Frédéric Monferrand introduces the new French edition of Marxism and Freedom. This excerpt concentrates on how the work reconstructs the Hegelian philosophical consistency of Marx’s Marxism so that it comes to life–from the 1844 Manuscripts to “Capital,” through the idea that history is the history of the efforts of humanity to make itself free.
Because of the urgency of the question of how to make new beginnings in such a reactionary world situation, we excerpt two of Dunayevskaya’s last philosophical writings, which confront “where to begin” as part of her work on dialectics of philosophy and organization.
Black prisoner Faruq looks critically at Fidel Castro’s legacy, especially his turn to a one party state and the importance of freely associated labor for a true revolutionary process.
The essay takes a critical look at the “Latin American Pink Tide” (a decade of progressive governments in South America), its limits and contradictions, and poses the question: Is there a way forward that does not substitute statism for the action and thought of the masses?
Readers’ Views on The Dialectic of History Vs. Retrogression; Prisoners, Supporters Speak.
Readers’ Views includes: Politics; revolution and the power of philosophy; remembering Olga Domanski; the sports section; national prison action; and voices from behind the bars.
The retreat of former Marxist-Humanists into post-Marx Marxism is analyzed by Franklin Dmitryev through the books “Marx at the Margins” by Kevin Anderson and “Marx’s Concept of the Alternative to Capitalism” by Peter Hudis, which appropriate some of Raya Dunayevskaya’s conclusions while quietly dismantling their philosophical framework.
Eugene Gogol explores the point that the radical heart of Hegelian dialectics is the negation of the negation–the positive within the negative that constructs the new society. He traces this idea in Marx and Lenin and then how Raya Dunayevskaya saw this dialectic expressed in her breakthrough on Hegel’s Absolutes, where she ascertained a dual movement: a movement from practice that is itself a form of theory and the movement from theory to philosophy.
The wildfires sweeping Alberta’s tar sands region provide a window onto the state of the environment and the multidimensional worldwide struggle against pollution and climate chaos fueled by capitalism’s drive for production for the sake of production.
The late Revolutionary Olga Domanski is remembered for reminding us that Absolute Method is the only way for feminism, as part of a totally new society built on truly human foundations, to be completely realized.
Olga Domanski delves into G.W.F. Hegel’s section on “Life” in his Science of Logic to show its meaning for the women’s movement today, facing lethal attacks on abortion rights and an alarming increase in rapes, battering, poverty and unemployment as well as an ever-widening gap between feminist theory and the lives of Black and working women.
With Trump’s appeal to racism and reaction winning support from part of the working class, we present Dunayevskaya’s letter taking up Enoch Powell’s racist speeches and their impact on the working class.
Olga Domanski’s summary of the series on “Women as Thinkers and as Revolutionaries” by Raya Dunayevskaya.
readers views, nov dec 2015, part 2
The Raza needs theory that includes struggles within U.S. borders, not simply how to support other people’s struggles. There are issues unique to our existence. Nationalism of the oppressed is applied Internationalism.
From the Writings of Raya Dunayevskaya: “Black masses, youth and the needed U.S. revolution: philosophy and reality” looks at the possibility of revolution in the U.S. and the importance of Black masses as vanguard.
To highlight the new online availability of the Raya Dunayevskaya Collection, we present excerpts of her 1985 Marxist-Humanist Perspectives, which take up the development of the Marxist-Humanist concept of Archives out of the category made of the totality of Marx’s Archives as a new beginning for today.
The two opponents facing off in Greece for five years have been the Greek masses vs. the European rulers and their institutions. The No vote manifested the revolt against austerity. We explore the meaning of these events.
Black lives as Subject; Russia in crisis; Nothing about us without us; Homelessness in L.A.; Central Canada Alliance; Perspectives and philosophy; Elderly to the streets?; Women and Yemen half-peace; Labor and climate justice; Dialectic and women’s liberation; Voices from behind the bars
An appreciative and critical look at the Zapatistas’ seminar held in Chiapas, Mexico, May 3-9 on “Critical Thought in Face of the Hydra of Capitalism,” by a participant.
Sunday, June 28th, 12:00 hrs., Sección 9 CNTE
Real life and the resistance of the masses from below: teachers, students, workers, etc.
Dialectics as critical thought
Letters and comments sent in by readers or taken down, to and about the articles in News & Letters or current events.
The long-simmering outrage of Black masses has broken out into a movement against this racist society, particularly its pattern of racist killings by the police. It has not only reverberated internationally, but also made itself felt in the battle of ideas and the sphere of theory.
The Zapatistas are not just creating a new world in practice, but in theory—as we have seen by the radical concept Compa/Work Day (CWD), which opens new possibilities to emancipatory social movements. Or, better to say: They can develop revolutionary theory because they develop simultaneously a revolutionary practice (and vice versa).
The article excerpts a summary of a talk by Dunayevskaya to a conference on Women’s Liberation in Detroit. The purpose of the meeting was to help Dunayevskaya work out the final chapter of her book then in progress, Philosophy and Revolution. That last chapter would take up the “New Passions and New Forces” for the reconstruction of society. The Conference was also the beginning of the News & Letters—Women’s Liberation Committee.
Leelah Alcorn’s last words, making her suicide an appeal for Transgender people to be “treated like humans” and to “fix society” if her death is to “mean something,” were stunning.
The thoughts of News & Letters readers on: MARXIST-HUMANIST PHILOSOPHY IN THE WHIRLWIND OF EVENTS; SAVING THE PLANET; and VOICES FROM BEHIND THE BARS.
In Hegel we witness subjectivity coming out of objectivity, and the opposite movement. Dunayevskaya’s May 20, 1953, Letter interprets the Hegelian dialectic in a revolutionary way. What philosophical-political conclusions can be made?
Yanis Varoufakis, the Finance Minister in Greece’s Syriza government, shows where postmodernist attacks on Marx lead politically, declaring that the task of today’s Left is to save capitalism from itself.
From the News and Letters pamphlet The Coal Miners’ General Strike of 1949-50 and the Birth of Marxist-Humanism in the U.S. we excerpt from Raya Dunayevskaya’s “The Emergence of a New Movement from Practice that Is Itself a Form of Theory,” on miners’ contributions to the philosophic birth of Marxist-Humanism.
Another savage sexual assault and murder—this time in Turkey—brought forth thousands of demonstrators, mostly women, throughout the country and beyond. Özgecan Aslan was a student taking a bus home. Worldwide, women are not only railing against sexism and challenging men to change what is often deadly behavior and when not deadly, deeply oppressive; they are as well explicitly extending their critique to the state itself.
Official Call for national gathering of News and Letters Committees to work out Marxist-Humanist perspectives for 2015-2016
Carta Politico-Filosofica, Num. 3 praxisamericalatina@gmail.com
Un nuevo momento en la dialéctica de la lucha
LOS ZAPATISTAS Y LOS PADRES Y ESTUDIANTES DE AYOTZINAPA: UNA UNIÓN DECISIVA
Eugene Gogol
Desde [=>]
Carta Politico-Filosofica, Num. 2 praxisamericalatina@gmail.com
¿Que hacer? Una dialetica de la organizacion y la filosofia
ACEPTANDO EL DESAFÍO DE ESTE NUEVO MOMENTO EN MÉXICO:
DE LA REPRESIÓN A LA [=>]
Raya Dunayevskaya’s May 20, 1953, letter is one of the historic-philosophic writings included in The Philosophic Moment of Marxist-Humanism.
Raya Dunayevskaya’s May 12, 1953, letter—presented in two parts, beginning in the previous issue—is one of the historic-philosophic writings included in The Philosophic Moment of Marxist-Humanism.
La nueva edicion de Praxis en America Latina. Esperamos sus comentarios. Por favor, reenvíenla a sus redes y contactos.
A la barbarie del Estado mexicano, sus adherentes y secuaces, nosotros le oponemos la necesidad de construir un nuevo humanismo, la unidad de teoría y práctica —en suma: la revolución en permanencia.
There is compelling evidence that the Haitian Revolution of 1803 was a source for Hegel’s narrative on the master/slave relation in the PHENOMENOLOGY OF SPIRIT.
From the November-December 2010 News & Letters
From the Writings of Raya Dunayevskaya
Editor’s note: For the centenary of Raya Dunayevskaya’s birth, we present excerpts from her March 21, 1985, lecture at the Archives of Labor and Urban Affairs, Wayne State University, Detroit, at the opening of a three-month exhibition of the Raya Dunayevskaya Collection (RDC). The [=>]
From the January-February 2002 News & Letters
From the Writings of Raya Dunayevskaya
Editor’s Note: We publish here a discussion of what Marx considered Hegel’s greatest philosophic work—The Phenomenology of Mind. The first piece is a letter written by Raya Dunayevskaya to an Iranian colleague on June 26, 1986[1] ; the original can be found in the [=>]
From the May 2003 issue of News & Letters.
From the Writings of Raya Dunayevskaya: Marxist-Humanist Archives
Editor’s note: Raya Dunayevskaya’s “Letters on Hegel’s Absolutes” were a philosophic breakthrough that led to the birth of Marxist-Humanism. We are reprinting this 1987 commentary by her where she reexamined them in light of her effort to work [=>]
From the Writings of Raya Dunayevskaya
From the May-June 2012 issue of News & Letters.
Editor’s Note: “On political divides and philosophic new beginnings,” written 25 years ago, is the last writing of Raya Dunayevskaya, who died on June 9, 1987. It was first published in the In Memoriam special issue of News & [=>]
Raya Dunayevskaya’s May 12, 1953, letter—presented in two parts, here and in the next issue—is one of the historic-philosophic writings included in The Philosophic Moment of Marxist-Humanism
From the July-August 2014 issue of News & Letters
UNCHAINING THE DIALECTIC
Raya Dunayevskaya’s 1953 breakthrough on Hegel’s Absolute Idea enabled her to illuminate a path not traveled by previous generations of revolutionaries. She is quite emphatic in raising the importance of “Unchaining the Revolutionary Dialectic” (May-June 2014 N&L), and capturing what [=>]
Integral to Dunayevskaya’s work of 1986-87 was her concentration on a crucial problem of our era—the relationship between the search for non-elitist forms of organization and the dialectics of philosophy. That relation is crucial to work out if we are to overcome the legacy of unfinished, aborted, transformed-into-opposite revolutions. In singling out these 1953 Letters [=>]
Revolution and counter-revolution contend now, while the prolonged global capitalist economic crisis refuses to end. The question arises: where is the needed banner of total uprooting of the system and creation of new human relations as the goal? This objective need is present in every struggle from outright revolution in the Middle East to movements in the U.S. Beset by attacks and contradictions, they have in turn sparked counter-revolutions.
May-June 2014 News & Letters online: “From the U.S. to Ukraine, crises and revolts call for philosophy”; “Unchaining the revolutionary dialectic”; much more…
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?
The impasse in the anti-capitalist movement after Occupy has led to theoretical stirrings over what to do organizationally, not just about the abolition of capitalism, but a positive concept of the future after capitalism. This is an opportunity to engage Marx’s view of these concerns, which was rooted in his 1844 declaration of a revolutionary humanism as the positive in the negative that opens up to a totally new future by refusing to be defined by what it is against.
