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Marx has an important place among religion sociology theorists, although he did not directly write any papers that reported any analysis of religion. Instead, he expressed his thoughts on religion by criticizing the opinions by Hegel, Feuerbach, Bauer and English economy politicians. The main purpose of this study is to present a chronological compilation on religion concept, presented in his newspaper articles, papers and books. According to Marx, religion is both a kind of illusion and an ideology. This study reveals that the religion phenomenon keeps a broader place in his early papers, and that in a general sense, religion is understood as an illusion. In his later papers, religion analysis replaced with ideology analysis.
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Russell Banks’s Rule of the Bone (1995) is a rare instance of a contemporary socially engaged American novel of development and maturation that rests, as this paper argues, on a systemic analysis of post-industrial Western reality and contemporary forms of Western-led imperialism. Grasping this reality and not coming to terms with it constitutes an essential part of the adolescent’s trajectory of growth and maturation. Rule of the Bone is America’s post-industrial working-class novel of maturation, the understanding of which lies at the intersection of Marxist and postcolonial theory. The novel addresses these complex social issues on a more basic but still insightful level accessible to teenagers and at the same time on a more intricate level that easily engages a more informed adult readership. In this sense, Rule of the Bone stands for what can be termed a crossover novel. Targeted primarily at an adult readership, it can prove to be of huge benefit to adolescents seeking to break out of the generic confines of contemporary, mainstream adolescent literature.
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Mada problemi organizacije povremeno stoje na istaknutom mjestu u borbi mišljenja — na primjer kada se diskutiralo o uslovima pristupanja — oni spadaiu u teorijski najmanje obrađena pitanja.
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Mađarski mislilac György Lukács poznat je našoj kulturnoj javnosti najviše po svojim estetičkim studijama, manje (s izuzetkom knjige »Mladi Hegel«) po općim filozofskim pogledima, a veoma malo po svojim političkim idejama. Predstava o Lukácsu kao estetičara nije pogrešna, iako izbor njevovih prijevoda na naš jezik nije bio uvijek najsretniji. Počevši od 1908. godine kada se na mađarskom pojavilo njegovo opsežno djelo »Razvitak moderne drame«. György Lukács je pretežni dio svog velikog opusa posvetio problemima umjetnosti.
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Based on selected aspects of the social space, we establish a conceptual model for developing indicators of the »modernisation« of higher education systems. The described dynamic relates to the issue of understanding the social fluidity and sustainability of higher education systems with respect to the labour market. This can be observed on both the individual and system levels. Our conceptual model is based on learning spaces and their physical design, the transfer of learning to employers, the role of virtual space in learning, student mobility and motility and the theoretical assumptions made by Lefebvre and Foucault. In the article, we demonstrate that exploring selected socio-spatial aspects of higher education offers a vital perspective for understanding changes in higher education’s contemporary role on the national and European levels.
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Marx’s analysis of capitalism is criticized for not taking the processes of the coercion into consideration. In this regard, Marx’s account of capitalism is associated with the “thesis of industrial society” according to which the rise of industry and the propagation of capitalistic relations would end the wars and bring peace to the Humanity. The study has three interrelated arguments. First is that the confusion about the role of coercion in Marx’s thought results from the misunderstanding of the Marx’s method. When Marx moves from the abstract models or mechanisms into the empirical facts, he shows that capitalism cannot exist without coercion. Second is that a non-economist, socio-political and empirical (re)reading of capitalism would reveal the dimension of coercion which is inherent to capitalism. The concepts of previous accumulation in Capital and Bonapartism in 18 Brumaire reveal that the liberal social order is not reproduced merely by and within the economic domain. Third, a capitalist social formation is created by the complex interaction of economic, political, social, ideological, cultural moments.
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With this article we continue to mark 150th anniversary of the publication of the first volume of Marx’s Capital. Author deals with the most important moment of the reception of this book in the previous period. The article covers a period of 150 years of interpretation of Capital within so called marxism, but also deals with the most important critical views on Marx’s taught. Author also deals with the history of reception of this book and marxist taught in general in former Yugoslavia. The central point of the article is reception and interpretation of Marx’s theory of value and dialectical method. This part of article deals with marxist reception of Marx’s taught since publishing of the first volume of Capital untill the 60’s of the 20th century.
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With this article, we continue to marks 150th anniversary of the publication of the first volume of Marx’s Capital. Author deals with the most important moment of the reception of this book in the previous period. The article covers a period of 150 years of interpretation of Capital within so-called Marxism, but also deals with the most important critical views on Marx’s taught. Author also deals with the history of reception of this book and Marxist taught in general in former Yugoslavia. The central point of the article is reception and interpretation of Marx’s theory of value and dialectical method. In this part of article we deal with modern Marxist reception of Marx’s taught from the 60’s of the 20th century to the present, as well as the history of Marxist reception of Marx’s taught in the Yugoslav language area, but also a review of the most prominent critique of the Marx’s critique of the political economy in economics and social sciences.
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The author discusses briefly the problems concerning the attitude of the social democracy towards the national question and emphasizes that, in order to elucidate this attitude in a satisfactory manner, an investigation of the economic development of the Habsburg monarchy is essential. He elucidates the attitude of Austro-Marxism towards the national question by explaining in the first place the conceptions of Karl Renner and Otto Bauer, the leading theoreticians in the party. The theoretical construction of the reorganization of the monarchy did not succeed in the party due to the lack of determination and the lack of political instruments necessary for offensive internationalist struggle. A national federative state proved to be a Utopia, the reasons for this Utopia being very complex in a multinational state.
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The author presents a brief outline of Karl Marx’s concepts of economic alienation and social revolution (the latter conceived of as fight for human emancipation) in order to confront them with Karol Wojtyla’s theory of participation, which is the main focus of the considerations. Unlike Marx, Wojtyla holds that, rather than the economic relations, it is the category of the ‘neighbor,’ together with the derivative commandment of love (“thou shalt love...”), that provide the deepest ground for participation. Therefore, Wojtyla emphasizes that the Marxist theory of alienation is essentially the antithesis of the theory of participation, while the postulate of a class-struggle-based revolution, which follows from the theory of alienation, deepens the condition in question rather than contributes to overcoming it. In the concluding part of the paper, the author refers to the fact that Pope John Paul II did not consider overcoming the so-called socialist system, which began in 1989, as the end of working against alienation. Rather, he would stress that the problem of alienation is still acute, since alienation is now engendered by materialistic consumer attitudes which undermine the possibilities of participation. The author holds that the mark of the consumer mentality characteristic primarily of Western societies is that their members are no longer aware of the alienation they experience and, consequently, they no longer strive to overcome this condition.
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In this text the basic information is given about the Yugoslav Marxist philosophical school humanistic oriented, which has existed in the 1960's and 1970's. The author claims that the Praxis school was one of the major currents within the Marxist humanism.
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Die Marx’sche Aversion gegenüber jeglicher Moral lässt sich auf die Kant-Kritik Hegels zurückverfolgen. Hegel stellt dem Verallgemeinerungsprinzip des kategorischen Imperativs ein „System der Sittlichkeit“ gegenüber, das nicht mehr wie Kant vom abstrakten Einzelnen ausgeht, um zur Gemeinschaft zu kommen, sondern von der sittlichen Gemeinschaft selbst. Marx übernimmt diese Moralkritik Hegels, argumentiert jedoch selbst normativ im Hinblick auf die freie Entfaltung der Individualität. Dadurch überschreitet er das Modell der „immanenten Kritik“, was jedoch nicht explizit zu Tage tritt. Die von Kant formulierte gegenseitige Anerkennung der Menschen als Selbstzwecke kann nicht nur als der normative Kern der Kapitalismuskritik ausgewiesen werden, sondern ebenso als ethisches Fundament einer moralischen Naturkritik, die der belebten Natur mit ihrer Lebensparadoxie eine ständige Verletzung des Selbstzweckcharakters leidempfindender Lebewesen vorwirft.
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According to Slobodan Jovanović, Hans Kelsen was the most significant representative of a very new thought concerning state law and legal theory in general. Though Jovanović did not write extensively about him, he would point out what was quintessential in Kelsen's theory: the equating of law and the state, the preponderance of the basic standard, the sovereignty of law, and not of the state. He also made some thoughtful objections to Kelsen and, at the same time, presented his own views in relation to specific key issues. This was possible since he shared the same legal position with Kelsen, though with one outstanding difference: besides taking into account homo juridicus, which was of crucial importance for Kelsen, Jovanović was equally no less aware of homo politicus. Despite their differing ways, they both belonged to the movement, not only theoretical, characterized by the rule of law.
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The analysis carried out in the article leads to the following conclusions. Namely, it shows that religion is a multidimensional phenomenon in reference to its origin and functions, both in historical and cultural contexts, as well as in functional context referring to the activity of individuals and whole communities. The origin of religion is to be found in primitive dependence of a man on the nature, as well as in unceasing mental development of mankind. It is expressed not only in forming the consciousness, ethical and educational principles, but also in forming community life models and development of esthetical principles. Finally, religion is presented in Marxist paradigm as a strictly materialistic creation in anthropological- -social-cultural aspect. In this context, Marxist philosophy of religion, understood as an idea, not an ideology, still remains inspiring, important and valuable for a contemporary man.
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