Intellectuals and the Communist Idea describes how the Communist ideology penetrated into Czech culture and politics from the dawn of the twentieth century into the late 1930s, just before the outbreak of WW II in Europe. Based mainly upon the research of contemporary primary sources, the analysis examines the complex issue of personal reasons and individual motivations, appealing slogans, and ideological and power peripheries connected with the formation of the relationship between the newly-founded Communist Party in Czechoslovakia and the left-wing artists and intellectuals declaring themselves Marxists. The work follows two main paths: the first is marked by the melting of the pre-war (meaning WWI) libertarian communism and radical left-wing stream in Czech politics into the Czechoslovak Communist Party, established in 1921 and becoming a strong and relevant political subject soon after its foundation. The second path follows the left-wing art front involvement in the Communist Party and its activities within. This concise insight into the world of Czech Communist intellectuals uncovers the ideological bigotry and intolerance of the Communist class-defined ideology, together with pointing out the unprincipled pragmatics of the ideological flops committed by the members of the interwar Communist movement under Lenin's and later Stalin's ward. The book illustrates clearly how the initial enthusiasm of the Czech Communist intellectuals eventually changed either into disillusionment resulting in their disaffiliation with Communism, or into permanent fear and obedient loyalty, which later became the base for establishing the Communist system in post-WW II Czechoslovakia.

An all-star cast of radical intellectuals discuss the continued importance of communist principles In 2009 Slavoj Žižek brought together an acclaimed group of intellectuals to discuss the continued relevance of communism. Unexpectedly the conference attracted an audience of over 1,000 people. The discussion has continued across the world and this book gathers responses from the conference in Seoul. It includes the interventions of regular contributors Alain Badiou and Slavoj Žižek, as well as work from across Asia, notably from Chinese scholar Wang Hui, offering regional perspectives on communism in an era of global economic crisis and political upheaval.

Looks at the history and treatment of the Communist Party of Great Britain and communism in general by intellectuals to find a sympathetic understanding of the party's ideals.

Raymond Aron's 1955 masterpiece The Opium of the Intellectuals, is one of the great works of twentieth- century political reflection. Aron shows how noble ideas can slide into the tyranny of "secular religion" and emphasizes how political thought has the profound responsibility of telling the truth about social and political reality-in all its mundane imperfections and tragic complexities.Aron explodes the three "myths" of radical thought: the Left, the Revolution, and the Proletariat. Each of these ideas, Aron shows, are ideological, mystifying rather than illuminating. He also provides a fascinating sociology of intellectual life and a powerful critique of historical determinism in the classically restrained prose for which he is justly famous.For this new edition, prepared by Daniel J. Mahoney and Brian C. Anderson as part of Transaction's ongoing "Aron Project," political scientist Harvey Mansfield provides a luminous introduction that underscores the permanent relevance of Aron's work. The new edition also includes as an appendix "Fanaticism, Prudence, and Faith," a remarkable essay that Aron wrote to defend Opium from its critics and to explain further his view of the proper role of political thinking. The book will be of interest to all students of political theory, history, and sociology.

Despite its key role in the intellectual shaping of state socialism, Communist ideas are often dismissed as mere propaganda or as a rhetorical exercise aimed at advancing socialist intellectuals on their way to power. By drawing attention to unknown and unexplored areas, trends and ways of thinking under socialism, the volume examines Eastern Europe and Russian histories of intellectual movements inspired - negatively as well as positively - by Communist arguments and dogmas. Through an interdisciplinary dialogue, the collection demonstrates how various bodies of theoretical knowledge (philosophical, social, political, aesthetic, even theological) were used not only to justify dominant political views, but also to frame oppositional and nonofficial discourses and practices. The examination of the underlying structures of Communism as an intellectual project provides convincing evidence for questioning a dominant approach that routinely frames the post-Communist intellectual development as a 'revival' or, at least, as a 'return' of the repressed intellectual traditions. As the book shows, the logic of a radical break, suggested by this approach, is in contradiction with historical evidence: a significant number of philosophical, theoretical and ideological debates in post-Communist world are in fact the logical continuation of intellectual conversations and confrontations initiated long before 1989.

The idea of eliminating undesirable traits from human temperament to create a "new man" has been part of moral and political thinking worldwide for millennia. During the Enlightenment, European philosophers sought to construct an ideological framework for reshaping human nature. But it was only among the communist regimes of the twentieth century that such ideas were actually put into practice on a nationwide scale. In this book Yinghong Cheng examines three culturally diverse sociopolitical experiments—the Soviet Union under Lenin and Stalin, China under Mao, and Cuba under Castro—in an attempt to better understand the origins and development of the "new man." The book’s fundamental concerns are how these communist revolutions strove to create a new, morally and psychologically superior, human being and how this task paralleled efforts to create a superior society. To these ends, it addresses a number of questions: What are the intellectual roots of the new man concept? How was this idealistic and utopian goal linked to specific political and economic programs? How do the policies of these particular regimes, based as they are on universal communist ideology, reflect national and cultural traditions? Cheng begins by exploring the origins of the idea of human perfectibility during the Enlightenment. His discussion moves to other European intellectual movements, and then to the creation of the Soviet Man, the first communist new man in world history. Subsequent chapters examine China’s experiment with human nature, starting with the nationalistic debate about a new national character at the turn of the twentieth century; and Cuban perceptions of the new man and his role in propelling the revolution from a nationalist, to a socialist, and finally a communist movement. The last chapter considers the global influence of the Soviet, Chinese, and Cuban experiments. Creating the "New Man" contributes greatly to our understanding of how three very different countries and their leaders carried out problematic and controversial visions and programs. It will be of special interest to students and scholars of world history and intellectual, social, and revolutionary history, and also development studies and philosophy.