a certain crisis juncture in late capitalism. And now the interesting question is: Has the guest in the house become the master of the house?The “cybernetic hypothesis” is strategic. Readers of this little book are not likely to be naive. They may be already looking, at least in their heads, for a weapon, for a counter-strategy. Tiqqun here imagines an unbearable disturbance to a System that can take only so much: only so much desertion, only so much destituent gesture, only so much guerilla attack, only so much wickedness and joy.