Rosa Luxemburg. Rosa Luxemburg (also Rozalia Luxenburg; Polish: Róża Luksemburg; 5 March 1871[1] – 15 January 1919) was a Marxist theorist, philosopher, economist and revolutionary socialist of Polish Jewish descent who became a naturalized German citizen. She was successively a member of the Social Democracy of the Kingdom of Poland and Lithuania (SDKPiL), the Social Democratic Party of Germany (SPD), the Independent Social Democratic Party (USPD), and the Communist Party of Germany (KPD).
In 1915, after the SPD supported German involvement in World War I, she and Karl Liebknecht co-founded the anti-war Spartakusbund ("Spartacus League") which eventually became the Communist Party of Germany (KPD). During the German Revolution she founded the Die Rote Fahne ("The Red Flag"), the central organ of the Spartacist movement. She considered the 1919 Spartacist uprising a blunder,[2] but supported it after Liebknecht ordered it without her knowledge. Life[edit] Poland[edit] Germany[edit] Before World War I[edit]
William Morris - The Socialist Ideal: Art. Some people will perhaps not be prepared to hear that Socialism has any ideal of art, for in the first place it is so obviously founded on the necessity for dealing with the bare economy of life that many, and even some Socialists, can see nothing save that economic basis; and moreover, many who might be disposed to admit the necessity of economic change in the direction of Socialism believe quite sincerely that art is fostered by the inequalities of condition which it is the first business of Socialism to do away with, and indeed that it cannot exist without them. Nevertheless, in the teeth of these opinions I assert first that Socialism is an all-embracing theory of life, and that as it has an ethic and a religion of its own, so also it has an aesthetic: so that to every one who wishes to study Socialism duly it is necessary to look on it from the aesthetic point of view.
This, then, is the position of art in this epoch. As an artist I know this, because I can see it. News from Nowhere. The book explores a number of aspects of this society, including its organisation and the relationships which it engenders between people. Morris cleverly fuses Marxism and the romance tradition when he presents himself as an enchanted figure in a time and place different from Victorian England. As Morris, the romance character, quests for love and fellowship—and through them for a reborn self—he encounters romance archetypes in Marxist guises.
Old Hammond is both the communist educator who teaches Morris the new world and the wise old man of romance. Dick and Clara are good comrades and the married lovers who aid Morris in his wanderings. The journey on the Thames is both a voyage through society transformed by revolution and a quest for happiness. The goal of the quest, met and found though only transiently, is Ellen, the symbol of the reborn age and the bride the alien cannot win. Looking Backward[edit] Morris reviewed the novel Looking Backward in the Commonweal on 21 June 1889. How I Became a Socialist, by William Morris - Classic British Essays. Poet, artist, designer, and social critic, William Morris was revolted by Victorian culture and the effects of the industrial revolution in England. In his utopian novel News From Nowhere (1890), Morris imagines an agrarian society in which private property has been abolished, social equality has been established, and all people derive satisfaction from their work. In 1894, the year in which he founded the Socialist League, Morris published the essay "How I Became a Socialist" in Justice magazine.
Despite the informal, conversational style of his prose, Morris expresses his credo with passion and conviction. How I Became a Socialist by William Morris I am asked by the Editor to give some sort of a history of the above conversion, and I feel that it may be of some use to do so, if my readers will look upon me as a type of a certain group of people, but not so easy to do clearly, briefly and truly. Concluded on page two. William Morris. William Morris self-portrait, 1856 William Morris (24 March 1834 – 3 October 1896) was an English artist, writer, textile designer and socialist associated with the Pre-Raphaelite Brotherhood and English Arts and Crafts Movement.[1][2] He founded a design firm in partnership with the artist Edward Burne-Jones, and the poet and artist Dante Gabriel Rossetti which profoundly influenced the decoration of churches and houses into the early 20th century.
As an author, illustrator and medievalist, he helped to establish the modern fantasy genre, and was a direct influence on postwar authors such as J. R. R. Tolkien. He was also a major contributor to reviving traditional textile arts and methods of production, and one of the founders of the Society for the Protection of Ancient Buildings, now a statutory element in the preservation of historic buildings in the UK. Life[edit] Early life and education[edit] Oxford, apprenticeship, and artistic influences[edit] Marriage and family[edit] Titoism. Breakup with Stalin[edit] When the rest of Eastern Europe became satellite states of the Soviet Union, Yugoslavia refused to accept the 1948 Resolution of the Cominform and the period from 1948 to 1955, known as the Informbiro, was marked by severe repression of opponents and many others accused of pro-Stalin attitudes to the penal camp on Goli otok.
Ideology[edit] Elements of Titoism are characterized by policies and practices based on the principle that in each country, the means of attaining ultimate communist goals must be dictated by the conditions of that particular country, rather than by a pattern set in another country. It is distinct from Joseph Stalin's Socialism in One Country theory as Tito advocated cooperation between nations through the Non-Aligned Movement, while at the same time pursuing socialism in whatever ways best suited particular nations. Background[edit] Outcome and influence[edit] See also[edit] References[edit] External links[edit] I often hear free-market advocates mention "marginal utility" as the alternative to labor theory of value but rarely explain why. Could you give a summary of marginal utility, and what its impact is on the labor theory of value and Marxism in general?
Before offering a brief answer, you can get a better version by finding a copy of R. Wolff and S. Resnick, Economics: Marxian versus neoclassical. We are working on an updated new version which should by out later this year, but copies of the above are definitely available via Amazon etc. Many factors combine to shape the price of a commodity: its quality, the intensity of desire for it, the labor needed to produce it, the profits sought by the capitalists in whose enterprises the commodity is produced, the weather on the day the commodity comes to market and countless other factors come into play. What different theories do is focus on one or a few factors since taking them all into account would be impossible since they are quite literally infinite.
Your "free market advocates" would be more precisely described as devotees of the major theoretical alternative to Marxian economics, namely the neoclassical economics that comprises the mainstream notion of what economics means today. Creative destruction. Crowd at New York's American Union Bank during a bank run early in the Great Depression. Marx argued that the devaluation of wealth during capitalism's periodic financial crises was an inevitable outcome of the processes of wealth creation.
Creative destruction (German: schöpferische Zerstörung), sometimes known as Schumpeter's gale, is a term in economics which since the 1950s has become most readily identified with the Austrian American economist Joseph Schumpeter[1] who derived it from the work of Karl Marx and popularized it as a theory of economic innovation and the business cycle. According to Schumpeter, creative destruction describes the "process of industrial mutation that incessantly revolutionizes the economic structure from within, incessantly destroying the old one, incessantly creating a new one".[2] In Marxist economic theory the concept refers more broadly to the linked processes of the accumulation and annihilation of wealth under capitalism.[3][4][5] History[edit]
Creative destruction. Thoreau, Marx, and the Self under Capitalism | Ph.D. Octopus. By Wiz One of the books that most inspired me to go to grad school was Staughton Lynd’s classic: The Intellectual Origins of American Radicalism. Its an old book now, and suffers from some of the defects common to writing from the 1960s (a slightly heroic and romantic vision of certain left heroes, a over-emphasis on white male authors, while more or less ignoring women and people of color, the slightly naive belief that there is one American radical tradition, etc…).
But still, I think, an excellent reminder, as the American Right tries to co-opt all the symbols of our past, that America has a deep and long tradition of radicalism rooted in our oldest intellectual traditions. I’m excited to see that it has recently been re-issued. Anyways… all this introduction is to bring up one of my favorite passages in which Lynd analyzes Henry David Thoreau’s reaction to capitalism. Like Marx, Thoreau was obsessed with the ways in which capitalism alienated man from his labor. Like this: One-Dimensional Man. One-Dimensional Man: Studies in the Ideology of Advanced Industrial Society is a 1964 book by philosopher Herbert Marcuse. Marcuse offers a wide-ranging critique of both contemporary capitalism and the Communist society of the Soviet Union, documenting the parallel rise of new forms of social repression in both these societies, as well as the decline of revolutionary potential in the West. He argues that "advanced industrial society" created false needs, which integrated individuals into the existing system of production and consumption via mass media, advertising, industrial management, and contemporary modes of thought.[1] This results in a "one-dimensional" universe of thought and behaviour, in which aptitude and ability for critical thought and oppositional behaviour wither away.
Against this prevailing climate, Marcuse promotes the "great refusal" (described at length in the book) as the only adequate opposition to all-encompassing methods of control. Major themes[edit] Themes / aspects / Chantal Mouffe: Wittgenstein, Political Theory and Democracy. Hegemony and Socialist Strategy. Written in English in 1985 by Ernesto Laclau and Chantal Mouffe, Hegemony and Socialist Strategy is a work of political theory in the post-Marxist tradition. Developing several sharp divergences from the tenets of canonical Marxist thought, the authors begin by tracing historically varied discursive constitutions of class, political identity, and social self-understanding, and then tie these to the contemporary importance of hegemony as a destabilized analytic which avoids the traps of various procedures Mouffe and Laclau feel constitute a foundational flaw in Marxist thought: essentializations of class identity, the use of a priori interpretative paradigms with respect to history and contextualization, the privileging of the base/superstructure binary above other explicative models.
Organization[edit] The book is divided into four chapters (~50 pages each). Contents[edit] Introduction1. 2. 3. 4. Reception[edit] References[edit] Herbert Marcuse. Herbert Marcuse (German: [maʁˈkuːzə]; July 19, 1898 – July 29, 1979) was a German philosopher, sociologist, and political theorist, associated with the Frankfurt School of critical theory. Born in Berlin, Marcuse studied at the universities of Berlin and then at Freiburg, where he received his Ph.D.[2] He was a prominent figure in the Frankfurt-based Institute for Social Research – what later became known as the Frankfurt School. He was married to Sophie Wertheim (1924–1951), Inge Neumann (1955–1972), and Erica Sherover (1976–1979).[3][4][5] Active in the United States after 1934, his intellectual concerns were the dehumanizing effects of capitalism and modern technology. He offers a powerful critique of modern industrial societies and the material and entertainment cultures they manufacture, arguing that they use new forms of social control to dupe the masses into accepting the ways things are.[6] Biography Early life Emigration to the United States World War II Post War Jesuit Fr.
The Fourth of July: Political Oratory and Literary Reactions, 1776-1876. Social Research, Vol. 39, No. 4 (WINTER 1972), pp. 571-598. Type Exception report message Request processing failed; nested exception is java.lang.IndexOutOfBoundsException: Index: 0, Size: 0 description The server encountered an internal error that prevented it from fulfilling this request. exception org.springframework.web.util.NestedServletException: Request processing failed; nested exception is java.lang.IndexOutOfBoundsException: Index: 0, Size: 0 org.springframework.web.servlet.FrameworkServlet.processRequest(FrameworkServlet.java:965) org.springframework.web.servlet.FrameworkServlet.doGet(FrameworkServlet.java:844) javax.servlet.http.HttpServlet.service(HttpServlet.java:621) org.springframework.web.servlet.FrameworkServlet.service(FrameworkServlet.java:829) javax.servlet.http.HttpServlet.service(HttpServlet.java:728) root cause note The full stack trace of the root cause is available in the Apache Tomcat/7.0.34 logs.
Apache Tomcat/7.0.34. 1877: Anti-Duhring - XIII. Negation of the Negation. Anti-Dühring by Frederick Engels 1877 Part I: Philosophy XIII. Dialectics. Negation of the Negation “This historical sketch” (of the genesis of the so-called primitive accumulation of capital in England) “is relatively the best part of Marx's book, and would be even better if it had not relied on the dialectical crutch to help out its scholarly crutch. The Hegelian negation of the negation, in default of anything better and clearer, has in fact to serve here as the midwife to deliver the future from the womb of the past. Thus far Herr Dühring. But let the negation of the negation rest for the moment and let us have a look at the “ownership” which is “at once both individual and social”. Marx says: “It is the negation of negation. But what role does the negation of the negation play in Marx?
“That which is now to be expropriated is no longer the labourer working for himself, but the capitalist exploiting many labourers. It is the same in mathematics. It is the same in history, as well. 1907 Belfast Dock strike. Photograph of Royal Irish Constabulary Constable William Barrett being chaired by the striking workers through the streets of Belfast after his dismissal, August 1907 The Belfast Dock strike or Belfast lockout took place in Belfast, Ireland from 26 April to 28 August 1907. The strike was called by Liverpool-born trade union leader James Larkin who had successfully organised the dock workers to join the National Union of Dock Labourers (NUDL). The dockers, both Protestant and Catholic, had gone on strike after their demand for union recognition was refused. They were soon joined by carters, shipyard workers, sailors, firemen, boilermakers, coal heavers, transport workers, and women from the city's largest tobacco factory.
Most of the dock labourers were employed by powerful tobacco magnate Thomas Gallaher, chairman of the Belfast Steamship Company and owner of Gallaher's Tobacco Factory. Background to the strike[edit] Trade union leader James Larkin organiser of the Dock strike Legacy[edit] The Power of Money, Marx, 1844. Freudo-Marxism. Lacan, Marx, and Associated Leftisms. Social Scientist, Vol. 9, No. 2/3 (Sep. - Oct., 1980), pp. 86-95. For Marx. Louis Althusser 1962. For Marx. In defense of struggle: What "visionary organizing" cannot see. 1. Government by the individualization.
Karōshi. Influences on Karl Marx. Influences on Karl Marx. The Utopian Vision of the Future (Then and Now): A Marxist Critique. Specters of Marx. Louis Althusser. Rethinking Marxism. A Day In The Life Of An iPhone Factory Worker. RSA Animate - Crises of Capitalism. Chapter 1.1 - The Contradictions of Capitalism - Value and Wage Labor. The Cultural Contradictions Of Capitalism: 20th Anniversary Edition: Daniel Bell: 9780465014996: Amazon.com. Contradictions in capitalism. Criticism of capitalism.
History of capitalism. The Spirit of Capitalism And The Religion of Dehumanization. A Marxist critique of post-Marxists. A Marxist critique of post-Marxists. How Christianity Created Capitalism. Free association (communism and anarchism) Whatever life - after 1968. Home - After 1968. Deconstructing Value Theory - After 1968. Financialization and Marx — Pt 1. Do Skilled Workers Own ‘Human Capital’? | A Critique of Crisis Theory. Www-bcf.usc.edu/~padler/research/Marx, machines, and skill.pdf. Communism101. Criticisms of the labour theory of value. Cost the limit of price. Abstract labour and concrete labour. Labor theory of value. Labor theory of value. A Brief History of Neoliberalism: David Harvey: 9780199283279: Amazon.com. Critical Path. The Law of Value 2: The Fetishism of Commodities | Kapitalism101. Law of Value 2: The Fetishism of Commodities. Law of Value 2: The Fetishism of Commodities. Please help me understand "The Fetishism of Commodities". : communism101.
Marxism 108 Commodity Fetishism. Commodity fetishism.