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Browse 78 quotes about Marx.

Marx Quotes

“I'd be willing to bet that the notion of the end of time is more common today in the secular world than in the Christian. The Christian world makes it the object of meditation, but acts as if it may be projected into a dimension not measured by calendars. The secular world pretends to ignore the end of time, but is fundamentally obsessed by it. This is not a paradox, but a repetition of what transpired in the first thousand years of history. ... I will remind readers that the idea of the end of time comes out of one of the most ambiguous passages of John's text, chapter 20... This approach, which isn't only Augustine's but also the Church Fathers' as a whole, casts History as a journey forward—a notion alien to the pagan world. Even Hegel and Marx are indebted to this fundamental idea, which Pierre Teilhard de Chardin pursued. Christianity invented History, and it is in fact a modern incarnation of the Antichrist that denounces History as a disease. It's possible that secular historicism has understood history as infinitely perfectible—so that tomorrow we improve upon today, always and without reservation... But the entire secular world is not of the ideological view that through history we understand how to look at the regression and folly of history itself. There is, nonetheless, an originally Christian view of history whenever the signpost of Hope on this road is followed. The simple knowledge of how to judge history and its horrors is fundamentally Christian, whether the speaker is Emmanuel Mounier on tragic optimism or Gramsci on pessimism of reason and optimism of will.”

ChristianTimeReligionHopeChristianityHistoryBibleCatholicScriptureCatholicismSecularApocalypseEnd Of The WorldSecularismRevelationHegelAugustineMarxChurch FathersHistoricismEnd Of The Time
Book:Belief or Nonbelief?
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“Socrates could enjoy a banquet now and again, and must have derived considerable satisfaction from his conversations while the hemlock was taking effect, but most of his life he lived quietly with Xanthippe, taking a constitutional in the afternoon, and perhaps meeting with a few friends by the way. Kant is said never to have been more than ten miles from Konigsberg in all his life. Darwin, after going round the world, spent the whole rest of his life in his own house. Marx, after stirring up a few revolutions, decided to spend the remainder of his days in the British Museum. Altogether it will be found that a quiet life is characteristic of great men, and that their pleasures have not been of the sort that would look exciting to the outward eye. No great achievement is possible without persistent work, so absorbing and so difficult that little energy is left over for the more strenuous kinds of amusement, except such as serve to recuperate physical energy during holidays, of which Alpine climbing may serve as the best example.”

HappinessJoyGreatnessQuietAmusementDarwinMarxKant
Author:Bertrand Russell
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“The direct, natural, and necessary relation of person to person is the relation of man to woman. The relation of man to woman is the most genuine relation of human being to human being. It therefore reveals the extent to which man’s natural behaviour has become human, or the extent to which the human essence in him has become his natural essence. The relationship also reveals the extent to which man’s need has become a human need: the extent to which, therefore, the other person as a person has become for him a need. ... If you love without evoking love in return – if through the vital expression of yourself as a loving person you fail to become a loved person, then your love is impotent, it is a misfortune.”

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Author:Karl Marx
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“How can you improve human nature until you have changed the system? The other, what is the use of changing the system before you have improved human nature? They appeal to different individuals, and they probably show a tendency to alternate in point of time. The Moralist and the Revolutionary are constantly undermining one another. Marx exploded a hundred tons of dynamite under the Moralist position, and we are still living in the echo of that tremendous crash. But already, somewhere or other, the sappers are are work and fresh dynamite is being tamped un place to blow Marx to the moon.”

HumorHuman NatureRevolutionInstitutionsEssaysMarxismMarxMoralism
Book:Essays
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“One of the curious things about our educational system, I would note, is that the better trained you are in a discipline, the less used to dialectical method you're likely to be. In fact, young children are very dialectical; they see everything in motion, in contradictions and transformations. We have to put an immense effort into training kids out of being good dialecticians. Marx wants to recover the intuitive power of the dialectical method and put it to work in understanding how everything is in process, everything is in motion. He doesn't simply talk about labor; he talks about the labor process. Capital is not a thing, but rather a process that exists only in motion. When circulation stops, value disappears and the whole system comes tumbling down.”

ProcessCapitalismLaborValueContradictionLabourCapitalMotionHarveyDialecticsMarx
Book:A Companion to Marx's Capital, Volume 1
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“This is what the bourgeois political economists have done: they have treated value as a fact of nature, not a social construction arising out of a particular mode of production. What Marx is interested in is a revolutionary transformation of society, and that means an overthrow of the capitalist value-form, the construction of an alternative value-structure, an alternative value-system that does not have the specific character of that achieved under capitalism. I cannot overemphasize this point, because the value theory in Marx is frequently interpreted as a universal norm with which we should comply. I have lost count of the number of times I have heard people complain that the problem with Marx is that he believes the only valid notion of value derives from labor inputs. It is not that at all; it is a historical social product. The problem, therefore, for socialist, communist, revolutionary, anarchist or whatever, is to find an alternative value-form that will work in terms of the social reproduction of society in a different image. By introducing the concept of fetishism, Marx shows how the naturalized value of classical political economy dictates a norm; we foreclose on revolutionary possibilities if we blindly follow that norm and replicate commodity fetishism. Our task is to question it.”

PossibilityRevolutionCapitalismLaborValueSocialismCommunismLabourCapitalHarveyMarxValue SystemCommodity FetishismFetishismValue FormLabour Theory Of ValueLtvValue Structure
Book:A Companion to Marx's Capital, Volume 1
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“Failure to recognize the historical specificity of the bourgeois conception of rights and duties leads to serious errors. It is for this reason that Marx registers...a vigorous indictment of the anarchist Proudhon... Proudhon in effect took the specifics of bourgeois legal and economic relations and treated them as universal and foundational for the development of an alternative, socially just economic system. From Marx's standpoint, this is no alternative at all since it merely re-inscribes bourgeois conceptions of value in a supposedly new form of society. This problem is still with us, not only because of the contemporary anarchist revival of interest in Proudhon's ideas but also because of the rise of a more broad-based liberal human rights politics as a supposed antidote to the social and political ills of contemporary capitalism. Marx's critique of Proudhon is directly applicable to this contemporary politics. The UN Universal Declaration of Human Rights of 1948 is a foundational document for a bourgeois, market-based individualism and as such cannot provide a basis for a thoroughgoing critique of liberal or neoliberal capitalism. Whether it is politically useful to insist that the capitalist political order live up to its own foundational principles is one thing, but to imagine that this politics can lead to a radical displacement of a capitalist mode of production is, in Marx's view, a serious error.”

RightsRevolutionCapitalismEconomicsValueHuman RightsLiberalismIndividualismAnarchismNeoliberalismHarveyMarxUnProudhon
Book:A Companion to Marx's Capital, Volume 1
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“If sharing meant receiving, well and good, but if it was a question of giving, then to hell with it, the Clochemerlins would cry out in chorus. Sad to relate, these bumpkins knew nothing about Hegel or Marx. They each had their little patch of ground inherited from previous generations, their trade secrets handed down from father to son, and they could see no farther.”

SharingHegelMarxClochemerle
Book:Clochemerle-les-Bains [English language]
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“Even an entire society, a nation, or all simultaneously existing societies taken together, are not the owners of the earth. They are simply its possessors, its beneficiaries, and have to bequeath it in an improved state to succeeding generations as boni patres familias [good heads of the household].”

EarthSocietyPropertyClimate ChangeEcologyMarxismEnvironmentalismMarxEcosocialism
Book:Capital: A Critique of Political Economy, Volume 3
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“One guy yelled at me, 'You stupid bitch, how do you live like that with nothing in your brain?' Well, that did it. I wasn't going to put up with that. OK, so I'm not so smart. I'm working class. But it's the working class that keeps the world running, and it's the working classes that get exploited. What kind of revolution is it that just throws out big words that working-class people can't understand? What kind of crap social revolution is that? I mean, I'd like to make the world a better place, too. If somebody's really being exploited, we've got to put a stop to it. That's what I believe, and that's why I ask questions. (...) So that's when it hit me. These guys are fakes. All they've got on their minds is impressing the new girls with the big words they're so proud of, while sticking their hands up their skirts.(...) They marry pretty wives who've never read Marx and have kids they give fancy new names to that are enough to make you puke. Smash what educational-industrial complex? Don't make me laugh! (...) They're scared to death somebody's gonna find out they don't know something. They all read the same books and they all spout the same slogans, and they love listening to John Coltrane and seeing Pasolini movies. You call that 'revolution'? (...) Revolution or not, the working class will just keep on scraping a living in the same old shitholes. And what is a revolution? It sure as hell isn't just changing the name on city hall. But those guys don't know that - those guys with their big words.”

SocietyRevolutionNorwegian WoodHaruki MurakamiMarxMidori
Book:Norwegian Wood
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“Here is a possible pharmacopornographic definition of sexuality: a techno-organic activity corresponding to the type of work praxis in which—to follow Marx’s formulation— “production is inseparable from the act of producing” and is thus “an activity that has no end product,” because it is “a practice that finds its own achievement in itself, without becoming objectified in any outcome that exceeds it.”

SexGenderSexualityMarxProductionPraxisPharmacopornographicTechnoorganism
Book:Testo Junkie: Sex, Drugs, and Biopolitics in the Pharmacopornographic Era
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“... The Banks, as we now all too well know, must be rescued no matter what. 'The value of commodities is thus sacrificed in order to ensure the fantastic and autonomous existence of this value in money. In any event, a money value is only guaranteed as long as money itself is guaranteed.' Inflation, as we also know, must be kept under control at all costs. 'This is why many millions' worth of commodities have to be sacrificed for a few millions in money. This is unavoidable in capitalist production and forms one of its particular charms.' Use values are sacrificed and destroyed no matter what is the social need. How insane is that?”

EconomicsInflationCapitalMarxPage 208
Book:Marx, Capital and the Madness of Economic Reason
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“We also understand, therefore, that wages and private property are identical. Indeed, where the product, as the object of labor, pays for labor itself, there the wage is but a necessary consequence of labor’s estrangement. Likewise, in the wage of labor, labor does not appear as an end in itself but as the servant of the wage... An enforced increase of wages (disregarding all other difficulties, including the fact that it would only be by force, too, that such an increase, being an anomaly, could be maintained) would therefore be nothing but better payment for the slave, and would not win either for the worker or for labor their human status and dignity. Indeed, even the equality of wages, as demanded by Proudhon, only transforms the relationship of the present-day worker to his labor into the relationship of all men to labor. Society would then be conceived as an abstract capitalist. Wages are a direct consequence of estranged labor, and estranged labor is the direct cause of private property. The downfall of the one must therefore involve the downfall of the other.”

CommunismPrivate PropertyCapitalMarxWage LaborCommoditiesAlienated LaborEstranged LaborParis Manuscripts
Book:Economic and philosophic manuscripts of 1844
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“Man's nature, he postulated, was to be a "free conscious producer," but so far he had not been able to express himself freely in productive activity. He had been driven to produce by need and greed, by a passion for accumulation which in the modern bourgeois age becomes accumulation of capital. His productive activity had always, therefore, been involuntary; it had been "labour.”

CapitalismLaborCommunismBourgeoisCapitalHegelEstrangementMarxAlienated LaborEntfremdungsgeschichteFree Conscious Producer
Book:The Marx-Engels reader
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“Si pensamos, siguiendo a Marx, que «la fuerza de trabajo no es el trabajo realmente realizado, sino la simple potencia de trabajar», entonces habrá que decir que cualquier cuerpo, humano o animal, real o virtual, femenino o masculino posee esta potencia maturbatoria, potencia de hacer eyacular, potentia gaudendi, por tanto, potencia productora de capital fijo —puesto que participa en el proceso productivo sin consumirse en el proceso mismo—.”

CapitalMarxPotencia Masturbatoria
Book:Testo Junkie: Sex, Drugs, and Biopolitics in the Pharmacopornographic Era
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“The success of Communism naturally depends on altering human nature because few things are more inherent in human nature than the ownership of property. This basic human right is as ancient as the ten commandments where God ordained that 'Thou Shall Not Steal'. The commandment implicitly acknowledges that persons have possessions and that they have an inherent right to that property. So it is thus not permissible for others to take it away from them. But Marx & Engels weren't about to admit the right to private property that we find even in the bible.”

CommunismHoly BibleMarxEngelsPrivate Property Rights
Book:The Politically Incorrect Guide to Communism
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“it was Marx who declared that the whole idea of Communism could be summed up in a single formula—the abolition of private property; that the state of the future must take over the centralized management of the means of production, and that the abolition of capital meant the abolition of wage-labour. There was nothing flagrantly illogical in deducing from this that the expropriation of the bourgeoisie and the nationalization of industry and agriculture would bring about the general emancipation of mankind.”

CommunismPrivate PropertyEmancipationBourgeoisieMarxExpropriation
Book:Main Currents Of Marxism: The Founders, The Golden Age, The Breakdown
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“According to Plato, internal strife, class war, fomented by self-interest and especially material or economic self-interest, is the main force of ‘social dynamics’. The Marxian formula ‘The history of all hitherto existing societies is a history of class struggle’8 fits Plato’s historicism nearly as well as that of Marx. The four most conspicuous periods or ‘landmarks in the history of political degeneration’, and, at the same time, ‘the most important … varieties of existing states’, are described by Plato in the following order. First after the perfect state comes ‘timarchy’ or ‘timocracy’, the rule of the noble who seek honour and fame; secondly, oligarchy, the rule of the rich families; ‘next in order, democracy is born’, the rule of liberty which means lawlessness; and last comes ‘tyranny … the fourth and final sickness of the city’. As can be seen from the last remark, Plato looks upon history, which to him is a history of social decay, as if it were the history of an illness: the patient is society; and, as we shall see later, the statesman ought to be a physician (and vice versa)—a healer, a saviour. [...] We see that Plato aimed at setting out a system of historical periods, governed by a law of evolution; in other words, he aimed at a historicist theory of society. This attempt was revived by Rousseau, and was made fashionable by Comte and Mill, and by Hegel and Marx; but considering the historical evidence then available, Plato’s system of historical periods was just as good as that of any of these modern historicists. (The main difference lies in the evaluation of the course taken by history. While the aristocrat Plato condemned the development he described, these modern authors applauded it, believing as they did in a law of historical progress.) [...] It is important to note that Plato explicitly identified this best and oldest among the existing states with the Dorian constitution of Sparta and Crete, and that these two tribal aristocracies did in fact represent the oldest existing forms of political life within Greece. Most of Plato’s excellent description of their institutions is given in certain parts of his description of the best or perfect state, to which timocracy is so similar. (Through his doctrine of the similarity between Sparta and the perfect state, Plato became one of the most successful propagators of what I should like to call ‘the Great Myth of Sparta’—the perennial and influential myth of the supremacy of the Spartan constitution and way of life.)”

TyrannyPlatoMarxismClass WarfareMarxRousseauPlatonismSocial DecayTimocracy
Book:The Open Society and Its Enemies - Volume One: The Spell of Plato
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“Bolshevik intellectuals did not confine their reading to Marxist works. They knew Russian and European literature and philosophy and kept up with current trends in art and thoughts. Aspects of Nietzsche’s thought were either surprisingly compatible with Marxism or treated issues that Marx and Engels had neglected. Nietzsche sensitized Bolsheviks committed to reason and science to the importance of the nonrational aspects of the human psyche and to the psychpolitical utility of symbol, myth, and cult. His visions of “great politics” (grosse Politik) colored their imaginations. Politik, like the Russian word politika, means both “politics” and “policy”; grosse has also been translated as “grand” or “large scale.” The Soviet obsession with creating a new culture stemmed primarily from Nietzsche, Wagner, and their Russian popularizers. Marx and Engels never developed a detailed theory of culture because they considered it part of the superstructure that would change to follow changes in the economic base.”

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Book:New Myth, New World: From Nietzsche to Stalinism
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“The entirety of Marxism from top to bottom was established by means of the dialectical materialist method. In literally any work of Marx and Engels it is therefore both possible and necessary to study the logic of their thinking and the theory of knowledge which they consciously employed – dialectics. This must be studied not only in their writings, but in the real logic of the political struggle which they conducted throughout their entire lives. For dialectics is the logic not only of research, and not only of the unity of scientific works; it is also a logic of real causes which comes to life and enters into battle, finding realisation in whatever are the truly real causes changing the face of the surrounding world.”

MarxismDialecticsMarxEngels
Author:Evald Vasilyevich Ilyenkov
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“Now, insurrection is an art quite as much as war or any other, and subject to certain rules of proceeding, which, when neglected, will produce the ruin of the party neglecting them. Those rules, logical deductions from the nature of the parties and the circumstances one has to deal with in such a case, are so plain and simple that the short experience of 1848 had made the Germans pretty well acquainted with them. Firstly, never play with insurrection unless you are fully prepared to face the consequences of your play. Insurrection is a calculus with very indefinite magnitudes, the value of which may change every day; the forces opposed to you have all the advantage of organization, discipline, and habitual authority: unless you bring strong odds against them you are defeated and ruined. Secondly, the insurrectionary career once entered upon, act with the greatest determination, and on the offensive. The defensive is the death of every armed rising; it is lost before it measures itself with its enemies. Surprise your antagonists while their forces are scattering, prepare new successes, however small, but daily; keep up the moral ascendancy which the first successful rising has given to you; rally those vacillating elements to your side which always follow the strongest impulse, and which always look out for the safer side; force your enemies to a retreat before they can collect their strength against you; in the words of Danton, the greatest master of revolutionary policy yet known, de l'audace, de l'audace, encore de l'audace!”

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Author:Karl marx and friedrich engels
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“Lenin clearly and unambiguously poses the question of the relationship between the ‘form’ of materialism and its ‘essence’, of the impermissibility of identification of the former with the latter. The ‘form’ of materialism is found in those concrete-scientific ideas about the constitution of matter (about the ‘physical’, about ‘atoms and electrons’) and in natural scientific generalizations of these ideas that are inevitably turn out to be historically limited, changing, subject to reconsideration by the natural science itself. The ‘essence’ of materialism is found in the acceptance of the objective reality that exists independently of human cognition and that is only reflected in it. The creative development of dialectical materialism on the basis of the ‘philosophical conclusions derived from the newest discoveries of natural science’ is, according to Lenin, found not in the reconsideration of this essence and not in making the ideas of natural scientists eternal, but in the deepening of the understanding of the ‘relationship between cognition and the physical world’ that is connected with these new ideas about nature. The dialectical understanding of the relationship between the ‘form’ and ‘essence’ of materialism, and therefore, the relationship between ‘ontology’ and ‘epistemology’ constitutes the ‘spirit of dialectical materialism”

PhilosophyScienceReligionIdealismMarxEngelsLeninDialectical MaterialismObscurantismPositivist Science
Book:Intelligent Materialism: Essays on Hegel and Dialectics
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“So Marxism, for all its plurality, has been marked by the interplay of theoretical and political preoccupations. It has also been punctuated by widely perceived moments of internal crisis – starting in the late 1890s with the publication of Eduard Bernstein’s Preconditions of Socialism, but again during the First World War, in the 1930s, and at the end of the 1970s. Indeed, one of us has written, “Marxism is constitutively, from Marx’s contribution onwards, . . . crisis theory” (Kouvelakis 2005, 25). Perhaps there are two main reasons for this succession of crises. First, Marxism is inherently tied to capitalism, at once the object of the critique of political economy and an enemy to be vanquished. But since, as Marx and Engels showed in the Communist Manifesto, it is also a dynamic system constantly transforming itself, Marxism constantly falls victim to the anxiety that it is not adequate to its Protean antagonist, that it must run to keep up with the metamorphoses of bourgeois society. This is then connected to a second source of anxiety, namely that capitalism continues to exist, and that therefore the communist project remains unrealized, two centuries now after Marx’s birth.”

PhilosophySocialismMarxismMarxPolitical TheoryEngelsRoutledge
Author:Alex Callinicos Stathis Kouvelakis Lucia Pradella
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“As the state is only a transitional institution which is used in the struggle, in the revolution, to hold down one's adversaries by force, it is sheer nonsense to talk of a 'free people's state'; so long as the proletariat still needs the state, it does not need it in the interests of freedom but in order to hold down its adversaries, and as soon as it becomes possible to speak of freedom the state as such ceases to exist.”

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Author:Friedrich Engels
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“Marx and Engels, in their giddy enthusiasm for the industrial revolutions of their day, [...] were wrong to predict that market competition would compel factory owners to-go on with mechanization anyway. If it didn't happen, it can only be because market competition is not, in fact, as essential to the nature of capitalism as they had assumed. If nothing else, the current form of capitalism, where much of the competition seems to take the form of internal marketing within the bureaucratic structures of large semi-monopolistic enterprises, would presumably have come as a complete surprise to them.”

CapitalismBureaucracyMarketMarxEngelsBureaucratic SocietyManagerialismMarket Competition
Book:The Utopia of Rules: On Technology, Stupidity, and the Secret Joys of Bureaucracy
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“Every chemical compound, according to Engels, comes into existence only at a certain time in the development of the universe when the conditions are appropriate for it; and when it does come into existence it manifests this by entering into its characteristic relations. Neither carbon compounds or proteins are ideal forms, but are themselves witnesses of the conditions on a cooling planet. It is here that occurs his celebrated remark that life is the mode of existence of proteins.”

CommunismBiologyMarxismMarxBiochemistryEngelsDialectical Materialism
Book:Marx and science
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“Marx is the last or (depending on how you count it) the originating prophet. He was not just a thinker or a sage -he was the formulator of a world-revolutionary movement. A movement that claimed to know how to reorder absolutely wverything in human affairs in order to arrive at a utopian society. A utopian society that has never been achieved but that activists across the West still dream of instituting next time: always next time.”

SocialismCommunismGenocideMarxismMaoBlmMarxStalinAntifaLenin
Book:The War on the West
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“Marx is the last or (depending on how you count it) the originating prophet. He was not just a thinker or a sage -he was the formulator of a world-revolutionary movement. A movement that claimed to know how to reorder absolutely everything in human affairs in order to arrive at a utopian society. A utopian society that has never been achieved but that activists across the West still dream of instituting next time: always next time.”

SocialismCommunismGenocideMarxismMaoBlmMarxStalinAntifaLenin
Book:The War on the West
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“Hegel represents history as the self-realization of spirit (Geist) or God. The fundamental scheme of his theory is as follows. Spirit is self-creative energy imbued with a drive to become fully conscious of itself as spirit. Nature is spirit in its self-objectification in space; history is spirit in its self-objectification as culture—the succession of world-dominant civilizations from the ancient Orient to modern Europe. Spirit actualizes its nature as self-conscious being by the process of knowing. Through the mind of man, philosophical man in particular, the world achieves consciousness of itself as spirit. This process involves the repeated overcoming of spirit's alienation (Entfremdung) from itself, which takes place when spirit as the knowing mind confronts a world that appears, albeit falsely, as objective, i.e. as other than spirit. Knowing is recognition, whereby spirit destroys the illusory otherness of the objective world and recognizes it as actually subjective or selbstisch. The process terminates at the stage of "absolute knowledge," when spirit is finally and fully "at home with itself in its otherness," having recognized the whole of creation as spirit—Hegelianism itself being the scientific form of this ultimate self-knowledge on spirit's part.”

GodSpiritMaterialismAlienationObjectivitySubjectivityOntologyHegelMarxDialectical MaterialismGerman PhilosophyGeistAbsolute KnowledgeEntfremdungSelbstischWorld Spirit
Book:The Marx-Engels reader
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“Die Entfremdung erscheint sowohl darin, daß mein Lebensmittel eines andern ist, daß das, was mein Wunsch, der unzugängliche Besitz eines andern ist, als daß jede Sache selbst ein andres als sie selbst, als daß meine Tätigkeit ein andres, als endlich – und das gilt auch für den Kapitalisten – daß überhaupt die unmenschliche Macht her[rscht].”

AlienationMarxEntfremdung
Book:Ökonomisch-philosophische Manuskripte aus dem Jahre 1844 (Pariser Manuskripte) - Vollständige Ausgabe: Arbeitslohn + Gewinn des Kapitals + Grundrente + Begriff der Entfremdeten Arbeit
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“Şimdi bir anlamda "sol" olmayan bir entelijansiyanın var olmadığı belirtilmeli. Son sağcı entelektüel belki de T. E. Lawrence'tı. Yaklaşık 1930'dan beri, "entelektüel" olarak tanımlanacak herkes var olan düzenden müzmin, memnuniyetsiz halde yaşıyor. Böyle de olmak zorunda, çünkü kurulmuş olduğu haliyle toplumda ona yer yok. Tamamen durağan olan, ne gelişen ne de parçalarına ayrılan bir imparatorlukta ve temel becerisi aptallığı olan insanlar tarafından yönetilen bir İngiltere'de "zeki" olmak şüphelidir. T.S. Eliot'ın şiirlerini ve Karl Marx'ın teorilerini anlayabilecek türden bir beyniniz varsa, üst kademedekiler her tür önemli işten uzak tutulmanızı sağlar. Entelektüeller, kendilerine yalnızca edebiyat eleştirmenliğinde ve sol siyasi partilerde bir görev edinebilirler.”

MarxSolÇEviriLevent KoncaNeden YazıyorumLawrenceEleştiriEntelijansiyaSiyasi Parti
Book:Why I Write
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“While entrusting the intellectuals with a critical role in the forthcoming revolution, Bakunin at the same time cautioned them against attempting to seize political power on their own, in the manner of the Jacobins or their eager disciple Auguste Blanqui. On this point Bakunin was most emphatic. The very idea that a tiny band of conspirators could execute a coup d'état for the benefit of the people was, in his derisive words, a "heresy against common sense and historical experience." These strictures were aimed as much at Marx as at Blanqui. For both Marx and Bakunin, the ultimate goal of the revolution was a stateless society of men liberated from the bonds of oppression, a new world in which the free development of each was the condition for the free development of all. But where Marx envisioned an intervening proletarian dictatorship that would eliminate the last vestiges of the bourgeois order, Bakunin was bent on abolishing the state outright. The cardinal error committed by all revolutions of the past, in Bakunin's judgment, was that one government was turned out only to be replaced by another. The true revolution, then, would not capture political power; it would be a social revolution, ridding the world of the state itself.”

AnarchismMarxSocial Revolution1967Coup D éTatIntelligentsiaBakuninJacobin Politics
Book:The Russian Anarchists
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“The separation between the Man of Labour and the Instruments of Labout once established, such a state of things will maintain itself and reproduce itself upon a constantly increasing scale, until a new and fundamental revolution in the mode of production should again overturn it, and restore the original union in a new historical form.”

TheoryMarxismMarxKarl MarxHistorical MaterialismModes Of Production
Book:Wage-Labour and Capital & Value, Price and Profit
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“This false appearance distinguishes wages labour from other historical forms of labour. On the basis of the wages system even the unpaid labour seems to be paid labour. With the slave, on the contrary, even that part of his labour which is paid appears to be unpaid. Of course, in order to work the slave must live, and one part of his working day goes to replace the value of his own maintenance. But since no bargain is struck between him and his master, and no acts of selling and buying are going on between the two parties, all his labour seems to be given away for nothing.”

CapitalismSlaveryMarxismMarxKarl MarxWage LaborLabor Theory Of ValueMarxian Economics
Book:Wage-Labour and Capital & Value, Price and Profit
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