27 years of teaching social and cultural theory to undergraduate and graduate students at the University of British Columbia have shaped the way I think about challenging works like Marx’s Capital. I’ve come to approach the classics of sociology not just as systematic scientific treatises, but also as literary works with a beginning, middle, and end, and as political projects designed to seize upon the power of words for practical purposes.
Even though this book only comes out in 2023, and the high price tag means that most of us will only be able to access it from libraries, this monumental collection will be the landmark study of the global reception and translation of Marx’s great book. The parts I’ve seen or heard about are riveting, since they make us think about what it means to read and how reading can change minds as well as worlds.
Marx's Capital has been the focus of widespread interest in the wake of the international financial crisis that erupted in 2008, as hundreds of leading daily and weekly papers throughout the world discussed the contemporary relevance of its pages. Many are again looking to an author who in the past was often wrongly associated with the Soviet Union, and who was too hastily dismissed after 1989. New or republished editions of Marx's work have become available almost everywhere. The literature dealing with Marx, which all but dried up twenty-five years ago, is showing signs of revival in many countries, and…
Paul de Mann once wrote that any book with a cover page was always, in part, autobiographical. The same could also be said of this book list. It captures the way my work sits between China Studies, social theory, culture, and area studies. The two China area studies texts (Schoenhals and Wakeman) reflect my interest in Chinese policing, the texts by Pashukanis and Foucault represent something of a personal transition from Marxism to postmodern concerns, while the Schmitt book signals my ongoing focus and fascination with the concept of the political.
It might seem hard to believe, but scholars of contemporary Chinese studies know quite a bit about Chinese history and Confucian thought but little of the history and thought of Marxism-Leninism. I begin my research from a very different perspective.
I had always thought, perversely as it turned out, that anyone working on a subject related to Chinese communism and its policing methods needed a solid grounding not just in Chinese history and thought but also in Marxism-Leninism. Admittedly, much of the post-Stalin discussion of Marxist law has been stolid, uninteresting, and repetitive, but Pashukanis breaks that mold.
His ideas on the withering away of law as capitalism is eviscerated during socialism breathes new life into Marxist debates about the transition stage, thereby offering new insights into the mass line of Mao.
This is a classic Marxist study first published in 1924 - one of the principal Soviet contributions to jurisprudence theory. It is an authoritative non-revisionist text offering both a commentary and a critique of prevailing Marxist and non-Marxist legal theory. Pashukanis states that juridical and state forms are linked to a specific type of class society - capitalist society. However, law comes not from the rule of the capitalist class but from the relations of production that created that class. Rights and laws are exchanged like commodities.
The author applies Marx's writings on contract and property law, giving sensitive attention…
Being a Leftist, I started reading Capital as a student, back in the 1970s.I was impressed by Marx's analysis, emphasizing that capitalist relations of power appear as money generating more money, as a “thing” that functions as capital; furthermore, that credit functions as the most drastic form of money, so that the financial sphere is not a “parasitic” appendage of the “real economy”, but a mechanism for enforcing the “rules” of the system. As Professor of Political Economy since the late 1980s, I enjoy revealing to my students the structural contradictions of the system we live in. E.g., that the standard of living of the social majority (of the wage-earners) is (labour-)‘‘cost” of capital.
This book has given an important impetus to the critical discussion of Marx's work, by criticizing the mechanistic, historicist, and economistic legacy that still weighs on Marxism.
It marks a radical new beginning of the debate on Marxism and the thereof points of contention: What, in fact, is the scientific breakthrough that Marx made with his Critique of Political Economy in the field of the sciences of history and society?
In what sense does this scientific breakthrough provide indispensable foundations for a politics of overcoming the domination of capitalist mode of production in contemporary societies?
And finally: What contribution can critical philosophizing make to the development of genuinely scientific research and revolutionary politics as such, and to their assertion against all disruptions by dominant ideologies?
Originally published in 1965, Reading Capital is a landmark of French thought and radical theory, reconstructing Western Marxism from its foundations. Louis Althusser, the French Marxist philosopher, maintained that Marx's project could only be revived if its scientific and revolutionary novelty was thoroughly divested of all traces of humanism, idealism, Hegelianism and historicism. In order to complete this critical rereading, Althusser and his students at the Ecole normale superieure ran a seminar on Capital, re-examining its arguments, strengths and weaknesses in detail, and it was out of those discussions that this book was born.
I’m an assistant professor in the School of Information and Communication Studies at University College Dublin. I’m interested in automation because discussions about it often tend towards ridiculous hyperbole or acritical boosterism. Whether it’s killer robots that terminate humanity or “ethical” AI which raises all boats, discussions about the social implications of contemporary machines often neglect to include the critical analysis of the capitalist mode of production. I don’t think the two can be studied in isolation from one another.
Ramtin’s bizarrely underread book may be read as a sequel to Braverman. This is the first Marxist text to engage directly and in a sustained manner with the concept of automation. Automation is distinguished from mechanization, a history is provided, and great attention to technical detail is evident. Ramtin also explores the (contentious) argument that automation must ultimately lead to the collapse of capitalism.
The computer has already revolutionized many aspects of our working lives. How far has this revolution yet to run? Will human labour no longer be needed in the future? And if so, what will be the effect on the development of our society? Ramin Ramtin explores these questions in his study of the computer. He considers how the micro-chip may eventually have repercussions that go beyond easing the office work-load and argues convincingly that technological change will affect our political as well as our economic systems. Marxian theory is used to explain the nature and character of technology and challenge…
I am East-and-West. Born in British Hong Kong, studied in England, and worked for a US multinational in Beijing, I had a range of experiences that traversed Chinese and western cultures. Sucked into politics in Hong Kong prior to and post-1997, I had a ringside seat to colonial Hong Kong becoming a part of China. I too went from being a British citizen to a Chinese national. Along the way, I got interested in the environment and was appointed a minister in Hong Kong in 2012. I have always read a lot about the world and how things work or don’t work. I hope you like what I have enjoyed!
The author, a Jesuit priest from Hungary, spent years in China before moving to Hong Kong. He was the preeminent scholar on China in the 1970s-80s. Ladany poured over what the CCP said about itself to construct a marvellous “self-portrait” of the CCP, including insights about Hong Kong. His scholarship is awesome and there hasn’t been someone quite like him among scholars on China.
Without an understanding of the Communist Party no one can understand the China in which the Party has dominated the country. This book follows the development of the Communist Party and of Marxism in China from the early years. For the years 1921-49, it relies mainly on revelations in the Communist press of the early 1980s, when Chinese historians of the Party were relatively free to write. In relation to the People's Republic, beginning in 1949, it summarises what was reported by the author in China News Analysis. This is essentially the story of the Chinese Communist Party in its…
I have always been fascinated by the relationship between the concept of time, history, and politics. My first publications were in the philosophy of history. I started by translating some Left Hegelians. Then I moved toward Kant and Benjamin. My research background was constituted by the attempt to liberate Marxism from any kind of teleological philosophy of history. Recently, I began digging into concrete historical cases to extract political and legal categories. I’m interested in the reactivation of past possibilities to reconfigure the present and open alternative futures. I am now fortunate to teach courses on Temporalities and History in the History of Consciousness Department at UCSC.
There are numerous reasons why this text should be read. Personally, Benjamin's reflections on progress and history are crucial to a critique of capitalist modernity.
From a methodological perspective, this text allows the reader to enter Benjamin's laboratory and grasp the essential aspects of his groundbreaking methodology that merged cultural analysis, historical research, and philosophical reflection. Benjamin's unique approach combined elements of sociology, anthropology, and literary critique, creating a multidisciplinary work that defied conventional boundaries.
"To great writers," Walter Benjamin once wrote, "finished works weigh lighter than those fragments on which they labor their entire lives." Conceived in Paris in 1927 and still in progress when Benjamin fled the Occupation in 1940, The Arcades Project (in German, Das Passagen-Werk) is a monumental ruin, meticulously constructed over the course of thirteen years--"the theater," as Benjamin called it, "of all my struggles and all my ideas."
Focusing on the arcades of nineteenth-century Paris-glass-roofed rows of shops that were early centers of consumerism--Benjamin presents a montage of quotations from, and reflections on, hundreds of published sources, arranging them…
Marxian Economics and its relevance to a better world and socialism has been my passion since I became an adult. My expertise in this subject, such as it is, has been sharpened by the study of Marx and Engels’ great works, but also by the efforts of so many others since; some of whom are included in my five best books. But above all, it is the knowledge that in this world of nearly 8 billion people, most do not have a happy and fulfilling life but face daily toil and struggle to live (and die). Humanity has the power and technology to do better; we just need to organise our social and governmental structures to achieve it.
A People’s Guide is just a lively, accessible, and up-to-date guide to the basics of capitalism. Hadas Thier explains complex ideas in a simple and engaging way with excellent day-to-day examples. It’s economics for those who want to understand and dismantle the world of the 1%. And it’s written not from an academic but from an activist viewpoint.
Economists regularly promote Capitalism as the greatest system ever to grace the planet. With the same breath, they implore us to leave the job of understanding the magical powers of the market to the "experts."
Despite the efforts of these mainstream commentators to convince us otherwise, many of us have begun to question why this system has produced such vast inequality and wanton disregard for its own environmental destruction. This book offers answers to exactly these questions on their own terms: in the form of a radical economic theory.
I have always been fascinated by the relationship between the concept of time, history, and politics. My first publications were in the philosophy of history. I started by translating some Left Hegelians. Then I moved toward Kant and Benjamin. My research background was constituted by the attempt to liberate Marxism from any kind of teleological philosophy of history. Recently, I began digging into concrete historical cases to extract political and legal categories. I’m interested in the reactivation of past possibilities to reconfigure the present and open alternative futures. I am now fortunate to teach courses on Temporalities and History in the History of Consciousness Department at UCSC.
I could have mentioned other books written by E.P. Thompson. Each of his books has influenced my work.
Customs and Tradition contains "Time, Work-Discipline and Industrial Capitalism." This brilliant and elegantly written essay shows how capitalism, to impose itself, had to modify the experience of time. This change occurred through numerous conflicts with the traditions and customs of the working classes.
E.P. Thompson teaches us to consider the political importance and emancipatory potential of these struggles and not to leave "tradition" and its energy to the right.
E.P. Thompson taught me to look at these conflicts not just as forms of resistance, but as tensions between mutually incompatible legal systems. A useful corrective to Foucault.
Customs in Common is the remarkable sequel to E.P. Thompson's influential, landmark volume of social history, The Making of the English Working Class. The product of years of research and debate, Customs in Common describes the complex culture from which working class institutions emerged in England a panoply of traditions and customs that the new working class fought to preserve well into Victorian times.
In a text marked by both empathy and erudition, Thompson investigates the gradual disappearance of a range of cultural customs against the backdrop of the great upheavals of the eighteenth century. As villagers were subjected to…
I have specialised in writing about radicals and non-conformists who seem to me to be the most interesting people in the world. I like books about people doing challenging things and making a difference. I love travelling to obscure archives in other countries and finding the riches of personal papers in dusty old rooms curated by eccentric archivists who greet me like an old friend.
The Sri Lankan feminist Kumari Jayawardena produced this groundbreaking history in 1986 and it has never been out of print. It told me so many things I didn’t know, for example how Chairman Mao’s early radicalism was centred on women’s issues: a social system which so subjected women must be brought down; Marxism was a later add-on (but don’t tell the Chinese Communist Party, they don’t like to acknowledge this fact).
For twenty-five years, Feminism and Nationalism in the Third World has been an essential primer on the late nineteenth- and early twentieth-century history of women's movements in Asia and the Middle East. In this engaging and well-researched survey, Kumari Jayawardena presents feminism as it originated in the Third World, erupting from the specific struggles of women fighting against colonial power, for education or the vote, for safety, and against poverty and inequality. Journalist and human rights activist Rafia Zakaria's foreword to this new edition is an impassioned letter in two parts: the first to Western feminists; the second to feminists…
Andrei Znamenski spent 35 years exploring religions, ideologies, and utopias. Formerly Associate Professor at Alabama State University, a resident scholar at the US Library of Congress, and then a visiting professor at Hokkaido University in Japan, he is currently Professor of History at the University of Memphis. Znamenski studied indigenous religions of Siberia and North America, including Shamanism and Tibetan Buddhism. At some point, he became intrigued with Western idealization and romanticization of non-Western cultures and spiritualities, the topic that he covered in his The Beauty of the Primitive: Shamanism and Western Imagination. His Socialism as a Secular Creed, which is a logical follow-up to that project, is an attempt to examine the socialist phenomenon as a political religion of the modern age.
This short book by a UK humanities professor represents a very brief sympathetic history of socialism written from the left perspective that currently dominates our academic mainstream. In a benign manner and downplaying the dark sides of socialism, Newman narrates the history of the socialist phenomenon from the 1820s “utopian socialism” and Marxism to the 1917 Bolshevik Revolution (Stalinist terror has been totally skipped), and to the current eco-socialism and socialist feminism. The best and most informative parts of the book are chapters on Cuban communism and the so-called Swedish model of socialism. I recommend this brochure as a textbook to those who are either committed to the socialist creed or reluctant to critically approach this phenomenon.
What is socialism? Does it have a future, or has it become an outdated ideology in the 21st century?
This Very Short Introduction considers the major theories in socialism, and explores its historical evolution from the French Revolution to the present day. Michael Newman argues that socialism has always been a diverse doctrine, while nevertheless containing a central core of interconnected values and goals: a critique of capitalism; an optimistic view of human beings; and the belief that it is possible to establish societies based on egalitarianism, social solidarity, and co-operation. In this new edition, he draws on case studies…
