- Taschenbuch: 258 Seiten
- Verlag: Yale University Press; Auflage: Reprint (3. Januar 2012)
- Sprache: Englisch
- ISBN-10: 0300181531
- ISBN-13: 978-0300181531
- Größe und/oder Gewicht: 13,7 x 2 x 20,8 cm
- Durchschnittliche Kundenbewertung: 2 Kundenrezensionen
- Amazon Bestseller-Rang: Nr. 160.747 in Fremdsprachige Bücher (Siehe Top 100 in Fremdsprachige Bücher)
Why Marx Was Right (Englisch) Taschenbuch – 3. Januar 2012
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."..... A short, witty, and highly accessible jaunt through Marx's thought in preparation for the second coming."--Frank Barry, "Irish Times"--Frank Barry"Irish Times" (07/02/2011)
"[An] excellent book"--Owen Hatherley, "The Guardian"--Owen Hatherley"The Guardian" (05/21/2011)
"Professor Eagleton covers the spectrum of critiques of Marxian ideas like only an actual critic of Marx could. As such, most of the rebuttals to these critiques are well contrived and incredibly sharp."--Greg Linster, "Bookslut"--Greg Linster "Bookslut "
"This is a wonderful book that every socialist should have on their bookshelves."--Gareth Jenkins, "Socialist Worker"--Gareth Jenkins"Socialist Worker" (07/02/2011)
""Why Marx Was Right "is no abstract argumentation but an eloquent, fact-based rebuttal of the usual criticisms of Marxism."--John Green, "Morning Star"--John Green"Morning Star" (06/15/2011)
"Not so much a good read as a romp, this is an irresistibly lively, and thought-provoking essay."--Michael Kerrigan, "The Scotsman"--Michael Kerrigan"The Scotsman" (05/28/2011)
"Eagleton is a compelling writer and raconteur... He's a witty, insightful thinker with a penchant for glib asides and wry dashes of humor. It's probably the only book that makes references to Tiger Woods and Mel Gibson along with Charles Fourier and Michel Foucault."--Michael Patrick Brady--Michael Patrick Brady "PopMatters "
''Each of the chapters of this erudite and breezy ... tract begins with a series of asssertions about Marx and Marxism, which Eagleton then proceeds to debunk ... through excursions into philosophy, political practice and literary analogy. ... Polemically charged and enjoyable.'' - "Guardian"--Owen Hatherley"Guardian" (05/21/2011)
."...Refreshing and challenging.... [A] most compelling read."--Michael O'Sullivan, "The Tablet (Books of the Year)"--Michael O'Sullivan"The Tablet (Books of the Year)" (12/10/2011)
"Reading a book by Terry Eagleton is like watching fireworks. . . . The list of Marxism's shortcomings is common coinage, and Eagleton offers convincing counterarguments."--Dennis O'Brien, "Christian Century"--Dennis O'Brien "The Christian Century "
'Each of the chapters of this erudite and breezy ... tract begins with a series of asssertions about Marx and Marxism, which Eagleton then proceeds to debunk ... through excursions into philosophy, political practice and literary analogy. ... Polemically charged and enjoyable.' - "Guardian"--Owen Hatherley"Guardian" (05/21/2011)
""Why Marx Was Right" is designed for a wide audience and deserves one. With flair, sparkling wit, and no fear of vigorous rebuttal, Eagleton's book seeks to address some of the most often heard criticisms of Marx and Marxist thought. . . . Terry Eagleton has taken much of the best the Marxist tradition has to offer in thinking about class, nature, revolution, history, and many such grand subjects, and summarized it briefly with clarity, intelligence, and a sense of humor. And for this he deserves our thanks."--Matthijs Krul, "Marx & Philosophy Review of Books"--Matthijs Krul "Marx & Philosophy Review of Books "
Über den Autor und weitere Mitwirkende
Terry Eagleton is currently Distinguished Professor of English Literature at the University of Lancaster, England, and Professor of Cultural Theory at the National University of Ireland, Galway. He lives in Dublin.
Und in der Tat lässt einen das Buch etwas verwirrt zurück. Eagleton ist ein äußerst begabter Autor und schreibt mit viel rhetorischer Finesse, Witz und Überzeugungskraft über sein Thema. Er wirkt dabei vor allem so überzeugend, weil seine höchsteigene Interpretation des 'wahren Sozialismus' wohl auch im Deutschland des beginnenden 21. Jahrhunderts bis weit in die politische Mitte hinein ihre Anhänger finden würde. Gegen den Einwand, der Sozialismus sei "anti-individual" entgegnet Eagleton: "It is democracy taken with full seriousness, rather than democracy as (for the most part) a political charade. And the fact that people are more free means that it will be harder to say what they will be doing at five o'clock on Wednesday" (76). Eine konsequent realisierte kommunistische Gesellschaft, so der Autor, "organises social life so that individuals are able to realize themselves in and through self-realization of others" (86). Das klingt in der Tat wie ein durchaus anzustrebender Gesellschaftszustand, doch Eagleton bleibt unklar, wie dieser Zustand erreicht werden kann.
Gegen den Einwand, der Sozialismus sei von oben verordnete Gleichmacherei, antwortet er: "Genuine equality means not treating everyone the same, but attending equally to everyone's different needs" (104). Diesem Satz würde ja sogar die gesamte FDP-Fraktion zustimmen, womit er aber auch nicht mehr als eine wohlklingende politische Hohlphrase ist, die sich nicht in konkretes politisches Handeln umsetzen lässt.
Wenn Eagleton über das Verhältnis zwischen Arbeit und Freizeit in einer sozialistischen Gesellschaftsordnung schreibt, dürften selbst bei dem erzkonservativsten Reaktionär die Freudentränen fließen: "Marx's work is all about human enjoyment. The good life for him is not one of labour but of leisure. Free self-realisation is a form of 'production,' to be sure; but it is not one that is coercive" (126f.).
Fazit: Mit der Lehre von Marx scheint es so zu sein wie mit Bibel oder Koran. Es ist der reinste Selbstbedienungsladen, in dem jeder das findet, was mehr oder weniger seinem vorgefertigten Weltbild entspricht. So fällt es natürlich leicht, alles und jedem marxistische Tendenzen zu unterstellen. Jetzt fehlt nur noch, dass Frank Schirrmacher mit der roten Fahne vorweg in den Klassenkampf zieht.
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Very much to the contrary of the demonizing propaganda, Eagleton shows that Marx was a humanist with a big heart who was driven by outrage over the way the mass of humanity is being ruthlessly exploited and kept ignorant about its own nature. Marx agreed with Aristotle that man is a political animal. Beyond the Great Greek, Marx condemned the way in which people were being prevented from realizing their true nature. As political animals, people need to have a real role in their political self-determination. Capitalism frustrates the realization of this natural need by presenting a façade of democracy, behind which a ruling class makes the core decisions necessary to serve its own interests at the expense of the self-realization of the masses. They even control the consciousness of the masses by keeping them ignorant of their needs, and telling them they are free individuals. Thus, folks fail to even become aware of the needs they have, and the power they have to throw off their shackles and to fulfill those needs.
Marx’s mission was as much educational as it was political. Far from being an anti-individual “collectivist,” Marx saw communism as a system in support of Free Individuality, a system in which the primary aim is the free development of each and the free development of all. As Eagleton notes, Marx envisioned communism as a system that could deliver on the promise made by the Enlightenment’s Liberal philosophy of individual freedom for self-development. Indeed, Marx’s central critique of capitalism is that it reduces the individual to a fragment of a person, and an appendage to a machine. In capitalism, the individual is forced to develop only those work skills necessary to produce a profit for the capitalist. In communism, as Marx envisioned it, the necessary work would be done to meet the basic needs of everyone, and this would be done in ways that enabled everyone to participate in all the important decision making processes, economic and political. Marx wanted true democracy for all, not just democracy on Election Day. Also, Marx wanted to avoid violence where possible, and said that people in representative democracies like Great Britain and the USA could change the system through elections.
While his presentation of Marx’s Marxism is excellent in its emphasis on Free Individuality, Eagleton misconstrues Marx in at least three notable ways. Marx was totally committed to Human Emancipation. But Eagleton doesn’t seem to get that point. He confuses that with political emancipation – like for oppressed groups (such as women, LGBT, racial groups, etc.). Marx intended communism to Free Humanity from oppression, not just through reforms group by group, but through revolution if necessary. He made this clear in his essay On the Jewish Question. Secondly, Marx did NOT use communism as his standard by which to criticize capitalism. He never defined communism by specifying what kind of institutions it would have. His focus was always on inhumane social relations in the capitalist system, their nature and causes. Marx left it up to folks in the future to make their own institutions as necessary. But Eagleton writes of communism as if it were Marx’s Shangri-La, or a final resting place for the human soul, like the Christian Heaven. (See my essay Formal Axiology and Karl Marx.)
Finally, bordering on the ridiculous, Eagleton suggests that everyone in a communist system will be an aesthetic, like himself – a professional literary critic in England. He seems to envision a Man of Leisure, or an English Gentleman, passing his days painting portraits of his garden. Sorry, bro. People will still have to work, but work will be freely organized so that it both produces the necessities of life in abundance, and empowers all the workers to fulfill their nature as political animals, or species beings. Do as you please after work. That’s Marx’s idea of the good life.
William J. Kelleher, Ph.D.
Terry Eagleton is a passionate intellectual who writes crystal clear prose, who constructs solid arguments, who sprinkles his wry sense of humor onto every page, and who is a deeply compassionate human being.