This work examines the emergence and subsequent demise of intellectual identification with the French Communist Party, arguing that after 1978, political conflicts between the Communist leadership and party intellectuals led to an erosion of support.

Christofferson argues that French anti-totalitarianism was the culmination of direct-democratic critiques of communism & revisions of the revolutionary project after 1956. He offers an alternative interpretation for the denunciation of communism & Marxism by the French intellectual left in the late 1970s.

This book investigates a central chapter in the history of 20th century intellectualism: the commitment to the communist ideal and the Soviet Union. Focusing on Argentina, whose communist party was among the most important in Latin America, Petra engages with the current literature on Western communism in order to conduct an exhaustive study of the intellectuals, cultural organizations, publications, and debates within Argentine communism in the decades following World War II. Based on rigorous archival research from diverse sources, Petra’s book distances itself from existing teleological visions and institutional approaches to the communist world, offering instead a complex framework in which multiple contexts, scales, and actors frame the larger problem: the intellectual commitment to a political project that brooked no dissent. Intellectuals and Communist Culture also addresses the emergence of Peronism, a crucial movement in Argentine political life to this very day, thus offering an important chapter on Latin American political and intellectual history and an invaluable contribution to the global history of the international communist movement.

French intellectuals have always defined themselves in political terms, typically as opponents to a corrupt government—but challenging state authority is not the only way intellectuals in France have exerted political influence. Jeremy Aherne invokes a neglected dimension of French intellectuals’ practice, where instead of denouncing the worlds of government and public policy, French intellectuals become voluntarily entangled within them The book consists of a series of case studies exploring policy domains from religion and secularization to educational reform and the media. It explores the political engagement of intellectuals such as Pierre Bourdieu, Michel de Certeau, and André Malraux, and will be required reading for scholars of French political and social history.

Throughout the course of the twentieth century communism has enjoyed direct competition with all other governmental and economic systems. Often, communist countries produced their own special brand of party intellectual. These figures rightly occupied their place within their own national context and within the context of the International. Some communist intellectuals, through the high level of erudition exhibited in their writing, have received a wider reception, despite their direct linkage to party politics e.g. Antonio Gramsci, Georg Lukacs, and, Victor Serge are good examples. After 1956, when Kruschev exposed Stalin's atrocities to the Twentieth Congress of the Communist Party of the Soviet Union and, as a result, to the entire world, Marxist philosophy was widely discredited. It had been assumed that Stalin's excesses were somehow encouraged or supported through Marx's thought. When, in the mid 1960s, Louis Althusser first offered his re-readings of Marx's philosophy it, and communist political practice, were in ruin. However Althusser was in a unique cultural and historical position. Thinking and writing concomitant with the structuralists and poststructuralists in France and also having access to certain theoretical tools while, simultaneously, committing himself entirely to Marxist thought-Althusser was, conceivably the last of his tradition. He was a Marxist philosopher who, unlike Sartre at the end of his life, did not abandon communism to, for instance existentialism. In Louis Althusser and the Traditions of French Marxism William Lewis gives readers a striking example of intellectual biography and critical theory. His approach, considering the work and life of Althusser within French Marxism and French intellectual culture, fills a void in contemporary scholarship. But, much more importantly, Lewis is able to show how Althusser's thought is the result of and a response to specific French intellectual and political traditions of reading Marx. It is through this combination of concerns that Louis Althusser and the Traditions of French Marxism offers us a contemporary and poignant Althusser whose ideas, under the weight of Lewis's pen, can help us better understand what resources it may hold for philosophy, political thought, and cultural thought today.