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Journal articles on the topic 'Marxist Ethics'
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1
Konstańczak, Stefan. "Disputes over the place of ethics in Polish Marxist philosophy." Ethics & Bioethics 11, no. 1-2 (June 1, 2021): 58–66. http://dx.doi.org/10.2478/ebce-2021-0005.
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Abstract In the article, the author presents attempts by Polish Marxist philosophers to enrich Marxism with ethical issues. The initial absence of ethics in Marxism is associated with the ignorance of tradition related to their own formation. In the author’s opinion, only polemics with the competitive Lviv-Warsaw school forced Polish Marxists to take the issue seriously. That is why Polish Marxist ethics in its mature form was only established in the 1960s, and did not enrich Marxism itself, but rather indirectly contributed to the initiation of socio-political transformations in our country.
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Fisk, Milton. "Locating Marxist Ethics." Radical Philosophy Review 19, no. 3 (2016): 725–28. http://dx.doi.org/10.5840/radphilrev201619379.
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Noonan, Jeff. "On Marxist Ethics." Journal of Critical Realism 15, no. 2 (March 14, 2016): 187–200. http://dx.doi.org/10.1080/14767430.2016.1148377.
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Brandist, Craig. "Ethics, Politics and the Potential of Dialogism." Historical Materialism 5, no. 1 (1999): 231–54. http://dx.doi.org/10.1163/156920699100414526.
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AbstractWhen, in the early 1980s the ideas of post-structuralism seemed rampant within academic critical theory, the appearance of the flawed English translation of Mikhail Bakhtin's central essays on the novel seemed to offer a very promising alternative perspective.1 Bakhtin's model of discursive relations promised to guard the specificity of discourse from being obscured by a web of determinations, while allowing the development of an account of the operations of power and resistance in discourse that could avoid the nullity of Derrida's hors-texte and the irresponsible semiotic hedonism of the later Barthes. Marxist theorists such as Raymond Williams, Terry Eagleton and Allon White immediately and effectively seized upon the translated work of the Bakhtin circle to bolster their arguments, but, as translations of the earlier and later philosophical material appeared, it became apparent that the relationship between work of the circle and the Marxist tradition was very problematic. With this, the American anti-Marxist Slavists – some of whom had been responsible for certain of these translations – moved onto the offensive, arguing that Bakhtin's work was fundamentally incompatible with, and in principle hostile to, Marxism. Occasionally, they went further, arguing that Bakhtin was quite unconcerned with politics and questions of power, being an ethical, or even a religious philosopher before all else. The Americans did have a point. Bakhtin certainly was not a Marxist and the Marxism of some of his early colleagues and collaborators was of a rather peculiar sort. Furthermore, the key problematic area was indeed Bakhtin's ethics which, it became ever more apparent, underlies his most critically astute and productive work and serves to blunt its political edge. Important points of contact between the work of the Bakhtin circle and Marxist theory do persist, however, as Ken Hirschkop and Michael Gardiner, among others, have continued to register. In this article, examining some of the sources of Bakhtin's philosophy, which have only just been revealed in the new Russian edition of his work, we shall analyse the features of Bakhtin's ethics that stifle the political potential of dialogic criticism, and we will suggest ways in which that potential may be liberated.
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Kruglova, Anna. "Social Theory and Everyday Marxists: Russian Perspectives on Epistemology and Ethics." Comparative Studies in Society and History 59, no. 4 (September 29, 2017): 759–85. http://dx.doi.org/10.1017/s0010417517000275.
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AbstractScholars have long tracked how the USSR, a laboratory of social engineering, was deeply informed by local readings of Marxist social theory. Why, then, in recent years, have so many historical and anthropological studies of Russia excluded “Marxist” from the list of main descriptors, or optics, through which they view their material? In this essay, I argue that in much contemporary scholarship Marxism and its many afterlives have evidenced a kind of blind spot, reducing Marxism to “just” an ideology. I assert that rediscovering the presence of Marxism in Russia as a Gramscian hegemonic process and a vernacular that emerged among “laymen” can help us understand how a wide range of Russians continue to make sense of their worlds today. Drawing on several years of research in the city of Perm, I interpret everyday conversations among middle-age urbanites about morality, and demonstrate how this rediscovery of Marxism can elucidate what things matter for Russians today, and how. If social scientists proceed by acknowledging that “professional” and “lay” social knowledge increasingly share sources of “theoretical” inspiration, then we face a range of narrative challenges.
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Korkut Raptis, Buket. "On the Possibility of Marxist Ethics." Beytulhikme An International Journal of Philosophy 8, no. 1 (July 21, 2018): 131–55. http://dx.doi.org/10.18491/beytulhikme.446447.
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fischer, norman. "lucien goldmann and tragic marxist ethics." Philosophy & Social Criticism 12, no. 4 (October 1987): 350–73. http://dx.doi.org/10.1177/019145378701200404.
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Lazarus, Michael. "Constructing Marxist Ethics: Critique, Normativity, Praxis." Contemporary Political Theory 15, no. 4 (June 21, 2016): 472–76. http://dx.doi.org/10.1057/s41296-016-0003-0.
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Brewer, John. "Exploitation in the New Marxism of Collective Action." Sociological Review 35, no. 1 (February 1987): 84–96. http://dx.doi.org/10.1111/j.1467-954x.1987.tb00004.x.
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The ‘new Marxism of collective action’ is a term Lash and Urry have recently used to describe a new intellectual current in Marxism which seeks to apply rational choice theory, and particularly game theory, to key Marxian concepts like collective action, class, revolution and exploitation. This current is seen as part of a general shift within social science away from structure towards agency. This paper focuses on a concept which Lash and Urry's outline ignored: namely, exploitation. Granting the concept this attention is useful for a number of reasons. Firstly, by summarizing the general debate on the concept, both within the new Marxism of collective action and outside, the paper allows the discussion of exploitation to be placed in the context of the more general debate between structuralist and humanistic versions of Marxism; especially in the context of the debate about whether there can be a Marxist theory of ethics and injustice. Secondly, by outlining how the concept is understood by advocates of the new Marxism of collective action, the paper accords the concept the central status which advocates reserve for it. In consequence, the paper identifies differences between advocates of the new Marxism of collective action with respect to how exploitation is to be understood, which suggest that the intellectual current is not as homogeneous as Lash and Urry imply. Moreover, the paper stresses that the differences between them with regard to exploitation are more than just unhelpful disagreements over matters of definition, but represent fundamental disagreements about the validity of Marx's original formulations in contemporary society.
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Płotka, Witold. "Praxis, the Body, and Solidarity: Some Reflections on the Marxist Readings of Phenomenology in Poland (1945–1989)." Miscellanea Anthropologica et Sociologica 20, no. 1 (May 25, 2019): 178–95. http://dx.doi.org/10.26881/maes.2019.1.09.
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The article presents main tendencies in the reception of phenomenology in the light of Marxism in Poland in the post-war period. As it is argued, although phenomenology was marginalized and even refused from the Marxist position, a dialogue between both traditions established interesting developments, especially with regard to the problem of the body, and constitution of solidarity as a social phenomenon. The main thesis of the study is that the confrontation with Marxism enabled phenomenologists a problematization of the phenomenon of work as a specific way of being. The article is divided into three parts. First, the author defines main ideological points of the Marxist critique of phenomenology, i.e., a critique of phenomenology as a bourgeois philosophy that cannot offer anything to the communist society since it abandons the sphere of praxis. Next, positive developments of the phenomenological method are to be reconstructed; moreover, the author analyzes Szewczyk’s original reading of Husserl, and his analysis of experience of the body. Finally, the article points out a Marxist background of some thoughts of Wojtyła and Tischner, including Tischner’s ethics of solidarity, and Wojtyła’s emphasis on human dignity.
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Markov, Alexander V. "FROM IDEALISM TO NEW MARXISM. PART 1. LEV PUMPYANSKY." Articult, no. 2 (2021): 83–90. http://dx.doi.org/10.28995/2227-6165-2021-2-83-90.
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Lev Pumpyansky's turn at the end of the 1920s from criticism of Marxism to the full acceptance of Marxist sociology as the main working tool of the literary historian can be viewed as a capitulation, but it could also be a disclosure of the potential of previous criticism. I prove that the criticism of Marxism by Pumpyansky fully fit into the dispute of neo-Kantianism against Hegelianism, while his sociology of literature was based on neo-Kantian foundations and the acceptance of Hegel's dialectics, but not Hegelian philosophy. I reconstruct a common source for Pumpyansky and Bakhtin’s view from the outside to both the neo-Kantian and neo-Hegelian traditionsm, an episode from Plato's Phaedo. The difference in the understanding of the novel genre led Pumpyansky and Bakhtin to opposite conclusions. Pumpyansky's interpretation of the difference between the novel and the novella allowed him to accept Marxism as a metacritic of Neo-Hegelianism and Neo-Kantianism, preserving the position of the hero, which was unacceptable for Bakhtin. For Pumpyansky, Marxist sociology just realizes the intentions of neo-Kantianism as soon as it is applied not to the field of science, but to the field of literature and art. Disagreeing with the convergence of ethics and creativity, promoted by Bakhtin, Pumpyansky coined a consistent Marxist sociology of literature, claiming to be philosophical and relevant for today.
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Fisk, Milton. "The Marxist Tradition of Ethics from Below." Radical Philosophy Review 15, no. 2 (2012): 393–98. http://dx.doi.org/10.5840/radphilrev201215233.
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Bowie, Guillermo. "Ethics and the Indigenization of Marxist Thought." Monthly Review 45, no. 2 (June 5, 1993): 37. http://dx.doi.org/10.14452/mr-045-02-1993-06_5.
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Fraser, Nancy. "Recognition without Ethics?" Theory, Culture & Society 18, no. 2-3 (June 2001): 21–42. http://dx.doi.org/10.1177/02632760122051760.
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In the course of the last 30 years, feminist theories of gender have shifted from quasi-Marxist, labor-centered conceptions to putatively ‘post-Marxist’ culture-and identity-based conceptions. Reflecting a broader political move from redistribution to recognition, this shift has been double edged. On the one hand, it has broadened feminist politics to encompass legitimate issues of representation, identity and difference. Yet, in the context of an ascendant neoliberalism, feminist struggles for recognition may be serving less to enrich struggles for redistribution than to displace the latter. Thus, instead of arriving at a broader, richer paradigm that could encompass both redistribution and recognition, feminists appear to have traded one truncated paradigm for another – a truncated economism for a truncated culturalism. This article aims to resist that trend. I propose an anaysis of gender that is broad enough to house the full range of feminist concerns, those central to the old socialist-feminism as well as those rooted in the cultural turn. I also propose a correspondingly broad conception of justice, capable of encompassing both distribution and recognition, and a non-identitarian account of recognition, capable of synergizing with redistribution. I conclude by examining some practical problems that arise when we try to envision institutional reforms that could redress gender maldistribution and gender misrecognition simultaneously.
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Brynov, Vitalii. "ETHICS OF POOR PEOPLE IN CHRISTIAN REALISM." Educational Discourse: collection of scientific papers, no. 21(3) (March 16, 2020): 79–88. http://dx.doi.org/10.33930/ed.2019.5007.21(3)-7.
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The article observes the historical background of relations between the poor and the rich. The influence of the capitalist social order on increasing inequality between rich and poor is described. It is noted that the proletarians think about social relations from the position of class conflict. It is described that the idealistic path to equality is the Marxist idea of worldwide revolution and the annihilation of class structure. It is emphasized that the destructive nature of Marxist idealism aims to the destruction of society. It is demonstrated that the ideas of the proletarians are based on envy and desire for revenge, not on moral values.
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Rohozha, Mariya, and Valentyna Panchenko. "From history of moral culture toward applied ethics: T. G. Abolina's ethical researches at Kyiv university." UKRAINIAN CULTURAL STUDIES, no. 2 (11) (2022): 18–23. http://dx.doi.org/10.17721/ucs.2022.2(11).04.
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The article is focused on the academic legacy of Tetyana G. Abolina (1950–2015), doctor of philosophical sciences, professor of Taras Shevchenko National University of Kyiv. Ethics as the science paved the way with difficulties at domestic academic environment in the mid of the previous century. It has been transforming from the marxist-leninist propaganda toward moral theory. The ability of a professional ethicist to find one's own path in the field and create personal intellectual niche for academic activity testified the uprise of the worthy of attention theorist. Thus, the 'star' of T. G. Abolina had flared. For 37 years at the University Department of Ethics, Aesthetics and Culture Studies she had come the path from marxist-leninist ethics primarily toward research of history of moral culture in the context of socio-cultural dynamics. Moral culture was comprehended by prof. T. G. Abolina as the system of person's self-affirmation which possessed internal structure and was changing at every level of cultural-historical process in its main and specific characteristics and definite historical forms. Moral culture was understood in integrity of all aspects of practical reason, exposed specifics of historical forms, their internal structure and natural integrity. Last fifteen years of her life, prof. T. G. Abolina came to the theory of applied ethics and ethical expertise in definite fields of social life. She considered applied ethics as the procedure of morally-ethical thinking that is the natural synthesis of theory and practice, immediate usage of theory in practice. The article pays attention to Abolina's understanding of ethical expertise of social projects and practical potentiality of ethical projects in the field of public philosophy as well as ethics application to social practice and her personal 'applied turn' and activities she initiated at that way. The paper deals with the analysis of her personal monograph "Historical Destiny of Morality. Philosophical Analysis of Moral Culture" (1992), her PhD (1982) and doctoral (1999) dissertations. Prof. T. G. Abolina delivered special courses at the faculty of philosophy, which reflected her academic search at each period of time. Main ideas of her courses "Ideas of the New Ethics in the Spiritual Culture of the 20th Century" and "Evil and Fiction" are analyzed in the article.
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Dudchik, Andrey Yuryevich. "Materialist “Ethics of War” in the Project of Marxist Study of Family and Marriage in Belarusian Soviet Philosophy in the 1920s." Общество: философия, история, культура, no. 12 (December 11, 2020): 30–37. http://dx.doi.org/10.24158/fik.2020.12.3.
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The research studies the formation of materialist “ethics of war” in Belarusian Soviet philosophy in the 1920s. It has been shown that despite the absence of special philosophical works on ethics during this period, the specificity of materialist ethics can be reconstructed on the basis of historical study of philosophy, in particular the Marxist interpretation of the philosophy of B. Spinoza. The specificity of the project of Marxist geneonomy as philosophical and sociological doctrine of family and marriage is analyzed. The geneonomy was developed in the 1920s by researchers from Minsk during the pro-cesses of transformation of family life and gender rela-tions unfolding in the Soviet Union. These works com-bined socio-historical, philosophical and normative ap-proaches for studying social phenomena, including war. The development of Marxist geneonomy is presented as one of the cases of a more general process of transfer-ring foreign ideas and concepts in Belarusian social sciences and philosophy. The features of the geneono-mic project and the role of the concepts of war and struggle, as well as their ethical assessment in the works of F. Müller-Lyer, whose ideas were adopted and transformed by Soviet researchers, are analyzed. The specificity of the materialist version of geneonomy as a scientific project is revealed. According the geneonomic works of the Belarusian philosopher S.Ya. Wolfson pecu-liarities of understanding war as a factor of social evolu-tion throughout human history, analysis of the role of war in the dynamics of capitalist and Soviet societies and the development of family and marriage relations in them, the use of rhetorical means associated with the description of war and struggle for the analysis of scien-tific and philosophical activities were reconstructed. The main peculiarities of the Marxist-materialist version of the “ethics of war”, developed within the framework of the Belarusian Soviet philosophy and Marxist sociology in the 1920s, are shown. They are naturalistic and even sociologist vision of war; determinism in the acceptance of wars as an inevitable factor in the evolution of socie-ty; a dialectical assessment of the causes of war and its results; emphasis on the role of the collective good in the analysis of war and its consequences.
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Hwang, Hyeryung. "Revisiting the Realism/Modernism Debate: Marxist Thought and the Ethics of Representation." Criticism and Theory Society of Korea 29, no. 1 (February 29, 2024): 293–315. http://dx.doi.org/10.19116/theory.2024.29.1.293.
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In Utopian Generations: The Political Horizon of Twentieth-Century Literature (2005), Nicholas Brown remarks on the difference between realism and modernism as one that expresses a conflict between “a responsibility to historical truth” and “a fidelity to the formal energies released by the emergence of a form of subjectivity liberated (or alienated) from historical consciousness” (182). This raises several issues that might be useful for us to develop since, despite the emergence of diverse critical lines of thought since the development of postwar critical theory, realism and modernism have continued to affect the intricately interconnected modes of philosophical and political attitudes towards the relation between aesthetics and politics. Marxist thinkers, Georg Lukács, Theodor Adorno, and Fredric Jameson, among others, explored the dichotomy of realism and modernism in terms of the dialectic of form and content. While they shared that there is an essentially inextricable relationship between literature and the underlying contradictions of our society, how they described the aesthetic expression of social contradictions was distinct, leaving the important question unanswered: “what does it mean to be ‘real’?” In this paper, I revisit the realism-modernism debate to explore this fundamental antagonism to see how these thinkers help clarify the following issues: what is realist form, and what are its features? How does realism negotiate the history of aesthetic forms? Are “formal energies,” as Brown puts it, by themselves an attempt to be free of “historical consciousness” or ones that, as form, highlight historical consciousness? And finally, how does realist form make political action possible? These questions also help us see what it means that the aesthetic choices of an older realism have been persistently replicated after modernism in the global periphery.
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Boer, Roland, and Chamsy El-Ojeili. "The Christian Question." Counterfutures 10 (July 27, 2021): 81–99. http://dx.doi.org/10.26686/cf.v10.6941.
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Roland Boer’s five-volume work, On Marxism and Theology (2007–2013), explores the connections between Marxism and Christianity. In this interview, Boer speaks about some of the pressing issues and knotty questions raised in the series. Beginning with questions of Boer’s intellectual and political formation, of previous work on the Marxism–Christianity link, and contemporary claims about the return of religion, the discussion moves to the treatment of religion by Marx and Engels, by key Second International thinkers, and within Russian Marxism. The interview then turns to the Western Marxist tradition and the importance of Ernst Bloch and Theodor Adorno in Boer’s work. Responding to a final set of questions, Boer reflects on post-secularism and the new atheism, ethics and grace, and the contemporary struggle over the Christian legacy.
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Gower, Jeffrey. "What Are Thinking and Acting Beyond the Theory/Practice Pair?" Symposium 27, no. 1 (2023): 8–32. http://dx.doi.org/10.5840/symposium20232712.
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This article rehearses Derrida’s articulation in Theory and Practice of an analogy between Althusser’s and Heidegger’s treatments of the theory/practice pair. The analogy motivates a question about what remains for thinking and acting in the wake of Marx’s 11th Thesis on Feuerbach, when the traditional sovereignty of theory over practice becomes untenable. In the seminar, Derrida develops a line of inquiry about the edge distinguishing theory from practice, which philosophy would presumably overlow as it ceases to merely interpret the world and begins to change it. The article shows how Derrida’s analogy between Marxist philosophy and Heideggerian thinking exposes some pitfalls of any attempt to definitively escape prescientific philosophy or metaphysics while also opening up the possibility of allying Heidegger’s destruction of technological humanism and retrieval of an originary ethics with the Marxian imperative to change the world.
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Kumankov, Arseniy D. "Moral Assessment of War in Russian Marxist Thought in the 1910–1930s." Ethical Thought 21, no. 1 (2021): 135–47. http://dx.doi.org/10.21146/2074-4870-2021-21-1-135-147.
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This article precedes a large-scale study of the ethics of war in the USSR. The text deals with the problem of finding moral argumentation in the Russian Marxist tradition of understanding of war in 1910–1930s. Lenin, developing the ideas of Marx and Clausewitz, formulated that war is continuation of politics, which in turn is an expression of the class struggle. This thesis was sometimes taken as evidence of a rejection of the ethical consideration of war. However, a closer study of the literature and comparative research of the Bolsheviks theorists’ attitudes to militarism and pacifism, can lead to the conclusion that the ethical view on war was not completely alien to the Soviet authors. The typology of war, peculiar to the Russian Marxism of the specified period, is given, and the main strategies of moral legitimization of war are also designated. At the end of the article, the question of the complexity of studying the soviet ethics of war in the context of the homogenization of philosophical and military discourses in the USSR is considered. However, it is concluded that this institutional feature of Soviet science and philosophy manifested itself over time, that the reduction in the possibility of free thought and discussion gradually increased. Accordingly, in the writings of the 1920s and 1930s, we can try to discover the original Soviet ethics of war and fix various points of view and positions on the issues of the moral limitation of war. The article ends with the definition of the directions of further development of the subject. These tasks are: differentiation of the generalized views on the moral dimension of war presented in this article, clarification the dynamics and forms of the Soviet moral theory of war canon, and identification the differences between Lenin’s and Stalin’s approaches to understanding the war.
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Liu, Yan. "Back to Ethics: Ecological Ethical Dilemmas and Restoration in the Era of Big Data." International Journal of Education and Humanities 11, no. 3 (November 30, 2023): 83–86. http://dx.doi.org/10.54097/ijeh.v11i3.14463.
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The rapid development of information technology marks the arrival of the era of big data, and in the era of big data, the abnormal ecological ethics of man and nature alienated by the logic of capital highlights the body-centered and ecological imperialism under the digital existence, which points to the basic problems of "human thinking set in ecological practice" and "ecological governance responsibility". Ethical diseases must be solved with ethical prescriptions. Facing the two ethical problems, we should adhere to the basic stand of Marxist ecological ethics and absorb the essence of western environmental ethics. Specifically, in the innovation of embodied paradigm, we should change from "data" to "life"; In the transformation of thinking paradigm, we should change from "anthropocentrism" to "non-anthropocentrism"; In the transformation of responsibility ethics, we should change from "solipsism" to "otherness". In the transformation of human existence mode, we should change from "I think" to "true existence".
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Cheng, Yue Ming, and Xin Fa Tang. "Exploration of Business Ethics Based on Economics Analysis." Advanced Materials Research 1044-1045 (October 2014): 1741–44. http://dx.doi.org/10.4028/www.scientific.net/amr.1044-1045.1741.
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In view of broad and deep economic impact of economy and society from business ethics enterprise can not avoid the existence of ethics, as values, spirit, pursuit of ideal ,behavior habits, morality and so on reflecting in economic activity, its orientation to economy and the dominant role of economic behavior is very obvious. In this paper, ethics analysis of Marxist economics, institutional economics, welfare economics and ecological economics demonstrate necessity of the business ethics for sustainable development of enterprises.
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Hanson, Kenneth L. "Jesus, Socialism, and “Judeo-topia”." Socio-Historical Examination of Religion and Ministry 5, no. 1 (August 1, 2023): 110–19. http://dx.doi.org/10.33929/sherm.2023.vol5.no1.06.
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This article addresses the contention commonly expressed among liberal theologians and commentators that the Jesus of history, to the extent that he may be identified, was essentially a social revolutionary, broadly sympathetic to what might be identified in contemporary terms as ideological “socialism.” It is often conceived that Jesus’ concern for the poor, the disenfranchised, and the underclass of Second Temple Judea endows him with a broad egalitarian ethic, making him akin to an ancient “redistributionist.” I will argue, however, that “socialism” did indeed exist in those days, in the form of the Dead Sea sect, and that the historical Jesus was profoundly opposed to the community of property it represented. For him, “social justice” was part of the embedded ethics of Judaism itself, divorced from the “redistributionist” theories of Marxist and neo-Marxist adherents. Whereas the Essene sectarians withdrew from what they called “the material wealth of wickedness,” Jesus admonished his disciples to pursue dealings out of economic contact with the world at large.
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Hösle, Vittorio. "Value Pluralism and Philosophy of History." Analyse & Kritik 40, no. 1 (June 1, 2018): 185–90. http://dx.doi.org/10.1515/auk-2018-0008.
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Abstract In my reply to George Crowder’s criticism of my essay on the Soviet Revolution in the last issue of Analyse & Kritik, I discuss two problems: the nature of a reasonable value pluralism and the relation between ethics and philosophy of history. Concerning the first, I insist on the necessity of an objective rank ordering of values; with regard to the second, I side with Kant, who builds philosophy of history on ethics, and reject the Marxist idea that ethics is itself grounded in philosophy of history.
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Fuller, Edward. "Keynes and the Ethics of Socialism." AERC Papers and Proceedings 2019 22, no. 2 (September 24, 2019): 139–80. http://dx.doi.org/10.35297/qjae.010010.
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This paper examines John Maynard Keynes’s ethical theory and how it relates to his politico-economic thought. Keynes’s ethical theory represents an attack on all general rules. Since capitalism is a rule-based social system, Keynes’s ethical theory is incompatible with capitalism. And since socialism rejects the general rules of private property, the Keynesian ethical theory is consistent with socialism. The unexplored evidence presented here confirms Keynes advocated a consistent form of non-Marxist socialism from no later than 1907 until his death in 1946. However, Keynes’s ethical theory is flawed because it is based on his defective logical theory of probability. Consequently, Keynes’s ethical theory is not a viable ethical justification for socialism.
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Yin, Yichun. "Directions for Improving and Expanding Marxist Philosophy in the Age of Big Data." Academic Journal of Management and Social Sciences 4, no. 3 (September 1, 2023): 86–89. http://dx.doi.org/10.54097/ajmss.v4i3.13151.
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As technology continues to advance, the era of big data has officially arrived. This era is characterized by an explosion in the amount of data, extremely fast data access, and an increasing variety of data. The impact of the big data era is far-reaching, not only changing all aspects of people's lives, but also affecting the way of operation and thinking at all levels of society. For Marxist philosophy, it also needs to be improved and expanded in the era of big data to meet the requirements of the new era. This paper will systematically analyze this from three dimensions: data and historical materialism, artificial intelligence and Marxist philosophy, data ethics and socialist core values.
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Callari, Antonio. "The Question of Ethics: One Marxist Take on George DeMartino'sThe Economist's Oath." Rethinking Marxism 28, no. 1 (January 2, 2016): 9–15. http://dx.doi.org/10.1080/08935696.2015.1123012.
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Пинчук, В. Н. "N. I. BUKHARIN’S SOVIET MARXIST PHILOSOPHY IN 1917–1928." Вестник Рязанского государственного университета имени С.А. Есенина, no. 1(66) (June 8, 2020): 13–27. http://dx.doi.org/10.37724/rsu.2020.66.1.002.
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Анализируются мировоззренческие взгляды видного представителя советской номенклатуры Николая Ивановича Бухарина, который, наряду с В. И. Лениным, И. В. Сталиным, Л. Д. Троцким, Л. Б. Каменевым, Г. Е. Зиновьевым и А. В. Луначарским, входил в так называемый круг большевистских вождей. В отличие от многих высокопоставленных советских чиновников его отличали философская эрудиция и талант публициста. Его мировоззрение существенным образом повлияло на проведение внутренней и внешней политики Советского государства в 1917–1928 годах. В работах Бухарина в полной мере отражены его аксиологические, гносеологические и этические позиции. Так, для Бухарина главной политической ценностью является пролетарская диктатура, основным в гносеологии объявляется диалектический материализм, а этика большевистской власти вполне допускает «пролетарское принуждение», в том числе и расстрелы. Проведенное исследование позволило выявить, что Бухарин, как и все другие советские государственные деятели, являлся ортодоксальным марксистом, для которого авторитет Ленина был непререкаем. Вместе с тем его философское мировоззрение достаточно оригинально, о чем свидетельствуют его попытки классифицировать «фальсификации» марксизма, разделяя их на «фаталистический и примиренческий» марксизм, предложить четыре фазы смены капитализма социализмом как революции (идеологическая, политическая, экономическая и техническая) и ввести теорию равновесия в исторический процесс. Являясь главным теоретиком отечественного марксизма после смерти Ленина Бухарин объявляет идеализм всего лишь формой религии, который успешно преодолевается наукой и материализмом. Будучи руководителем Коммунистического интернационала, он пропагандировал, в частности в докладе 1928 года на VI конгрессе Коминтерна, глобалистскую идею коммунистов всех стран о необходимости установления мировой диктатуры пролетариата путем проведения пролетарских революций и мировой революции. The article analyzes the worldview of an outstanding Soviet philosopher Nikolay Ivanovich Bukharin, who was one of the Bolshevik leaders together with V. I. Lenin, I. V. Stalin, L. D. Trotsky, L. B. Kamenev, G. E. Zinoviev, and A. V. Lunacharsky. Unlike many other high-ranking officials, Nikolay Ivanovich Bukharin was renowned for his philosophical erudition and genuine journalistic talent. His worldview greatly influenced the Soviet Union’s domestic and foreign policy in 1917–1928. N. I. Bukharin’s works reflected the philosopher’s axiological, gnoseological and ethical views. Proletarian dictatorship was N. I. Bukharin’s major political value. Dialectical Marxism determined his gnoseological views. The ethics of Bolshevism evinced a high tolerance for proletarian violence. The present research shows that N. I. Bukharin was not unlike other Soviet officials in his adherence to orthodox Marxism and his worship of Lenin. However, N. I. Bukharin’s philosophical approach was rather unique. Thus, he attempted to classify some falsifications of Marxism, distinguished between fatalistic Marxism and conciliatory Marxism, spoke about four phases of the transition from capitalism to socialism (ideological, political, economic, and technical), and introduced the theory of historical balance. Being a leading theoretician of Soviet Marxism, Bukharin stated that idealism was a mere form of religion and, therefore, was to be replaced with scientific materialism. Delivering a report to the 6th Congress of the Communist International in 1928, he underlined the necessity of fighting for global proletarian dictatorship by means of proletarian revolutions and world revolutions.
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Ge, Yangyang. "Analysis of the Influence of Western Philosophy on the Development of Chinese Environmental Philosophy Theory and Its Future Direction." Journal of Environmental and Public Health 2022 (October 3, 2022): 1–11. http://dx.doi.org/10.1155/2022/1216866.
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Western environmental philosophy was born out of the environmental movement that emerged in the second half of the 20th century, and it is fundamentally practical in orientation. However, over the past 50 years, the study of environmental philosophy has become increasingly abstract and theoretical and seems to have drifted away from the practice of environmental protection. At the beginning of the 21st century, Western environmental philosophy began to take a policy turn, with an increasing number of philosophers actively participating in national and international environmental policy discussions. This turn is the latest development in environmental pragmatism. However, the philosophy embodied in this turn is still weak and lacks sufficiently strong theoretical roots. An environmental philosophy that truly achieves a policy turn, i.e., one that can exert a truly significant influence in environmental policy making, must be based on a unified and robust theoretical paradigm. This paper takes the goals and tasks of environmental philosophy research as an entry point, analyzes the deviation of the development of environmental philosophy in China to the problem of the intrinsic value argument, and explores the new direction of environmental philosophy research by focusing on the central argument of environmental pragmatism. In order to deeply explore this issue, this paper takes the Marxist concept of development as the theoretical guide and mainly adopts the methods of inductive research, comparative research, and theory to practice. This paper summarizes the foundation of contemporary environmental philosophy into four basic questions of center, value, ethics, and survival and seeks answers to these questions in philosophical thought. To construct the basic framework of modern Chinese environmental philosophy, through the comparative study of environmental ethics in different periods, this paper explores the relationship between environmental ethics in the perspective of Marxist concept of development, so as to further clarify the development direction of environmental ethics in China in the future.
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Ignjatovic, Suzana, and Zeljka Buturovic. "Breastfeeding divisions in ethics and politics of feminism." Sociologija 60, no. 1 (2018): 84–95. http://dx.doi.org/10.2298/soc1801084i.
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The paper focuses on the ongoing ?breastfeeding wars? in public discourse and feminist approaches to ongoing debates in this area. Feminist disputes over breastfeeding are found in every ?wave? of the feminist movement, including the dominant contemporary political discourse of ?gender mainstreaming?. For one, feminist divisions over breastfeeding are influenced by ideological and theoretical differences in feminism (Marxist, radical, libertarian and other positions), sometimes resulting in their convergence with other ideologies (for example, conservatism). However, a recurrent point of division is also whether breastfeeding has an empowering or alienating effect on women. For one group of scholars, breastfeeding is a liberating practice, while the other camp is criticizing breastfeeding promotion as a form of oppression. This underscores the point that issues concerning woman?s body, especially reproductive rights and sexuality, are the most critical source of ambivalence within the modern feminism. This has been evident in feminist positions on new reproductive technologies, parenthood, and finally breastfeeding, making them some of the most controversial subjects of feminist debates.
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McLeod, John. "Postcolonial Studies and the Ethics of the Quarrel." Paragraph 40, no. 1 (March 2017): 97–113. http://dx.doi.org/10.3366/para.2017.0217.
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The history of postcolonial studies is a history of quarrels. Since its emergence in the late 1970s in the wake of Edward W. Said's Orientalism (1978), a book with which many have quarrelled due to its daring conjoining of culture with imperialism, the fortunes of postcolonial thought have been shaped by ongoing wrangles between contrary positions. These conceptual quarrels, turning still, include: Marxist versus ‘culturalist’ postcolonialisms; diasporic theory versus nationalism; metropolitan versus ‘third world’; cosmopolitanism versus materialism; cultural studies versus the ‘English department’; anglophone versus ‘native’ languages; poststructuralism versus tricontinentalism; globalization versus planetarity. Acknowledging that postcolonial studies is arguably one of the most critiqued and self-critical theoretical paradigms of recent decades, this essay considers the quarrel not simply as the product of divergent politics but as a crucial element of postcolonialism's ethical modus operandi. It ultimately both establishes the ethical agency of quarrels in postcolonial thought and looks ahead to the latest unfolding of key contentions in an ever-developing field.
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Romeiro Hermeto, João. "Ethics, Alienation, and Ontology: The impossible is the starting point of each possible." Runas. Journal of Education and Culture 3, no. 6 (December 10, 2022): e21078. http://dx.doi.org/10.46652/runas.v3i6.78.
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The first quarter of the 21st century is reaching its end, and worldwide crises appear to become ubiquitous. Capitalist forces of destruction have not gone rogue, they merely represent the actualization of capitalist relations of exploitation. Notions of fettering fall prey to illusions, which overlook both particular historical moments and the essence of capitalist relations. In contrast, social emancipation presupposes an ontological understanding of human action. It is not enough to wish for a more humane society; both the limits of and potential for transformation must be understood. Based on Marx and Lukács, the ontological categories of possible and impossible, labour and teleology, are investigated, consequently, creating an opposing prerogative to capitalist naturalization and eternization. Capitalism is instead taken for what it is: a determined social, historical construction, thus, a superable social organization rather than a natural force. Insofar as the historical debacle of Marxism has provoked a methodological vacuum filled with relativism, contemporary critical analyses disaggregate into bourgeois isolated phenomena, becoming liberal assessments themselves. The concrete impact is not irrelevant: for they fight arguments in the fields chosen by capitalism; any perception of totality is rejected a priori; strategies to overcome capitalist challenges reproduce the conditions which create them, because it is assumed what needs to be explained. It appears urgent to reframe social critique within the frame of methodological orthodoxy. Marxist capitalist critique departs from ontological facts, for instance, labour. This means grasping both the totality and the ontological dimensions of particular forms, enabling effective strategies towards emancipation.
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Zawadzka-Pąk, Urszula K. "Values of Good, Truth, and Love in Participatory Budgeting in Poland." Institutiones Administrationis 1, no. 1 (June 30, 2021): 140–53. http://dx.doi.org/10.54201/iajas.v1i1.16.
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Literature suggests that government instruments, rooted in the traditional modernist representative democracy, do not effectively protect the common good due to the moral hazard problem, and as a solution, it proposes citizen participation. However, just like over the last century public administration experienced a smooth and almost invisible passage from modernist instruments – informed by Aristotle – to postmodernist ones with a Marxist background, participative governance serves to replace the universal values of Latin (Western) civilisation by the ideas of neo-Marxist new ethics. This is the case of participatory budgeting that cannot effectively enhance financial accountability for the protection of the common good because it infringes on the value of truth. What is worse, by “the liberation from freedom” that it proposes is detrimental to the common good. The solution seems to lie in philosophy, that is the love of wisdom, and in true love.
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Zawadzka-Pąk, Urszula K. "Values of Good, Truth, and Love in Participatory Budgeting in Poland." Institutiones Administrationis 1, no. 1 (June 30, 2021): 140–53. http://dx.doi.org/10.54201/iajas.v1i1.16.
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Literature suggests that government instruments, rooted in the traditional modernist representative democracy, do not effectively protect the common good due to the moral hazard problem, and as a solution, it proposes citizen participation. However, just like over the last century public administration experienced a smooth and almost invisible passage from modernist instruments – informed by Aristotle – to postmodernist ones with a Marxist background, participative governance serves to replace the universal values of Latin (Western) civilisation by the ideas of neo-Marxist new ethics. This is the case of participatory budgeting that cannot effectively enhance financial accountability for the protection of the common good because it infringes on the value of truth. What is worse, by “the liberation from freedom” that it proposes is detrimental to the common good. The solution seems to lie in philosophy, that is the love of wisdom, and in true love.
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García Vázquez, Borja. "El concepto de guerra justa. Especial atención a su doctrina en la China contemporánea = The concept of just war. Special attention to its conception in contemporary China." EUNOMÍA. Revista en Cultura de la Legalidad, no. 18 (April 1, 2020): 64. http://dx.doi.org/10.20318/eunomia.2020.5264.
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Resumen: Los razonamientos que llevan a justificar las guerras basan sus causas en motivaciones éticas análogas en diferentes religiones que exceden el marco occidental. Con el auge y difusión del marxismo, la ideología se convirtió en un elemento de cohesión social, ocupando posiciones anteriormente limitadas a la teología, permitiendo la delimitación de la guerra justa desde esta posición, la cual, asumida por la República Popular China, ha dado origen a una variante oriental en la que se conjuga la tradición de Sun Tzu con el legado marxista-leninista y su desarrollo posterior por Mao y sus sucesores. Palabras clave: Guerra justa, guerra y marxismo, guerra y leninismo, guerra y maoísmo. Abstract: The reasonings that lead to justify wars have certain origins in similar ethical motivations in different religions that exceed the Western framework. With the rise and spread of Marxism, ideology was changed into an element of social cohesion, occupying positions previously limited to theology, the delimitation of the just war from this position, which, assumed by the People’s Republic of China, has given rise to an oriental variant in which the tradition of Sun Tzu is combined, with the Marxist-Leninist legacy and its subsequent development by Mao and his successors. Keywords: Justwar, war and marxism, war and leninism, war and maoism.
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Jover Biboum, Margarita, Rubén García Rubio, and Carlos Ávila Calzada. "Adrian Parr, a polyhedral relationship with water." ZARCH, no. 15 (January 27, 2021): 188–95. http://dx.doi.org/10.26754/ojs_zarch/zarch.2020154932.
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Adrian Parr is a transdisciplinary scholar who brings the design disciplines into conversation with the humanities, social sciences, and science. Rather than work within the clearly defined boundaries of a specialized discipline, her writings and movies create ethical montages consisting of theoretical criticism, poetics, imagery, and sound. The daughter and niece of two of Australia's most well-known contemporary artists, she has a sensitivity toward the affective potential of thought and ethical reflection. Her writings encompass a journey through the notebooks of Leonardo da Vinci, Deleuze, feminism, contemporary art, sustainability culture, urbanism, climate change, policy, collective memory, trauma theory, and Marxist thinking. Her films set out to humanize the water and sanitation statistics driving national and international policy. In this interview Adrian Parr talks about the environmental and water problems in different parts of the world under a vision in which humanism, education, ethics, awareness and leadership play a transcendental role.
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Mocombe, Paul C. "Haitian/Vilokan Idealism versus German Idealism." Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 4, no. 4 (August 24, 2018): 69–74. http://dx.doi.org/10.36344/ccijhss.2018.v04i04.006.
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Unlike German Idealism whose intellectual development from Kant to Schopenhauer, Hegel, Marx, Nietzsche, Husserl, Heidegger, and the Frankfurt school produced the dialectic, Marxist materialism, Nietzscheian antidialectics, phenomenology, and deontological ethics; Haitian Idealism produces phenomenology, materialism, and an antidialectical process to history enframed by a reciprocal justice as its normative ethics, which is constantly being invoked by individual social actors to reconcile the noumenal (sacred—ideational) and phenomenal (profane—material) subjective world in order to maintain balance and harmony between the two so that the human actors can live freely and happily in a material resource framework where they are the masters of their own existence without masters or owners of production. The originating moments of the Haitian Revolution and its call for total freedom and equality demonstrates the antidialectical and normative processes of Haitian idealism, while the creation of the phenomenal world of subjective experiences according to one’s capacity, modality, developmental stage (both spiritual, physical, and mental), and spiritual court is symptomatic of the phenomenological development in Haitian Idealism and its Vodou Ethic and spirit of communism and Lakou system as its form of social and system integration, respectively. This work explores the underlying distinction between German idealism and Haitian idealism as encapsulated in its culmination, i.e., the Lakou system.
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Roos, Neil. "South African History and Subaltern Historiography: Ideas for a Radical History of White Folk." International Review of Social History 61, no. 1 (April 2016): 117–50. http://dx.doi.org/10.1017/s0020859016000080.
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AbstractIn considering how “radical” histories of ordinary whites under apartheid might be written, this essay engages with several traditions of historical scholarship “from” and “of” below. For three decades, Marxist-inspired social history dominated radical historiography in South Africa. It has, however, proved little able to nurture historiography of whites that is politically engaged and acknowledges post-Marxist currents in the discipline. I advocate a return to theory and suggest that new sources may be drawn from the academy and beyond. Historiographies “of” below need not necessarily be historiographies “from” below and this article proposes the idea of a “racial state” as an alternative starting point for a history of apartheid-era whites. It goes on to argue that Subaltern Studies, as a dissident, theoretically eclectic and interdisciplinary current in historiography offers useful perspectives for exploring the everyday lives of whites in South Africa. After suggesting a research agenda stemming from these theoretical and comparative insights, I conclude by reflecting on the ethics of writing histories of apartheid-era whites.
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Czech-Jezierska, Bożena. "Wolność i godność w starożytnym Rzymie – dobra osobiste czy społeczne? Kilka uwag na tle poglądów Borysa Łapickiego." Studia Prawnoustrojowe, no. 46 (December 31, 2019): 51–67. http://dx.doi.org/10.31648/sp.5319.
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This paper takes an effort to present views of Roman law professor Borys Łapicki on the concept and meaning of liberty and dignity in ancient Rome. He saw a close relationship between these two ideas and he was trying to prove its social character. Borys Łapicki pointed out resulting in that kind of connection from the role of ethics in the development of ancient Roman law. However, applying the Marxist method in science was also used in some of his books. Despite criticisms in relation to Borys Łapicki’s works, his contribution to research on Roman law should be appreciated. He was both a scientist and humanist and he tried to pay attention to an ethic component in Roman law and this makes his ideas of liberty and dignity universal. It forms part of the concept of romanesimo which is understanding the Roman law as an important part of achievement European civilization and some kind of appropriate role model of legal culture.
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Korostichenko, Ekaterina I. "Ethics outside of morals: Modern German humanism." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 4 (2021): 607–22. http://dx.doi.org/10.21638/spbu17.2021.403.
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The article reviews the ethics of evolutionary humanism, as expressed in the works of the modern German philosopher and critic of religion Michael Schmidt-Salomon. Drawing on the modern results of biological sciences, he provides his own interpretation of the sociobiological meaning of altruism and egoism as foundations of human ethics. Appealing to philosophical tradition, he finds support in the views of Epicurus who considered egoism and altruism as being connected within human nature, and saw altruistic acts as rooted in egoism. As a part of his concept of evolutionary humanism, Schmidt-Salomon presents an alternative to the biblical Ten Commandments in the form of recommendations “for a happy human life”. His theory also includes a kind of “categorical imperative”, which strongly resembles the Marxist formulation of humanism: “destroy all relationships in which the human being poses as a humiliated, enslaved, abandoned and solitary being”. Special attention is paid to the author’s approach to the separation of morality and ethics. The declared ethics of evolutionary humanism is not based on any norms of behavior, it considers only the cases when the interests of two or more individuals conflict and aims at a “fair” resolution of such conflicts. Schmidt-Salomon postulates the uselessness of morality in the presence of such constructed ethics. Some consequences of this are the human right for self-determination, and similar rights granted to animals. Schmidt-Salomon’s criticism of religious ethics is also reviewed. The ethics of evolutionary humanism are found to be somewhat contradictory. In addition to narrow-defined ethics limited to conflicts of interest, the theory actually includes both deontological statements and extensive virtue-based ethics.
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Strange, Gerard. "The Left Against Europe? A Critical Engagement with New Constitutionalism and Structural Dependence Theory." Government and Opposition 41, no. 2 (2006): 197–229. http://dx.doi.org/10.1111/j.1477-7053.2006.00176.x.
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AbstractThis article offers a critical engagement with two important strands of left theorizations of European Union integration and globalization, namely, ‘new constitutionalism’ (a sub-form of neo-Gramscian analysis) and ‘structural dependence’ theory (rooted in a more orthodox Marxist approach). These approaches suffer, respectively, from an uncritical or one-sided approach to constitutionalism and competitiveness; and from a theoretical conflation of national with regional political economy. While new constitutionalism under-theorizes regionalism partly because of its implicit ‘methodological nationalism’ and attachment to the ethics of national political economy, structural dependence theory neglects regionalism in pursuing a highly pessimistic structuralist approach to globalization.
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Del Casino, Vincent J. "Social geographies II." Progress in Human Geography 40, no. 6 (July 10, 2016): 846–55. http://dx.doi.org/10.1177/0309132515618807.
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This report examines how social geographers are engaging with the questions that robots and robotic technologies provoke. First, it discusses Marxist analyses of machines and troubles the role that robots play in social production and reproduction. Second, robots as actors in assemblages of sociospatial relations are interrogated for their role in state violence. Third, the dynamic change brought about by smart cities and their algorithmic subjects is discussed. The concluding section is speculative, discussing robots and the ethics of care. This report asks social geographers to reimagine their social geographies in relation to the role of robots in everyday life.
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Guseltseva, Marina. "Subject-activity approach of S.L. Rubinstein: Neo-Kantianism and Marxism." Psihologìâ ì suspìlʹstvo 84, no. 2 (November 15, 2021): 102–21. http://dx.doi.org/10.35774/pis2021.02.102.
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Pages history Soviet psychology often contain gaps, which are due to incomplete or inaccessible sources as well as to ideological distortions реrception and interpretation events epoch totalitarianism. Historical-psychological reconstructions, inspired these days archival and revisionist turns, as well as methodology latent change, offer other interpretative models, on one hand, overcoming established mythologems, and on other, revealing а complex, contradictory and ambiguous picture development socio-humanitarian knowledge first half 20th сеntury. Under influence globalization and transnational research projects, contemporary Russian historiography in one way or another updates its methodological tools, turns to polyparadigmatics and transdisciplinarity, and shifts from linear interpretative schemes to constructions that include marginal and non-obvious narratives and discourses along with canonical ones. In light new interpretive model, which takes into асcount historio-graphical materials related sciences as well as hidden currents Soviet culture, three methodological milestones are singled for analysis in S.L. Rubinstein’s intellectual biography: neo-Kantian, Marxist, and anthropological (existential) реriods scientific work. It is emphasized that Soviet historiography left almost no doubts concerning Marxist foundations S.L. Rubinstein’s subjectivе-асtivity арproach, but other models interpretation not only immerse Russian psychology in context epistemological twists and turns in socio-humanitarian knowledge 20th сеntury, but also problematize established ideas and call them into question. Among such problematizations is а comprehension neo-Kantian and Marxist premises S.L. Rubinstein’s doctrine. It is stated that principle creative асtivity, notion self-development and individuation subject, problem ethics and values as internal guidelines human development represent latent neo-Kantianism in intellectual biography scientist.
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Shemyakina, Olga V. "The Discussion about the Book “The People’s Will Party’s Journalism” by E.E. Kolosov in 1930-1932." RUDN Journal of Russian History 19, no. 2 (December 15, 2020): 448–67. http://dx.doi.org/10.22363/2312-8674-2020-19-2-448-467.
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The article considers the discussion of the book The Peoples Will Partys Journalism by D. Kuzmin (E.E. Kolosov). Its key question was the role of N.K. Mikhailovskii and L.A. Tikhomirov in the journalism and ideology of the Peoples Will. The discussion is of interest because it involved Marxist historians, old populists, and former Socialist Revolutionaries (Kolosov himself). The first part of the article focuses on the biography of Kolosov and analyses his book in the context of the historiography of populism of the 1920s. The article then scrutinizes the origins and content of the critical Afterword by V.N. Figner and the reasons of her negative reaction to The Peoples Will Partys Journalism. The author pays a special attention to the attitude of V.N. Figner and other old revolutionaries to Tikhomirov and his memoirs which were published in an abridged version in the 1920s. On the basis of published and archival sources the author analyses the opinions of old revolutionaries (A.P. Pribyleva-Korba, M.F. Frolenko, A.V. Yakimova, P.S. Ivanovskaia, N.S. Rusanov) and Marxist historians (I.A. Teodorovich, B.P. Kozmin, B.I. Gorev, P.I. Anatolev). Finally, the article reviews the final stage of the discussion, when Kolosov strove to prove his point, using the language of political accusations, characteristic to the Bolsheviks journalism of the early 1930s. On the basis of the materials of the discussion, the author attempts to discern different approaches to the study of the past of all abovementioned parties. Marxist historians paid a special attention to ideology and genealogy of the revolutionary movement. Figner and other old populists sought to preserve the memory of the revolutionary generation of the 1870s with their distinctive practical experience, psychology and ethics. Kolosov was eager to combine his political views and research interests, putting them in a highly volatile historiographical context of the 1930s. Unlike Figner, Kolosov could not be indifferent to the Marxist literature, so he was trying to find a place for his politics in contemporary context.
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McLaren, Peter, and Emiliano Bosio. "Revolutionary critical pedagogy and critical global citizenship education: A conversation with Peter McLaren." Citizenship Teaching & Learning 17, no. 2 (June 1, 2022): 165–81. http://dx.doi.org/10.1386/ctl_00089_1.
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This article presents a remarkable conversation on revolutionary critical pedagogy and critical global citizenship education between Peter McLaren, one of the leading scholars of contemporary critical pedagogy, and Emiliano Bosio, guest editor of Citizenship Teaching & Learning. McLaren’s copious work as a distinguished professor in critical studies at the Donna Ford Attallah College of Educational Studies (Chapman University), as co-director and international ambassador for Global Ethics and Social Justice (Paulo Freire Democratic Project), as co-founder of the Instituto McLaren de Pedagogía Crítica, Ensenada, and as Professor Emeritus at the University of California, Los Angeles (UCLA) offers insights, perspectives, concerns and outlooks that bring to the centre of international educational debates relevant thoughts through which we can better understand the complex roots and history of global and local citizenship particularly in relation to notions of critical theory, critical pedagogy, Paulo Freire’s pedagogy, Marxist humanist philosophy, ethics of solidarity, social justice and liberation theology.
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Milenković, Miloš. "The Intradisciplinary Affinities of Postmodern Anthropology Part I. The Consequences of Merging Ethics, Politics and Methodology in 1960s Critical Anthropology." Issues in Ethnology and Anthropology 4, no. 3 (December 10, 2009): 103–15. http://dx.doi.org/10.21301/eap.v4i3.6.
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The paper offers an alternative interpretation of the genesis of the literary turn in anthropology, as an "interim solution" in the context of the ideological incorrectness of radical anti-colonial theories in a liberal democracy. Critical anthropology in the 1960s and 1970s drew considerable inspiration from reformational currents in neo-Marxist sociology and social philosophy, arousing ideological opposition among the numerous participants of methodological debates. This opposition would prove crucial for their subsequent modest development. This activistic ideological ballast actually slowed down the development of potent externalist analyses of the social determination of anthropology and academe in general, leaving room for studies of ethnographic writing. Anticipating, in terms of themes and trends, "nonmethodological" solutions to methodological problems, it had a direct effect on the substitution of poetics and contextual reflection for methodological regulation. Thus, paradoxically, extremely externalistically oriented analyses, which attempted to merge ethical, political and methodological debates, reduced the methodological focus of the disciplinary community from issues of research objectivity and the reliability of ethnographic records to issues concerning style and the writing of anthropology. In this context, debates on relativism, realism, representation, authority and reflexivity, typical of 1980s postmodern anthropology, have become a socially acceptable alternative to the critical and neo-Marxist anthropology of Afro-Americans, feminists or of the otherwise oppressed/studied when they in turn become nativistic anthropologists. The "literary turn" in postmodern anthropology is generally interpreted as an externalist critique of traditional ethnographic realism, offering an ethical and political interpretation of reflexivity as per se more correct than traditional positivist ethnography.
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Brien, Kevin M. "Toward a Critical Synthesis of the Aristotelian and Confucian Doctrines of the Mean." Dialogue and Universalism 30, no. 1 (2020): 9–35. http://dx.doi.org/10.5840/du20203012.
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This paper is the second phase of a project that was begun more than three years ago. The first phase culminated in the publication of a paper working toward a critical appropriation of Aristotle’s Nicomachean Ethics.1 Therein Aristotle famously argues that human wellbeing (eudaimonia) is constituted by “activity of the soul in accordance with moral and intellectual virtue.”2 This earlier paper brought into focus all the main lines of Aristotle’s theoretical web in the N. Ethics: including the nature of the soul, intellectual virtue, moral virtue, etc. That paper went on to give a developed critique of Aristotle’s theoretical web, and against that background it argued for a very different way of thinking about intellectual virtue, and it prepared the ground for different ways of thinking about moral virtue. This current paper explores the various conceptual understandings of “the mean” in Aristotelian and in Confucian thought. It begins with an explanatory sketch of “the mean” as understood in Aristotle’s Nicomachean Ethics, and then in a second section goes on to explore “the mean” as presented in classical Confucianism. The third section of this paper offers some reflections oriented toward a tentative formulation of a modified conception of “the mean” as it might be construed from a humanistic Marxist perspective.
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Salman, Aneel. "Ecofeminist Movements— from the North to the South." Pakistan Development Review 46, no. 4II (December 1, 2007): 853–64. http://dx.doi.org/10.30541/v46i4iipp.853-864.
Full textAbstract:
Ecofeminism grows from the idea that a woman’s ethics are closer to nature than a man’s and it revalue feminine traits. Women are seen in sync with nature, working in union with it, while men have a hierarchical relationship with nature in which their actions try to dominate it. This view poses the idea that men’s control over nature has created an ecological crisis in much of the world today. Ecofeminists look for non-violent solutions to world problems. They consider feminine values necessary for survival in the conditions of the world's patriarchy. And while ecofeminists may subscribe to liberal, radical, or Marxist/socialist thought, their main focus is on ecology—both of nature and human systems.
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Russo, Maria. "Does the City of Ends Correspond to a Classless Society?" Sartre Studies International 25, no. 1 (June 1, 2019): 52–68. http://dx.doi.org/10.3167/ssi.2019.250105.
Full textAbstract:
In the Critique of Dialectical Reason and in many interviews, Sartre upheld the proletariat’s attempts at emancipation in Western societies and their revolts in the developing world. In these texts, counter-violence is considered the only way to exercise concrete engagement, and a classless society is presented as the only possibility of reducing social inequalities. However, this radical point of view was not the only perspective he tried to develop. He also sought to elaborate an existentialist ethics, which does not correspond to the Marxist theory. This article aims to show that Sartre evoked Notebooks’ ideas in his last interview, Hope Now, in which he envisaged a different typology of democracy and society. This article will examine this new and last direction of Sartre’s political thought.