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Socialism's failure, particularly in its Marxist form, to provide a workable revolutionary approach has been followed by abstract socialist theory which is at odds with practical revolutionary efforts, in which incompatible visions of social alternatives are mingled. Such organizations as workers' councils do not constitute a public sphere, but absorb within themselves liberties which should be exercised by popular assemblies. This tendency is enhanced by overconcern with the factory, which cannot be a social organism. Neo-Marxism coopts current radical movements into classical Marxism's problematic premises & libertarian concepts become authoritarian ones; needed is a clearly defined boundary. Precapitalist societies differed from capitalism in being basically organic; even in medieval society neighborhoods in cities were largely self-governing. Capitalist society, based on the logic of commodity relations, has simplified social life to the inorganic level, threatening the ecological survival of the earth as a whole. Bureaucracy, whether under capitalism or state socialism, embodies this inorganic approach, treating individuals as anonymous units. A truly revolutionary movement must aim to reconstitute society without delegated authority, to abolish all forms of domination (not merely economic exploitation), & to abolish all forms of hierarchy (not merely social classes). Modern neo-Marxism so far fails to offer such an alternative & supports the situation it professes to attack. W. H. Stoddard.

Between his first philosophical works and his last, Jean-Paul Sartre radically changed his philosophical outlook. The reasons for this change can be found in European history and Sartre's detailed study of twentieth-century protest movements. Between the end of the Second World War and the 1960s, French intellectuals began an intensive period of introspection, examining the complex relationship between History and social justice. Sartre and the group of intellectuals associated with him combined to fight against Stalinism while searching for a new theory of political action. This thesis discusses the abrupt termination of the ethical project that Sartre proposed to base on his original phenomenological examinations, and discusses his and Simone de Beauvoir's first attempts to construct an Existentialist ethic. Sartre changed from being an Existentialist to a Marxist to finally, late in life, abandoning Marxism in favour of a never well-defined philosophy. But in the Critique of Dialectical Reason, the last of his serious philosophical works, he responded to his ex-friends's critiques in the light of his study of Eastern European history, particularly, the Revolution in Hungary. (Abstract shortened by UMI.)

RESUMEN Expuesta por Fukuyama la tesis del fin de la historia, un grupo de intelectuales dedicó esfuerzos por demostrar ante las circunstancias, la vigencia del marxismo. Con una visión neomarxista acudiendo a los manuscritos de París de 1844 validaron la vertiente humanista del marxismo destacando el pensamiento de Antonio Gramsci. Por ello adoptando el análisis del discurso político, de manera cuali-descriptiva, se abordaron desde una mirada teleológica las características y fundamentación teórica del neomarxismo y la revolución cultural como guía que jalona el proceso revolucionario latinoamericano. ABSTRACT Exposed by Fukuyama the thesis of the end of history, a group of intellectuals dedicated efforts to demonstrate under the circumstances, the validity of Marxism. With a neo-Marxist vision, going to the 1844 Paris manuscripts, they validated the humanist side of Marxism, highlighting the thought of Antonio Gramsci. Therefore, adopting the analysis of political discourse, in a qualitative and descriptive manner, the theoretical characteristics and foundation of neo-Marxism and cultural revolution will be approached from a teleological perspective as a guide that marks the Latin American revolutionary process.