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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

These essays critically rethink Marxism in the light of the disintegration of communist regimes Eastern Europe and the Soviet Union. Containing essays from a group of internationally distinguished writers and intellectuals, this collection addresses Marxism as a cultural-political problematic. Contending that Marxism is deeply embedded in specific cultural practices, the contributors illuminate Marxism's contribution to discussions of labour in post-industrial capitalism, to controversies surrounding compulsory heterosexuality and queer theory, and to debates about the institutionalization and

Penelitian ini bertujuan untuk mengetahui bagaimana penejalasan dari epistemology Marxisme Ortodoks. Penelitian ini menggunakan metode penelitian jenis historis dengan pendekatan kualitatif deskriptif. Jenis data penelitian ini adalah sekunder dengan teknik pengumpulan data Studi Pustaka mengenai penjelasan sejarah perkambangan Marxisme hingga penjelasan Marxisme Ortodoks serta analisis data penelitian ini mereduksi data hingga memverifikasi data menjadi sebuah kesimpulan. Hasil penelitian Studi Pustaka Epistemologi Marxisme Ortodoks adalah ideologi yang menjelaskan bahwa menuju jalan revolusi dengan mencampurkan pemahaman sosialisme dan demokrasi maka dari itu Marxisme Ortodoks tidak membuat gagasan partai tunggal atas nama massa. Konsepsinya demokrasi dalam Marxisme Ortodoks didasarkan pada hubungan bebas dalam memproduksi. Marxisme Ortodoks memberikan prioritaskan setiap individu dan menekan kan relasi sosial yang tidak manusiawi dengan mengangkat segi ekonomi sehingga masyarakat yang masih berkembang untuk tujuan mereka yang akan menjadi sasaran kemajuan. Marxisme Ortodoks juga menjelaskan kebijakan jalan parlementer dan atas dasar hak pilih umum harus ditempuh. Marxisme Ortodoks juga cita – cita masyarakat sosial yang baru dengan metode pembangunan material teknologi adalah bagian utama perubahan daam structural masyarakat. tetapi Marxisme Ortodoks dalam pemikiran mereka tetap dianggap sebagai ideologi varian kiri dari tradisi yang terbaru.

It has been said that the normal English reaction to uncomfortable facts of life, such as Marxism, is an embarrassed but determined silence. That anyone should experience a desire to enquire into ideas as such, and to probe into the motives influencing them, seems extraordinary. Marxism is, however, subjected to a close study in this book, first published in 1957, and the collected essays attempt the task of combining certain elements in the heritage of modern culture with the insights of Marxism. There can be no vital thinking for our age that does not do justice to both traditions.

Introduction : our time and the Age of Marx -- Into the twenty-first century : the new parameters of global politics -- Twentieth-century Marxism and the dialectics of modernity -- After dialectics : radical social theory in the North at the dawn of the twenty-first century

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.

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

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.