Marxist-Humanist Bob McGuire looks through history to Marx’s relationship to labor and the Black movement for freedom and then to our day and the relationship of Marxist-Humanism to labor and the Black struggle for freedom in speaking to the question many are asking today: What is socialism?
An interview of Raya Dunayevskaya by Katherine Davenport which aired on WBAI radio in New York City on International Women’s Day, March 8, 1984. It brings together women’s liberation and revolution in permanence, as Dunayevskaya discusses what life might be after revolution.
On the occasion of the publication of the new book “Marx’s Philosophy of Revolution in Permanence for Our Day: Selected Writings by Raya Dunayevskaya,” this essay explores Marx’s ideas on the basis of Dunayevskaya’s writings on them as a philosophy of revolution needed for our age.
To observe the 200th birthday of Karl Marx, we present excerpts of a speech given by Raya Dunayevskaya for the Marx centenary year, originally titled “Marxist-Humanism, 1983: The Summation That Is a New Beginning, Subjectively and Objectively.”
Excerpt from Dunayevskaya’s March 25, 1979, Political-Philosophic Letter “Iran: Unfoldment of, and Contradictions in, Revolution” that gives a history of revolt and speaks to today’s rebellions in that country by workers, women and youth.
Continuing to mark the 150th anniversary of Karl Marx’s Capital, Vol. I, we present excerpts from “Marx’s Transcendence of and Return to Hegel’s Dialectic,” a draft chapter for Dunayevskaya’s book Philosophy and Revolution, taking up the profound humanist transformation from Marx’s Grundrisse into Capital.
From the December 1998 issue of News & Letters
Column: Woman as Reason
by Maya Jhansi
This past year, there has been much discussion on Marx inspired by the 150th anniversary of THE COMMUNIST MANIFESTO, from journalistic discourses on Marx’s prescient descriptions of globalized capitalism to more scholarly meditations on its rich history. What is troubling, however, [=>]
As a Black man, I asked myself: Why—through the dialectical crises of the social relations of production and the subsequent implosion of multiple outlived modes of production—has racism persisted? Why, despite the relations of property literally bursting asunder, does racism survive? How and why does racism, sexism, homophobia survive revolution after revolution? Will we again be left behind after the next revolution?
To understand today we must begin at the beginning, that is to say, as always, with Marx. Specifically the two periods are: the first and the last, the first being the philosophic moment, 1844 [Marx’s Humanist Essays or Economic-Philosophic Manuscripts]. That laid the ground for all future development. The last being the long hard trek and process of developments–all the revolutions, as well as philosophic-political-economic concretizations, culminating in Capital. Yet the full organizational expression of all came only then, i.e., the last decade, especially the 1875 Critique of the Gotha Program. Why only then?
by Htun Lin
Over a billion dollars has been spent in the last decade to comprehensively computerize the workplace at the nation’s largest HMO, where I work. For the executives, it’s as if the line between the virtual and the real has finally been eliminated. Not so for us rank-and-file workers, trying to provide real [=>]
From the September-October 2011 issue of News & Letters:
- REVOLUTION AND COUNTER-REVOLUTION: ARAB SPRING AS CROSSROADS IN HISTORY
- KARL MARX AND WILLIAM SHAKESPEARE
- REMEMBERING CHRISTINA SANTIAGO
- THELONIOUS MONK
- CANADA AS ‘CONTESTATAIRE’ SOCIETY
- MAN-MADE DISASTERS: NUCLEAR POWER AND WORLD WAR
- LABOR STRUGGLES IN 2011
- WHY WRITE FOR N&L?
- VOICES FROM BEHIND THE BARS
REVOLUTION AND COUNTER-REVOLUTION: ARAB SPRING AS CROSSROADS IN HISTORY
The West supports any revolution where they [=>]