The essays in this book were written "against the grain" of much of the ideology of the past 50 years, that might be summarized with the term "middle-class radicalism." While such middle-class radicalism may have seemed to overlap with the Marxian project of communism, they are as ultimately opposed as Stirner and Bakunin on one hand and Marx and Luxemburg on the other.

In this excellent study of Karl Marx's thought, Cyril Smith takes a long and winding route that starts with classical world thought. When he arrives at the door to Marx's pantheon we see that, with the significant yet largely overlooked example of Spinoza, most thinkers--and especially Western ones--are opposed to essential aspects of democracy. In Marx and the Future of the Human Cyril Smith explains that Karl Marx, more than any other thinker, is misrepresented by what has come to be understood as 'Marxism.' Marxism has developed into, among other things, a method for analyzing capitalism, a way of looking at history, and a way to theorize the role of the working class in a future society. Marx, however, speaks about a conception of human life that was absent during his lifetime and remains absent today. Marx sought 'the alteration of humans on a mass scale: ' economics, politics, daily lived-life, and spiritual life. In discussing Marx and spirituality, Cyril Smith relates Marx to the thought of William Blake. Someone coming to Marx for the first time as well as the seasoned scholar can read this book. Marx and the Future of the Human is a book rife with thoughtful and creative connections written by someone who has spent most of his life close to the spirit of Karl Marx's thought.

This book explores the concept of 'cognitive injustice': the failure to recognise the different ways of knowing by which people across the globe run their lives and provide meaning to their existence. Boaventura de Sousa Santos shows why global social justice is not possible without global cognitive justice. Santos argues that Western domination has profoundly marginalised knowledge and wisdom that had been in existence in the global South. She contends that today it is imperative to recover and valorize the epistemological diversity of the world. Epistemologies of the South outlines a new kind of bottom-up cosmopolitanism, in which conviviality, solidarity and life triumph against the logic of market-ridden greed and individualism.

The historical studies presented here examine four ideologies— Leninism, Trotskyism, anarchism, and anti-imperialism— still with us, however different and diffuse in form. They are a contribution to the worldwide Marx renaissance of recent decades which has helped clear away the legacies of the Second, Third and Fourth Internationals, not to mention of the ‘real existing socialism’ of the Soviet Union and its bastard progeny. These revolutionary predecessors did not fail because ‘they had the wrong ideas’; in contrast to today, they were merely embedded in an earlier dynamic where capitalism, globally, was not yet fully dominant. The cases of Russia, Turkey, Spain and Bolivia allow us to measure the distance between their epoch and our own, and to clear away their problematic legacies.