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For over one hundred and fifty years G.W.F. Hegel’s ghost has haunted theoretical understanding and practice. His opponents first, and later his defenders, have equally defined their programs against and with his. In this way Hegel’s political thought has both situated and displaced modern political theorizing. This book takes the reception of Hegel’s political thought as a lens through which contemporary methodological and ideological prerogatives are exposed. It traces the nineteenth century origins of the positivist revolt against Hegel’s legacy forward to political science’s turn away from philosophical tradition in the twentieth century. The book critically reviews the subsequent revisionist trend that has eliminated his metaphysics from contemporary considerations of his political thought. It then moves to re-evaluate their relation and defend their inseparability in his major work on politics: the Philosophy of Right. Against this background, the book concludes with an argument for the inherent metaphysical dimension of political theorizing itself. Goodfield takes Hegel’s reception, representation, as well as rejection in Anglo-American scholarship as a mirror in which its metaphysical presuppositions of the political are exceptionally well reflected. It is through such reflection, he argues, that we may begin to come to terms with them. This book will be of great interest to students, scholars, and readers of political theory and philosophy, Hegel, metaphysics and the philosophy of the social sciences.

'An astonishing masterpiece ... a political classic ... has an almost biblical force' Eric Hobsbawm The Communist Manifesto, Marx and Engels' revolutionary 1848 summons to the working classes, is one of the most influential political theories ever formulated. After four years of collaboration, the authors produced this incisive account of their idea of Communism, in which they envisage a society without classes, private property or a state. They argue that increasing exploitation of industrial workers will eventually lead to a revolution in which capitalism is overthrown. Their vision transformed the world irrevocably, and remains relevant as a depiction of global capitalism today. Edited with an Introduction by GARETH STEDMAN JONES

This is the first full-length study in English of the Peruvian poet, César Vallejo (1892-1938). Franco explores limitations on the poet's freedom of speech, and goes on to explore Vallejo's later poetry, which gestures towards the tentative nature of humanity and civilisation that gives the poetry its abiding relevance.

Feuerbach's early bivalent thrust: an indictment of philistinism and bourgeois culture and simultaneously a commendation of the life of literacy and erudition.

A sociologist’s look at the continuing importance of religion and the supernatural in the modern world, “cleverly expounded [and] enhanced by wit” (Kirkus Reviews). Acclaimed scholar and sociologist Peter L. Berger examines religion in twentieth-century Western society, exploring the social nature of knowledge and its effect on religious belief. Using five signs evident in ordinary life—order, play, hope, damnation, and humor—Berger calls for a rediscovery of the supernatural as a crucial, rich dimension of humanity. Conceived as a response to his influential book The Sacred Canopy, Berger eschews technical jargon and speaks directly and systematically to those, like himself, who wish to explore religious questions.

A materialist critique of the politics, poetics and economics of suffering in liberalism that argues for attention to the labour of suffering of the victim in many well-meaning but flawed politics of redress, and imagines forms of representation, solidarity and justice that better honour the history and materiality of this labour.

A survey of the intellectual history of Marxism through its several phases and various national adaptations suggests, for any of at least three reasons, that the attempt to provide a widely acceptable summary of 'Marxist ethics' must be an enterprise with little prospect of success. First, a number of prominent Marxists have insisted that Marxism can have no ethics because its status as a science precludes bias toward, or the assumption of, any particular ethical standpoint. On this view it would be no more reasonable to expect an ethics of Marxism than of any other form of social science. Second, basing themselves on the opposite assumption, an equally prominent assortment of Marxist intellectuals have lamented the absence of a coherently developed Maryist ethics as a deficiency which must be remedied. ! Third, less com monly, Marxism is sometimes alleged to possess no developed ethical theory because it is exclusively committed to advocacy of class egoism on behalf 2 of the proletariat, and is thus rooted in a prudential, not a moral standpoint. The advocacy of proletarian class egoism - or 'revolutionary morality- may, strictly speaking, constitute an ethical standpoint, but it might be regarded as a peculiar waste of time for a convinced and consistent class egoist to develop precise formulations of his ethical views for the sake of convincing an abstract audience of classless and impartial rational observers which does not happen to exist at present.

hope of obtaining a comprehensive and coherent understand ing of the human condition, we must somehow weave together the biological, sociological, and psychological components of human nature and experience. And this cannot be done indeed, it is difficult to even make sense of an attempt to do it-without first settling our accounts with Darwin, Marx, and Freud. The legacy of these three thinkers continues to haunt us in other ways as well. Whatever their substantive philosophical differences in other respects, Darwin, Marx, and Freud shared a common, overriding intellectual orientation: they taught us to see human things in historical, developmental terms. Phil osophically, questions of being were displaced in their works by questions of becoming. Methodologically, genesis replaced teleological and essentialist considerations in the explanatory logic of their theories. Darwin, Marx, and Freud were, above all, theorists of conflict, dynamism, and change. They em phasized the fragility of order, and their abiding concern was always to discover and to explicate the myriad ways in which order grows out of disorder. For these reasons their theories constantly confront and challenge the cardinal tenet of our modern secular faith: the notion of progress. To be sure, their emphasis on conflict and the flux of change within the flow of time was not unprecedented; its origins in Western thought can be traced back at least as far as Heraclitus.

Marxism's collapse in the twentieth century profoundly altered the style and substance of Western European radical thought. To build a more robust form of democratic theory and action, prominent theorists moved to reject revolution, abandon class for more fragmented models of social action, and elevate the political over the social. Acknowledging the constructedness of society and politics, they chose the "symbolic" as a concept powerful enough to reinvent leftist thought outside a Marxist framework. Following Maurice Merleau-Ponty's Adventures of the Dialectic, which reassessed philosophical Marxism at mid century, Warren Breckman critically revisits these thrilling experiments in the aftermath of Marxism. The post-Marxist idea of the symbolic is dynamic and complex, uncannily echoing the early German Romantics, who first advanced a modern conception of symbolism and the symbolic. Hegel and Marx denounced the Romantics for their otherworldly and nebulous posture, yet post-Marxist thinkers appreciated the rich potential of the ambiguities and paradoxes the Romantics first recognized. Mapping different ideas of the symbolic among contemporary thinkers, Breckman traces a fascinating reflection of Romantic themes and resonances, and he explores in depth the effort to reconcile a radical and democratic political agenda with a politics that does not privilege materialist understandings of the social. Engaging with the work of Claude Lévi-Strauss, Cornelius Castoriadis, Claude Lefort, Marcel Gauchet, Ernesto Laclau, Chantal Mouffe, and Slavoj i ek, Breckman uniquely situates these important theorists within two hundred years of European thought and extends their profound relevance to today's political activism.

This is a revised edition of John Milbank’s masterpiece, which sketches the outline of a specifically theological social theory. The Times Higher Education Supplement wrote of the first edition that it was “a tour de force of systematic theology. It would be churlish not to acknowledge its provocation and brilliance”. Featured in The Church Times “100 Best Christian Books" Brings this classic work up-to-date by reviewing the development of modern social thought. Features a substantial new introduction by Milbank, clarifying the theoretical basis for his work. Challenges the notion that sociological critiques of theology are ‘scientific’. Outlines a specifically theological social theory, and in doing so, engages with a wide range of thinkers from Plato to Deleuze. Written by one of the world’s most influential contemporary theologians and the author of numerous books.

The book discusses and criticizes the practice of constructing a community behind the Gospel of Mark (and by implication, other Gospels) and using that community to control appropriate interpretation of Mark. It converses with particular exemplars of this practice, and briefly suggests other ways to ground the interpretation of Mark.

Have you ever been baffled by LIFE? Does your future loom dubious and impossible? Are you sometimes overcome with feelings of hopelessness and fear? Have you ever felt angry with God-disappointed with His dealings? Read, and here you will find purpose, inspiration, and the answers you need, in a loving and true God who works at all times and in all circumstances in the lives of His children, for His own glory and our best good. "This first book marks the start of a promising inspirational writing ministry. It is engaging reading, couched in language that is readily comprehensible and inviting. Its profoundly touching and inspiring insights grip the soul and challenge one's faith with the assurance that God is faithful and compassionate, even to the unfaithful. The work is theologically grounded in the Word and has an appeal that is both spiritual and intellectual." PROFESSOR J.A. GEROGE IRISH, PhD, Director of Caribbean and Latin American Studies, and Professor of Inter-disciplinary Studies at Medgar Evers College, CUNY "Mrs. Jeffrey has given us an excellent study in 1 Kings 17 in her book, When the Brook Dries Up. Throughout these pages we are reminded that, even in the midst of life's most difficult and puzzling circumstances, God is indeed in control." DR. CHERYL PARKER, instructor, Moody Bible College, South Florida extension program Blondina Howes Jeffrey has a bachelor's degree in Modern Languages and master's degrees in Spanish and Guidance & Counseling. Following the escalation of volcanic activity in Montserrat, she relocated to the UK in 1997, and then to Antigua in 1998. She now resides in Florida, but travels frequently to Antigua for business. She volunteers with PFI and when in Antigua assists in her home church in the music ministry, in teaching Sunday School, and lay preaching.

The debate over the continuity between Marx's early and later writings is now more than fifty years old and final resolution of the debate seems as remote as ever. Since the early 1970's the continuity view proposed by Shlomo Avineri and Istvan Meszaros has been generally regarded as the most plausible account of the linkage between these writings, while the most prominent alternative to this view has been the widely-criticized epistemological break thesis proposed by French philosopher Louis Althusser in the 1960's. A review of the literature since the late 1970's indicates that the main arguments upon which the continuity view was based have been increasingly undermined as new knowledge of the circumstances of Marx's work in the 1840's has been developed. Marx's relationship to two Young Hegelian philosophers, Ludwig Feuerbach and Max Stirner, has emerged as an especially important aspect of the issue. This study, drawing on the recent literature as well as additional original research in areas suggested by Althusser's discussion in his book For Marx, outlines a modified epistemological break thesis. In addition to showing that Marx was a Feuerbachian in 1843/44 and docum

A speculative quarterly review.

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