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

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  1. Hu-hsiang Feng (1986). Marxist Humanism and Confucian Humanism: A Comparative Study of the Concept of Man. Tunghai University Press.score: 168.0
  2. A. W. McHoul (1988). Humanist Marxism and Wittgensteinian Social Philosophy. International Studies in Philosophy 20 (1):74-75.score: 150.0
  3. Brian R. Clack (1995). Frank G. Kirkpatrick. Together Bound: God, History, and the Religious Community. Pp. Xviii+195. (New York and Oxford: Oxford University Press, 1994).£27.50.Jonathan L. Kvanvig. The Problem of Hell. Pp. Viii+182. (New York and Oxford: Oxford University Press, 1993). £22.50.Anders Nordgren. Evolutionary Thinking: An Analysis of Rationality, Morality and Religion From an Evolutionary Perspective. Pp. 244. (Stockholm: Almqvist and Wicksell (Studia Philosophiae Religionis), 1994). SEK 218.Jean Porter. The Recovery of Virtue. Pp. 208. (London: S.P.C.K., 1994).Elizabeth S. Radcliffe and Carol J. White (Eds). Faith in Theory and Practice: Essays on Justifying Religious Belief. Pp. Xix + 235. (Chicago and La Salle, Illinois: Open Court, 1993).John E. Smith. Quasi-Religions: Humanism, Marxism and Nationalism. Pp. 154. (London and Basingstoke: Macmillan, 1994). £11–99 Pbk. [REVIEW] Religious Studies 31 (1):145.score: 150.0
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  4. Mihailo Marković (1963). Marxist Humanism and Ethics. Inquiry 6 (1-4):18 – 34.score: 144.0
    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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  5. Mihailo Markovi (1963). Marxist Humanism and Ethics. Inquiry 6 (1-4):18 – 34.score: 144.0
    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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  6. Leszek Kołakowski (1968). Toward a Marxist Humanism. New York, Grove Press.score: 132.0
  7. 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.score: 126.0
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  8. Melvin Leiman (2013). Religion, Marxism and Ethical Humanism. Essays in the Philosophy of Humanism 19 (1):57-72.score: 126.0
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  9. Kazimierz Ochocki & Lech Petrowicz (1975). Humanism and Naturalism in the History of Marxist Philosophy. Dialectics and Humanism 2 (1):31-48.score: 126.0
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  10. Marek Fritzhand & Witold Kmiecik (1973). Historicism and Marxist Humanism. Dialectics and Humanism 1 (1):97-102.score: 126.0
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  11. 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.score: 126.0
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  12. John Wild (2011). Marxist Humanism and Existential Philosophy. Continental Philosophy Review 44 (3):329-339.score: 120.0
  13. Hwa Jung (2011). Introduction to John Wild's “Marxist Humanism and Existential Philosophy”. Continental Philosophy Review 44 (3):321-328.score: 120.0
  14. 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.score: 120.0
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  15. Martin Jay (forthcoming). The Frankfurt School's Critique of Marxist Humanism. Social Research.score: 120.0
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  16. R. J. B. (1968). Toward a Marxist Humanism. Review of Metaphysics 22 (2):381-381.score: 120.0
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  17. Chamsy el-Ojeili (2005). Book Review: Raya Dunayevskaya: Philosopher of Marxist-Humanism. [REVIEW] Thesis Eleven 82 (1):128-131.score: 120.0
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  18. George J. Stack (1970). "Toward a Marxist Humanism: Essays on the Left Today," by Leszek Kolakowski. Modern Schoolman 48 (1):73-77.score: 120.0
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  19. D. Fan (1995). Marxist Philosophy and Humanism in Mainland China-An Outline. Boston Studies in the Philosophy of Science 164:15-15.score: 120.0
     
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  20. V. Paulus (2004). Marxism, Christianity, Humanism: Heretic Utopia of Pasolini. Revue Belge de Philologie Et D Histoire 82 (3):775-784.score: 120.0
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  21. Kurt Salamun (1981). Marxist Humanism and Praxis. Grazer Philosophische Studien 14:205-207.score: 120.0
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  22. Tom Rockmore (1996). Merleau-Ponty, Marx, and Marxism: The Problem of History. Studies in East European Thought 48 (1):63 - 81.score: 96.0
    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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  23. David-Hillel Ruben (1979). Marxism and Materialism: A Study in Marxist Theory of Knowledge. Humanities Press.score: 90.0
    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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  24. 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.score: 84.0
    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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  25. Jorge Grespan (2006). Sartre, Marx E o Marxismo. Doispontos 3 (2).score: 84.0
    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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  26. Kevin M. Brien (2006). Humanistic Marxism and the Transformation of Reason. Dialogue and Universalism 16 (5-6):39-58.score: 72.0
    This paper will open with a focus on alienated and unfree activity as it is presented by Marx in his famous Economic and Philosophic Manuscripts of 1844. My concern will be to bring out the most central dimensions of his view of such activity including: the alienated relation in such activity to other people, to one’s own activity, to the products of one’s activity, to the natural world, etc. Moreover, I will be especially concerned to bring out the mode of (...)
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  27. Louis Althusser (2003). The Humanist Controversy and Other Writings, 1966-67. Verso.score: 66.0
    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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  28. Gabriel Vargas Lozano (2006). El Humanismo Teórico-Práctico de Adolfo Sánchez Vásquez. Utopía y Praxis Latinoamericana 11 (34):115-124.score: 66.0
    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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  29. V. A. Podoroga (1993). Can Marxian Thought Be Separated From Totalitarian Ideology? Studies in East European Thought 45 (1-2):67 - 69.score: 60.0
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  30. Keping Yu, Shenming Li & Weiguang Wang (eds.) (2007). Ren de Ji Ben Li Lun Yan Jiu. Zhong Yang Bian Yi Chu Ban She.score: 60.0
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  31. Ann V. Murphy (2011). Corporeal Vulnerability and the New Humanism. Hypatia 26 (3):575-590.score: 54.0
    “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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  32. J. Melancon (2010). Merleau-Ponty's Phenomenology of Politics: A Humanism in Extension. Philosophy and Social Criticism 36 (5):623-634.score: 54.0
    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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  33. Monika K. Hellwig (1986). Actual and Possible Convergences in Christian and Marxist Projections of Human Fulfillment. Philosophy and Theology 1 (2):121-156.score: 54.0
    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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  34. B. W. Ballard (1990). Marxist Challenges to Heidegger on Alienation and Authenticity. Man and World 23 (2):121-141.score: 54.0
    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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  35. Fangtong Liu (2004). China's Contemporary Philosophical Journey: Western Philosophy and Marxism Chinese Philosophical Studies. Council for Research in Values and Philosophy.score: 54.0
    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 and (...)
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  36. Susan E. Babbitt (2013). Humanism and Embodiment: Remarks on Cause and Effect. Hypatia 28 (4):733-748.score: 54.0
    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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  37. J. Grumley (2007). Agnes Heller and the Question of Humanism. European Journal of Political Theory 6 (2):125-140.score: 54.0
    This article explores the vagaries of Agnes Heller's relationship to humanism. It initially outlines a brief account of both the historical adventures of humanism and of the great debates in the middle of the 20th century that conditioned the contemporary reception of the concept of humanism. It then analyses Heller's own unique intellectual formation under the tutelage of Lukács. After briefly outlining her initial commitment to his humanist programme for the ‘Renaissance of Marxism’, it looks in more depth (...)
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  38. Daniel J. Mahoney (2003). Aron, Marx, and Marxism: An Interpretation. European Journal of Political Theory 2 (4):415-427.score: 54.0
    Central to his own fruitful study of modern society and politics, of the stakes and twists-and-turns of the dramatic twentieth century, was Raymond Aron's fifty year engagement with `Marx and Marxism'. In a series of lecture courses (and elsewhere) Aron provided a comprehensive, balanced, and judicious exposition and appreciation of Marx's intellectual itinerary. On one hand, Marx helpfully highlighted various tensions in liberal-bourgeois society. On the other hand, however, his apolitical, materialistic explanations of them and, especially, his prediction of (...)
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  39. Olga Lidia Barreras López & Bujardón Mendoza (2014). Educational strategy to strengthen the humanist training of tutors in the Medicine Degree. Humanidades Médicas 14 (1):48-66.score: 54.0
    Se realizó un estudio descriptivo transversal durante el curso escolar 2012-2013 con el objetivo de elaborar una estrategia educativa para fortalecer la formación humanista de tutores de la carrera de Medicina del policlínico universitario en la Universidad de Ciencias Médicas de Camagüey. El universo estuvo formado por 24 profesionales que se desempeñaron como tutores. Se aplicó una encuesta con el objetivo de determinar las principales limitaciones para realizar la labor de tutoría que mostró la necesidad de contribuir al perfeccionamiento de (...)
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  40. Sean Creaven (2010). Against the Spiritual Turn: Marxism, Realism and Critical Theory. Routledge.score: 54.0
    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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  41. John H. McClendon (2005). C.L.R. James's Notes on Dialectics: Left Hegelianism or Marxism-Leninism? Lexington Books.score: 54.0
    Reminiscences of the James legacy -- Political context and philosophical locus -- James on understanding and reason : Kant, Hegel, and German idealism -- Hegel's idealism : Marxist materialist -- Reading and inversion -- James's locus as Marxist philosopher : the humanist/anti-humanist debate -- Comparing notes : James and Lenin on Hegel and dialectical materialism -- Lenin's theory of the Vanguard party : contra James's self-activity of the proletariat -- Postscript : beyond the boundary of the Johnson-Forest tendency.
     
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  42. Andrzej Walicki (1989). Stanislaw Brzozowski and the Polish Beginnings of 'Western Marxism'. Clarendon Press.score: 54.0
    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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  43. Kevin M. Brien (2002). Logos and Mythos: Humanistic-Marxism and Buddhism. Dialogue and Universalism 12 (3):77-100.score: 50.0
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  44. 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.score: 48.0
    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 (...)
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  45. Amy E. Wendling & Elizabeth M. Sokolowski (2010). New Waves in Philosophy of Technology. Historical Materialism 18 (2):195-207.score: 48.0
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  46. George L. Kline (2012). Discussions with Bocheński Concerning Soviet Marxism–Leninism, 1952–1986. Studies in East European Thought 64 (3-4):301-312.score: 48.0
    Bocheński's lucid, unpartisan, and judiciously critical discussion of Soviet Marxism-Leninism in his book Der sowjetrussische dialektische Materialismus (1950) filled a major gap in our understanding of that influential movement. Prior to its publication there had been only two works on the subject in English, John Somerville's Soviet Philosophy (1946) and the Handbook of Philosophy (1949), edited and adapted by Howard Selsam from the Kratkij filosofskij slovar' (2nd ed. 1940). Both are marked by strong partisanship and ideological bias. Somerville is (...)
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  47. Mervin Shinoj Boas (2007). Encounter Between Marxian Philosophy and Theology of Humanisation in India. Ispck.score: 48.0
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  48. Shuhui Chen (2007). Makesi Zhu Yi Yu Ren Dao Zhu Yi =. Jilin da Xue Chu Ban She.score: 48.0
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  49. Hyŏn Sŏnu (2009). Chasaengjŏk Ch'ŏrhak Ch'egye Rosŏ In'gan Chungsim Ch'ŏrhak: Ch'ŏrhakchŏk Ŭiŭi Wa Han'gye. Chimmundang.score: 48.0
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  50. John Lechte (2008). Fifty Key Contemporary Thinkers: From Structuralism to Post-Humanism. Routledge.score: 42.0
    This revised second edition of our bestselling Key Guide includes brand new entries on some of the most influential thinkers of the twentieth and twenty-first ...
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