Traducción al español de Essay “Iran—a country of revolutionaries” by Terry Moon.
Traducción al español de Essay “Iran—a country of revolutionaries” by Terry Moon.
The essay traces the recent massive revolt in Iran, highlighting the importance of the thoughts of the participants, Iran’s revolutionary history, and the role of a philosophy of revolution and the people’s confidence in their own ideas.
Part I of Franklin Dmitryev’s Organization Report, The Idea of Freedom Strikes Back, given to the Convention of News and Letters Committees on May 31, 2025, takes up the attacks on freedom movements as not just an attack on facts. It is a rush to totalitarian thought control. It is an attempt by the oppressors to project the false idea that resistance is futile, and you are powerless. It is also a confession that radical ideas are dangerous which implies a recognition that the ideas, imagination and philosophy are consequential.
Why did the massive resistance eight years ago not prevent Trump’s return? And what is the “Left” today? More important than the unity of the Left is the unity of the movement from theory and the movement from practice.
Ours is an age of total crises and pervasive angst about humanity’s future. Marx’s recreation of Hegel’s freedom Idea, a humanism that is directly part of life and nature, is a unifying pull of the future in freedom movements and presages “the new society” Dunayevskaya saw in Hegel’s Idea.
Ours is an age of total crises and pervasive angst about humanity’s future. Marx’s recreation of Hegel’s freedom Idea, a humanism that is directly part of life and nature, is a unifying pull of the future in freedom movements and presages “the new society” Dunayevskaya saw in Hegel’s Idea.
Questions raised by the actions and words of the workers in today’s militant labor insurgency demand a philosophical response. Marxist-Humanism in the U.S. began with taking seriously what workers have raised since the onset of automation in the coal mines: What kind of labor should a human being do?
Since the term “Marxist humanism” has once again become current, but subject to the most varying, and often sanitized, meanings, we present Raya Dunayevskaya’s 1961 writings on “Marxist Humanism in New Books and Reviews.” Once more, we face the questions she explored then: Why now, and how did these writers end up so opposite to where they seemed to be starting from?
Young people keep taking matters into our own hands. Our time of total crises calls for a philosophy to help us understand the problems at the root of our misery and give us hope we can create a new society. This makes Marx a contemporary for youth, looking for a way out of life under capitalism’s hopeless future.
Hegel’s Absolutes never were a series of ascending ivory towers. Revolutionary transformation is immanent in the very form of thought. Our age can best understand Hegel’s Absolute because it has been witness to a movement from practice.
In the wake of the March 7, 1965, “Bloody Sunday” in Selma, Alabama, where the recently deceased John Lewis was one of the freedom marchers clubbed and beaten, News & Letters issued this statement highlighting both the new revolt that was sparked and the contradictions between the leaders and ranks in the Freedom Now movement in a way that speaks powerfully to today’s movement.
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.”
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.”
We look at the true opposition to Trumpism: mass revolt worldwide of women, youth, Black people, labor…–the context to work for new beginnings.
Richard-Gilman Opalsky is a rare intellectual who recognizes revolt as a form of theory. Does his book “Specters of Revolt” grasp theory in a one-sided way and restrict the movement of negation of the negation? .
Women have changed the world through an incredible and sustained activism based on a humanism that runs like a revolutionary red thread through an amazing array of actions, demonstrations and statements. This development is based on over 50 years of a movement that the founder of Marxist-Humanism, Raya Dunayevskaya, characterized as “Woman as Revolutionary Force and Reason.” .
At the second gathering of “ConSciences for Humanity,” scientists shared with the Zapatista Indigenous communities their views of “Science in the face of the wall [capitalism].”
Two deadly earthquakes struck Mexico, killing around 400 people and leaving thousands homeless, a situation made worse by the response of the state. .
An in-person report of the recent devastating earthquakes in Mexico and how social conditions including capitalism, government corruption, etc., negatively affect rescue efforts; how everyday people’s self-organization makes a significant difference.
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.
Readers’ Views on The Dialectic of History Vs. Retrogression; Prisoners, Supporters Speak.
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.
Part V of the Draft Perspectives 2016: Together with the depths of counter-revolution, the passion for philosophy points to both the need for and the potential for totally new beginnings in the transformation of society, for new banners of freedom as a polarizing force.
Part I of the Draft Perspectives 2016: Discontent is seething in the U.S. among workers, youth, Blacks, women, LGBTQ, including elements of the new society. Fear of revolution is powering neo-fascism opposing the revolt.
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’s summary of the series on “Women as Thinkers and as Revolutionaries” by Raya Dunayevskaya.
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.
Spelling out the philosophical breakthrough on Hegel’s Absolutes as the total uprooting of the old and the creation of new human relations, in concrete relationship to struggles for freedom in practice and in theory, is at the heart of projecting Marxist-Humanism, and therefore of its organizational life.
The rulers’ economic squeeze on Greece is intended to be an ideological prison for the working masses of Europe. Left tendencies aim to use the state to save capitalism or move toward socialism—rather than releasing self-activity of masses in motion as the prime mover of social transformation.
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.
In celebrating the first 60 years of News and Letters Committees, we reprint excerpts from the Draft Perspectives for 1975-76 by Raya Dunayevskaya, the first printed in News & Letters.
THE MOVEMENT KNOWS, of course, that the class enemy is at home, within each country. It knows full well that each existing state power is weighted down with fear of revolution. And it does not fail to appreciate that, no matter how deep the intra-imperialist rivalries, capitalist class solidarity holds tightest and strongest against its own people.
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.
As we celebrate 60 years of publishing News & Letters, a look back at the Women’s Liberation Movement encountering Marxist-Humanism and how the women’s movement was anticipated as well as documented in its pages. It is an ongoing perspective.
Raya Dunayevskaya’s May 20, 1953, letter is one of the historic-philosophic writings included in The Philosophic Moment of Marxist-Humanism.
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 [=>]
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.
Women’s struggle for freedom has continued to develop into a worldwide movement with revolutionary content (see page 1). Unfortunately, much of the Left seems unable to hear this radical dimension of women’s struggles. A recent example is Sharon Smith’s essay,
REVOLUTION, COUNTER-REVOLUTION AND NEED FOR PHILOSOPHY
In the Draft of Marxist-Humanist Perspectives for 2012-2013, published in the last issue, while the global analysis is good, it is partial and emphasizes mass uprisings that may be a part of history tomorrow, i.e., Syria, while ignoring the long-term struggles that have a potential for raising a clear [=>]