Download Marxism and Ethics: Freedom, Desire, and Revolution (Suny by Paul Blackledge PDF

By Paul Blackledge

Available advent to key thinkers of Marxist concept and the talk at the nature of Marxist ethics. Marxism and Ethics is a complete and hugely readable advent to the wealthy and complicated background of Marxist moral concept because it has advanced during the last century and a part. Paul Blackledge argues that Marx's ethics of freedom underpin his innovative critique of capitalism. Marx's belief of organization, he argues, is better understood in the course of the lens of Hegel's synthesis of Kantian and Aristotelian moral options. Marx's rejection of moralism isn't, as recommended in crude materialist readings of his paintings, a dismissal of the loose, purposive, subjective size of motion. Freedom, for Marx, is either the essence and the aim of the socialist stream opposed to alienation, and freedom's concrete smooth shape is the stream for actual democracy opposed to the capitalist separation of economics and politics. whilst, Marxism and Ethics can also be a particular contribution to, and critique of, modern political philosophy, person who models a robust synthesis of the most powerful components of the Marxist culture. Drawing on Alasdair MacIntyre's early contributions to British New Left debates on socialist humanism, Blackledge develops another moral concept for the Marxist culture, one who avoids the inadequacies of methods framed through Kant at the one hand and utilitarianism at the different.

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Additional info for Marxism and Ethics: Freedom, Desire, and Revolution (Suny Series in Radical Social and Political Theory)

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This page intentionally left blank. 2 Marx and the Moral Point of View The criticism of religion ends with the doctrine that for man the supreme being is man, and thus with the categorical imperative to overthrow all conditions in which man is a debased, enslaved, neglected and contemptible being. —Marx 1975c, 251 Introduction This chapter opens with a discussion of Marx and Engels’ famously ambiguous comments on the issue of ethics and morality. Against the dominant reading of these texts, according to which “no interpretation of Marx’s various remarks on justice and rights can make them all consistent with one another” (Elster 1985, 230), I follow those, such as Alan Gilbert and Roy Edgley, who have suggested that a coherent ethics can be reconstructed from their writings once they are adequately contextualized and understood (Gilbert 1984, 155; Edgley 1990, 24).

He therefore distinguished between contemplative activity and more mundane acts of production; associating eudaimonia with the former and not the latter. The intrinsic elitism of this argument 22 Marxism and Ethics is all the more apparent when combined with his claim that the good life lived to its full was only open to those who had the leisure time to commit to a life of contemplation, and thus restricted to those who had the fortune to be born well, that is to be born a male member of an aristocratic family with enough wealth to underpin such an existence (Knight 2007, 26).

He justified his attempt to conceptualize the differing approaches of these two parts of philosophy by reference to the limitations of our theoretical knowledge of the real world. In the Critique of Pure Reason, Kant attempted to move beyond Humean scepticism by suggesting a transcendental method of argument which explained how scientists are able to move from empirical observations about the appearance of the world to suppositions about its essence or in his terms about the nature of the thing-in-itself.

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