Class Struggle: A Political and Philosophical History by Domenico Losurdo, Gregory Elliot

By Domenico Losurdo, Gregory Elliot

Available for the 1st time in English, this e-book examines and reinterprets type fight inside of Marx and Engels’ proposal. As Losurdo argues, category fight is frequently misunderstood as completely the fight of the terrible opposed to the wealthy, of the common-or-garden opposed to the robust. it's an interpretation that's pricey to populism, one who supposes a binary common sense that closes its eyes to complexity and inclines in the direction of the get together of poverty as a spot of ethical excellence. This publication, even though, exhibits the speculation of sophistication fight is a common concept of social clash. every time, the main opposed social conflicts are intertwined in several methods. A old scenario constantly emerges with particular and distinctive features that necessitate severe exam, freed from schematic and biased research. provided that it breaks clear of populism can Marxism enhance the facility to interpret and alter the world.

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Extra info for Class Struggle: A Political and Philosophical History

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Let us now glance in broad terms at the paradigms employed by the culture of the time to confront these three major theoretical and political cruces. In 1883, the year Marx died, a book appeared in Austria by Ludwig Gumplowicz which, in its very title (Der Rassenkampf, ‘The Race Struggle’), was counter-posed to the thesis of the class struggle as the key to interpreting history. Three decades before Gumplowicz, Arthur de Gobineau in France began to send to the printers his Essay on the Inequality of the Human Races—a work whose title once again speaks for itself.

110 The various representatives of the dominant nineteenth-century culture were therefore in agreement in identifying France, with its protracted revolutionary cycle, as the clearest example of the horrors in which revolutionary madness could result. 111 For his part, Marx expressed utter contempt for the psychopathological paradigm, noting in 1867 that autocratic, feudal Russia employed it: Nicholas I explained the spread of the 1848 revolutionary crisis in Europe by the diffusion of the ‘French plague’ and French revolutionary ‘madness’, with the metastasis 34 D.

The following year, we have seen Marx telling Engels about his daughter Jenny paying tribute to the Irish patriots, who had just been hanged, and associating them with the Polish patriots who were also fighting for their independence. This was not prompted by some fleeting emotion. In 1869, Marx returned to the issue. 120 In the house of the philosopher, revolutionary and scourge of the ‘opium of the people’, there was no hesitation in expressing solidarity with the liberation struggle of an oppressed people to the extent of displaying its religious symbols.

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