Search results for 'humanist Marxism' (try it on Scholar)

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  1.  6
    Brendan Hogan (2015). Antonio Gramsci: A Humanist Reconstruction of Marxism. In J. Ward Regan (ed.), Great Books Written in Prison: Essays on Classic Works from Plato to Martin Luther King, Jr. MacFarland & Co. Inc
  2. Hu-hsiang Feng (1986). Marxist Humanism and Confucian Humanism: A Comparative Study of the Concept of Man. Tunghai University Press.
  3.  5
    John E. Smith & Glyn Richards (1995). Quasi-Religions: Humanism, Marxism and Nationalism. British Journal of Educational Studies 43 (2):240-242.
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  4.  2
    Brian R. Clack (1995). (Frank G. Kirkpatrick. Together Bound: God, History, and the Religious Community. Pp. Xviii+195. .£27.50.Jonathan L. Kvanvig. The Problem of Hell. Pp. Viii+182. . £22.50.Anders Nordgren. Evolutionary Thinking: An Analysis of Rationality, Morality and Religion From an Evolutionary Perspective. Pp. 244. , 1994). SEK 218.Jean Porter. The Recovery of Virtue. Pp. 208. .Elizabeth S. Radcliffe and Carol J. White . Faith in Theory and Practice: Essays on Justifying Religious Belief. Pp. Xix + 235. .John E. Smith. Quasi-Religions: Humanism, Marxism and Nationalism. Pp. 154. . £11–99 Pbk. [REVIEW] Religious Studies 31 (1):145.
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  5.  5
    A. W. McHoul (1988). Humanist Marxism and Wittgensteinian Social Philosophy. International Studies in Philosophy 20 (1):74-75.
  6. J. Burnheim (1985). ASTON, S. M.: "Humanist Marxism and Wittgensteinian Social Philosophy". [REVIEW] Australasian Journal of Philosophy 63:243.
     
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  7.  8
    Mihailo Marković (1963). Marxist Humanism and Ethics. Inquiry 6 (1-4):18 – 34.
    Marxism is often claimed to be incompatible with any kind of ethical theory, because of its assumptions of economic determinism, of the class character of morals, and of the subordination of morality to politics. But the author proposes that these assumptions can be interpreted in such a flexible way as not to rule out the freedom of choice and responsibility, die relative independence of morals from economic conditions and political ends, and concepts of universal human value and a specifically (...)
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  8. Mihailo Markovi (1963). Marxist Humanism and Ethics. Inquiry 6 (1-4):18 – 34.
    Marxism is often claimed to be incompatible with any kind of ethical theory, because of its assumptions of economic determinism, of the class character of morals, and of the subordination of morality to politics. But the author proposes that these assumptions can be interpreted in such a flexible way as not to rule out the freedom of choice and responsibility, die relative independence of morals from economic conditions and political ends, and concepts of universal human value and a specifically (...)
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  9. Leszek Kołakowski (1968). Toward a Marxist Humanism. New York, Grove Press.
  10. Raya Dunayevskaya & Raya Dunayevskaya Memorial Fund (1988). Marxist-Humanism a Half-Century of its World Development : Supplement to the Raya Dunayevskaya Collection. Graphic Sciences.
     
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  11. Oskar Gruenwald (1986). The Yugoslav Search for Man: Marxist Humanism in Contemporary Yugoslavia. Studies in Soviet Thought 31 (1):60-61.
     
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  12.  17
    Barbara Jedynak & Stanisław Jedynak (2012). Marek Fritzhand. Marksizm, Gumanizm, Moral (Marxism, Humanism and Morality); Mieczyslaw Michalik. Dialektika Razvitiya Sotsialisticheskoy Morali (Dialectics of the 'Development of Socialist Morality). Dialectics and Humanism 8 (2):161-164.
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  13.  7
    Marek Fritzhand & Witold Kmiecik (1973). Historicism and Marxist Humanism. Dialectics and Humanism 1 (1):97-102.
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  14.  6
    Kazimierz Ochocki & Lech Petrowicz (1975). Humanism and Naturalism in the History of Marxist Philosophy. Dialectics and Humanism 2 (1):31-48.
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  15.  5
    Melvin Leiman (2013). Religion, Marxism and Ethical Humanism. Essays in the Philosophy of Humanism 19 (1):57-72.
  16. Janusz Zablocki, Tadeusz M. Jaroszewski, Andrzej Grzegorczyk, Janusz Kuczyhski, Janusz Kuczynski, Andrew N. Woznicki, Jozef Borgosz, Andrzej Kasia, Mieczyslaw Gogacz & Zdzislaw Kuksewitz (1987). Christian-Marxist Encounters in" Dialectics and Humanism" in the Years 1974—1986. Dialectics and Humanism 14:322.
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  17. Chamsy el-Ojeili (2005). Book Review: Raya Dunayevskaya: Philosopher of Marxist-Humanism. [REVIEW] Thesis Eleven 82 (1):128-131.
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  18.  37
    John Wild (2011). Marxist Humanism and Existential Philosophy. Continental Philosophy Review 44 (3):329-339.
  19.  4
    Sean Creaven (2015). The ‘Two Marxisms’ Revisited: Humanism, Structuralism and Realism in Marxist Social Theory. Journal of Critical Realism 14 (1):7-53.
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  20.  8
    R. J. B. (1968). Toward a Marxist Humanism. Review of Metaphysics 22 (2):381-381.
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  21.  19
    Hwa Jung (2011). Introduction to John Wild's “Marxist Humanism and Existential Philosophy”. Continental Philosophy Review 44 (3):321-328.
  22.  4
    Kurt Salamun (1981). Marxist Humanism and Praxis. Grazer Philosophische Studien 14:205-207.
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  23.  3
    Martin Jay (1972). The Frankfurt School's Critique of Marxist Humanism. Social Research 39.
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  24. G. S. Sher (1983). Marxist Humanism and Praxis. Studies in Soviet Thought 25 (1):42-44.
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  25.  1
    J. B. R. (1968). Toward a Marxist Humanism: Essays on the Left Today. [REVIEW] Review of Metaphysics 22 (2):381-381.
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  26.  6
    Peter Hudis (2003). Workers as Reason:The Development of a New Relation of Worker and Intellectual in American Marxist Humanism. Historical Materialism 11 (4):267-293.
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  27.  2
    George J. Stack (1970). "Toward a Marxist Humanism: Essays on the Left Today," by Leszek Kolakowski. Modern Schoolman 48 (1):73-77.
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  28. Cleber Francisco Alves (2012). Critical Considerations on Marxist Humanism in the Perspective of Christian Anthropology. Synesis 4 (2):13-27.
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  29. Raya Dunayevskaya (1997). The Marxist-Humanist Theory of State Capitalism. Selected Writings. Studies in East European Thought 49 (1):64-67.
     
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  30. D. Fan (1995). Marxist Philosophy and Humanism in Mainland China-An Outline. Boston Studies in the Philosophy of Science 164:15-15.
     
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  31. V. Paulus (2004). Marxism, Christianity, Humanism: Heretic Utopia of Pasolini. Revue Belge de Philologie Et D’Histoire 82 (3):775-784.
     
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  32. John C. Raines & Thomas Dean (1971). Marxism and Radical Religion: Essays Toward a Revolutionary Humanism. Philosophy and Phenomenological Research 32 (2):286-287.
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  33.  29
    Tom Rockmore (1996). Merleau-Ponty, Marx, and Marxism: The Problem of History. Studies in East European Thought 48 (1):63 - 81.
    At the present time, Europe, particularly eastern Europe, is still immersed in a major political transformation, the most significant such change since the Second World War, arising out of the rejection of official Marxism. This unforeseen rejection requires meditation by all those concerned with the relation of philosophy to the historical context. Marxism, that follows Marx’s insistence on the link between a theory and the context in which it arises, cannot be indifferent to the rejection of Marxist theory (...)
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  34. David-Hillel Ruben (1979). Marxism and Materialism: A Study in Marxist Theory of Knowledge. Humanities Press.
    Argument that Marx has a realist ontology and a correspondence theory of truth. His views are compared to both Hegel's and Kant's. This interpretation departs from more Hegelian, 'idealist' interpretations that often rely on misunderstanding some of the work of the early Marx. There is also a discussion and partial defence of Lenin's Materialism and Empirio-Criticism.
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  35.  45
    William S. Lewis (2007). “Editorial Introduction to Louis Althusser’s ‘Letter to the Central Committee of the PCF, 18 March, 1966’.”. Historical Materialism 15 (2):20.
    As an accompaniment to the translation into English of Louis Althusser's 'Letter to the Central Committee of the PCF, March 18th, 1966', this note provides the historical and theoretical context necessary to understand Althusser's 'anti-humanist' interventions into French Communist Party policy decisions during the mid-1960s. Because nowhere else in Althusser's published writings do we see as clearly the political stakes involved in his philosophical project, nor the way in which this project evolved from a 'theoreticist' pursuit into a more (...)
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  36.  2
    Jorge Grespan (2006). Sartre, Marx E o Marxismo. Doispontos 3 (2).
    T he article stresses Sartre’s still actual criticism of the Marxism of his own time, in the Critique of Dialectical Reason. It emphasizes, however, that its main target of criticism does not re s ide in the ind i v idual, as understood by Sartre’s humanism, but in the individual event, in historical singularity.
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  37.  35
    Gabriel Vargas Lozano (2006). El Humanismo Teórico-Práctico de Adolfo Sánchez Vásquez. Utopía y Praxis Latinoamericana 11 (34):115-124.
    In this essay a quick review of the bibliography of the Mexican-Spanish philosopher Adolfo Sanchez Vasquez is made, and the characteristics of his philosophical evolution are analyzed, which since 1965 implies a rupture with the official thesis of Soviet Marxism through out his books, The aesthet..
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  38.  22
    Louis Althusser (2003). The Humanist Controversy and Other Writings, 1966-67. Verso.
    The philosophical conjuncture and Marxist theoretical research -- On Lévi-Strauss -- Three notes on the theory of discourses -- On Feuerbach -- The historical task of Marxist philosophy -- The humanist controversy.
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  39.  17
    V. A. Podoroga (1993). Can Marxian Thought Be Separated From Totalitarian Ideology? Studies in East European Thought 45 (1-2):67 - 69.
  40.  2
    L. Denisova (1963). Humanism. Russian Studies in Philosophy 1 (4):7-16.
    Humanism narrowly construed, is the secular thought of the Renaissance, involving the study of ancient philosophy, ethics, art and languages; broadly understood it is a progressive trend in social thought, which upholds the dignity, freedom and many-sided development of the individual and the betterment of man's relationships in society. The new and higher form of humanism — Marxist humanism is an aspect of the consistently scientific world view and practical activities of the working class, the object of which is the (...)
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  41. William S. Lewis (2001). The Purification of Theory for Practice: Louis Althusser and the Traditions of French Marxism. Dissertation, The Pennsylvania State University
    Through tracing the articulation, rise and eventual fall of Marxist theory in France, I seek in my dissertation to show the difficulties of wedding Marxist theory to ameliorative political practices.Specifically, I follow the development of French Marxism between 1920--1965 in order to demonstrate how the thought of Althusser is a reaction to and correction of both the crude materialist philosophy of the French Communist Party and of the more sophisticated humanist Marxism of such intellectuals as Cornu, Lefebvre, (...)
     
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  42. Keping Yu, Shenming Li & Weiguang Wang (eds.) (2007). Ren de Ji Ben Li Lun Yan Jiu. Zhong Yang Bian Yi Chu Ban She.
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  43. Sean Creaven (2010). Against the Spiritual Turn: Marxism, Realism and Critical Theory. Routledge.
    Bhaskar's "Spiritual turn" : logical and conceptual problems -- Meta-reality, critical realism, and Marxism -- Secularism, agnosticism, and theism -- Critical realism, transcendence, and God -- Humanism, spiritualism, and critical theory.
     
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  44.  44
    Ann V. Murphy (2011). Corporeal Vulnerability and the New Humanism. Hypatia 26 (3):575-590.
    “Humanism” is a term that has designated a remarkably disparate set of ideologies. Nonetheless, strains of religious, secular, existential, and Marxist humanism have tended to circumscribe the category of the human with reference to the themes of reason, autonomy, judgment, and freedom. This essay examines the emergence of a new humanistic discourse in feminist theory, one that instead finds its provocation in the unwilled passivity and vulnerability of the human body, and in the vulnerability of the human body to suffering (...)
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  45. Andrzej Walicki (1989). Stanislaw Brzozowski and the Polish Beginnings of 'Western Marxism'. Clarendon Press.
    This book introduces the English-speaking reader to the thought of Stanislaw Brzozowski (1878-1911), the outstanding Polish philosopher and literary critic. Although practically unknown in the West, Brzozowski is an important but neglected forerunner of the intellectual tradition of `Western Marxism', most commonly associated with Georg Lukács and Antonio Gramsci. -/- Concentrating first on the early phase of Brzozowski's thought, Professor Walicki goes on to analyse his ideas on the working class and its relation to the intelligentsia and contemporary working-class (...)
     
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  46.  13
    Monika K. Hellwig (1986). Actual and Possible Convergences in Christian and Marxist Projections of Human Fulfillment. Philosophy and Theology 1 (2):121-156.
    Christian hopes for salvation and redemption, and Marxist promises of emancipation and liberation have had and do have today much to do with each other. Historically they have grown up in dialogue with one another and today they address each other more than ever. Mutual condemnations get us nowhere. This article tries to identify areas of common intention and cooperation, without ignoring real differences, and offers a theological reflection that suggests an alliance with the critical elements within Marxist circles that (...)
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  47.  10
    B. W. Ballard (1990). Marxist Challenges to Heidegger on Alienation and Authenticity. Man and World 23 (2):121-141.
    From what has been argued, it should now be apparent how Heidegger's philosophy of the affect, its ontological disclosures and its relation to authenticity might be enlarged to meet certain marxist challenges. The most valuable instruction to be gained from these citicisms, I think, is that which Lukacs offers in the example of Szilasi's intuition of co-presence. Traditional phenomenology needs to enrich its investigations into the social and historical reality of situation. Kosik's point that Heideggerian authenticity lacks the crucial third (...)
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  48.  3
    James Miller (1976). Merleau-Ponty's Marxism: Between Phenomenology and the Hegelian Absolute. History and Theory 15 (2):109-132.
    The development and changes in Merleau-Ponty's Marxism are analyzed by an examination of the relationship of his phenomenology to the rationalism and determinism of the Marxist dialectic. From Humanism and Terror to Adventures of the Dialectic Merleau-Ponty made explicit and worked out the philosophical dilemmas in his own Marxism and eventually abandoned the determinism of the Hegelian-Marxist autonomous dialectic of history. This rejection of a determinism "executed behind humanity's back" was the heart of Merleau-Ponty's social thought, and meant (...)
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  49.  19
    J. Melancon (2010). Merleau-Ponty's Phenomenology of Politics: A Humanism in Extension. Philosophy and Social Criticism 36 (5):623-634.
    Merleau-Ponty’s phenomenology also extends to politics, which he does not only understand from a Marxist point of view. In his articles on Montaigne and Machiavelli, he operates a reduction of the political subject in order to show how it is always already involved in the world, in history and in political affairs, how these phenomena appear to it, and how it can act. In this light, the ‘Preface’ to Humanism and Terror presents both a description of the demands of political (...)
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  50.  7
    Susan E. Babbitt (2013). Humanism and Embodiment: Remarks on Cause and Effect. Hypatia 28 (4):733-748.
    I understand humanism to be the meta-ethical view that there exist discoverable (nonmoral) truths about the human condition, that is, about what it means to be human. We might think that as long as I believe I am realizing my unique human potential, I cannot be reasonably contradicted. Yet when we consider systemic oppression, this is unlikely. Systemic oppression makes dehumanizing conditions and treatment seem reasonable. In this paper, I consider the nature of understanding—drawing in particular upon recent defenses of (...)
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