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This assortment assembles a few of Herbert Marcuse’s most vital paintings and offers for the 1st time his responses to and improvement of vintage Marxist methods to revolution and utopia, in addition to his personal theoretical and political perspectives.

This 6th and ultimate quantity of Marcuse's accumulated papers indicates Marcuse’s rejection of the present twentieth-century Marxist concept and socialist perform - which he observed as insufficient for an intensive critique of Western and Soviet paperwork - and the advance of his progressive notion in the direction of a critique of the shopper society. Marcuse's later philosophical views on know-how, ecology, and human emancipation sat at odds with a few of the vintage tenets of Marx’s materialist dialectic which positioned the operating category because the important agent of switch in capitalist societies. because the fabric from this quantity indicates, Marcuse used to be not just a theorist of Marxist idea and perform within the 20th century, but additionally proves to be a necessary philosopher for knowing the neoliberal section of capitalism and resistance within the twenty-first century.

A complete advent by way of Douglas Kellner and Clayton Pierce locations Marcuse’s philosophy within the context of his engagement with the most currents of 20th century philosophy whereas additionally delivering very important analyses of his anticipatory theorization of capitalist improvement via a neoliberal restructuring of society. the amount concludes with an afterword by way of Peter Marcuse.

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Extra resources for Marxism, Revolution and Utopia: Collected Papers of Herbert Marcuse, Volume Six (Herbert Marcuse: Collected Papers)

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37ff. SCP, pp. 37–8. The term the “metaphysics of labor” was introduced by Adorno as a critique of an alleged reduction of essential human nature to labor by Marx. See T. W. Adorno, Gesammelte Schriften, vol. 5 (Frankfurt: Suhrkamp, 1971) p. 270. Habermas and his colleagues criticized the reductionistic anthropology of labor in Marx, which failed to conceptualize adequately symbolic interaction and pointed to a “secret positivism” in Marx. See Jürgen Habermas, Human Knowledge and Interests and Albrecht Wellmer, Critical Theory of Society (New York: Seabury, 1974).

54 These “revisionist” projects represent attempts to develop an interpretation of Marxism critical of the various Marxian orthodoxies. The “Marxist-Leninist” establishment long remained quiet on the issue of the relation of the 1844 Manuscripts to Marx’s later writings, assigning them a minimal importance in the Marxian corpus; eventually, however, they were forced to engage in heated polemics against those who would found their Marxism on the early Marx. 55 The early 53 54 55 Ibid. Marcuse’s essay was both an anticipation of, and direct influence on, this trend to assign a fundamental importance to the writings of the early Marx in interpreting the Marxist corpus as a whole.

Since Marx’s 1844 Manuscripts were first published in 1932, he felt that they confirmed the interpretation of Marxism developed by Lukács and Korsch (who had not seen Marx’s 1844 Manuscripts) and thus provided textual support in Marx for a version of critical Marxism. Although Marcuse’s interpretation of Marx’s Manuscripts is excellent, his own understanding of capitalism, revolution and socialism is too dependent on Marx’s early writings, and he has not yet appropriated adequately Marx’s later studies of capitalism and politics.

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