By Carol C. Gould
This is the 1st e-book to give Karl Marx as one of many nice systematic philosophers, a guy who went past the conventional bounds of the self-discipline to determine a philosophical procedure by way of a concrete social idea and politico-economic critique. Basing her paintings at the Grundrisse (probably Marx's such a lot systematic paintings and merely translated into English for the 1st time in 1973), Gould argues that Marx used to be engaged in one firm all through his works, particularly the development of a scientific and philosophical thought of society. Gould examines 5 simple issues of Marx's social ontology: society, hard work, causality, freedom, and justice, in 5 separate chapters, preceded via an introductory bankruptcy explicating thesis and techniques. The publication exhibits how Marx's ontology, or thought of social truth, should be reconstructed from concrete information of his account of the ancient levels of social improvement and from his analyses and evaluations of capitalist economic climate. It clarifies additional the price conception underlying Marx's critique of recent society and explores the query of the way philosophy can play a big position in realizing and resolving social matters. This ebook should be of curiosity to all scholars of society, because it increases problems with the connection of applied sciences to society and of the kinds and clients for socialism as a potential destiny society. It has intentionally been written in a mode that makes the tricky, technical matters obtainable to undergraduates simply commencing to learn Marx, in addition to, after all, graduate scholars of social concept and really expert students. The lay reader may also be interested in the actual content material of this publication and may benefit from the lucid, easy presentation. Marx's Social Ontology proposes an answer to a long-standing challenge in interpretations of Marx: the plain predicament of his insistence at the excellent of complete self-realization of the person and his equivalent insistence at the perfect of complete self-realization of the group. it is a booklet of significant value facing subject matters of tolerating and present curiosity.
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Additional resources for Marx's Social Ontology: Individuality and Community in Marx's Theory of Social Reality
Thus Marx sees this rel~tion of exchange as possible only at a certain stage of social development, when these preconditions can be met. The act of exchange itself establishes the equality of these individuals as exchangers, that is, they are equal because they stand in the same social relation to each other. Furthermore, the exchange itself expresses the interdependence of one on the other and thus creates a social bond between them. This social bond expresses their common nature as needing each other and as being able to satisfy each other's needs.
In the first chapter, the second stage of the dialectic was described as one in which fhe subject appears to be an isolated self or pure "subjectivity" standing against an object that is taken to be wholly other than it. The relations between subject and object are therefore seen to be external relations in that each stands to the other as an object. For Marx, as for Hegel, this relation is one of alienation. The subject is "estranged from" the object and does not recognize it as its own object or its own other.
34 The Ontology of Society Or again, "Whenever we speak of production, then, what is meant is al ways production at a definite stage of social developmentproduction by social individuals" (p. 85). Further, Marx stresses the fundamental status of individuals whom he regards as constituting the social world through their activity. Thus he writes, "All production is an objectification of an individual" (p. 226). This emphasis on individuals is also evident in Marx's understanding of social forms as forms in which "individuals reproduce themselves as individuals" (p.