Search results for 'Philosophy, Marxist' (try it on Scholar)

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  1.  20
    Yunyi Zhang (2011). “The Westward Spread of Chinese Philosophy” and Marxism. Frontiers of Philosophy in China 6 (1):114-133.
    Chinese philosophy was transmitted to Europe in the 18th century through Deism, organic philosophy, pure reason, absolute idea, etc., and was absorbed by modern European philosophers. Chinese philosophy has also, via German classical philosophy, directly as well as indirectly influenced Marx and been absorbed into his philosophy. There is a cultural-psychological reason for the Chinese acceptance of Marxism. However, due to the influence of Occidentalism, this period of history has long been neglected.
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  2. J. B. S. Haldane (1939). The Marxist Philosophy and the Sciences. Freeport, N.Y.,Books for Libraries Press.
    This book, first published in 1938, is based upon the Muirhead lectures on political philosophy delivered in the University of Birmingham in January and February of 1938. This title was intended to be of interest to students and scientific workers in the belief that Marxism will prove valuable to them in their scientific work, as well as to a wider audience.
     
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  3.  2
    Nick Knight (1996). Li Da and Marxist Philosophy in China. Westview Press.
    Li Da (1890–1966) was one of China’s most important Marxist intellectuals and a founding member of the Chinese Communist Party. He played a major role in the introduction of Marxist philosophy and theory to China and in its dissemination among Chinese revolutionaries. His works are now regarded in China as classics of Marxist philosophy, and he is numbered among the ten most influential Chinese intellectuals of this century. Yet, almost nothing has been written about Li Da in (...)
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  4.  21
    Nick Knight (2005). Marxist Philosophy in China: From Qu Qiubai to Mao Zedong, 1923-1945. Springer.
    This book examines the introduction of Marxist philosophy to China from the early 1920s to the mid 1940s. It does this through an examination of the philosophical activities and writings of four Chinese Marxist philosophers central to this process. These are Qu Qiubai, Ai Siqi, Li Da and Mao Zedong. The book sets the philosophical writings of these philosophers in the context of the development of Marxist philosophy internationally, and examines particularly the influence on these philosophers of (...)
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  5.  7
    Sara Fletcher Luther, John J. Neumaier & Howard L. Parsons (eds.) (1995). Diverse Perspectives on Marxist Philosophy: East and West. Greenwood Press.
    A contemporary examination of the past, present, and future of Marxist philosophy.
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  6.  38
    Kang Ouyang (2006). Globalization and the Contemporary Development of Marxist Philosophy: Precondition, Problem Domain and Research Outline. [REVIEW] Frontiers of Philosophy in China 1 (4):643-657.
    Globalization was just emerging but did not really take shape during Karl Marx's time. In fact, both Karl Marx and Engels predicted the trend of globalization but did not really live in such a time. Therefore, globalization is still a new issue and a new research area for Marxist philosophy today. Based on the distinctions between some important concepts such as globalization and modernization, this paper probes the problems concerning the development of modernity theory, social morphology and civilization theory, (...)
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  7.  18
    Erdinç Sayan (1993). Is Marxist Philosophy Withering Away? Studies in East European Thought 45 (4):313 - 315.
    Gorbachev's ascent to power in the Soviet Union in 1985 and the events that followed appear to have led to a dramatic decline in philosophers' interest in Marxist philosophy. The magnitudes of philosophical literature on Marx, Engels, Lenin, and Hegel recorded in annual volumes ofThe Philosopher's Index have all been shrinking in recent years. In the 1992 volume, the share of the publications on Marx within all philosophical publications has dropped to almost one-third of what it was on average (...)
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  8. Csaba Varga (2013). Contemporary Legal Philosophising: Schmitt, Kelsen, Lukács, Hart, & Law and Literature, with Marxism's Dark Legacy in Central Europe (on Teaching Legal Philosophy in Appendix). Szent István Társulat.
    Reedition of papers in English spanning from 1986 to 2009 /// Historical background -- An imposed legacy -- Twentieth century contemporaneity -- Appendix: The philosophy of teaching legal philosophy in Hungary /// HISTORICAL BACKGROUND -- PHILOSOPHY OF LAW IN CENTRAL & EASTERN EUROPE: A SKETCH OF HISTORY [1999] 11–21 // PHILOSOPHISING ON LAW IN THE TURMOIL OF COMMUNIST TAKEOVER IN HUNGARY (TWO PORTRAITS, INTERWAR AND POSTWAR: JULIUS MOÓR & ISTVÁN LOSONCZY) [2001–2002] 23–39: Julius Moór 23 / István Losonczy 29 // (...)
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  9. John Mepham & David-Hillel Ruben (eds.) (1979). Issues in Marxist Philosophy, Vols. 1, 2, and 3. Vol. 4, 1981. Harvester Press.
    -- v. 2. Materialism -- v.4. Social and political philosophy.
     
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  10. Charles Taylor (1997). Marxist Philosophy. Films for the Humanities & Sciences Distributed Under License From Bbc Worldwide Americas, Inc.
     
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  11. Sean Creaven (2007). Emergentist Marxism: Dialectical Philosophy and Social Theory. Routledge.
  12. Jean-Jacques Lecercle (2006). A Marxist Philosophy of Language. Brill.
  13. Helena Sheehan (1985). Marxism and the Philosophy of Science: A Critical History. Humanities Press.
  14. Richard Hudelson (1990). Marxism and Philosophy in the Twentieth Century: A Defense of Vulgar Marxism. Praeger.
  15. Viktor Grigorʹevich Afanasʹev (1980). Marxist Philosophy. Progress Publishers.
     
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  16. Viktor Grigorʹevich Afanasʹev (1968). Marxist Philosophy: A Popular Outline. Moscow, Progress.
     
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  17. Józef M. Bocheński (1972). Guide to Marxist Philosophy. Chicago,Swallow Press.
  18. Joseph M. Bochenski (1972). Guide to Marxist Philosophy an Introductory Bibliography.
     
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  19. Wayne Hudson (1982). The Marxist Philosophy of Ernst Bloch. St. Martin's Press.
  20. S. F. Kissin (1978). Farewell to Revolution: Marxist Philosophy and the Modern World. St. Martin's Press.
     
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  21. John Lachs (1967). Marxist Philosophy. Chapel Hill, University of North Carolina Press.
     
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  22. Helena Sheehan (1993). Marxism and the Philosophy of Science: A Critical History: The First Hundred Years. Humanities Press.
  23. Thomas Sowell (1989). Marxism, Philosophy and Economics. Studies in Soviet Thought 38 (3):245-247.
     
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  24. Kevin Waddington (1974). Outlines of Marxist Philosophy. Lawrence and Wishart.
  25. W. F. Whitehouse (1994). A Philosophy for Democratic Convergence Marxism Transcended.
     
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  26. Ying Yang & Yudong Zhang (eds.) (2004). Sheng Huo Zhe Xue: Tan Jiu Zhong de Makesi Zhu Yi Zhe Xue = Philosophy of Life: Study on Marxism Philosophy. She Hui Ke Xue Wen Xian Chu Ban She.
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  27. Jianying Zhao & Yanqing Chen (eds.) (2007). Makesi Zhu Yi Zheng Zhi Zhe Xue: Chan Shi Yu Chuang Xin = Marxist Political Philosophy: Elaboration and Innovation. She Hui Ke Xue Wen Xian Chu Ban She.
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  28. Charles Taylor (2001). Marxist Philosophy. In Bryan Magee (ed.), Talking Philosophy: Dialogues with Fifteen Leading Philosophers. OUP Oxford
     
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  29.  5
    Ouyang Kang (2006). Globalization and the Contemporary Development of Marxist Philosophy: Precondition, Problem Domain and Research Outline. Frontiers of Philosophy in China 1 (4):643-657.
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  30. Arran Gare (1994). Beyond European Civilization: Marxism, Process Philosophy, and the Environment. Eco-Logical Press.
     
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  31.  35
    Debbie J. Hill (2009). A Brief Commentary on the Hegelian-Marxist Origins of Gramsci's 'Philosophy of Praxis'. Educational Philosophy and Theory 41 (6):605-621.
    The specific nuances of what Gramsci names 'the new dialectic' are explored in this paper. The dialectic was Marx's specific 'mode of thought' or 'method of logic' as it has been variously called, by which he analyzed the world and man's relationship to that world. As well as constituting a theory of knowledge (epistemology), what arises out of the dialectic is also an ontology or portrait of humankind that is based on the complete historicization of humanity; its 'absolute "historicism"' or (...)
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  32.  8
    Tao Delin (2008). On a Prerequisite Problem of Sinicization of Marxist Philosophy. Proceedings of the Xxii World Congress of Philosophy 18:21-34.
    Is it possible to sinicize Marxist Philosophy? This is a prerequisite for Marxism localization. Some people answer “no”, because their main arguments are like this: so far, the Marxist Philosophy understood by Chinese is not the real Marxist Philosophy, and it is impossible for Chinese to understand Marxist Philosophy;even though Chinese have understood Marxist Philosophy, they could not sinicize Marxist Philosophy. Thus this paper shall discuss this point. Although Marxist Philosophy has originated from (...)
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  33.  6
    G. D. Chesnokov (2001). Was Soviet Philosophy Marxist? Russian Studies in Philosophy 39 (4):80-83.
    In my view, Soviet philosophy must be judged not by the number of books and articles written, but by the works that won recognition in the professional milieu both in our country and, of course, abroad. There are such works and, furthermore, they are found in various areas of philosophical knowledge: the history of philosophy, social philosophy, esthetics, ethics, religious studies, logic, the methodology of scientific knowledge, and so on. Of course, one can accuse philosophers for writing during the years (...)
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  34.  9
    B. M. Kedrov (1980). On the Identification of the Subject Matter of Marxist Philosophy as "The World as a Whole". Russian Studies in Philosophy 19 (1):3-26.
    To help people study Marxist-Leninist philosophy, it is particularly necessary to be careful about the accuracy of philosophical terminology. Vague and ambiguous expressions must be firmly eliminated. Among them, in our view, is the saying, current among us, to the effect that "the world as a whole" is the subject matter of philosophy, Marxist philosophy included. The present article is devoted to criticism of that view.
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  35. Alex Callinicos (1983). Marxism and Philosophy. Oxford University Press.
    Marxism began with the repudiation of philosophy, yet Marxists have often resorted to distinctively philosophical modes of reasoning. In recent years, Western Marxism has been more concerned with philosophy than with research or political activity, and in this book Callinicos explores the ambivalent relationship between Marxism and philosophy. Beginning with Marx and the legacy of Hegelianism, he surveys the schools of Marxist philosophy from Engels and the Second International through the revolutionary Hegelianism, of the 1920s, the Frankfurt School, and (...)
     
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  36.  6
    Fangtong Liu (2004). China's Contemporary Philosophical Journey: Western Philosophy and Marxism Chinese Philosophical Studies. Council for Research in Values and Philosophy.
    Modern-contemporary transformation of western philosophy -- Postmodernism and tendencies of contemporary philosophy -- Present philosophical tendencies : a comparative study of Marxist and contemporary Western philosophy -- Modern-contemporary transformation of Western philosophy and changes of ideas in morality and value -- Modern-contemporary transformation of Western philosophy and changes of Western religion and its philosophy -- A reflection on "humanism" and "philosophical trend in humanism" -- Market economy and moral theory of pragmatism -- The sixty-year samsara of studies on pragmatism (...)
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  37. Hongmei Qu (2011). Marxism and Morality: Reflections on the History of Interpreting Marx in Moral Philosophy. [REVIEW] Frontiers of Philosophy in China 6 (2):239-257.
    The well-known paradox between Marxism and morality is that on the one hand, Marx claims that morality is a form of ideology that should be abandoned, while on the other hand, Marx makes quite a few moral judgments in his writings. It is in the research after Marx’s death that the paradox is found, explored and solved. This paper surveys the history of interpreting Marx from the aspect of moral philosophy by dividing it into three sequential phases. Then it presents (...)
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  38.  45
    Laird Addis (1966). Freedom and the Marxist Philosophy of History. Philosophy of Science 33 (1/2):101-.
    Many believe that the Marxist philosophy of history entails that man is not free in a sense in which it seems obvious that he is. In particular it is held to be (1) materialistic, (2) holistic, (3) economistic, and (4) fatalistic. It is claimed, in short, that since the Marxist philosophy of history has these features, man is not capable of shaping his own (social) destiny if it is true. I show for each of these features either that (...)
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  39.  34
    Sean Sayers (2008). Marxist Philosophy in Britain: An Overview. Modern Philosophy 2008 (2):52-57.
    Scholarly interest in Marxist philosophy has fluctuated dramatically in the past fifty years. Before that, there was little scholarly work in Britain on Marxist philosophy or on Marxism more generally. In the nineteen fifties there were important contributions by economic theorists1 and social historians2 but academic discussion of Marx's philosophy or even of his political theory was minimal and mainly by critics.3 There were only a few philosophers who adhered to Marxism and these were mostly associated with the (...)
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  40.  8
    A. F. Zamaleev (1992). Marxism and Russian Philosophy. Russian Studies in Philosophy 30 (4):64-69.
    Until quite recently, Russian philosophy was studied mainly from the standpoint of its development "along the path to Marxism." Understandably, attention was mainly devoted to "the solid materialist tradition," which overshadowed all other currents of Russian thought. However, the question arises of whether this "materialist tradition," i.e., the philosophy of the Russian revolutionary democrats, is so consonant with Marxism. One need only examine the facts to persuade oneself of the untenability of such an assumption.
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  41.  3
    O. G. Drobnitskii (1967). Marxist Philosophy and the Problem of Value. Russian Studies in Philosophy 5 (4):14-24.
    In recent years, the question has been posed of the attitude of Marxist philosophy to what is termed the problem of value. The point is not only that bourgeois axiology, which has been developing for three-quarters of a century, has to be critically analyzed. Central to the question is whether a Marxist axiology is possible. In that connection the following is instructive. Authors who, with envious consistency, ignore the history of philosophy and begin to build a theory of (...)
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  42. John N. Gray (1982). Philosophy, Science and Myth in Marxism: John N. Gray. Royal Institute of Philosophy Supplement 14:71-95.
    ‘Feuerbach resolves the religious essence into the human essence. But the human essence is no abstraction inherent in each single individual. In its reality it is the ensemble of social relations.’ It is a common belief, shared both by Marxists and by critics of Marxism, that differences in the interpretation of this statement have important implications for the assessment of Marx's system of ideas. How we read it will affect our view of the unity of Marx's thought and of the (...)
     
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  43.  2
    Jianjie Lu (2005). ""On the Undeniable Existence of the Systematic Theory of" Chinese Marxist Philosophy": A Response to Xu Suhua. Modern Philosophy 4:006.
    Mr. Xu Suhua article to my proposal of "Marxist Philosophy in China" is equivalent to what he calls "the guiding ideology of the party", "Marxist philosophy in China" is equivalent to what he calls "academic research form", which does not meet my intention. "Legality of Marxist philosophy," the discussion does exist. "Marxist Philosophy in China" in China, learning, using, in practical experience, to carry forward the fine Chinese culture and philosophy, the wisdom of the masses sublimation (...)
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  44. Timothy O'hagan (1982). Althusser: How to Be a Marxist in Philosophy: Timothy O'Hagan. Royal Institute of Philosophy Supplement 14:243-264.
    Althusser called a recent essay: ‘Is it simple to be a Marxist in philosophy?’ My title, intentionally provocative, echoes that question. Following Althusser, I shall answer it in the negative and, in so doing, shall raise a series of further questions concerning the nature of and connections between politics, science and philosophy. My lecture will keep turning on these three points, just as Althusser's own work has turned on them, ever since his first book, a monograph on Montesquieu, up (...)
     
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  45. Meng-wei Yan & Qian Yang (2005). Sinicization of Marxist Philosophy and the Validity Problem of Chinese Philosophy. Nankai University (Philosophy and Social Sciences) 6:94-100.
    Marxist Philosophy in China is an important task is to use the basic theory of Marxist philosophy, viewpoint and method to sort, extract of traditional Chinese culture, philosophy. And the "legitimacy of Chinese philosophy," the discussion, while filling the job of "legitimacy" has also been a certain degree of skepticism. Including how to look at the cultural characteristics of Chinese philosophy, Western academic norms on how to look at the impact of Chinese philosophy and how to look at (...)
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  46. Chamsy el-Ojeili (2007). Reviews: William S. Lewis, Louis Althusser and the Traditions of French Marxism (Lexington Books, 2005); Louis Althusser, Philosophy of the Encounter: Later Writings, 1978—1987 (Verso, 2006); Alain Badiou, Infinite Thought: Truth and the Return to Philosophy (Continuum, 2003); Alain Badiou, Metapolitics (Verso, 2005); Slavoj Žižek (Ed.), Lacan: The Silent Partners (Verso, 2006). [REVIEW] Thesis Eleven 89 (1):139-143.
    Reviews: William S. Lewis, Louis Althusser and the Traditions of French Marxism ; Louis Althusser, Philosophy of the Encounter: Later Writings, 1978—1987 ; Alain Badiou, Infinite Thought: Truth and the Return to Philosophy ; Alain Badiou, Metapolitics ; Slavoj Žižek , Lacan: The Silent Partners.
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  47.  85
    Ma Jihua (1985). More on the Question of the Integration of Marxist Philosophy. Contemporary Chinese Thought 16 (4):81-91.
    What is Marxist philosophy? And what do we mean by its integration? This is a question of some controversy in philosophical circles. Comrade He Wei, in his article "What Marx Founded Was an Integral Philosophy of Historical Materialism" , integrated Marxist philosophy with historical materialism, suggesting thereby that Marxist philosophy is historical materialism. On the other hand, Comrade Meng Xianzhong, writing the article "The Genealogy and Substance of Terms in ‘Dialectical Materialism’" , advocated that Marxist philosophy (...)
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  48.  15
    William L. McBride (1994). The Pathos of European Political Philosophy After Marxism. Journal of Philosophical Research 19:331-343.
    The paper begins by raising some doubts concerning the appropriateness of the phrase, ”after Marxism,” despite current sociological realities which point to its accuracy. It then discusses a certain “pathology” that may be intrinsic to the combined theory and practice of political philosophy; some examples are offered. Next, it is suggested that the discourse of contemporary European political philosophy suffers from the absence of certain Marxian notions, especially that of ideology. Some current trends---postmodernism, nationalism, critical theory, and religious thought---are then (...)
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  49. Karl Korsch (1970). Marxism and Philosophy. New York,M[Onthly] R[Eview Press.
    Marxism and philosophy [1923].--The present state of the problem of 'Marxism and philosophy' [1930].--Introduction to the Critique of the Gotha Programme [1922].--The Marxism of the First International [1924].
     
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  50.  6
    Carine Defoort & Yvonne Schulz Zinda (2010). Ren Jiyu: The Marxist View of Chinese Philosophy and Religion. Contemporary Chinese Thought 41 (4):3-17.
    The world of Chinese philosophy witnessed an ideological storm that raged for almost four decades in the second half of the twentieth century, and Ren Jiyu was a leading figure in it. The Marxist interpretation of traditional Chinese thought in terms of five scientifically determined historical stages, an economic substructure with its ideological superstructure, and a continuous struggle between materialism and idealism, was like a whirlwind that came and went in Chinese academia. This interpretive framework for the study of (...)
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