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By Jacques Bidet, Stathis Kouvelakis

The ''Critical spouse to modern Marxism'' is a world and interdisciplinary quantity which goals to supply an intensive and unique landscape of contemporary advancements in Marxist conception within the US, Europe, Asia and past. Drawing at the paintings of thirty of the main authoritative students, the ''Companion'' spans the entire humanities and social sciences, with specific emphasis on philosophy. The paintings is split into 3 elements: 'General Trends', which gives a large highbrow and ancient context; 'Currents', which tracks the trajectories of twenty particular currents or disciplinary fields; and 'Figures', which examines intimately the paintings of fifteen key actors of Marxist or para-Marxist thought (Adorno, Althusser, Badiou, Benjamin, Bhaskar, Bourdieu, Deleuze, Derrida, Foucault, Gramsci, Habermas, Jameson, Lefebvre, Uno, Williams). The ''Companion'' is decided to be unsurpassed for a few years, in breadth and intensity, because the definitive consultant to modern Marxism

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The œuvre of the great heretics and communist philosophers experienced a ſnal, transient blaze. György Lukács (1885–1971) contributed his last great work, Zür Ontologie des gesellschaftlichen Sein (1971–3), while Ernst Bloch (1885–1977) published Atheismus im Christentum (1968), Das Materialismus Problem. Seine Geschichte und Substanz (1968), and Experimentum Mundi (1975). In Italy, publication of the original edition of the Quaderni del carcere (1975) of Antonio Gramsci facilitated a better appreciation of the philosophy of praxis, by differentiating it from the interpretation offered by Palmiro Togliatti (leader of the Italian Communist Party), and made it possible to assess its potential one last time.

91. 18 Sorel 1982, p. 215. 19 ‘Sorel has delivered himself body and soul to the crisis of Marxism, treats of it, expounds it, comments on it with gusto whenever he gets an opportunity’: Labriola 1934, p. 179. Labriola, a careful and profound critic of Sorel, Masaryk, and Bernsteinian revisionism, while never conceding the legitimacy of the ‘crisis of Marxism’, nevertheless accepted the need for a ‘direct and genuine revision of the problems of historical science’ (Labriola 1970, p. 293). He rejected orthodoxy and revisionism alike and argued that ‘[s]ince this theory is, in its very essence, critical, it cannot be continued, applied, and improved, unless it criticises itself’ (Labriola 1934, p.

This stance on the future, sketched on the basis of the present, is not reducible either to an optimistic evolutionism diagnosing the ‘revolution’ as a natural phenomenon, in itself inevitable but whose advent can be hastened; or to a normative posture basing political action on a ſrm belief in a just order to be established. It can only be understood in terms of a dialectic, in which what is and what should be are not external to one another. Marx describes the actual tendency of capitalism to produce its own ‘gravediggers’.

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