Suchergebnisse

ACKNOWLEDGEMENTS -- INTRODUCTION: Marxism missing - presumed dead? -- How Marxism went missing -- Why Marxism went missing -- As clear as mud(de) -- Essentializing rurality? -- Marxism missing, but. -- Themes -- PART I: MARXISM MISSING -- CHAPTER ONE - Marxism(s) Within/Beyond the Nation -- Introduction -- The external/eternal 'other' -- The source of social miracles -- Because the country is hungry -- Winning the peasantry? -- A huge part of the people -- Class solidarity and/or cultural autonomy -- Nationalism beyond the nation -- Privileged sections, cheap immigrants -- An indispensable attribute -- Conclusion -- CHAPTER TWO - From Marxism to the Cultural Turn (via Social History) -- Introduction -- Marxism and Third World development -- Populism, social history, and Third World (non-)development -- Enemy of the (Capitalist) State? -- History, methods, politics -- Social history and/as the 'cultural turn' -- Ambiguity + authenticity = absent Marxism -- Conclusion -- CHAPTER THREE - From Marxism to Nationalism (via Imperialism) -- Introduction -- The authenticity of populism -- The inapplicability of Marxism -- Down the drain (once again) -- India's chief curse -- Populism, nationalism, postmodernism -- What did the Romans ever do for us? -- Conclusion.

This article examines the impasse in development studies and takes issue with the contention that the roots of this impasse lie in the work of Marx. It does so by examining orthodox and structuralist versions of Marxism, and argues that these determinist approaches actually fetishise, in Marx's sense, social reality. This argument is outlined by an extended examination of the historical and social significance of the transition from feudalism to capitalism in England. It is also argued that post Marxism, in replacing a theoretical determinism with an atheoretical empiricism, has not necessarily transcended the impasse. Finally, some suggestions are made for transcending the impasse in development studies.

The Ethical Foundations of Marxism, first published in 1962 and corrected and revised for a 1972 edition, examines carefully and critically the origin, precise nature and subsequent role of Marx's ethical beliefs. Drawing freely on Marx's still largely untranslated philosophical works and drafts the author elicits the ethical presuppositions with which Marx began. He then examines the intellectual development that made Marx a Communist and seeks to clarify the place of Marx's ethic in his mature, 'materialist' work. Professor Kamenka distinguishes sharply between the critical, ethical views of

This book, first published in 1961 and revised in 1964, is both a critical study of a body of thought and an historical account of how Marxist theory arose from the context of European history in the 19th century. It traces the development of socialist thought from the French to the Russian Revolutions and attempts to show in what manner the political and intellectual problems of Central Europe between 1848 and 1948 came to dominate the theory and practice of that Marxist movement which formed the crucial link between the two revolutions. The author takes the view that Marxism is a movement an