Marxology

A partir da crítica marxiana a Feuerbach, conforme interpretamos aqui no tocaente à questão da consciência, apresentamos uma compreensão da ideologia para além da caricata noção de imediato falseamento do real. É o seguinte:  se fosse o caso de reduzir ideologia à mera noção de “falsa consciência", significaria ainda estar tomando a realidade apenas como “objeto sensível” e que, representada de maneira enviesada, implicaria unicamente em falsa consciência para o sujeito consciente de sua própria realidade, que lhe apareceria apenas como objeto de contemplação adulterado. Ao contrário, cabe lembrar que os autores de A ideologia alemã insistem na percepção de “atividade sensível”, justamente em detrimento da consciência como mera consciência do objeto. Portanto, a partir da crítica marxiana, surge-nos a possibilidade de aprofundar essa compreensão no desenvolvimento da noção de ideologia. Esta não implicará mais meramente em direto reflexo passivo da realidade e suas contradições na consciência, mas em algo inteiramente mais complexo: se a consciência é “atividade sensível” – ou seja, é ser consciente enquanto práxis (atividade consciente e objetiva) e não apenas contemplação, logo, é sujeito consciente e ativo na sua realidade, e a percepção dessa realidade requer não apenas representações que possam ser subjetivamente julgadas facilmente como falsas ou verdadeiras, mas se trata de que a consciência possa reagir na sua realidade imediata por meio de um comportamento ativo – envolvendo um discurso prático (linguagem e ação) capaz de  harmonizar as disjunções imanentes à própria realidade, marcada por uma dinâmica contraditória (dialética) envolvendo a própria realidade entre revelação e ocultamento das determinações e suas mediações concretas.

La trama de recuperación mariateguiana quizá encuentre su capítulo más importante en el exilio latinoamericano en México de finales de los años setenta. Prolongando su larga tradición como receptor de desterrados políticos –en la que destaca el exilio español y el de León Trotsky, ambos en los años treinta-, el país azteca se transformará en una plaza privilegiada para el exilio intelectual, la investigación y el pensamiento crítico. Allí, la forma de leer a Mariátegui tomará nuevos caminos cuando la intelectualidad de izquierdas de la región lo redescubra como el pensador marxista que podía guiar la reconstrucción de esta corriente en su extrema diversidad nacional. José Aricó, Oscar Terán y René Zavaleta Mercado fueron algunos de los nombres que se lanzaron a la aventura mariateguiana. A través de ellos, la sentencia que reclamaba “peruanizar al Perú” deviene consigna insigne, y el problema teórico de la nación se transforma en clave de lectura de su obra. Ese mismo problema que lo había convertido en un pensador maldito para sus contemporáneos, lo devolvía, a cincuenta años de su muerte, al centro de la escena.

This essay takes Engels' The Housing Question as a provocation to (1) apply ground rent theory to housing (something which Engels neglected to do) and (2) investigate Engels' conflation of housing struggles with the concerns of a "backwards" peasantry. I show that applying Marx's ground rent theory to housing illuminates aspects of the housing question heretofore unexamined -- in particular, the significance of the relationship between landowner and capitalist in housing. I then show that Engels' dismissal of housing struggles and land-based struggles more broadly is rooted in the specious belief that proletarianization homogenizes people. Engels' spurious logic nonetheless sets in relief an important connection: I suggest that only through grasping what Cedric Robinson has called racialization or differentiation and what Sylvia Wynter has named nonhomogeneity can we recognize the theoretical and practical centrality of housing and other land-based struggles to revolution and abolition.

Antonio Gramsci's Prison Notebooks are today acknowledged as a classic of the human and social sciences in the twentieth century. The influence of his thought in numerous fields of scholarship is only exceeded by the diverse interpretations and readings to which it has been subjected, resulting in often contradictory 'images of Gramsci'. This book draws on the rich recent season of Gramscian philological studies in order to argue that the true significance of Gramsci's thought consists in its distinctive position in the development of the Marxist tradition. Providing a detailed reconsideration of Gramsci's theory of the state and concept of philosophy, The 'Gramscian moment' argues for the urgent necessity of taking up the challenge of developing a 'philosophy of praxis' as a vital element in the contemporary revitalisation of Marxism.

To re-read the Communist Manifesto today is to engage in a strange and paradoxical encounter in time and space. There are some passages which seem so prophetic that they could have been written just a few years ago and others that are clearly dated, if not antiquated or plain wrong. The language of the Communist Manifesto is certainly not that of the media-hungry politician of today's audio-visual age nor is it that of today's ‘value-neutral’ social scientist. But who can deny the vivid imagery of the Communist Manifesto or the power of its arguments? Another text by Marx, the 1859 Preface to a ‘Contribution to the Critique of Political Economy’, which is more theoretical than political, has also significantly influenced the interpretation of Marx’s intellectual project, historical materialism, and Marxism more generally. This chapter considers both texts and asks, among other things, whether they offer useful guidelines for the transition from capitalism to socialism or, conversely, from state socialism to capitalism.

Kernargument des Artikels ist, dass die Rede von einer Popularisierung im marxschen Kapital aufgrund einer fälschlichen Interpretation von Brief- und Textstellen entsteht. In Teilen der "Neuen Marx-Letküre" wird dadurch ein ein falsches Bild der dialektische Methode der Darstellung und des Verhältnisses von Marx und Hegel produziert.

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It is argued that the commonplace of current Marx readings, that Marx’s »Capital« represents a torso and misunderstandings are reflected in a continued popularization, is based on a misinterpretation of Marx’s correspondences and the preface to the first edition. The problem here is not only that the thesis of popularization can be rejected by comparing the
editions, but that this reading provokes a purely philological access to Marx’s »Capital«.
In contrast, when the focus shifts from a reading guided by the terms »torso« and »popularization« to a reading focusing on the learning process of Marx (as it is evolving in the various editions), it is possible to learn something about the method of a critique through exposition of the current social nexus. This reading perspective also provides important insights regarding the relationship between Marx and Hegel. The author shows that the attempt to reconstruct Marx’s method and critique from fragments instead of the underlying learning process, the debate shifts to intertextualities rather than to an understanding of the materialistic critique of contemporary capitalism.

The Life of Marx: 1818-83 | Marx’s Work on Political Economy | Marx before Marxism | Marx and the Communist Manifesto | Das Kapital and Capitalism | Marxist Method and the Dialectic | Marx’s Approach to Social and Political Analysis | Marx and Engels | Marx’s Originality

Marxology had a rather complicated rising background in the English-speaking world, involved the inner demand and exploration from English-speaking world as well as the outer international intervention and promotion. In the first half of the twentieth century, the translation and dissemination of Marx and Engels’s Classic Texts in English version undoubtedly laid the “Text basis” for the rise of Marxology. The changing attitudes towards Hegelianism in English- speaking world broke the tradition of the empiricism in English-speaking world, which provided the “Conception basis” for the study of German Idealism and Marx’s thoughts. The Left-wing political parties and journals contributed Marxist to taking roots in various fields, which provided the study of Marxology with “Social basis”. Besides, the scholars in English-speaking world conducted frequent exchanges with Germanic and Soviet scholars, which laid “exchange basis” to the rise of Marxology in English-speaking world.
There is no denying that the depth and scale of Marxology study in English-speaking world is inferior to those in continental Europe in the first half of the twentieth century. During this period, influenced by the other linguistic world, topics that the English scholars discussed mainly involved Marx's biography writing, economic thoughts, dialectics, materialism and the theory of state. English scholars tried to directly respond to the new views of scholars in continental Europe, with their writing materials mostly based on and their theoretical ideas largely inspired by the relevant research results of continental European scholars.
Compared with the Marxist research in continental Europe, the study of Marxology in English-speaking world, different from other linguistic world, reflected its uniqueness from the very beginning. The study of the rise and development of "Marx theory" from the origin in English-speaking world is conducive to more clearly analyzing the inner logic of western Marxology development, further understanding the historical context of Marxology in English-speaking countries, altering the stereotype cognition to Marxology in domestic academic circle, proposing critical suggestions to contemporary domestic and international Marxology study and preventing theoretical research and ideological criticism on Marxist behind closed doors.

西方马克思学的兴起与发展固然离不开特定的历史事件和时代背景。然而，真正使得西方马克思学能够不断深化的因素绝不是间断的、外在的偶然因素，而是连续的、内在的固有因素。西方马克思学“三个部分” ( 生平事迹、著作版本和思想解读) 循环式互动、“三种立场”( 赞赏支持、敌视反对和客观中立) 论战式互动为西方马克思学螺旋式发展提供了内在动力。与此同时，在与西方马克思主义互动的过程中，西方马克思学获得新的问题意识和理论工具，进而将外部动态内化为新一轮研究。西方马克思学正是在不断“互动”的过程中逐渐成为一种具有规范性的研究范式并且葆有生命力。只有深入剖析西方马克思学兴起与发展的内在逻辑，才能从本质上重新审视苏联学者脸谱化的马克思学。