Readers’ Views on: Capitalism vs. the Planet; Anti-Semitism’s Inhumanity; Kavanaugh Travesty; Youth Rock!; Freedom Movements vs. Fascism across the Globe; Catholic Church Crisis; Voices from behind Bars
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.
Marking the publication of writings by Raya Dunayevskaya on Marx’s philosophy of revolution in permanence, the article presents parts of a lecture in which she gave an overview of this concept in relationship to her just-completed book, “Rosa Luxemburg, Women’s Liberation, and Marx’s Philosophy of Revolution.”
Readers’ Views on: Marx’s New Moments and Today’s Need for Revolution and Philosophy; Fetish of Property vs. Humanity and the Planet; Voices from Behind Bars
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.
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.”
The dialectic and the meaning of the Russian Revolution.
New collection of writings by Raya Dunayevskaya on the 100th Anniversary of the Russian Revolution titled: Russia: From Proletarian Revolution to State-Capitalist Counter-Revolution. .
On the 100th anniversary of the Russian Revolution, a new book collects writings by Raya Dunayevskaya on the Revolution, counter-revolution, and their consequences, aiming to help create new revolutionary beginnings today. .
Continuing to mark the 150th anniversary of Karl Marx’s Capital, we present excerpts from “Marx’s Transcendence of and Return to Hegel’s Dialectic,” taking up the profound humanist transformation from Marx’s Grundrisse into Capital.
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.
Former miner Andy Philips speaks about the interest in Marxist-Humanism at his assisted living facility.
Whatever lip service is paid to the Russian Revolution’s 100th anniversary, its significance as a historic event and as a link to the thought and practice of Marx has been obscured because of the abandonment of revolutionary perspectives. It is high time to push to the forefront the role of the philosophy of revolution in permanence in facing the reality of dialectics of liberation, 1917 and 2017.
The administration’s war against truth and reason, such as climate change denial, calls for more than fact-checking. What is needed is to establish a totally opposite ground, that of liberation.
Trumpism’s self-perpetuating disorder is based on negation of social movements, trying to stifle the positive in their negation of this exploitative society. His deceit and power grabs express capitalism’s disintegration, exuding racism, sexism, and fascism.
Official Call for national gathering of News and Letters Committees to work out Marxist-Humanist perspectives for 2017-2018
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.
Trump’s electoral victory by appealing to racism and sexism menaces all freedom movements. It is the index of this system’s crisis and bankruptcy of thought, which needs to be met with a truly revolutionary vision.
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.
Readers’ Views on: The Movements from Practice and from Theory; Berta Caceres; Why Read N&L?; Women’s Liberation; Voices from behind the Bars.
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.
Olga Domanski’s summary of the series on “Women as Thinkers and as Revolutionaries” by Raya Dunayevskaya.
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.
Excerpt from the polemic Raya Dunayevskaya wrote in 1943 against a leading theoretician of the Workers Party, Joe Carter, on Marx’s concept of capitalist “production for the sake of production.”
Readers’ thoughts on “Dialectics of Philosophy and of Forces of Revolution”; “Free Mumia!”; “Federico Arcos, 1920-2015”; and a section of “Voices from Behind the Bars.”
A Black prisoner looks at the meaning of U.S. racism and the struggle to remove the Confederate flag from the capitol grounds of South Carolina.
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.
In celebrating the online publication of the Raya Dunayevskaya Collection, we present excerpts of her Introduction/Overview to Volume XII, which takes up the Marxist-Humanist concept of archives as not only retrospective but perspective, in the quest to establish “continuity with the historic course of human development.”
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?
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.
Carta Politico-Filosofica, Num. 3 firstname.lastname@example.org
Un nuevo momento en la dialéctica de la lucha
LOS ZAPATISTAS Y LOS PADRES Y ESTUDIANTES DE AYOTZINAPA: UNA UNIÓN DECISIVA
Carta Politico-Filosofica, Num. 2 email@example.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 [=>]
Dunayevskaya’s letters on Hegel’s Absolutes; Bhopal toxic disaster; Voices from behind the bars
Raya Dunayevskaya’s May 20, 1953, letter is one of the historic-philosophic writings included in The Philosophic Moment of Marxist-Humanism.
The confrontation between differing classes and worldviews has been most intense in Syria, making it the test of world politics—and of philosophy and revolution. The Syrian Revolution has pushed thought about revolution to a new level.
Raya Dunayevskaya’s May 12, 1953, letter on Hegel’s Absolutes needs to be read in the context of how what is embryonic is developed, and of the continuity and discontinuity in relationship to her earlier thinking and to the Johnson-Forest Tendency.
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.
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 [=>]
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
RESPONSES TO MARXIST-HUMANIST PERSPECTIVES
The Marxist-Humanist Perspectives (N&L, May-June 2014) give a critical assessment of the polarization between the oppressive forces of capital’s social relations and humanity’s efforts to realize human dignity. It shows humans are not just passive victims of capital. First [=>]
Suddenly, a generation of new radicals was born to replace “the silent generation” of the 1950s. By winter 1964 a new form of revolt, with a new underlying philosophy, called itself the Free Speech Movement. It becomes necessary to view the moment when the student revolt culminated in a mass sit-in.
In Ukraine, an unexpected eruption of mass struggle led to the overthrow of Ukraine’s corrupt, oligarchic, and ultimately murderous President Viktor Yanukovych. In Bosnia, at the same time, massive, nationwide discontent with the corrupt system left in place when the 1995 Dayton Accords partitioned the country has led to the equally unexpected creation of new forms of democratic organization.
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.
Although we, as a state capitalist tendency, had been saying for years that we live in an age of absolutes, that the task of the theoreticians was the working out materialistically of Hegel’s last chapter on The Absolute Idea, we were unable to relate the daily struggles of the workers to this total conception. The maturity of the age, on the other hand, disclosed itself in the fact that, with automation, the worker began to question the very mode of labor. Thus the workers began to make concrete, and thereby extended, Marx’s profoundest conceptions, for the innermost core of the Marxian dialectic, around which everything turns, is that the transformation of society must begin with the material life of the worker, the producer.