In “Karl Marx’s Ecosocialism” Kohei Saito brings to light some of the volumes of Marx’s unpublished research and growing concern over capitalism’s deleterious effect on the environment but wrongly rejects Marx’s 1844 philosophic moment.
Lenin’s philosophic break and his Great Divide in Marxism illuminate the need for a new divide in the Left today, as does a new Marxist-Humanist view of Marx’s philosophy of revolution in permanence.
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?
The persisting economic crisis has spurred new interest in Karl Marx including “Communization Theory” which projects Marx’s dialectic as a total break with capitalism but without posing a need for dialectical mediation beyond capitalism.
CAPITALIST CRISIS AND REVOLT
I appreciated Franklin Dmitryev’s Lead article in the July-August N&L, on “Spain, Greece, Europe: Capitalist crisis and revolt,” for showing how the so-called “radical Left” is not really so radical. They think they can solve things through managing the economy and redistributing wealth, and channel energy into politics.
The boldfaced paragraph in the [=>]
From the Nov.-Dec. 2010 issue of News & Letters:
Essay: Dunayevskaya’s place in the history of the Left
by Kevin Michaels
Raya Dunayevskaya deserves a prominent place in the historical self-understanding of the U.S. Left. She was acknowledged in her lifetime not only as a leader in theory by working-class militants like Charles Denby, author of Indignant Heart: A [=>]