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The term "Marxism" encompasses multiple "overlapping and antagonistic traditions" inspired by the work of Karl Marx, and it does not have any authoritative definition. [12] [13] The most influential texts for cultural studies are (arguably) the "Thesis on Feuerbach" and the 1859 Preface to A Contribution to the Critique of Political Economy. [14]
The critique of the spectacle is a development and application of Karl Marx's concept of fetishism of commodities, reification and alienation, [3] and the way it was reprised by György Lukács in 1923. In the society of the spectacle, commodities rule the workers and consumers, instead of being ruled by them; in this way, individuals become ...
However, Marx famously asserted in the eleventh of his "Theses on Feuerbach" that "philosophers have only interpreted the world, in various ways; the point however is to change it" and he clearly dedicated himself to trying to alter the world. [6] [213] Marx's theories inspired several theories and disciplines of future, including but not ...
The popular conception of mediation refers to the reconciliation of two opposing parties by a third, and this is similar to its meaning in both Marxist theory and media studies. For Karl Marx and Friedrich Engels, this mediating factor is capital or alternately labor, [3] depending on how one views capitalist society (capital is the dominant ...
Marxist aesthetics is a theory of aesthetics based on or derived from the theories of Karl Marx. It involves a dialectical and materialist, or dialectical materialist, approach to the application of Marxism to the cultural sphere, specifically areas related to taste, such as art and beauty, among others.
As a theory of masks, [Marx's theory] distinguishes a priori between persons as individuals and as bearers of class functions. In doing so, it remains a little unclear which side is respectively the mask of the other – the individual the mask of the function, or the function the mask of individuality.
But, in this age of consequent cultural leveling, no theory of religion would be complete if it failed to include the impact of cultural change on religions and the individuals who follow them. [11] Karl Marx , in the words of Brian Morris, believed that "religion was, in a sense, a secondary phenomenon and depended on socioeconomic circumstances.
Pages 150–160 (i.e. chapter 6, section 4) of G.A. Cohen's seminal Karl Marx's Theory of History (KMTH) (1978) contain an account of the relation of human nature to historical materialism. [51] Cohen argues that the former is necessary to explain the development of the productive forces, which Marx holds to drive history.