A collection of writings from the champion of Anarchism, Mikhail Bakunin. Includes "God and the State", "Marxism, Freedom and the State", "The Policy of the International", and "The Paris Commune and the Idea of the State". Preface gives a brief biography.
Featuring the works from Marx's enormous corpus, this title covers Marx's development from the Hegelian idealism of his youth to the mature socialism of his later works. It includes writings from Marx's early philosophical works, and the central writings on historical materialism.
This book is available as open access through the Bloomsbury Open Access programme and is available on www.bloomsburycollections.com. Anarchism and Political Modernity looks at the place of 'classical anarchism' in the postmodern political discourse, claiming that anarchism presents a vision of political postmodernity. The book seeks to foster a better understanding of why and how anarchism is growing in the present. To do so, it first looks at its origins and history, offering a different view from the two traditions that characterize modern political theory: socialism and liberalism. Such an examination leads to a better understanding of how anarchism connects with newer political trends and why it is a powerful force in contemporary social and political movements. This new volume in the Contemporary Anarchist Studies series offers a novel philosophical engagement with anarchism and contests a number of positions established in postanarchist theory. Its new approach makes a valuable contribution to an established debate about anarchism and political theory. It offers a new perspective on the emerging area of anarchist studies that will be of interest to students and theorists in political theory and anarchist studies.
McLaughlin is concerned not so much with an explication of Bakunin's anarchist position, as such, as with the basic philosophy which underpins it. He focuses on two central components: a negative dialectic, or revolutionary logic; and a naturalist ontology, a naturalistic account of the structure of being or reality. Bakunin scholarship, he notes, falls into two camps: Marxist and liberal. Both, he says, tend to be hostile. McLaughlin discredits one by one the analyses (published, usually, as part of a work on Marx et al.) by Francis Wheen ("schoolboy wit, idiocy of tone, poverty of content"), George Lichtheim ("completely misreads Bakunin") and Oxbridge scholar Aileen Kelly ("personality assassination, perverse, slanderous"), while upholding Eric Voegelin. Perhaps this book will spark a small revolution of its own. Scholars interested in Bakunin have had few resources available in English, and none of them, until now, presented a credible study of the man's philosophy.
Following the break-up of the Soviet Union, Marx was regarded as a thinker doomed to oblivion about whom everything had already been said and written. However, the international economic crisis of 2008 favoured a return to his analysis of capitalism, and recently published volumes of the Marx-Engels-Gesamtausgabe (MEGA²) have provided researchers with new texts that underline the gulf between Marx's critical theory and the dogmatism of many twentieth-century Marxisms. This work reconstructs with great textual and historical rigour, but in a form accessible to those encountering Marx for the first time, a number of little noted, or often misunderstood, stages in his intellectual biography. The book is divided into three parts. The first – 'Intellectual Influences and Early Writings' – investigates the formation of the young Marx and the composition of his Parisian manuscripts of 1844. The second – 'The Critique of Political Economy' – focuses on the genesis of Marx's magnum opus, beginning with his studies of political economy in the early 1850s and following his labours through to all the preparatory manuscripts for Capital. The third – 'Political Militancy' – presents an insightful history of the International Working Men's Association and of the role that Marx played in that organization. The volume offers a close and innovative examination of Marx's ideas on post-Hegelian philosophy, alienated labour, the materialist conception of history, research methods, the theory of surplus-value, working-class self-emancipation, political organization and revolutionary theory. From this emerges "another Marx†?, a thinker very different from the one depicted by so many of his critics and ostensible disciples.
Communitarian anarchism is a generic form of socialism that denies the need for a state or any other authority over the individual from above, and which requires absolute belief that the individual cannot exist outside of a community of others. This book suggests that the communitarian anarchists of the nineteenth century developed and articulated a distinct tradition of economic thought. The period of this study begins with the first major writing of the French communitarian anarchist, Pierre-Joseph Proudhon, in 1840 and ends with the temporary burial of anarchist theorizing at the beginning of the First World War in 1914. However, he tradition of communitarian anarchist economic thought did not end in 1914. The economic thought explored in this book provides a fresh perception of the fragmentation evident in many societies today, especially where there is a substantial "informal economy."
Almost 100 years have passed since Carl Schmitt gave his controversial definition of the sovereign as the one who decides on the exception in his by now classic Political Theology (1922). Written at a time of crisis, the book sought to establish the institution of sovereignty, not from within a well-functioning governing machine of the state in a situation of normality, but rather as the minimal condition of state order in the moment of governmental breakdown. The book appeared anachronistic already at its publication. Schmitt went against Max Weber's popular thesis defining secularization as a disenchantment of the world characterizing modern societies, and instead suggested that the concepts of modern politics mirrored a metaphysics originating in Christianity and the church. Nevertheless, the concept of political theology has in recent years seen a revival as a field of research in philosophy as well as political theory, as studies in the theological sub-currents of politics, economics and sociality proliferate.
Widespread cross-cultural and cross-ideological agreement on the justifiable limits of war has become an increasingly complex yet vital element of global peace and conflict policies. Luís Cordeiro-Rodrigues and Danny Singh bring together a truly international cohort of philosophers, ethicists, political scientists, criminologists, sociologists, and other scholars to address the morality of war from a comparative perspective. While conceptions of when to enter war (jus ad bellum) and how to fight war (jus in bello) have been well researched in Western liberal contexts, non-Western philosophies have been largely excluded from debate. This volume seeks to correct that imbalance by addressing concrete examples alongside concepts of Confucian Yi/Rightness, Ahimsa, feminism, class struggles, Ubuntu, anarchism, pacifism, Buddhism, Islam, Jihad, among others. Comparative Just War Theory provides a global conceptual framework to deal with the morality of war in our modern world. With fresh insights into how the normative problems that arise from just war can be addressed, the book will be a valuable resource for a wide variety of students, scholars, and policymakers.
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