![]() The fact that no post-Marx Marxists saw that inseparable relationship of organization to philosophy of revolution is the more remarkable when you consider that Marx's closest collaborator, Frederick Engels, was not only still alive but worked with Marx very closely in sending letters to the various so-called Marxist leaders as Marx tried to stop the unification of the Eisenachists and Lassalleans on the basis of the Gotha program. Marx answered that question in his letter to Bracke, in which he enclosed what he modestly called "Marginal Notes" to the "Program of the German Workers' Party." That was the letter in which he noted also that finally the French edition was out and he was sending it to Bracke. The concept of totality as new beginning was true also on the organizational question: How to begin a new organization WHEN it is to express a whole philosophy of revolution. Here we have the unique way Marx practiced summation as a new beginning. Marx, on the other hand, held that that summation of Western capitalist development was just that-the particular development of capitalism-which need not be the universal path of human development. The crucial truth is that the question: How to begin anew? informed the whole of his dialectic methodology-even AFTER his discovery of a whole new continent of thought, even AFTER the publication of the first edition of CAPITAL as well as the 1875 edition, AFTER the Paris Commune, WHEN he took issue with Mikhailovsky who had written what turned out to be what all POST-Marx Marxists likewise accepted as the climax of the work, that is, the "Historical Tendency of Capitalist Accumulation" as a universal. The reason that question reappears here is not to emphasize how it antedated Marx's discovery of a whole new continent of thought and revolution, but rather because it reappeared in its true profundity in Marx's own greatest work, CAPITAL (I'm referring to the definitive French edition, 1875) as well as in the very last decade of his life, in what we now call Marx's "new moments" of discovery. What did appear in the doctoral thesis itself was what pervaded those Notes, i.e., the question: How to begin anew? Yet Part III of ROSA LUXEMBURG, WOMEN'S LIBERATION, AND MARX'S PHILOSOPHY OF REVOLUTION begins the probing of Marx before he fully broke with bourgeois society, when he worked on his doctoral thesis "On the Difference between Democritus and Epicurus." Thus began his very first critique of Hegel, in 1841, as it appeared in the Notes that were known only to himself. The warp and woof of the Marxian dialectic, the unchained Hegelian dialectic, THE dialectic of the revolutionary transformation is, after all, true objectively and subjectively. The reason that we begin, not objectively as usual, but subjectively, is that the "here and now" demands a deeper probing into the creative mind of Marx. Introduction: Where and How to Begin Anew? The original can be found in THE RAYA DUNAYEVSKAYA COLLECTION, 7639.īy Raya Dunayevskaya, founder of Marxist-Humanism in the U.S. Unless otherwise indicated, footnotes are by the author. The introduction and first part of the presentation appear here. 1, 1983 to the National Editorial Board of NEWS & LETTERS. ![]() In the second portion, he provides a short history of French Materialism.Editors Note: As part of our ongoing effort to spur new discussion on the relation of philosophy and organization, we republish excerpts of a speech given by Dunayevskaya on Jan. In this abstract, Marx first critiques speculative philosophy using his dialectical method. Marx describes his philosophy of political economy. Engels provides a brief history, and then an overview of political economy. An outline of the materialist conception of history, which is a result of their philosophy of dialectics.Įngel's Review of A Contribution to the Critique of Political economy. Preface of A Contribution to the Critique of Political Economy. This long series of abstracts covers the following topics: (1) Marx & Engels task to relate dialectics to nature (2) Historical overview and basic concepts (3) Critique of Idealism (4) Motion is the mode of existence of matter (5) Eternal Truth (6) Freedom is the insight into necessity (7) Mathematics & Chemistry (example of quantity to quality) and (8) The historical process of negation. A short and simplified explanation of how Marxist and Hegelian dialectics differ, generally, in the difference of being materialist as opposed to idealist.Īnti-Duhring. Practical materialism is the chief difference between Marxist and Hegelian dialectics.Īfterward to the Second German Edition. In this essential work, Marx and Engels lay the foundations for a philosophy of materialism that is practical.
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