By Christoph Henning
Translated by way of Max Henninger. overview essay by way of Frederic Jameson.
Christoph Henning writes a concise heritage of misreadings of Marx within the twentieth century. Focussing on German philosophy from Heidegger to Habermas, he additionally addresses the impact of Rawls and Neopragmatism, for that reason scrutinizing a prior background of Marx-interpretations that had served because the premises upon which those later works have been established. Henning sketches a old trajectory within which a idea of socialist politics enters the fields of economics, sociology, serious conception and theology, ahead of ultimately – overloaded with intellectually useless freight – moving into philosophy. In so doing, he's taking a hermeneutic method of how misreadings in a selected box proliferate into extra misreadings throughout quite a few fields, resulting in an accumulation of questionable preconceptions. With the new resurgence of curiosity in Marx, Henning's historic recursions make obvious the place and the way educational Anti-Marxism had formerly received it wrong.
English translation of Philosophie nach Marx. a hundred Jahre Marxrezeption und die normative Sozialphilosophie der Gegenwart in der Kritik, Transcript-Verlag, Bielefeld, 2005.
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Additional resources for Philosophy after Marx: 100 Years of Misreadings and the Normative Turn in Political Philosophy (Historical Materialism Book Series, Volume 65)
The affinity with theology evident in several authors associated with critical theory raises the question of to what extent such theologisation is compatible with Marx’s theories. 4). 5). It focused less on religion as such than on the theologisation of social philosophy, which critical theory revived. By contrast, whenever professional twentieth-century theologians have picked up on elements of Marx’s thought, it was his critique of religion, and of the ways in which religion may be instrumentalised, to which they turned.
Marx felt the need to intensify his study of political economy after his own expectations of revolution had been disappointed twice (in 1848 and 1857). His own economic theory was a response to these disappointments. 5). The rhetoric of crisis has virtually no effect on the Programme’s concrete demands, which were formulated by Bernstein. The Programme demands, ‘immediately’, equal suffrage, democratic legislation, the replacement of the standing army by an ‘armed nation’, freedom of opinion, gender equality, the privatisation of religion, compulsory education and occupational safety measures; it also formulates demands related to the administration of justice and taxation.
Those who misunderstand the ‘laws’ presented by Marx as descriptions of the immediate phenomena of the present make those laws ‘susceptible to empirical refutation’35 as soon as other phenomena occur. This is true not only of Marx’s statements on the concentration of capital and unemployment, but also of those on crises, the tendency of the rate of profit to fall, and the labour theory of value. Marx’s approach was simple: the long-term interplay of forces can only be interpreted once their general logic has been understood.
Philosophy after Marx: 100 Years of Misreadings and the Normative Turn in Political Philosophy (Historical Materialism Book Series, Volume 65) by Christoph Henning