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Herrmann, Frankfurt a. M. [als Mephisto] / [gezeichnet von:] Eugen Klimsch ; [fotografiert von:] Arthur Marx
No full textHERRMANN, FRANKFURT A. M. [ALS MEPHISTO] / [GEZEICHNET VON:] EUGEN KLIMSCH ; [FOTOGRAFIERT VON:] ARTHUR MARX
[Künstlerfotografien zum Faustthema : Darsteller und Darstellerinnen des "Faust"] (-)
Herrmann, Frankfurt a. M. [als Mephisto] / [gezeichnet von:] Eugen Klimsch ; [fotografiert von:] Arthur Marx (47) (1)
Fotografie: Herrmann, Frankfurt a. M. [als Mephisto] (1
Marx on absolute and relative wages
No full textThe aim of this paper is to clarify some aspects of Marx's analysis of the determinants of wages and of the peculiarities of labour as a commodity, concentrating upon three related issues. The first is that of Marx's notion of the subsistence (or natural) wage rate: subsistence wage will be shown to stem, according to Marx, from socially determined conditions of reproduction of an efficient labouring class. The second issue refers to the distinction between the natural and the market wage rate that can be found in Marx, and his critique of Ricardo's analysis of the determinants of the price of labour. Finally, Marx's analysis of the effects of technical progress on both absolute and relative wages will be considered, also relating it back to the long-standing debate on the Marxian law of the falling rate of profit.Marx; subsistence wage; wages and productivity; Marxian law of the falling rate of profit
Karl Marx 1845: "1) ad Feuerbach" : [Extract from a] note-book 1844-1847
No full textIm Frühjahr 1845 schrieb Marx in einem Notizbuch, das Listen von Büchern, Namen, Adressen, kurze Auszüge, Gedanken, Entwürfe und Bemerkungen verschiedener Art enthält, elf Thesen nieder, die er mit "1) ad Feuerbach" überschrieb. Friedrich Engels veröffentlichte den Text in überarbeiteter Form als Anhang in seiner Broschüre "Ludwig Feuerbach und der Ausgang der klassischen deutschen Philosophie", die 1888 im Verlag von J.H.W. Dietz in Stuttgart erschien (siehe Friedrich Engels: "Karl Marx über Feuerbach". In: MEGA I/30, zusammen mit einem Verzeichnis der Änderungen von Engels am Text von Marx). Diese Version wurde danach unter dem Titel "Feuerbach-Thesen" oder "Thesen über Feuerbach" bekannt. Hier wird der Text im Wortlaut von Marx und erstmals im ursprünglichen Kontext seiner Entstehung dargeboten (S. 19-21). Zusätzliche Erläuterungen bieten die das Notizbuch und den Text von Marx betreffenden Passagen aus der Einführung (S. 450-452 und 473-480) und dem Abschnitt "Entstehung und Überlieferung" (S. 490-491) im MEGA-Band IV/3.In spring 1845 Marx wrote down eleven points; above them he noted: "1) ad Feuerbach". Marx wrote this text into a note-book in which he noted lists of books, names, addresses, short excerpts, thoughts, ideas, drafts, remarks and notices. Frederic Engels published this text in a revised form as an appendix to "Ludwig Feuerbach and the Outcome of Classical German Philosophy"; it appeared in 1888 at J.H.W. Dietz in Stuttgart (cf. Friedrich Engels: "Karl Marx über Feuerbach". In: MEGA I/30, together with a detailed list of modifications which Engels made in the text of Marx). This version became known as "Theses on Feuerbach". Here, in the extract of MEGA IV/3, you will find the text in Marx's exact words and within the context where it was written (pp. 19-21). Additional information is offered in the passages of the introduction (pp. 450-452 and 473-480) and the section on the origin and the history of the text (pp. 490-491) dealing with the note-book and the text of Marx
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The David W. Fentress Family Letters, 1856-1969
No full textTranscript of a letter by an unidentified author to David Fentress regarding sharing federal newspapers and the banning of federal newspapers in some areas. The author passes on the news of the war including the destruction of the Federal merchantmen by the Confederate fleet. He passes along world news: Russia preparing to go to War with Europe and how that could negatively affect the Confederacy. There is also speculation on the future of the war
The David W. Fentress Family Letters, 1856-1969
No full textTranscript of a letter by an unidentified author to David Fentress regarding sharing federal newspapers and the banning of federal newspapers in some areas. The author passes on the news of the war including the destruction of the Federal merchantmen by the Confederate fleet. He passes along world news: Russia preparing to go to War with Europe and how that could negatively affect the Confederacy. There is also speculation on the future of the war
'Reading Marx, or the uses and abuses of Marx'
No full textIt is difficult to imagine a writer whose work produces more of an ideological response than that of Marx. There are of course many reasons for this – perhaps the most significant being the way in which Marx’s work has come to be incorporated into the complexities of socialist and specifically communist politics – that is, its ideological function. The location of theoretical labour in these contexts is complex, as are the theoretical objects produced. David McLellan is an academic. His engagement with Marx is in an academic – and at face value – less than political – form. But, academic labour (as with all forms of intellectual labour) as a mode of praxis is simultaneously ideological. McLellan may not approach Marx as a Marxist. Nevertheless, his radical moral, ethical and theological concerns are never entirely absent in his work on Marx. From the emphasis McLellan places on the early Marx’s belief in the liberatory potential of a world free of alienation, through to the continuity McLellan finds in the work of the young and ‘mature’ Marx (the Marx of the Grundrisse), we have a Marx read through the internal lens of a specific view of politics
Economia política em Aristóteles e a perspectiva de Marx
No full textTese (doutorado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-Graduação em FilosofiaConsiderando as peculiaridades da formação sócio-econômica antiga, verifica-se uma germinal e coerente economia política em Aristóteles que, devido o esforço analítico e a coerência contextual, tornou-se importante marco teórico para as escolas econômicas modernas, especialmente para Marx o qual, sem pretender reviver Aristóteles para adotá-lo sob condições modernas, apreende os preceitos aristotélicos assumindo-os como ponto de partida fundamental de sua teoria econômico-filosófica. Apesar de na Grécia antiga a economia não estar separada da política, Aristóteles trata-a de modo objetivo e coerente, conforme a importância e os limites epistêmicos da economia naquele contexto. Na Ética a Nicômacos a análise econômica encontra-se associada ao tema da justiça devido a necessária distribuição equitativa dos bens, e para que coisas diferentes sejam trocadas é preciso algo que possa igualá-las a fim de se manter a comunidade. Aristóteles contempla como possibilidades o trabalho, o dinheiro e a necessidade para ser o padrão de comensurabilidade, não obstante, aceita a necessidade mas apenas de um modo "suficientemente admissível", resposta ambígua que desperta polêmica quanto às possíveis implicações metafísicas. Na Política, preocupado com a influência sobre a ética e política, Aristóteles busca delimitar o escopo da economia apresentando suas diferenças com a crematística natural (voltada à aquisição) e a crematística não-natural (voltada ao ganho), de acordo com suas diferentes finalidades. Apóia-se também na distinção entre uso próprio (valor de uso) e uso não-próprio (valor de troca) de cada coisa, e entre práxis (ação) e poiésis (produção) - baseada na noção de limite e imanência do fim na ação - para estabelecer os limites entre política, economia e crematística. O desenvolvimento da troca comercial, com a prática do monopólio e da usura, promove alterações no comportamento dos indivíduos, mas a causa principal da confusão quanto à finalidade da economia é moral: a ganância. Depois de considerar os fatores econômicos Aristóteles elabora uma constituição com leis e educação fundamentadas na virtude e, ao mesmo tempo, capaz de conceder, com restrições, cidadania àqueles envolvidos diretamente no comércio. As aproximações entre Marx e Aristóteles são verificadas em diferentes âmbitos e muitos filósofos encontram semelhanças entre os dois filósofos a partir da ética, antropologia e política, destacando inclusive a apropriação marxiana dos conceitos aristotélicos de ato e potência. Realmente Marx apresenta o trabalho sob duas perspectivas que juntam o que em Aristóteles estavam separados: o trabalho como atividade que dá conta das necessidades básicas do homem, semelhante à poiésis; e o trabalho que realiza as potencialidades para a emancipação da classe produtora assalariada, característica da práxis, considerando sempre que o trabalho é categoria central na economia política de Marx. Independentemente das semelhanças ou diferenças éticas, antropológicas e políticas, defendemos que Aristóteles é a pedra fundamental na filosofia da economia de Marx, é o elemento teórico que ressalta aquelas diferenças nos modos de produção que confirmariam a dialética marxiana. Antes de se apropriar de alguns princípios filosófico-econômicos de Aristóteles, Marx por meio de avaliação histórica, ressalta as singularidades econômicas da sociedade antiga. Depois Marx analisa os êxitos e hesitações de Aristóteles na busca do padrão de comensurabilidade, na distinção entre valor de uso e valor de troca, na delimitação da economia e em todos os outros conceitos que servem para Marx fundamentar sua crítica da economia política.Considering the peculiarities of the old social-economical formation, it is verified a germinal and coherent politics economy in Aristotle which, due to the analytical strength and the contextual coherence, it became an important theoretical march for the modern economical schools, specially for Marx who, having no intentions to bring Aristotle alive in order to adopt him under modern conditions, apprehend the Aristotle's rules assuming them as a fundamental starting point of his philosophical-economical theory. Although, the economy is not apart from the politics in Greece, Aristotle treats it as an objective and coherent way, in relation to the importance and the epistemic limits of the economy in such context. In the Nicomachean Ethics, the economical analysis is related to the topic of justice due to the need of equitable distribution of goods, and in order to change different things, it is necessary something that can equalize them with the aim to maintain the community. Aristotle contemplates as possibilities: work, money, and the need to be the ideal of commensurability, nevertheless, he accepts the necessity, but only as a "sufficiently acceptable" manner, ambiguous answer that provokes polemic regarding the possible metaphysical implications. In Politics, worried with the influence on ethics and politics, Aristotle searches to delimit the purpose of economy presenting its differences with the natural chrematistics (in relation to the acquisition) and the non-natural chrematistics (in relation to the gains), regarding to their different finalities. Aristotle also supports himself in the distinction between the self use (value of use) and the non-self use (value of exchange) of each object, and between praxis (action) and poiesis (production) - based on the notion of limit and immanency of the end in the action - to establish the limits between politics, economy, and chrematistics. The commercial exchange development, with the practice of monopoly and usury, promotes alterations in the behavior of the individuals; however, the main cause of the confusion regarding the end of the economy is moral, and it is the rapacity. After considering the economical factors Aristotle elaborates a constitution with law and education which are based in the virtue and, at the same time, they are capable of conceding, with restrictions, citizenship for those who are directly involved with commerce. The approximation between Marx and Aristotle are verified in different ambits and several philosophers find similarities between both philosophers from the ethics, anthropology, and politics, inclusively detaching the Marxism appropriation of Aristotle#s concepts of act and potency. It is truth that Marx presents the work under two perspectives which join together what in Aristotle were separated: the work as an activity that handles the men basic needs well, similar to poiesis; and the work that does the potentialities for the emancipation of the employed producer class, a praxis characteristic, always considering that work is a central category in Marx political economy. Regardless the ethical, anthropological, and political similarities or differences, we argue that Aristotle is the fundamental stone in the philosophy of Marx economy, it is the theoretical element that detaches those differences in forms of production which would confirm the Marxism dialectics. Before appropriating of some economical-philosophical principals of Aristotle, Marx stands out - through descriptive historical observation in both To the Critic of Political Economy, and in Grundrisse and The Capital - the economical singularities of the ancient society. Just after this, Marx analyses Aristotle#s exits and hesitations in the search of the commensurability ideal, in the distinction between the value of use and the value of exchange, in the economical delimitation and in all the other concepts which work for Marx to base his critic of the political economy
Friedrich Engels: "Karl Marx on Feuerbach" : Appendix to "Ludwig Feuerbach and the Outcome of Classical German Philosophy". Stuttgart 1888
No full textEngels veröffentlichte 1888 in seiner Broschüre "Ludwig Feuerbach und der Ausgang der klassischen deutschen Philosophie" im Verlag von J.H.W. Dietz in Stuttgart einen Anhang "Karl Marx über Feuerbach (niedergeschrieben in Brüssel im Frühjahr 1845)". Der Text stammte aus einem Notizbuch von Marx, das Listen von Büchern, Namen, Adressen, kurze Auszüge, Gedanken, Entwürfe und Bemerkungen verschiedener Art enthält, darunter diese elf Thesen, die Marx mit "1) ad Feuerbach" überschrieben hatte (siehe Karl Marx: "1) ad Feuerbach". In: MEGA IV/3). Engels hat ihn für die Veröffentlichung überarbeitet. Er wurde danach unter dem Titel "Feuerbach-Thesen" oder "Thesen über Feuerbach" bekannt. Im MEGA-Band I/30 wird der Text in der Version von Engels (S. 792-794) zusammen mit einem Verzeichnis der Änderungen von Engels am Text von Marx (S. 794-796) dargeboten. Zusätzliche Informationen über die Entstehung und Einordnung des Anhangs bieten die betreffenden Passagen aus der Einführung (S. 590-592) und dem Abschnitt "Entstehung und Überlieferung" (S. 780 und 787-788) im MEGA-Band I/30.In 1888, Engels published "Karl Marx on Feuerbach (written down in Brussels in spring 1845)" as an appendix to "Ludwig Feuerbach and the Outcome of Classical German Philosophy" at J.H.W. Dietz in Stuttgart. Engels had found the text in a note-book from Marx, in which Marx had noted lists of books, names, addresses, short excerpts, thoughts, ideas, drafts, remarks and notices. Among them were these eleven theses to which Marx had added the heading "1) ad Feuerbach" (cf. Karl Marx 1845: "1) ad Feuerbach". In: MEGA IV/3). Engels made several modifications for the publication. His version became known as "Theses on Feuerbach". Here, in MEGA I/30, the text is presented in the version of Engels (pp. 792-794), together with a detailed list of modifications which Engels made in the text of Marx (pp. 794-796). Additional information on the origin and the context of Engels' appendix is offered in the passages of the introduction (pp. 590-592) and the section on the origin and the history of the text (pp. 780, 787-788) from MEGA I/30, also presented in this extract
Autonomia humana em Karl Marx
No full textTCC (graduação) - Universidade Federal de Santa Catarina. Centro Sócio-Econômico. Economia.Esta monografia discute a autonomia humana em Marx. Trata do estudo de uma categoria pela perspectiva deste autor e utiliza a metodologia dialética materialista histórica, a qual é a base da teoria de Marx, onde a realidade, ou seja, o conhecimento científico se encontra na realidade da construção dos seres humanos. A autonomia é obra da obrigação existencial humana de saciar suas necessidades. Portanto, as condicionantes concretas que possibilitam ao ser humano conseguir o que necessita é, em si, ponto decisivo para determinação para autonomia. Ao se observar que a autonomia encontra-se dinamizada por estas premissas, buscou-se na divisão do trabalho, condicionada pela propriedade privada, a realidade concreta que retira do ser humano sua autonomia, e, em diferentes momentos históricos, essa dinâmica encontra diferentes lógicas. Ao observamos o entendimento da autonomia em Marx realizamos um passo em um estudo que deve ser continuado para se entender melhor as possibilidades da economia política e suas conseqüências ante as determinações humanas na economia como um organismo independente, mesmo que produzido pela humanidade. Não obstante, explicita-se algumas virtudes e limites da teoria de Marx e somente com um estudo mais aprofundado do autor pode-se compreender o que ele propõe como cientista, saindo do espectro proposto por muitos teóricos, que dizem que a teoria de Marx é ideologia e não ciência
Capital and nature: Marx in the contemporary ecological debate
No full textopenLo studio si propone di affrontare filosoficamente il tema dell'ecologia, nel tentativo di fornire una bussola di orientamento critica intorno alla crisi climatica in corso. Il filo conduttore della trattazione sarà la figura di Marx, di cui verranno analizzati alcuni concetti cruciali - accumulazione originaria, Stoffwechsel, frattura metabolica - poi ripresi da importanti autori contemporanei. Tra questi, si farà riferimento in particolar modo a Jason W. Moore, John Bellamy Foster e David Harvey: attraverso le loro teorie, sia si dimostrerà la portata che i testi marxiani rivestono tuttora nel dibattito attuale sul tema ecologico, sia si avrà modo di dischiudere orizzonti prospettici ampi e diversificati sull'emergenza ambientale cui si assiste negli ultimi decenni
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