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1
Leipold, Bruno. "Citizen Marx : the relationship between Karl Marx and republicanism." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:fa034057-08fe-484b-a9aa-20c998b26569.
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Karl Marx's relationship to republicanism proceeds in three stages: he began his political career as a republican, he subsequently transitioned to communism, and then he finally reconciled his republicanism and communism. Marx's early political writings reveal his commitment to central republican ideas, including popular sovereignty, widespread political participation and universal suffrage. These commitments led him to reject absolute and constitutional monarchy. But they also led to a critique of the modern republic, which Marx argued gave insufficient space for citizens to participate publicly for the common good. He thus gives a republican critique of the republic. Marx's disillusionment with the ability of a modern republic to deliver human emancipation eventually led him to transition to communism. He now argued that the republic would be a bourgeois republic, which would subject the proletariat to the capitalist. He attacked republicans for neglecting social depredation in favour of political reform. However, his transition to communism also carried with it several republican commitments. Unlike the many apolitical versions of communism at the time, Marx insisted that the workers had to establish the republic before communism could emerge. He also extended key republican political ideas, including the objection to arbitrary power, to the social sphere. But what was absent was an account of a more participatory and accountable political alternative to the modern republic. However, the experience of ordinary workers carrying out the legislative and public administration of Paris during the Commune, led Marx to return to many of those early republican themes. He celebrated ordinary citizens' capacity for self-government and advocated popular control over the state and transforming representative democracy into popular delegacy. He came to realise that these political structures were essential to achieving the social goals of communism. He thus came to a synthesis of his early republicanism and later communism.
2
Maeder, Denis. "Fortschritt bei Marx." Berlin Akad.-Verl, 2010. http://d-nb.info/1000752283/04.
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Can, Eren. "Marx'." Master's thesis, METU, 2011. http://etd.lib.metu.edu.tr/upload/12613281/index.pdf.
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The purpose of this thesis is to elaborate on the Marx&rsquos theory of knowledge. Historical materialism presented in the German Ideology and the methodological remarks in Grundrisse have led to many discussions concerning the relation between knowledge and reality in Marx&rsquo
s philosophy. This thesis tried to explore the interrelationships between the kinds of knowledge we produce, abstract concepts and the concrete material conditions, as elaborated by Marx. In contrast to traditional epistemology, and more along the lines of Hegel&rsquo
s epistemology, Marx does not see theory and reality as belonging to two distinct spheres. This thesis endeavors to elucidate the terms abstract and concrete in Marx&rsquo
s usage and tries to make a clear Marx&rsquo
s relations to Hegel in light of these terms.
4
Hunt, Ian Edgell. "Dialectic in Marx /." Title page and synopsis only, 1989. http://web4.library.adelaide.edu.au/theses/09PH/09phh941.pdf.
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Kushelew, A. "Habermas and Marx /." Title page, contents and abstract only, 1995. http://web4.library.adelaide.edu.au/theses/09AR/09ark97.pdf.
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Kilinc, Dogan Baris. "Marx'." Phd thesis, METU, 2013. http://etd.lib.metu.edu.tr/upload/12615652/index.pdf.
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The purpose of this thesis is to trace Marx&rsquos critique of Hegel from the beginning to the end and to draw attention to his continuous dialogue with Hegel, which results in Marx&rsquo
s appropriation of Hegel&rsquo
s dialectic in all its aspects. To this aim, we will focus on the texts in which Marx criticizes Hegel and try to understand how he develops his position against Hegel&rsquo
s philosophy. Marx has always become in a critical relationship with Hegel&rsquo
s philosophy and considered it as a philosophy which must be transcended since it, for Marx, amounts to justify the present reality which, in Marx&rsquo
s eyes, constitutes a great barrier for human freedom. However, Marx also regards Hegel&rsquo
s philosophy, in which dialectic occupies a central place, as one which includes the most developed conception of science and the true scientific method, and attempts to use Hegel&rsquo
s dialectic in his critique of political economy. In this thesis, by following Marx&rsquo
s critique of Hegel, we will try to show that Marx comes closer to Hegel&rsquo
s dialectic even when he criticizes Hegel&rsquo
s philosophy.
7
Cailleba, Patrice. "L'individu chez Marx." Paris 4, 2004. http://www.theses.fr/2004PA040063.
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Nous distinguons chez Marx trois types d'individu correspondant chacun à trois philosophies politiques distinctes. Le premier individu est libre et doué de raison. On parle alors d'un Humanisme rationaliste-libéral dans lequel l'individu typique est le citoyen grec. Le second individu est l'être générique, héritier de la philosophie de Feuerbach et de Hegel. Ce Naturalisme dialectique prive l'individu de toute liberté et laisse le Genre, i. E. La Nature être la seule volonté qui décide. Le dernier individu est la classe. L'être humain est une personne déterminée socialement et économiquement par une classe sociale donnée (le prolétariat ou la bourgeoisie). L'Histoire, et non l'Homme, règne sur le monde. Il s'agit du Matérialisme historique. L'élaboration de ces trois philosophies correspond aux années 1841-1846. A partir de 1846, quand Marx est convaincu qu'il a trouvé la bonne définition de l'individu et que sa dernière philosophie est la bonne - parce qu'il a " compris " le sens de l'Histoire -, il décide d'appliquer ce qu'il sait à son nouveau champ d'étude : l'économie politique. Ainsi le reste de l'œuvre de Marx doit-il être envisagé à l'horizon de la définition de l'individu donnée dans L'Idéologie allemande, ouvrage écrit à l'âge de 28 ans. Néanmoins, la philosophie politique de Karl Marx se solde par un échec. Son œuvre est minée par la dialectique, platonicienne et hégélienne, qui ruine son ambition politique. En outre, parce qu'il ne reconnaît pas la possibilité de l'acte libre, Marx n'inscrit pas la liberté dans le phénomène politique. Il se révèle être finalement un penseur anti-politiqueInterested by the conceptions of the individual in Marx's Philosophy, we distinguished three different types belonging to three distinct political philosophies. The first individual, best represented by the Greek citizen, is defined by reason and freedom. We usually talk about "rationalist-liberal humanism". The second individual is the "generic being", heir of Feuerbach's and Hegel's philosophy. This "dialectical Naturalism" deprives the individual of his own liberty and lets the Gender, i. E. Nature, be the only will who decides. The last individual is the class. The human being is considered as a social and economical determinated person belonging to a definite social class (the working class or the bourgeoisie). History, but not Man, reigns over the world. This philosophy is named "historical Materialism". The development of those three philosophies corresponds to the 1841-1846 years. After 1846, when Marx is convinced that he found the good definition of the individual and that his last philosophy is right - because he "understood" the direction of History -, he plans to apply it to his new research field: political economy. Thus, Marx's work following 1846 must be considered through the individual definition he gave in "The German ideology", written when he was 28. Nevertheless, Marx's political philosophy ends in failure. First, his philosophies are undermined by dialectic, inspired by Plato and Hegel, which ruins all Marx's work. Then, because he does not acknowledge the possibility of a free act, Marx does not include liberty within his political philosophy. Finally the German philosopher turns out to be an anti-political thinker
8
Bode, Matthias [Verfasser], Steffen [Akademischer Betreuer] Marx, and Peter [Akademischer Betreuer] Mark. "Energetische Schädigungsanalyse von ermüdungsbeanspruchtem Beton / Matthias Bode ; Steffen Marx, Peter Mark." Hannover : Gottfried Wilhelm Leibniz Universität Hannover, 2020. http://d-nb.info/1224045866/34.
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Ellmers, Sven. "Die formanalytische Klassentheorie von Karl Marx ein Beitrag zur "neuen Marx-Lektüre"." Duisburg Univ.-Verl. Rhein-Ruhr, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2940924&prov=M&dok_var=1&dok_ext=htm.
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Paiva, Carlos Aguedo Nagel. "Valor, preços e distribuição : de Ricardo a Marx, de Marx a nos." [s.n.], 1998. http://repositorio.unicamp.br/jspui/handle/REPOSIP/285773.
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Orientador: Maria Silvia PossasTese (doutorado) - Universidade Estadual de Campinas, Instituto de Economia
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Resumo: Não informado
Abstract: Not informed.
Doutorado
Doutor em Economia
11
Elbe, Ingo. "Marx im Westen die neue Marx-Lektüre in der Bundesrepublik seit 1965." Berlin Akad.-Verl, 2007. http://d-nb.info/988990504/04.
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Barbosa, Gabriel Oliveira. "Marx e a inflação." reponame:Repositório Institucional da UFPR, 2010. http://hdl.handle.net/1884/24885.
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Resumo: O presente texto é uma tentativa de teorização da inflação a utilizar a abordagem marxista. Para tanto, é dada ênfase a teoria do valor e do dinheiro, uma vez que preço é compreendido - segundo essa abordagem - como a forma monetária do valor. O trabalho como medida quantitativa do valor, a gênese do dinheiro como materialização de determinações objetivas, a anarquia que caracteriza o processo de produção capitalista e a evolução do sistema de crédito estruturada sob o alicerce do sistema monetário são alguns dos elementos que tornam o entendimento do fenômeno inflacionário sob a ótica marxista bastante distinta do entendimento das teorias hegemônicas sobre o mesmo fenômeno.
13
Carter, A. "Marx : A radical critique." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.375882.
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Marx, Volker [Verfasser]. "Integrative Rekristallisationssimulation / Volker Marx." Aachen : Shaker, 2004. http://d-nb.info/117053726X/34.
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Critchley, Peter Joseph Paul. "Marx and rational freedom." Thesis, Manchester Metropolitan University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.341087.
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O'Sullivan, P. "Anarchist critiques of Marx." Thesis, Queen's University Belfast, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.426984.
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Reinfelder, M. "Marx on natural science." Thesis, University of Kent, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.356550.
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Oliveira, Manoela Hoffmann 1980. "O individuo em Marx." [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281983.
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Orientador: Gilda Figueiredo Portugal GouveaDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: Este estudo teórico tem por objeto as obras de Marx e como objetivo principal investigar aí a categoria de indivíduo. Na Introdução, o tema do indivíduo foi apresentado a partir de um enfoque histórico e em remissão a alguns desenvolvimentos do marxismo. Em seguida, introduzimos as bases teóricas do presente trabalho mediante a exposição de aspectos da ontologia lukacsiana relacionados ao indivíduo, além de localizar o presente trabalho ao lado de recentes pesquisas e explicar a estrutura da dissertação. No Capítulo I, discutimos de que forma o indivíduo é central no sentido do comunismo e da emancipação humana, que dizem respeito principalmente ao livre desenvolvimento individualidade. No Capítulo II, apresentamos as categorias gerais relacionadas à determinação do indivíduo: trabalho, objetividade, naturalidade, generidade, consciência, sensibilidade, subjetividade, historicidade. No Capítulo III, as formações sociais materiais - propriedade privada, divisão do trabalho, classes - e ideais - arte, ciência, religião, moral, política, direito - foram seguidas de uma explanação do desenvolvimento histórico, também no que tange ao indivíduo, da propriedade privada e do trabalho até o capitalismo. No Capítulo IV, o indivíduo é apresentado no interior do movimento do capital, relação social que é gerada no processo de produção enquanto processo de valorização, cuja forma material produzida é a mercadoria e sua forma dinheiro, que continuamente se transforma em capital. Veremos como o trabalhador reproduz esta relação e como a organização do trabalho e sua tecnologia influenciam este processo de subsunção. Por fim, como participa o capitalista e como a economia política interpreta as relações capitalistas. As Considerações Finais tiveram o intuito de sintetizar algumas das principais idéias de Marx acerca do indivíduo expostas na dissertação e discuti-las relacionadas ao processo histórico de individuação.
Abstract: This theoretical study has by object the works of Marx and has as a main objective to investigate the category of individual being. In the introduction, the theme of individual being was presented from a historical focus and in remission to some developments of marxism. After that, we introduce the theoretical basis of the present work by exposing the aspects of lukacsian onthology related to the individual being, besides locating the present work next to recent researches and explain the structure of the dissertation. On Chapter I, we discuss in what way the individual is central in the meanings of communism and human emancipation, that concerns mainly to the free development of individuality. On Chapter II, we present the general categories related to the determination of the individual: work, objectivity, naturality, genderness, consciousness, sensibility, subjectivity, historicity. On Chapter III, the material social formations - private property, work division, classes - and ideals - art, science, religion, moral, politics, law - were followed by an explanation of historical development, also on what refers to the individual, of private property and from work to capitalism. On Chapter IV, the individual is presented in the middle of the capital movement, social relation that is generated in the process of production while the process of valorization which material product is the merchandise and its form money, that constantly transforms itself in capital. We'll see how the worker reproduces this relation and how the work organization and its technology influence this process of sumption. At last, how the capitalist participates and how the political economy interpretates the capitalist relations. The final considerations had the purpose of synthetizing some of Marx's main ideas about the individual exposed on the dissertation and discuss them related to the historical process of individuation.
Mestrado
Mestre em Sociologia
19
Siracusa, Gabriel Pietro. "Marx e o colonialismo." Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/8/8131/tde-27082018-150933/.
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Teria sido Marx um pensador inescapavelmente eurocêntrico? Como Marx pensou o colonialismo? Qual sua análise a respeito de formações sociais ditas periférias? Esta dissertação pretende propor algumas respostas para estas questões. Para isso, acompanhamos as idas e vindas do autor em textos sobre a colonização britânica na Índia, na China e Irlanda. Como ponto de partida de nossa análise, seguimos o princípio metodológico de observar como as lutas sociais impactaram o filósofo alemão. Mostramos que seu pensamento político está intimamente ligado a seu contexto histórico. Marx é interpelado pelas lutas dos povos periféricos e responde a elas. Sua reflexão se constitui, assim, em um pensamento-luta. Com efeito, a alcunha também serve para descrever outra face do filósofo: seu profundo engajamento com essas mesmas lutas. Se Marx se deixou contaminar por elas foi porque ele se encontrava envolvido, seja diretamente no caso da Irlanda , seja indiretamente no caso de Índia e China, se solidarizando com a luta do povo oprimido. Nessa chave, observar o percurso da análise do filósofo a respeito do colonialismo implica um olhar duplo: por um lado, teremos de percorrer suas inflexões teóricas que se manifestam em suas análises conjunturais; por outro, é preciso observar sua mudança de postura para com os povos outros todos aqueles com os quais Marx não se identifica a princípio, sejam indianos e chineses (orientais), russos (eslavos) ou irlandeses (celtas). Espera-se, com isso, evidenciar algumas mudanças na visão do autor, que irá, progressivamente, se des-europeizar, assumindo uma concepção de história multilinear e estabelecendo uma crítica contumaz do colonialismo. Destacamos no decorrer da pesquisa alguns momentos-chave dessas mudanças: 1857-1858 para a Índia e a China, 1867 para a Irlanda e os textos do fim da vida, sobre a Comuna Russa. Estes, considerados uma espécie de culminação desta nova visão de Marx sobre a história, são analisados em nossa conclusão, de modo a marcar a perspectiva marxiana final. Por fim, procuramos defender, a partir desta nova posição encontrada, a possibilidade de um diálogo mais profundo entre a obra de Marx e o chamado pós-colonialismo. Dado que a posição de Marx com relação ao colonialismo e ao capitalismo irá se modificar no decorrer de sua vida, movendo-se em um sentido mais crítico, indagamos se não haveria a possibilidade profícua de, por meio de um diálogo com a perspectiva marxiana, reconectar a teoria pós-colonial à crítica do capitalismo contemporâneo.Had Marx been an inescapably Eurocentric thinker? How did Marx think colonialism? What is his analysis about so-called peripheral social formations? This dissertation intends to propose some answers to these questions. Thus, we follow the comings and goings of the author in texts on British colonization in India, China and Ireland. As a starting point for our analysis, we follow the methodological principle of observing how social struggles affected the German philosopher. We show that there is a connection between his political thinking and the historical context. When challenged by the struggles of the peripheral peoples, Marx responded to them and thence reelaborated his theories. His reflection thus constitutes a \"thought-struggle\". In fact, the label also serves to describe another face of the philosopher: his deep commitment to these same struggles. If Marx allowed himself to be contaminated by them, it was because he was involved, either directly - in the case of Ireland - or indirectly - in the case of India and China, in solidarity with the struggle of the oppressed people. For this reason, to observe the course of the philosopher\'s analysis of colonialism implies a double look: on the one hand, we will have to go through his theoretical inflections that show themselves in his conjuncture analyzes. On the other hand, it is necessary to observe the change of attitude towards the \"other\" peoples - all those with whom Marx does not identify at first, whether Indian or Chinese (\"oriental\"), Russian (Slavic) or Irish (Celtic). It is hoped, therefore, to point out some changes in the author\'s vision, which will progressively \"de-Europeanize\", assuming a multilinear conception of history and establishing a contumacious critique of colonialism. In the course of our research, we highlight some key moments of these changes: 1857-1858 for India and China, 1867 for Ireland and the texts of the end of his life, on the Russian Commune. These specifically are considered a kind of culmination of this new vision on history, and therefore are analyzed in our conclusion, in order to mark the final Marxian perspective. Finally, we try to defend, from this new perspective, the possibility of a more fruitful dialogue between Marx\'s work and the so-called post-colonialism. Since Marx\'s position on colonialism and capitalism will change over the course of his life, moving in a more critical sense, we ask whether there would be no fruitful possibility of, through a dialogue with the Marxian perspective, reconnecting postcolonial theory with the critique of contemporary capitalism.
20
Kirby, M. R. "Marx and private property." Thesis, University of Cambridge, 1986. https://www.repository.cam.ac.uk/handle/1810/273113.
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Pavón, Cuéllar David. "Lacan, lecteur de Marx." Rouen, 2013. http://www.theses.fr/2012ROUEL023.
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Sans être ni marxiste ni proche du marxisme, le psychanalyste Jacques Lacan (1901-1981) se réfère à Karl Marx (1818-1883) avec insistance et enthousiasme. En plus de le compter parmi les plus grands passionnés de la vérité, il en fait étonnamment l’inventeur du symptôme et le fondateur du structuralisme. Il lui attribue également des mérites capitaux du point de vue lacanien, tels que la subversion du savoir, la réfutation du métalangage, la décoloration du discours du maître et la dénonciation de la duperie gnoséologique. Tout cela compose une lecture de Marx qui se distingue par sa complexité, son audace et son originalité. Dans la thèse, on s’occupe de cette lecture. On explore ses précédents et ses fondements. On considère la cohérence de son ensemble et sa place dans le contexte de la théorie lacanienne. On suit son évolution dans la succession des écrits et des séminaires de Lacan. On la compare aussi à d’autres approches à MarxWithout being either a Marxist or close to Marxism, the psychoanalyst Jacques Lacan (1901-1981) refers to Karl Marx (1818-1883) with emphasis and enthusiasm. Besides counting Marx among the most passionate followers of the truth, Lacan surprisingly sees him as the inventor of the symptom and the founder of structuralism. It also assigns to him capital merits in a Lacanian perspective, such as the subversion of knowledge, the refutation of metalanguage, the discoloration of the master discourse and the denunciation of epistemological deception. All this constitutes a reading of Marx which is characterized by its complexity, boldness and originality. In this thesis, we deal with such a reading. We explore its precedents and its foundations. We consider its consistency and its place in the context of the Lacanian theory. We look at its evolution over the succession of writings and seminars of Lacan. We compare it to other approaches to Marx
22
Chalfoun, Nagi. "Marx, Engels et l'Etat." Lyon 3, 1987. http://www.theses.fr/1987LYO31009.
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La question de l'etat n'a pas recu dans l'oeuvre de marx l'ampleur du developpement des questions economiques, mais on la trouve en permanence a travers cette oeuvre. Partant de hegel et le critiquant marx s'affirme en donnant le role essentiel a la societe civile. L'etat doit deperir et l'instrument de cette operation est la dictature du proletariat qui annonce la separation de l'etat avec la societe civile. Pour l'utopie marxienne la dictature du proletariat, le developpement de la democratie et le deperissement de l'etat, sont trois aspects d'un mouvement unique et constituent le processus dialectique de la revolutionEven though marx has not dealt with the problem of the state as extensively as with economic matters, this problem remains present thoughout his work. Starting from hegel and his own critique of hegel, marx asserts himself as an author who ascribes the prominent part to the civil society. The state must die out, and the instrument of this extinction is the dictatorship of the proletariat, which foretells the separation between state and civil society. In the marxian utopia, the dictatorship of the proletariat, the growing of democracy and the dying out of the state are three aspects of one movement, which is the dialectical process of the revolution
23
Vadée, Michel. "Marx, penseur du possible." Poitiers, 1989. http://www.theses.fr/1989POIT5014.
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Effectuant une lecture "approchée" des textes, l'ouvrage étudie des catégories essentielles: lois (économiques et naturelles), causes (Marx est causalisme), moyennes (proximité avec la physique sociale de Quetelet), tendances (développement et finalité historiques), forces (forces naturelles et forces de travail), activité, technique (analyse du machinisme), crises, liberté. S'opposant a ceux qui veulent que le marxisme soit un "déterminisme" historique, l'auteur soutient que Marx fut au moins autant un penseur de la possibilité que de la nécessite, que, dans sa critique de l'économie politique et dans sa conception de l'histoire, il admet diverses formes de possibilités: abstraites et théoriques, concrètes et historiques, qu'il reprit a Hegel le concept de "possibilité réelle" au sens de "puissance" (dunamis d'Aristote). L'influence d'Aristote sur Marx est une source majeure de son réalisme et de son ontologie de l'individu concret réel, opposes a l'esprit absolu hégélien. La dialectique centrale de l'activité humaine et de ses conditions naturelles et sociales met au cœur du matérialisme pratique marxien une possibilité réelle: un processus de libération ouvrant sur un "règne de la liberté". La conception de la liberté elle-même garde des traces de la lecture d'Epicure par le jeune marx. Loin de toute prédétermination et de toute prédestination, le règne de la liberté est ouverture sur des potentialités et fait de la pensée de Marx philosophiquement une pensée duThe work relies on a close study of the texts to analyse essential Marxian categories: laws (economic and natural), causes (Marx was a causalist), averages (in line with the social physics of quetelet), trends (historical development and finality), forces (natural forces and working forces), activity, techniques (analysis of mechanization), crises, liberty. Against those who would have it that Marxism is a form of historical determinism, the a. Claims that Marx was a thinker who was concerned with possibility as much as with necessity; that in his criticism of political economy and in his conception of history, he recognizes different kinds of possibilities: abstract and theoretical, concrete and historical; that he borrowed from Hegel the concept of "actual possibility" in the sense of "power" (dunamis in aristotle). He shows that Marx’s realism mainly originated from Aristotle as did his ontology of the real concrete individual in opposition to Hegel’s absolute spirit. The major dialectic of human activity and of its natural and social conditions lays down a real possibility as the basis of Marxian practical materialism: a process of liberation opening onto an "era of liberty". The conception of liberty itself goes back to the reading of Epicurus by the young Marx: far from any predetermination and predestination, the era of liberty opens onto
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Davison, Trevor. "Marx, freedom and education /." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487847761306446.
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Dellaï, Sameh. "Marx critique de Feuerbach." Paris 8, 2010. http://www.theses.fr/2010PA083290.
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Dans Marx démocrate, Manuscrit de 1843, Franck FISCHBACH montre que : « la grandeur d’une pensée ne se mesure pas tant à sa capacité d’anticiper sur ce qui devait la suivre, que bien plutôt à sa capacité de rupture à l’égard de ce qui l’a précédé. » Dans cette perspective, j’ai tenté dans ce travail de recherche d’examiner le rapport de Marx avec Feuerbach. Le résultat auquel je suis arrivée à ce stade est que les moments d’influence et de rupture de Marx avec Feuerbach ne sont pas dissociés mais plutôt entremêlés. Si la plupart des lectures antérieures considèrent Feuerbach comme un simple point de passage dans la formation de Marx, ma thèse est de montrer que ce passage n’est pas soumis à une logique linéaire et unilatérale. Bien plus, Marx n’est pas un « héritier direct » de Feuerbach, mais plutôt un adversaire qui n’a jamais cessé de se chamailler avec lui. Le feuerbachisme de Marx n’exprime donc pas sa fidélité à la conception de Feuerbach telle quelle, mais plutôt sa transformation de l’intérieur. Marx est feuerbachien dans la mesure où il a effectivement tenté d’aller au-delà de Feuerbach. Il est en quelque sorte son autre ou du moins il a tenté de l’être dans la mesure où le spectre de Feuerbach a suivi, selon certaines lectures, Marx jusqu’au Capital. Une thèse que je n’ai pas examinée dans le cadre de ce travail dans le sens où je me suis arrêtée, dans l’examen de ce rapport, au niveau de L’Idéologie allemande où je montre que la critique de l’idéologie, chez Marx, trouve sa condition de possibilité dans la critique de FeuerbachIn Marx the democrat, Manuscript of 1843, Franck FISCHBACH shows that: “the greatness of a thought is not to be assessed in comparison with its capacity to anticipate what would follow it but rather in comparison with its capacity to break free from what preceded it. ” From this standpoint, I have attempted, in this work of research, to examine the relation of Marx with Feuerbach. The result that I reached at this stage is that the moments of influence and rupture of Marx with Feuerbach are not separated but rather intertwined. If most of the previous readings consider Feuerbach as a mere passage in the education of Marx, my thesis is to show that this passage does not depend on a linear and unilateral logic. Moreover, Marx is not a “direct heir” of Feuerbach, but rather an opponent that has never ceased to argue with him. Therefore, the feuerbachism of Marx does not express its loyalty to the conception of Feuerbach as such, but rather its transformation on the inside. Marx is Feuerbachian to the extent that he actually attempted to go beyond Feuerbach. He is in a way his alter ego or, at least, he attempted to be so to the extent that the spectre of Feuerbach has followed, according to some readings, Marx until the Capital. A thesis that I did not examine in the frame of this work to the extent that I stopped to study this relation at the stage of the German Ideology where I show that the criticism of ideology, with Marx, finds its condition of possibility in the criticism of Feuerbach
26
Iorio, Marco. "Karl Marx - Geschichte, Gesellschaft, Politik : eine Ein- und Weiterführung /." Berlin [u.a.] : de Gruyter, 2003. http://www.gbv.de/dms/bs/toc/367417782.pdf.
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Dogan, Sevgi. "Hegel And Marx On Alienation." Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/3/12609355/index.pdf.
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Is alienation a process of self-discovery or is it a loss of reality? The subject of this thesis is how alienation is discussed in Hegel and Marx&rsquos philosophies in terms of this question. In Hegel&rsquo
s philosophy, alienation is part of the process of self-creativity and self-discovery. For Marx, it is the result of the capitalist mode of production. While Hegel explains the existence of the human being through focusing on its ontological dimension, Marx evaluates the term alienation in terms of the economic dimension which he claims that Hegel ignores. The understanding of these philosophers about how they make understandable the process, circumstances and results of alienation is significant for the subject of this thesis. The thesis concludes that, Marx, in spite of his criticisms of Hegel is closer to Hegel than is thought. An additional claim is that Marx&rsquo
s criticisms of Hegel complement Hegel&rsquo
s philosophy rather than overcoming it. The supporting analysis of the thesis is the discussion of whether Marx&rsquo
s criticisms related to Hegel&rsquo
s understanding of alienation as abstract, mystifying, and nonsense are right or wrong. Hegel&rsquo
s conception of alienation has thus been examined by way of Marx&rsquo
s criticisms.
28
Yelman, Sirel. "Alienation In Marx And Baudrilliard." Master's thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12614135/index.pdf.
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Alienation is a one of the central concepts in Marx&rsquos philosophy. It has positive and negative implications regarding man&rsquo
s self realization in nature. It is also about discussion on ontology of work. Moreover, it has led Marx to design new society models for human beings. Alienation in Marx is analyzed together with political economy and its concepts. Baudrilliard&rsquo
s alienation discourses in contemporary age include arguments in terms of consumerism and technology in today&rsquo
s developed world. While Marx&rsquo
s theory of alienation considers the relation of subject and object in political economic conditions, Baudrilliard&rsquo
s discourses discuss it in social and cultural bases. Baudrilliard rather argues that reality and meaning in contemporary world is lost, we live in a &ldquo
hyperreal&rdquo
and &ldquo
simulacrum&rdquo
world.
29
Tanguay, Alain. "L'hyper-hégélianisme du jeune Marx." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq21833.pdf.
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Marx-Glowna, Berit [Verfasser]. "Hochauflösende Röntgenpolarimetrie / Berit Marx-Glowna." Jena : Friedrich-Schiller-Universität Jena, 2017. http://d-nb.info/1177599023/34.
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31
Wilson, David William. "Marx and modern value theory." Thesis, City University London, 2000. http://openaccess.city.ac.uk/8106/.
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Marx's value theory is standardly interpreted as a theory of price: qualitatively, as a kind )f materialist sociology, concerned to show how money, markets and prices, in a developed form, are the mere reflux of a particular mode of production, i. e. capitalism; and quantitatively, how the configuration of money prices may be related to the proportions of social labour-time expended in the various sectors of the economy. According to this view, Marx's value-project is foundational for the understanding of the laws of motion of capitalist society, a motion which is thence shown to rely on the performance and appropriation of surplus labour under capitalist relations of production. As such, human activity is taken to serve an alien will and intelligence, namely, that of capital. Apart from the last sentence (though, admittedly, this in itself is an important caveat) there is little in this standard reading of Marx's value-project to distinguish its orientation from that of the value-moderns. Moreover, in making the wage-contract and its performance the very site of the deformation of human purpose - in intimating that the imposition of a purpose alien to a properly human form of activity comes with the wage contract - any distinction between Marx and value-modernity is all but obliterated. I will want to argue below that, to avoid doing violence to his value-project, Marx's labour theory of value needs to be interpreted in such a way that labour is explicitly understood as a systematically constituted form of self-limiting activity. My aim is to show the various forms that this 'activity of alienation' takes and how the key value-phenomena, organised markets, prices and money, are implicated in this process of selflimitation.
32
Tanguay, Alain. "L'hyper-hégélianisme du jeune Marx." Mémoire, Université de Sherbrooke, 1996. http://savoirs.usherbrooke.ca/handle/11143/5225.
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Nous touchons ici à la pierre angulaire de notre thèse. Les écrits de jeunesse comportent une double importance. D’une part, nous l’avons dit, le marxisme s’est développé sans les considérer, ce qui l’autorise à rompre avec la tradition. D’autre part, ils portent implicitement sur le problème de l’autre. Là se déploie la volonté constante de réaliser l’identité parfaite dans laquelle l’autre est pulvérisé. La tâche qui nous incombe consiste à commenter les écrits de jeunesse afin de faire ressortir que partout Marx recherche l’identité immédiate. Nous nommons ce cercle parfait l’ontologie de l’activité. C’est cette volonté d’identité qui nous autorise à affirmer que Marx accomplit la tradition. Le problème de l’un et du multiple avive une bonne part des écrits philosophiques occidentaux. Mais un penseur se détache à cet égard: G.W.F. Hegel. Marx reconnaît son prédécesseur comme l’aboutissement de la tradition. Hegel constitue donc notre philosophe de référence. Nous le considérons aussi comme une autorité de la tradition. Nous analyserons alors les écrits de jeunesse de Marx dans une perspective hégélienne. Notre étude n’est pas un commentaire intégral des textes en question. Il s’agit plutôt pour nous d’interpréter le débat constant que le jeune Marx entretient avec Hegel. Cet angle d’étude précise notre question de départ. Elle devient maintenant: est-ce que le jeune Marx récuse Hegel, rejetant ainsi la tradition? Si Marx rompt avec Hegel, alors le marxisme est révolutionnaire. Mais nous arguerons que non. Marx reprend Hegel et il pousse sa logique jusqu’à anéantir les médiations. Cette radicalisation de Hegel nous amène à affirmer que le jeune Marx est hyper-hégélien. Nous démontrerons cette thèse en élucidant le paradoxe hégélien: l’autre est l’autre de lui-même. Tel que nous l’avons énoncé ci-haut, la véracité de notre propos émergera de l’analyse de l’autre chez Hegel et chez Marx. La philosophie hégélienne peut se représenter comme un cercle. Dès lors, l’autre ne peut être que l’autre de lui-même parce qu’il est une figure du procès dialectique. Le concept, nous le verrons, s’auto-intuitionne nécessairement en raison du négatif et dans ce procès émerge l’autre, la contradiction. Chez Hegel, le cercle comporte de l’altérité, ce qui explique les médiations. De l’immédiat premier à l’immédiat médiatisé, l’autre, moment opposé, joue un rôle important. C’est grâce à l’autre que la vérité se sait dans son identité concrète qui résulte du procès. Nous tâcherons de bien décrire le cercle spéculatif hégélien dans notre mémoire, car il sera le socle de notre perspective. C’est dans et par ce cercle que nous étudierons le débat de Marx et que nous répondrons à notre question. Nous verrons qu’il reprend la logique hégélienne et la modifie pour réaliser son idéal humaniste.
33
Melo, Ricardo Pereira de 1981. "Marx e a circulação capitalista." [s.n.], 2015. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281093.
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Orientador: Alcides Hector Rodriguez BenoitTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: Este presente trabalho pretende analisar a estrutura lógica e histórica de O Capital de Karl Marx e entender suas relações categoriais com o desenvolvimento dialético do conceito de circulação simples ou monetária presente no Livro 1 de O Capital e a sua continuação necessária do conceito de circulação creditícia presente no Livro 3 da mesma obra. A hipótese levantada por esse trabalho é que a circulação creditícia não pode ser desenvolvida de maneira isolada. A circulação creditícia é parte do desenvolvimento progressivo da circulação simples e, por isso, ligados dialeticamente pela exposição conceitual. Em O Capital, existe uma ordem expositiva das categorias usadas por Marx e, por isso, entender a circulação como um todo é necessário antes desenvolver as categorias mais simples presentes na circulação simples para avançar as categorias mais complexas da circulação creditícia
Abstract: The purpose of this study is to analyze the logical and historical structure of Capital by Karl Marx, understanding their categorical relations with the dialectical development of the concept of simple or monetary circulation in Book 1 of Capital and the necessary continuation of the concept of credit circulation in Book 3 of the same work. The main hypothesis is that the credit circulation cannot be developed in isolation. The credit movement is part of the progressive development of simple circulation and, therefore, dialectically connected by a conceptual exposition. In Capital, there is an expository order of categories used by Marx and, to understand the movement as a whole, is necessary to develop the simplest categories present in the simple movement to advance to the most complex categories of credit circulation
Doutorado
Filosofia
Doutor em Filosofia
34
ROCHA, Renan Gonçalves. "Estado e economia em Marx." Universidade Federal de Goiás, 2009. http://repositorio.bc.ufg.br/tede/handle/tde/795.
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Previous issue date: 2009-09-28Louis Althusser analyzed the relationship between Economy and the State. According to him, the capitalist State is nothing more than a superstructure determined, unidirectionally, by the Economy, given that, within the mentioned relationship, in capitalism, there is a bottom-line determination [of the State] by the economic basis . (Althusser, 1968: 75) Althusser considers that the conception that the Economy determines the State clarifies and explains better Marx‟s analysis. Nevertheless, this position puts forward at least two important questions: is there, in fact, an unidirectional determination of the modern Economy upon the capitalist State in Marx‟s thought? Is the Economy, in fact, for Marx, the only category that constitutes the basis of the capitalist system as it is supposed by the Althusserian interpretation of Marx? In an effort to solve those questions, it is necessary to investigate the theoretical basis from which Althusser departed Marx‟s own writings. Only in this way it will be possible to determine whether or not his formulation of this unidirectional determination between the Economy and the State holds.
A relação entre economia e Estado foi analisada pelo filósofo francês Louis Althusser. Na perspectiva de Althusser, o Estado capitalista nada mais é do que uma superestrutura determinada unidirecionalmente pela economia, uma vez que, na relação entre Estado e economia no capitalismo, ocorre a determinação em última instância pela base econômica . (Althusser, 1968: 75, tradução nossa).1 Althusser considera que sua concepção de que a economia determina o Estado torna mais evidente e explana melhor a análise de Karl Marx. Essa posição de Louis Althusser suscita, no mínimo, duas questões importantes: há de fato uma determinação unidirecional da economia moderna sobre o Estado capitalista no pensamento do filósofo alemão Karl Marx? É, de fato, para Marx, a economia é a única categoria que compõe a base do sistema capitalista, como supõe a leitura de Louis Althusser sobre Marx? No esforço de resolver essas questões, é necessário investigar a base teórica da qual partiu Althusser, ou seja, os escritos do próprio Marx. Só assim será possível identificar em que sentido Althusser contribuiu ou não ao propor sua formulação acerca da relação que ele pensa ser determinação unidirecional entre economia e Estado em Marx.
35
Dias, Antonio Francisco Lopes. "EmancipaÃÃo e democracia em Marx." Universidade Federal do CearÃ, 2009. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=19978.
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FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgicoO pensamento filosÃfico-polÃtico de Marx pode, apropriadamente, ser adjetivado como defensor da efetiva emancipaÃÃo humano-social e da democracia. Notadamente no perÃodo de 1843-48, Marx formula um conjunto de idÃias, argumentos, teses etc., visando a refutar teorias e prÃticas que se contrapunham à emancipaÃÃo dos homens. Para Marx, as teorias devem ser elaboradas com base em uma anÃlise crÃtica da realidade material em que vivem os homens. Adotando este critÃrio, ele denuncia as crenÃas no Estado como esfera que realiza os interesses comuns dos indivÃduos; que o Estado, na medida em que à poder parcial, da classe burguesa, portanto essencialmente antidemocrÃtico, à incapaz de oferecer condiÃÃes para a efetivaÃÃo da liberdade e da igualdade, compreendidas por ele como princÃpios teÃrico-prÃticos do que denomina de âemancipaÃÃo humana universalâ e de ârealâ e âverdadeira democraciaâ. Segundo Marx, nÃo bastasse isto, o Estado à aliado da propriedade privada burguesa que, na avaliaÃÃo dele, à o principal obstÃculo material à forma de emancipaÃÃo humana e de democracia que advoga. A propriedade privada, segundo Marx, faz com que o homem nÃo reconheÃa o trabalho como atividade que engendra a vida genÃrica (social). O trabalho enquanto atividade estranhada, isto Ã, trabalho sob os ditames da propriedade privada impede o indivÃduo de trabalhar livre e conscientemente, portanto, de se reconhecer como ser social. Contra esta situaÃÃo, Marx propÃe uma revoluÃÃo (social) radical, com o objetivo de libertar o homem. Tal revoluÃÃo, inicialmente, consiste na conscientizaÃÃo ou esclarecimento dos homens, numa espÃcie de emancipaÃÃo teÃrica, que os impele a agir, de forma revolucionÃria, para abolir todas as barreiras à concretizaÃÃo da autonomia dos homens. O objetivo final da revoluÃÃo Ã, conforme Marx, estabelecer condiÃÃes necessÃrias para o advento da sociedade comunista como lugar da efetiva emancipaÃÃo humana e da democracia radical, direta.
The thought philosophic and politic of Marx can be appropriate qualified as defensor of effective human-social emancipation and of democracy. Specially in the period of 1843-48, Marx formulates a set of ideas, arguments, thesis, propositions, with the aim refuting concepts and practices that puts against to human emancipation. For Marx, the theories should be elaborated with base in a critical analyse of material reality in that the man lives. Adopting this criterion, he denounces the creed in the State as sphere that realises the common interest of the being, that the State is the partial power of the bourgeois class, therefore essential antidemocratic, it is inapt to offer conditions for the effect of liberty and equality, what he comprehends as theoretic and pratical principles that the denominates âuniversal human emancipationâ and ârealâ and âtrue democracyâ. Second Marx, when it is not enought, the State is allied of bourgeois private property, that in conformity to his valuation is the main material objetion to the human emancipation and democracy, that he advocates. According to Marx, the private property manages to the man does not recognise the work as activity that engenders the social life. The work while activity strange, that is, work under the private property rules, impedes the person to work freeand conscious, so to recognise as social being. Against to this situation, Marx proporse a radical (social) revolution, with the purpose to liberate the man. Such revolution, initial, consist in a human conscientiouness or explanation, so a kind of theoretical emancipation, that impels to act, in an revolutionary way to abolis hall barriers to the concretion of human autonomy. In conformity to Marx, the final objective of the revolution is to establish the necessary conditions to the advent of communist society as place of effective human emancipation and radical democracy, direct.
36
Paixão, Bruno Gonçalves da. "Marx: crítica à dimensão política." Universidade Estadual do Oeste do Paraná, 2016. http://tede.unioeste.br/handle/tede/3061.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This thesis analyzes the essentiality that permeates the politics dimension of Marx. Understanding essence as predominant features of a way of being or category try to demonstrate here that the politics, in all the Marxian works, has a negative character. This interpretive filter assumes, not a purely conceptual analysis of the category alluded above, as ethereal form, but his connection with the materiality of life, that is to say as part of a historical development of social relations of production. In this sense, the alleged discussion will seek the DNA of the Politics in the emergence of private property as a necessary element of mediation of the class struggle that begins with such sociability. The politics comes as social power usurped as a dimension that appears to regulate the relations of domination of one class over the other, always acting for the deactivation of the social, thus having an essentially negative character. This Marxian finding breaks with the perspective of the philosophical tradition where the policy appears as an intrinsic dimension to be social, and therefore, the development of the latter would be coupled to the first, that is all output to humanity's problems could only be solved in the framework and improving the policy. For Marx, on the contrary, improved policy is to prolong any sociability built on the pillars of social classes, keeping intact the exploitation of man by man. The solution to overcoming such relational status between men, according to Marx, it is the political revolution of social soul, thus opposing to any previous revolutionary attempt that for the German thinker, they were social revolutions of political soul. Beyond the simple exchange of words in position, the concept of revolution is central to the Marxian work it points to overcome the political emancipated society.
Esta dissertação pretende analisar a essencialidade que perpassa a dimensão da política em Marx. Entendendo essência enquanto características predominantes de uma forma de ser ou de uma categoria, tentará demonstrar aqui que a Política, no conjunto das obras marxianas, possui um caráter negativo. Esse filtro interpretativo parte da premissa, não de uma análise puramente conceitual da categoria aludida acima, como forma etérea, e sim de sua ligação com a materialidade da vida, ou seja, como parte de um desenvolvimento histórico das relações sociais de produção. Nesse sentido, a pretensa discussão buscará o DNA da Política no surgimento da propriedade privada, enquanto elemento necessário de mediação da luta de classes que se inicia com tal sociabilidade. A política surge enquanto energia social usurpada, como uma dimensão que aparece para regular as relações de domínio de uma classe sobre a outra, agindo sempre para a desefetivação do ser social, possuindo assim, um caráter essencialmente negativo. Essa constatação marxiana rompe com a perspectiva da tradição filosófica onde a política aparece enquanto dimensão intrínseca ao ser social, e por isso, o desenvolvimento deste último estaria atrelado ao da primeira, ou seja, toda saída para os problemas da humanidade só poderiam ser resolvidos no âmbito e no aprimoramento da política. Para Marx, ao contrário, aperfeiçoar a política é prolongar qualquer sociabilidade erigida sobre os pilares das classes sociais, mantendo intacta a exploração do homem pelo homem. A saída para a superação de tal estado relacional entre os homens, segundo Marx, é a revolução política de alma social, contrapondo assim a toda e qualquer tentativa revolucionária anterior, que para o pensador alemão, foram revoluções sociais de alma política. Para além da simples troca na posição das palavras, tal conceito de revolução é central na obra marxiana, pois aponta para a superação da política numa sociabilidade emancipada.
37
Schian, Rodolfo Medeiros. "Marx: a relação sociedade-natureza." Pontifícia Universidade Católica de São Paulo, 2011. http://tede2.pucsp.br/handle/handle/2261.
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Previous issue date: 2011-06-22Conselho Nacional de Desenvolvimento Científico e Tecnológico
We live in turbulent times of social and ecological crises, and many researchers believe that these are associated, and often are the responsibility of the capitalist system. This linkage of social and environmental problems was seen only in 1960, with the emergence of environmental sociology, concluding that the degradation of natural resources was linked to industrial development. However, for many researchers sociologists, this issue, experienced by the company, could not be thoroughly examined in the absence of a theory to explain the relationship between society and nature as the classics of sociology (Marx, Weber and Durkheim), worked on environmental issues so tangential in his theories. Thus, this research was conducted to understand the concept of nature of Karl Marx, if in fact the environmental issue has been addressed tangentially in his work, as this classical thinker reflected the society-nature relationship in socialist theory, and what the extent of their concepts to understand the ecological problem. Through analysis of his major works and some Marxists, we found a thought developed on the relationship between society and nature, a conception of the revolutionary nature of its time, and above all, a theory developed by means of historical materialism, which serves as a basis for analyzing contemporary ecological problems. Marx had already completed what sociologists have concluded only in 1960 that the degradation of natural resources is associated with the capitalist industrial development. Thus, we conclude that socialism and ecology are involved
Vivemos uma época turbulenta, de crises sociais e ecológicas, e muitos pesquisadores acreditam que estas estão associadas e, por muitas vezes, são de responsabilidade do sistema capitalista. Essa ligação dos problemas socioambientais somente foi percebida em 1960, com o surgimento da sociologia ambiental, concluindo que a degradação dos recursos naturais estava associada ao desenvolvimento industrial. Entretanto, para muitos pesquisadores sociólogos, essa problemática, vivida pela sociedade, não poderia ser profundamente analisada por não existir uma teoria que explicasse a relação sociedade-natureza, pois os clássicos da sociologia, (Marx, Weber e Durkheim), trabalharam a questão ambiental de modo tangencial nas suas teorias. Partindo dessa afirmação, foi realizada uma pesquisa para compreender a concepção de natureza de Karl Marx, se de fato a questão ambiental foi tratada tangencialmente em sua obra, como esse pensador clássico refletia a relação sociedade-natureza dentro da teoria socialista, e qual seria o alcance dos seus conceitos para compreender a problemática ecológica. Por meio da análise de suas principais obras e de alguns marxistas, verificamos um pensamento desenvolvido sobre a relação sociedade-natureza, uma concepção de natureza revolucionária para o seu tempo, e acima de tudo, uma teoria desenvolvida por meio do materialismo histórico, que serve como base para analisar a problemática ecológica contemporânea. Marx já havia concluído o que os sociólogos concluíram somente em 1960, que a degradação dos recursos naturais está associada ao desenvolvimento industrial capitalista. Dessa forma, concluímos que socialismo e ecologia são correspondentes
38
Cabral, Carlos Eduardo Figueiredo. "A moeda: Marx e Keynes." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/9397.
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Previous issue date: 2009-06-22This work aims to analyze the currency within the capitalist economy. Try to show that the currency is not just an element that facilitates the exchange. This vision of neutrality of money is part of the theory called Orthodox. In contrast to this theory is on the idea that money plays a key role in the system, because it means the beginning and the outcome of any production, which affects all other economic variables. To defend this hypothesis will be used as some theoretical appeal of the works of author Karl Marx and John Maynard Keynes, and texts of support mainly from Maria de Lourdes Rollemberg Mollo (1988) and Leda Maria Paulani (1991)
Este trabalho tem como objetivo analisar a moeda dentro da economia capitalista. Busca-se mostrar que a moeda não é somente um elemento que facilita as trocas. Essa visão de neutralidade da moeda faz parte da teoria chamada ortodoxa. Em contraposição a esta teoria será colocada a idéia de que a moeda desempenha um papel fundamental no sistema, pois ela forma o início e o resultado de qualquer produção, o que afeta todas as outras variáveis econômicas. Para defender essa hipótese serão utilizadas como recurso teórico algumas das obras dos autores Karl Marx e John Maynard Keynes, bem como textos de apoio, principalmente de Maria de Lourdes Rollemberg Mollo (1988) e Leda Maria Paulani (1991)
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Clochec, Pauline. "Marx jeune hégélien, 1841-1844." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSEN007.
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L’appellation « jeune Marx » désigne les écrits marxiens, souvent publiés à titre posthume, allant de la Dissertation doctorale de 1841 tout au moins jusqu’aux articles des Annales franco-allemandes. Elle recouvre ainsi la période où Marx se réclame de la philosophie. Cette première période théorique a jusqu’à aujourd’hui fait l’objet d’une double et presque totale mise à l’écart théorique. D’une part, ces travaux de jeunesse ont été assimilés aux symptômes d’une formation intellectuelle encore incomplète, dont l’idéalisme aurait été dépassé par le matérialisme de la maturité. Cette approche était représentée en France d’une manière paradigmatique par Althusser. Elle a cependant aussi caractérisé, d’Engels à Cornu, presque toutes les traditions de lecture marxiste. Si des lectures symétriquement opposées, comme celle de Rubel, identifiant dans les théories du jeune Marx le fondement de son matérialisme à venir, ont inversé le diagnostic, elles n’en ont pas moins rejeté aussi l’approche immanente pour interroger les écrits du jeune Marx seulement dans leur intégration à l’évolution marxienne d’ensemble. D’autre part, c’est le contexte et l’intertexte théoriques de développement du jeune Marx, en l’occurrence sa participation au mouvement jeune hégélien, qui ont été mis de côté. Ils n’ont été mobilisés que négativement, servant à la mise en relief de l’originalité théorique et politique de Marx. Or, cette période dite de jeunesse est pour Marx une période d’exploration théorique et politique qui demande à être interrogée pour elle-même. De plus, le travail théorique, voire parfois rédactionnel, de Marx dans cette période passe par la collaboration et la discussion avec des auteurs Jeunes hégéliens. On retient généralement de ces collaborations seulement celle avec Engels – dont on oublie qu’il fut un Jeune hégélien – en masquant celles qui la précédèrent ou furent simultanées, avec Bruno Bauer notamment jusqu’en 1842, avec Arnold Ruge à Paris, puis avec Moses Hess. Dans cette succession de collaborations et de polémiques, construire une théorie, pour le Marx de cette époque, implique toujours, d’une part, de se situer par rapport à Hegel, et d’autre part, de se situer par rapport aux autres Jeunes hégéliens. Notre projet consiste par conséquent, non à opposer Marx à l’ensemble des autres Jeunes hégéliens dont l’unanimité serait postulée, pour en valoriser l’originalité isolée, mais à retracer les évolutions théoriques de Marx en les situant à l’intérieur des débats qui constituent le jeune hégélianisme. Cette approche doit être appliquée, non seulement à la dimension philosophique des textes de « jeunesse » de Marx, mais aussi à ses travaux sur l’histoire, la religion, l’économie, la société et la politique. La « découverte » même de ces trois derniers domaines, généralement identifiée à un congé donné par Marx à la philosophie et à l’idéalisme qu’il laisserait aux Jeunes hégéliens, est à expliquer, du moins partiellement, selon une médiation jeune hégélienne. Comprendre le jeune Marx passe par une lecture génétique, contextuelle et intertextuelle de ses positions à l’intérieur du contexte jeune hégélien dans lequel les propositions de Marx prennent alors leur sensThe term "young Marx" refers to Marxian writings, often published posthumously, ranging from the doctoral dissertation of 1841 to at least the articles of the Annales franco-allemandes. It thus covers the period when Marx claims to be a philosopher. This first theoretical period has suffered a double and almost total theoretical exclusion. On the one hand, these early writings have been considered as symptoms of an intellectual formation that was not yet complete, whose idealism would have been surpassed by the materialist position of the “mature” Marx. This approach was represented in France in a paradigmatic way by Althusser. However, it has also characterized, from Engels to Cornu, almost all Marxist reading traditions. If symmetrically opposed readings, such as Rubel's, identifying in the theories of the young Marx the foundation of his future materialism, reversed the diagnosis, they nonetheless rejected the immanent approach to question the writings of the young Marx only in their integration with the overall Marxian evolution. On the other hand, it is the theoretical context and intertext of the young Marx's development, in this case his participation in the young Hegelian movement, which have been put aside. They have been mobilized only negatively, in order to highlight the theoretical and political originality of Marx. Now, this so-called youth period is for Marx a period of theoretical and political exploration that requires to be interrogated for itself. In addition, Marx's theoretical and sometimes editorial work in this period involves collaboration and discussion with Young Hegelian writers. What is usually highlighted in this period are the collaborations with Engels – who had been a Young Hegelian, even if this is often forgotten – putting aside other anterior and simultaneous collaborations ; like the one with Bruno Bauer (until 1842), with Arnold Ruge (in Paris) and with Moses Hess. In this succession of collaborations and polemics, Marx’s construction of theories at that time always implies, on the one hand, to situate himself in relation to Hegel, and on the other hand, to situate himself in relation to other Young Hegelians. My project, therefore, is not to oppose Marx to all the other Young Hegelians whose unanimity would be postulated, in order to value its isolated originality, but to trace Marx's theoretical evolutions by situating them within the debates which constitute the young Hegelianism. This approach must be applied not only to the philosophical dimension of Marx's "youth" texts, but also to his work on history, religion, economics, society and politics. Marx’s so-called discovery of the last three domains - usually considered as an evidence for him leaving philosophy and idealism to Young Hegelians - must be explained, at least partially, in reference to Marx’s participation to Youn Hegelianism. Understanding the young Marx involves a genetic, contextual and intertextual reading of his positions within the young Hegelian context in which Marx's propositions make sense
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Poulantzas, Nicos. "Marx y el derecho moderno." Pontificia Universidad Católica del Perú, 2015. http://repositorio.pucp.edu.pe/index/handle/123456789/115677.
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Artous, Antoine. "Marx, l'Etat et la politique." Montpellier 1, 1996. http://www.theses.fr/1996MON10030.
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Le cheminement de la critique de la politique moderne - au centre des textes de jeunesse - a la critique de l'economie politique, n'est pas chez marx le signe d'un "economisme". Il est d'abord le produit d'une rupture avec l'idealisme d'etat dominant qui prend a la lettre le discours de l'etat moderne. C'est-a-dire d'un etat qui, pour la premiere fois dans l'histoire, ne se donne pas comme domination directe d'un groupe social. Marx entend montrer qu'il est la forme politique adequate de la "societe civile-bourgeoise" dont il est necessaire de percer a jour le fonctionnement. D'ou le passage de la critique de la politique des textes de jeunesse, ou il esquisse une theorie de l'etat moderne comme etat representatif, a la critique de l'economie politique qui, elle aussi, presente la production moderne comme debarassee de toute forme d'exploitation. Or, pour marx, le rapport salarial est bien un rapport d'exploitation. Meme si, comme l'etat moderne, il est inedit historiquement et que le rapport de propriete ne se manifeste pas, a la facon des formes precapitalistes, comme un "rapport de maitre a serviteur", selon un formule du capital. Au dela des nombreuses apories et difficultes presentes chez marx et dans la tradition marxiste, l'interet de cette demarche nous parait toujours d'actualite comme methode d'analyse de la politique moderne dans ses differences d'avec les formes de pouvoir des societes precapitalistesThe development from the critique of modern politics, which is at the centre of the texts of the young marx. To the critique of political economy is not a sign of marx's "economism". It is above all the product of a rupture with the idealism of the dominant state which makes a literal interpretation of the discourse of the modern state: the state which, for the first time in history, does not appear as the direct domination of one social group. Marx tries to show that this is the adequate political form for "bourgeois-civil society". , for which it is necessary to update our undestanding of its functioning. Hence the passage from the critique of politics in the texts of his youth. Where he sketches a theory of the modern state as a representative state, to the critique of political economy, which also presents modern production as free of all forms of exploitation. For marx the wage relationship is one of exploitation. Even if, like the modern sate, it appears for the time in history, and the property relationship does not present itself, as in precapitalist formations, as a "master servant relationship" as marx expresses it in capital. Despite the numerous difficulties present in the writings of marx and the marxist tradition, we believe that this approach is still relevant as a method of analysis of modern politics, and its differences with forms of power in pre-capitalist societies
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Berkemeier, Caleb. "Marx, Marxism, and Human Nature." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1335454402.
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Kissel, Eric Scott. "MARX ON INDIVIDUALITY AND COMMUNITY." University of Cincinnati / OhioLINK, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=ucin976026836.
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Tanguay, Alain. "L'hyper-hégélianisme du jeune Marx." Sherbrooke : Université de Sherbrooke, 1997.
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Dias, Antonio Francisco Lopes. "Emancipação e democracia em Marx." reponame:Repositório Institucional da UFC, 2009. http://www.repositorio.ufc.br/handle/riufc/26328.
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DIAS, Antonio Francisco Lopes. Emancipação e democracia em Marx. 2009. 180f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2009.Submitted by Gustavo Daher (gdaherufc@hotmail.com) on 2017-10-03T11:36:43Z No. of bitstreams: 1 2009_dis_afldias.pdf: 1345971 bytes, checksum: df26a0ddb230b9091d2a77f245648197 (MD5)
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The thought philosophic and politic of Marx can be appropriate qualified as defensor of effective human-social emancipation and of democracy. Specially in the period of 1843-48, Marx formulates a set of ideas, arguments, thesis, propositions, with the aim refuting concepts and practices that puts against to human emancipation. For Marx, the theories should be elaborated with base in a critical analyse of material reality in that the man lives. Adopting this criterion, he denounces the creed in the State as sphere that realises the common interest of the being, that the State is the partial power of the bourgeois class, therefore essential antidemocratic, it is inapt to offer conditions for the effect of liberty and equality, what he comprehends as theoretic and pratical principles that the denominates “universal human emancipation” and “real” and “true democracy”. Second Marx, when it is not enought, the State is allied of bourgeois private property, that in conformity to his valuation is the main material objetion to the human emancipation and democracy, that he advocates. According to Marx, the private property manages to the man does not recognise the work as activity that engenders the social life. The work while activity strange, that is, work under the private property rules, impedes the person to work freeand conscious, so to recognise as social being. Against to this situation, Marx proporse a radical (social) revolution, with the purpose to liberate the man. Such revolution, initial, consist in a human conscientiouness or explanation, so a kind of theoretical emancipation, that impels to act, in an revolutionary way to abolis hall barriers to the concretion of human autonomy. In conformity to Marx, the final objective of the revolution is to establish the necessary conditions to the advent of communist society as place of effective human emancipation and radical democracy, direct.
O pensamento filosófico-político de Marx pode, apropriadamente, ser adjetivado como defensor da efetiva emancipação humano-social e da democracia. Notadamente no período de 1843-48, Marx formula um conjunto de idéias, argumentos, teses etc., visando a refutar teorias e práticas que se contrapunham à emancipação dos homens. Para Marx, as teorias devem ser elaboradas com base em uma análise crítica da realidade material em que vivem os homens. Adotando este critério, ele denuncia as crenças no Estado como esfera que realiza os interesses comuns dos indivíduos; que o Estado, na medida em que é poder parcial, da classe burguesa, portanto essencialmente antidemocrático, é incapaz de oferecer condições para a efetivação da liberdade e da igualdade, compreendidas por ele como princípios teórico-práticos do que denomina de “emancipação humana universal” e de “real” e “verdadeira democracia”. Segundo Marx, não bastasse isto, o Estado é aliado da propriedade privada burguesa que, na avaliação dele, é o principal obstáculo material à forma de emancipação humana e de democracia que advoga. A propriedade privada, segundo Marx, faz com que o homem não reconheça o trabalho como atividade que engendra a vida genérica (social). O trabalho enquanto atividade estranhada, isto é, trabalho sob os ditames da propriedade privada impede o indivíduo de trabalhar livre e conscientemente, portanto, de se reconhecer como ser social. Contra esta situação, Marx propõe uma revolução (social) radical, com o objetivo de libertar o homem. Tal revolução, inicialmente, consiste na conscientização ou esclarecimento dos homens, numa espécie de emancipação teórica, que os impele a agir, de forma revolucionária, para abolir todas as barreiras à concretização da autonomia dos homens. O objetivo final da revolução é, conforme Marx, estabelecer condições necessárias para o advento da sociedade comunista como lugar da efetiva emancipação humana e da democracia radical, direta.
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MURMORA, LEONARDO. "I paesaggi di Burle Marx." Doctoral thesis, Università IUAV di Venezia, 2008. http://hdl.handle.net/11578/278248.
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Sanio, David [Verfasser], Peter [Gutachter] Mark, and Steffen [Gutachter] Marx. "Genauigkeit monitoringbasierter Lebensdauerprognosen von Betonbrücken bei Spannstahlermüdung / David Sanio ; Gutachter: Peter Mark, Steffen Marx." Bochum : Ruhr-Universität Bochum, 2017. http://d-nb.info/1127335146/34.
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Souza, Jose Crisostomo de. "Marx em busca do corpo e da substancia absoluta (a peleja de Marx contra Marx Stiner em torno da individualidade soberana e das peias do espirito)." [s.n.], 1990. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280620.
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Orientador : Marcos Lutz MullerTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Cissé, Gnagna. "La notion de système dans la pensée de K. Marx : systématicité et temporalité chez K. Marx." Poitiers, 1989. http://www.theses.fr/1989POIT5013.
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Au systeme abstrait, dogmatique, se voulant eternel, hostile a l'individu, marx semble preferer le systeme ouvert, habite par le temps, dont la perfection systematique n'est jamais acquise definitivement. Un tel systeme parait etre une totalite organique, un processus circulaire dynamique s'accomodant parfaitement de la vitalite et de la liberte de l'individuTo the abstract, dogmatic system, who seems to be eternal, who is adverse to the individual, marx conceivably prefer the open, temporal system, whose systematic perfection is never definitely establisched. Such a system seems to be an organic totality, a dynamic circular process who thoroughly makes the best of the vitality and the freedom of the individual
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Bertoncini-Zubkova, Elena. "Marx`s shorts and ancestors` caves:." Universitätsbibliothek Leipzig, 2012. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-95567.
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The only play by Kezilahabi, Marx`s shorts, is a political satire, so pungent that it has not yet been published, although its photocopied manuscript has been in circulation for almost twenty years (it is dated 1978). Probably it was written soon after Julius Nyerere`s pamphlet Azzmio la Arusha baada ya Miaka Kumi (1977), where he overtly admitted for the first time the failure of his policy, clearing the way for critical literary works.