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Nevertheless, here is a selection of the best writing prior to 1978. Much of it addresses human nature through the strongly related concept of alienation: Erich Fromm, Marx's Concept of Man. With a Translation of Marx's Economic and Philosophical Manuscripts by T. B. Bottomore, (1961). Eugene Kamenka, The Ethical Foundations of Marxism (1962).
In parts of the book, Marx again presented his views dissenting from Bauer's on the Jewish question and on political and human emancipation. [10] A French translation appeared 1850 in Paris in Hermann Ewerbeck's book Qu'est-ce que la bible d'après la nouvelle philosophie allemande? (What is the Bible according to the new German philosophy?).
Marx and Human Nature: Refutation of a Legend is a 1983 book by the political theorist Norman Geras, in which the author discusses the philosopher Karl Marx's theory of human nature with reference to Marx's Sixth Thesis on Feuerbach.
Marxist humanism is an international body of thought and political action rooted in a humanist interpretation of the works of Karl Marx.It is an investigation into "what human nature consists of and what sort of society would be most conducive to human thriving" [1] from a critical perspective rooted in Marxist philosophy.
In Marx's Concept of Man, Erich Fromm provides a detailed analysis of Karl Marx's ideas about human nature and how those ideas informed his economic and political theories. Fromm shows how Marx's conception of man as a "species-being" who is fundamentally social and cooperative, rather than selfish and individualistic, shaped his vision of a ...
Marx used it primarily to attack bourgeois psychologism which sublimated the principle of homo homini lupus est [i.e. 'man is a wolf to man'] into an eternal verity of human nature. [ 111 ] According to this interpretation, there was a "blind spot" in Marx's explanation of bourgeois society, because he had disregarded psychological factors.
The philosopher Herbert Marcuse offers a discussion of the role of nature in Marxist philosophy informed by Schmidt's work in his Counterrevolution and Revolt (1972). [3] The political scientist David McLellan describes The Concept of Nature in Marx as, "an important and well-documented consideration of the importance of Marx's materialism." [4]
Marx's definition of religion as an opiate would, on this reading, be not a "metaphysical specification of religion," but the expression of experience within a certain historical period and in a certain geographical area. Even Christian participants in dialogue picked up on this statement and made it a ground for approaching Marxism. [42]