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  1. C. P. A. (1957). All Ye That Labor. [REVIEW] Review of Metaphysics 10 (4):718-718.
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  2. W. S. A. (1979). Marx's Social Ontology. Review of Metaphysics 32 (4):755-756.
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  3. Ruth Abbey (2002). Young Karl Does Headstands: A Reply to Daniel Brudney. Political Theory 30 (1):150-155.
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  4. Peter Abell (1997). Response to Prychitko. Critical Review 11 (2):311-313.
  5. Mitchell Aboulafia (1978). Hegel's Dialectic and Marx's Manuscripts of 1844. Studies in East European Thought 18 (1):33-44.
  6. Kc Abraham (1989). Marx Promethean Humanism. Journal of Dharma 14 (2):139-157.
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  7. Chimen Abramsky, David Mclellan & Antony Polonsky (1974). Marx and the Material Concept of History. Audio Learning, Ltd.
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  8. H. B. Acton (1958). Karl Marx's Materialism. Revue Internationale de Philosophie 45 (46):265-267.
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  9. Madonna R. Adams (2005). The Concept of Work in Maria Montessori and Karl Marx. Proceedings of the American Catholic Philosophical Association 79:247-260.
    Surprising as it may appear, the philosophical writings of political economist Karl Marx (1818–1883), and those of philosopher, educator Maria Montessori(1870–1952), show thematic resemblances that invite further exploration. These resemblances reflect both keen awareness of the historical period they shared, but also important common threads in their philosophical anthropology, ethical and political values, and goals. In this paper, I examine one central thread which both take as fundamental, namely, the centrality of work in achieving the harmonious development of humankind. I (...)
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  10. Walter L. Adamson (1985). Marx and the Disillusionment of Marxism. Monograph Collection (Matt - Pseudo).
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  11. Walter L. Adamson (1983). Lukács, Marx and the Soures of Critical Theory (Review). Journal of the History of Philosophy 21 (2):264-265.
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  12. Walter L. Adamson (1983). Andrew Feenberg, Lukács, Marx and the Sources of Critical Theory (Review). [REVIEW] Journal of the History of Philosophy 21 (2):264.
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  13. Frederick J. Adelmann (1969). Demythologizing Marxism a Series of Studies on Marxism. Boston College.
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  14. Karen Adler (2002). Top Marx? Philosophy Now 37:20-22.
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  15. Pierre Adler (1985). Neither Consciousness, nor Matter, but Living Bodily Activity. A Review Essay on Marx: A Philosophy of Human Reality, by Michel Henry. Graduate Faculty Philosophy Journal 10 (2):147-161.
  16. Theodor W. Adorno (1968). Is Marx Obsolete? Diogenes 16 (64):1-16.
    [This is a translation of ‘Spätkapitalismus oder Industriegesellschaft?’ in vol. 8 of Adorno’s Gesammelte Schriften).].
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  17. Teresa Aguilar García (2010). El cuerpo en la filosofía del siglo XIX: Feuerbach, Marx y Nietzsche. Ludus Vitalis 18 (34):99-115.
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  18. Volodin Ai (1977). L'investigation de l'Influence de la Philosophie Marxiste Sur la Pensée Non-Marxiste (Sur la Base de l'Exemple Historique du Rapport des Penseurs Russes du XIX Siècle aux Travaux de K. Marx Et de F. Engels En Tchèque. [REVIEW] Filosoficky Casopis 25 (2):220-225.
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  19. Wojty Akk (1977). Participation or Alienation? Analecta Husserliana 6:61-73.
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  20. R. Albritton (1980). Book Reviews : Dialectics of the Concrete: A Study on Problems of Man and World. By Karel Kosik. Synthese Library, Volume 106. Boston Studies in the Philosophy of Science Volume 52. Edited by Robert S. Cohen and Marx W. Wartofsky. Translated From the Czech by Karol Kovanda and James Schmidt. Dor Drecht : D. Reidel, 1976. Pp. 158. $18.20. [REVIEW] Philosophy of the Social Sciences 10 (2):233-239.
  21. R. R. Albritton (1976). Book Reviews : Marx and Mill: Two Views of Social Conflict and Social Harmony. By Graeme Duncan. Cambridge: Cambridge University Press, 1973. Pp. 386. 5.20. [REVIEW] Philosophy of the Social Sciences 6 (3):283-286.
  22. Dariusz Aleksandrowicz (1998). Myth, Eschatology and Social Reality in the Light of Marxist Philosophy. Poznan Studies in the Philosophy of the Sciences and the Humanities 60:443-457.
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  23. Dariusz Aleksandrowicz (1994). Marx, Stalin, Marcuse: Die Kritische Theorie in Ideengeschichtlicher Sicht. Studies in East European Thought 46 (4):287 - 314.
    Die Kritische Sozialtheorie sowie die kommunistische Herrschaftsphilosophie haben in der posthegelianischen Befreiungslehre ihren Ursprung. Die Kritische Theorie versuchte diesen Denkansatz gegen seine totalitären Konsequenzen anzuwenden. Dieselben Weltdeutungschemata, die man an der Sowjetideologie anstößig fand, galten aber als akzeptabel, sobald man nur zur Kritik der westlichen Industriegesellschaft überging. Der Hauptpunkt der neomarxistischen Kritik des Sowjetsystems bestand darin, daß man die besondere institutionelle Form, in der der reale Sozialismus das Heil zu verwirklichen beanspruchte, in Frage stellte, ohne andere Lösungen der institutionellen Probleme (...)
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  24. Jeffrey C. Alexander (1982). The Antinomies of Classical Thought--Marx and Durkheim. Monograph Collection (Matt - Pseudo).
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  25. Jeffrey C. Alexander (1982). Theoretical Logic in Sociology. Monograph Collection (Matt - Pseudo).
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  26. Zulfiqar Ali, Foucault�€™s Conception of Power: Questioning the Relevance of Marx.
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  27. George Allan (1979). Sartre's Constriction of the Marxist Dialectic. Review of Metaphysics 33 (1):87 - 108.
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  28. Derek Allen (1985). Louis Dupré, Marx's Social Critique of Culture Reviewed By. Philosophy in Review 5 (8):331-333.
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  29. Derek P. H. Allen (1984). Marx and Justice: The Radical Critique of Liberalism Allen Buchanan Totowa, NJ: Rowman and Littlefield, 1982. Pp. Vii, 206. $23.50. [REVIEW] Dialogue 23 (02):343-345.
  30. Derek P. H. Allen (1973). The Utilitarianism of Marx and Engels. American Philosophical Quarterly 10 (3):189 - 199.
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  31. Derek Ph Allen (1982). Allen W. Wood, Karl Marx Reviewed By. Philosophy in Review 2 (5):252-254.
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  32. John Allen (1983). In Search of a Method: Hegel, Marx and Realism. Radical Philosophy 35:26-33.
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  33. R. T. Allen (1993). Flew, Marx and Gnosticism. Philosophy 68 (263):94 - 98.
    Professor Flew has recently sought to demolish the philosophical pretensions of Marx and the Marxists by the use of Hume's Fork and Popper's demand for falsifiable consequences. Marx tried to derive matters of ‘fact and existence’ from ‘relations of ideas’, which Hume's Fork states to be impossible. From this and not from empirical study, he derived predictions for the future course of history which neither he nor his followers have ever properly tested by empirical enquiries. Nor have they ever provided (...)
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  34. Louis Althusser (1972). Politics and History: Montesquieu, Rousseau, Hegel and Marx. London,Nlb.
  35. Louis Althusser (1971/2001). Lenin and Philosophy, and Other Essays. Monthly Review Press.
    No figure among the western Marxist theoreticians has loomed larger in the postwar period than Louis Althusser. A rebel against the Catholic tradition in which he was raised, Althusser studied philosophy and later joined both the faculty of the Ecole normal superieure and the French Communist Party in 1948. Viewed as a "structuralist Marxist," Althusser was as much admired for his independence of intellect as he was for his rigorous defense of Marx. The latter was best illustrated in For Marx (...)
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  36. Louis Althusser (1969/2005). For Marx. Verso.
    A milestone in the development of post-war Marxist thought.
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  37. Louis Althusser & Etienne Balibar (1996). Lire le Capital. Monograph Collection (Matt - Pseudo).
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  38. Louis Althusser & Etienne Balibar (1971). Lire "le Capital". F. Maspero.
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  39. Louis Althusser, Ben Brewster & Etienne Balibar (1979). Reading Capital. Monograph Collection (Matt - Pseudo).
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  40. Cleber Francisco Alves (2012). Considerações críticas sobre O humanismo marxista na perspectiva da antropologia cristã. Synesis 4 (2).
    No presente trabalho buscou-se realizar uma pesquisa a respeito de algumas características elementares do humanismo na tradição marxista - particularmente reveladas por Marx nas suas obras de juventude - e bem assim procurou-se efetuar um levantamento da crítica que lhe tem sido oposta por autores comprometidos com uma visão antropológica cristã.
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  41. Peter Amato (2011). Decentering and Refocusing Marx. Radical Philosophy Review 14 (2):217-221.
  42. A. Amiel (1999). Arendt, Marx Et le Mouvement Ouvrier. Actuel Marx 25:43-55.
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  43. Berkeley an Abstraction & Daniel E. Flage (1986). Marx, Justice, and the Dialectic Method, PHILIP J. KAIN Allen Wood has Argued That for Marx the Concept of Justice Belonging to Any Society Grows Out of That Society's Mode of Production in Such a Way That Each Social Epoch Can Be Judged by its Own Standards Alone, and, in Wood's View, Capitalism is Perfectly Just, for Marx. Others, Like ZI Hu. New Scholasticism 60 (4).
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  44. Gary L. Anderson (2012). A Review of “Marx and Education”. [REVIEW] Educational Studies 48 (6):581-587.
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  45. Kevin Anderson (2010). Marx at the Margins: On Ethnicity, Nationalism, and Non-Western Societies. The University of Chicago Press.
    Colonial encounters in the 1850s: the European impact on India, Indonesia, and China -- Russia and Poland: the relationship of national emancipation to revolution -- Race, class, and slavery: the Civil War as a second American revolution -- Ireland: nationalism, class, and the labor movement -- From the Grundrisse to Capital: multilinear themes -- Late writings on non-western and precapitalist societies -- Conclusion -- Appendix: the vicissitudes of the Marx-Engels Gesamtausgabe from the 1920s to today.
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  46. Kevin Anderson (2010). Marx at the Margins: On Nationalism, Ethnicity, and Non-Western Societies. The University of Chicago Press.
    Colonial encounters in the 1850s: the European impact on India, Indonesia, and China -- Russia and Poland: the relationship of national emancipation to revolution -- Race, class, and slavery: the Civil War as a second American revolution -- Ireland: nationalism, class, and the labor movement -- From the Grundrisse to Capital: multilinear themes -- Late writings on non-western and precapitalist societies -- Conclusion -- Appendix: the vicissitudes of the Marx-Engels Gesamtausgabe from the 1920s to today.
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  47. Kevin Anderson (2001). New Marx Publications: A MEGA Update. Historical Materialism 9 (1):226-230.
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  48. Kevin Anderson (1998). On Marx, Hegel, and Critical Theory in Postwar Germany: A Conversation with Iring Fetscher. [REVIEW] Studies in East European Thought 50 (1):1-18.
    This paper consists of an introduction to the life and work of Iring Fetscher by the interviewer, followed by a conversation with Fetscher, and notes. In the interview, Fetscher discusses his relationship to Marxism, Hegelianism, Lukács, and the Frankfurt School, as well as his critique of Althusser. The contribution of Fetscher, an extremely well-known German specialist on Soviet and Marxist thought, is here discussed in greater detail than anywhere else to date in the English-language scholarly literature.
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  49. Kevin B. Anderson (2008). Unilinearism and Multilinearism in Marx's Thought. Proceedings of the Xxii World Congress of Philosophy 50:13-19.
    Marx concentrated on Western Europe and North America in his core writings, but discussions of Asia, the Middle East, Africa, Eastern Europe, and Latin America are scattered throughout his work. In the Communist Manifesto (1848) and his writings for the New York Tribune Marx posited a universal theory of historical and economic development in which non-Western societies represented backwardness, but could progress into modernity with the external impetus of the world market. Later, especially in the Grundrisse (1857-58) and the recently (...)
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  50. György Andrássy (1983). Marx's Philosophy of History and Hegel's Logic: (Parallels). Pécsi Janus Pannonius Tudományegyetem Állam- És Jogtudományui Kara.
1 — 50 / 2121