Suchergebnisse

The official outlook of Soviet Marxism is that "orthodox" Marxism needs no qualifications or eclectic revisions, but this dogmatism only emphasizes the theoretical degeneration of a rigid, nondialectical abstract formalism. For several decades, efforts at a synthesis of Marxism & phenomenology have been attempted, but the 2 incompatible perspectives cannot be mechanically joined. A nondogmatic Marxism & a relevant phenomenology can be attained simultaneously if Marxism is treated as the outcome of phenomenology & phenomenology is taken as an inextricable moment of Marxism. Marxism is the historically valid mediation that concretely articulates & directs social reality, while phenomenology is the tracing back of all mediations to the human operations that constituted them. The crisis in irrelevant Marxism necessitates a phenomenological reconstitution, in which new content is expressed in novel forms (phenomenological Marxism) dialectically related to previous forms (classical Marxism). Similarly, phenomenological analysis unavoidably penetrates Marxism as the class-analysis that explains consciousness in terms of class position & labor. Phenomenological Marxism is an approach that constantly reduces all theoretical constructs--including Marxism--to their living context in order to guarantee the adequacy of the concept to the object it apprehends & the goal it seeks. Its point of departure from orthodox Marxism occurs with its rejection of the theory of reflection. A new, critical Marxism adequate for contemporary issues must reformulate the notion of class to embrace the new sectors of the Wc; the concept of the economy to incorporate the formerly separate spheres of leisure, education, etc; & the idea of revolution to involve all the activities of everyday life. Phenomenological Marxism can serve the New Left as the basis for a theoretical critique of the Old Left. A. Karmen.

Marxism is a theory which originated in the context of nineteenth-century industrialised Europe. Despite its European origins, Marxism has actually found greatest significance as a doctrine for change in the context of the underdeveloped peasant societies of Asia. This paradox has only been resolved through adaptation of Marxism to suit the specific features of particular Asian societies. There has consequently been a differentiation of Marxism along national lines. In this book, first published in 1985, the theoretical and practical implications for this national differentiation of a 'univers.