Libertarian Communism: Marx, Engels and the Political by Ernesto Screpanti

By Ernesto Screpanti

This ebook re-examines and brings to gentle the libertarian elements of Marx's and Engels' political and fiscal proposal. valuable to the e-book is a dialogue of the inspiration of freedom in Marx and Engel's paintings. In a post-Soviet international, there's a have to revise Marxism within the look for a libertarian origin of political economic system. The ebook argues that the libertarian foundations have been found in Marx's and Engel's paintings and makes use of modern theory's of freedom to re-interpret and examine their unique work.


'It is a booklet that wanted writing. Its total notion is phenomenal, specifically for the emphasis put on communism as a true flow of people engaged within the perform of emancipation. additionally the rejection of all distributionist reasons of communism is fundamental.' - Howard Engelskirchen 'Libertarian communism is a wonderful proposal for a booklet and one that is definitely accomplished. i feel it may have a true impression in revolutionary circles.' - Gerald Levy

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Additional resources for Libertarian Communism: Marx, Engels and the Political Economy of Freedom

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In this relationship, therefore, is sensuously Communitarian Communism 17 manifested, reduced to an observable fact, the extent to which the human essence has become nature to man, or to which nature to him has become the human essence of man. (Marx, 1844b, 3, 296–7) In Elements of the Philosophy of Right Hegel had singled out three spheres of human action: family, where social relations are based on love in a sort of ‘particular’ altruism; civil society, where, on the contrary, social relations are governed by the market, mediated by money and based on generalized egoism; the State, that is, a subject which, by pursuing the collective good, expresses a ‘universal’ altruism.

Second, this mythology drains politics of any value. In fact, if a spiritual revolution is required as a condition for communism, then we must commit ourselves in charitable and educational deeds, in other words, in the no-profit sector. The proletariat, as a universal class, would emancipate humankind by starting a charity revolution and abolishing itself as an aggregate of egoist individuals. I would like to stress that this seemingly sceptical conclusion in no way disclaims the conviction that a social organization which is more advanced and more cooperative and rational than capitalism might favour the development of less opportunistic and less greedy human attitudes and behaviour – changes, which are, however, within the reach of human beings as we actually know them here and now.

This communism, as fully developed naturalism, equals humanism, and as fully developed humanism equals naturalism; it is the genuine resolution of the conflict between man and nature and between man and man – the true resolution of the strife between existence and essence, between objectification and self-confirmation, between freedom and necessity, between the individual and the species. Communism is the riddle of history solved, and it knows itself to be this solution. (Marx, 1844b, 3, 296–7) Then the proletarian revolution takes on a strong eschatological meaning: it is the process of the final emancipation of man from particularity and egoism.

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