This paper aims to show that two eminent Marxists in the 1930s, the Italian Antonio Gramsci and the Japanese Tosaka Jun, shared three important characteristics of so-called Western Marxism: the methodological development of Marxism, the focus on the superstructure, and the pessimism about the impossibility of immediate revolution. Showing that Gramsci and Tosaka shared these characteristics enables us to revisit the framework of “Western Marxism,” which confusingly consists of both theoretical characteristics and geographical criteria. Looking (...) at Gramsci and Tosaka on the same plane allows us to revisit Marxist thought different from the orthodox Marxism in Soviet Russia, and not strictly as a Western, but as a part of potentially global movement of thought. (shrink)

WESTERN MARXISM by J. G. Merquior London: Paladin Books, 1986. 247pp., £3.95.

Modernity is not only the basic theoretical horizon of Chinese and Western Marxism, but also their theoretical object. The understanding of modernity has resulted in the respective characteristic Chinese and Western Marxist theories of modernity. These two schools share three epistemological aspects in common: Marxist intellectual origins; the same analytical framework for understanding modernity; and the same understanding of the basic characteristics of modernity. However, they differ greatly from each other in terms of their social backgrounds, basic (...) attitudes towards modernity, and roles in reality. Their common features reveal similarities between all nation-states in world history and the universality of Marxism under specific historical conditions. Their differences reflect the particularities of Chinese and Western paths to modernization, and the diversity of Marxism in the present era. These two Marxist theories of modernity are destined to come into dialogue and be fused into a new Marxist theory of modernity for the 21st century. (shrink)

This unique anthology brings together readings from the works of the most significant post-Leninist Marxist thinkers. The selections reflect the diversity and high intellectual accomplishment of twentieth-century Marxism and show how these theorists have transformed traditional Marxism's general philosophical orientation, interpretation of historical materialism, models of socialist political practice, and conception of human liberation. The writings reveal the evolution of a sophisticated and democratic Marxism with a theoretical emphasis on class consciousness and subjectivity, a resistance to all (...) forms of domination--including sexism--and a belief in the political power of consciousness-raising. The selections include the work of forerunners Karl Korsch, George Lukacs, and Antonio Gramsci; figures from the 1930s, including Max Horkheimer, Theodor Adorno, and Wilhelm Reich; post-war and New Left thinkers Jean-Paul Sartre, Andre Gorz, Herbert Marcuse, and Jurgen Habermas; and contemporary socialist-feminists Sheila Rowbotham, Juliet Mitchell, Barbara Ehrenreich, Heidi Hartmann, and Ann Ferguson. Gottlieb places the readings in historical and theoretical context, providing a clear and insightful account of the intellectual problems and historical events that gave rise to the Western Marxism, and describing how it both anticipated and influenced contemporary radical movements. Each selection is prefaced by a biographical sketch and the book concludes with a bibliography suggesting further research. (shrink)

The fundamental principles of modern dialectical philosophy derive from Hegel. He sums them up as follows. ‘Everything is inherently contradictory ... Contradiction is the root of all movement and vitality, it is only in so far as something has a contradiction within it that it moves, has an urge and activity' (Hegel 1969, 439). In Hegel's philosophy these ideas form part of an all−embracing idealist system which portrays all phenomena ×− both natural and social ×− as subject to dialectic. Marx (...) inherits and transforms these ideas; but how precisely he does so has been a topic of much dispute within western Marxism. Marx himself describes his relation to Hegel with the aid of a couple of graphic but vague metaphors. He says that he turns Hegel's dialectic ‘right side up' in order to ‘discover the rational kernel within the mystical shell' (Marx 1961, 20). But how can this be done? Is there a ‘rational kernel' to Hegel's dialectic? If so, how can it be extracted? (shrink)

This essay centres on the English translation of Georg Lukács’s Tailism and the Dialectic. Lukács is generally heralded as a founding theoretician of a ‘Western Marxism’, in opposition to ‘Eastern’ Soviet Marxism, and his most impressive and most influential work, History and Class Consciousness, is generally treated as having rehabilitated Marxist concern with questions of subjectivity. It might therefore come as a surprise when Lukács in Tailism states that the purpose of History and Class Consciousness was to (...) demonstrate ‘that the organisation and tactics of Bolshevism are the only possible consequence of Marxism’. In my view, however, this should already be abundantly clear from History and Class Consciousness. For Lukács’s absorption with proletarian subjectivity was motivated by an obsession with what he saw as its immaturity. And he coined the category of ‘reification’ in order to explain his disappointed expectations, to explain, that is, why the proletariat did not make a ‘socialist’ revolution in the ‘objectively ripe’ situation of an ‘imperialist war’ created by ‘moribund capitalism’. In short, Lukács did raise anew the question of the subjective, but only to then declare that workers, not even ‘the most revolutionary among them’, could never attain proper class consciousness, which he attributed instead to the ‘revolutionary party’ bearing the properly revolutionary theory. For this reason I agree with Slavoj Žižek’s characterisation of Lukács as the ‘ultimate philosopher [my emphasis] of Leninism’ – although I do think that Lenin himself would have found, as he did in connection with one of Lukács’s other works, Marxism ‘present only at a verbal level’. My concern is two-fold: with a critique of the methodological short-cuts that Lukács made in his purely conceptual derivation of the concept of reification, and his purely conceptual attribution of it as the necessary form of working-class consciousness ‘in its immediacy’; and with the dangerous political consequences that Lukács derived from his assessment of the reified character of working-class subjectivity, mainly a theoretical guarantee that the party with the proper revolutionary theory must always be right, or at least more right than anyone else. (shrink)

This book introduces the English-speaking reader to the thought of Stanislaw Brzozowski (1878-1911), the outstanding Polish philosopher and literary critic. Although practically unknown in the West, Brzozowski is an important but neglected forerunner of the intellectual tradition of `Western Marxism', most commonly associated with Georg Lukács and Antonio Gramsci. -/- Concentrating first on the early phase of Brzozowski's thought, Professor Walicki goes on to analyse his ideas on the working class and its relation to the intelligentsia and contemporary (...) working-class ideologies. Finally he deals with aspects of his thought which go beyond the Marxian problematic and round off the intellectual portrait of the man. -/- Brzozowski's anti-naturalistic approach resulted in a radical reinterpretation of Marxism which dealt with many of the problems of the revolt against positivism in European philosophy. Professor Walicki argues that the retrieval of the philosophical and humanist aspect of Marxism, and its separation from the Engels-inspired `scientific Marxism', was the achievement of Brzozowski and not, as frequently assumed, of Lukács, who came to similar conclusions only some ten years later. -/- By placing Brzozowski within the cross-currents of the various philosophical, sociological, literary, and political streams of Western and Eastern European thought in which Marxism was situated, Professor Walicki produces a fascinating study of an early East European challenge to orthodox Marxism. (shrink)

The concept of the subject is at the core of many social movements that attempt to empower disadvantaged groups by identifying a basic subjectivity underlying and uniting such groups. Though otherwise supportive of such movements, recent continental philosophers and social theorists such as Althusser, Derrida, and Butler have criticized such notions of subjectivity, arguing that they presuppose false and harmful ideas of unity and substantiality as the ‘true’ essence of these groups. In this paper, I propose that one possibility for (...) resolving this debate can be found in the work of Western Marxists such as Georg Lukács, Theodor Adorno, and Walter Benjamin. I argue that they ground an authentically subjective selfhood on the distinct meaningfulness of individual consciousness. Identifying phenomenological motifs in the way they describe consciousness, I suggest that they define meaning by the way different particular experiences recall or relate to one another. By interpreting the many possible meanings of experience, subjects are able to build up an image of themselves, while collective subjectivity can be grounded on the exegesis of shared experiences. Because such meaningfulness is genuinely sui generis, emerging within consciousness, action in accordance with such images counts as autonomous; at the same time, meaning is sufficiently fluid that there can never be one single correct interpretation of it. Ultimately, the Western Marxists suggest, it is in the constant formulation and reformulation of images of oneself through reinterpretation of one’s experience that constitutes subjective selfhood. (shrink)

本书考察西方马克思主义理论有关政治与美学关联问题的思想成果,对于重视政治伦理、在文艺与政治关系上走过弯路的中国美学来说,西方马克思主义提供了非常重要的参照系。.

In this book on Marxist ethics, Norman Fischer applies abstract political philosophy and intellectual history to rarely discussed texts in terms of Marxist ethics. These include Marx's never translated German notes on Machiavelli, Montesquieu, and Rousseau, as well as Lewis Henry Morgan's' Ancient Society. Fischer's philosophical analysis of these texts demonstrates that there is a strain of Marxist ethics that is only understandable in the context of the great works of Western political theory and philosophy, particularly those that emphasize (...) the republican value of public spiritedness, the communitarian value of solidarity and the liberal values of liberty and equality. (shrink)

Despite being a major theorist of post-war Marxism in the German-speaking world, Leo Kofler remains largely unknown outside of it. This volume introduces his work and life and presents six of Kofler’s essays in English for the first time.