Marx’s Inferno reconstructs the major arguments of Karl Marx’s Capital and inaugurates a completely new reading of a seminal classic. Rather than simply a critique of classical political economy, William Roberts argues that Capital was primarily a careful engagement with the motives and aims of the workers’ movement. Understood in this light, Capital emerges as a profound work of political theory. Placing Marx against the background of nineteenth-century socialism, Roberts shows how Capital was ingeniously modeled on Dante’s Inferno, and how Marx, playing the role of Virgil for the proletariat, introduced partisans of workers’ emancipation to the secret depths of the modern “social Hell.” In this manner, Marx revised republican ideas of freedom in response to the rise of capitalism. Combining research on Marx’s interlocutors, textual scholarship, and forays into recent debates, Roberts traces the continuities linking Marx’s theory of capitalism to the tradition of republican political thought. He immerses the reader in socialist debates about the nature of commerce, the experience of labor, the power of bosses and managers, and the possibilities of political organization. Roberts rescues those debates from the past, and shows how they speak to ever-renewed concerns about political life in today’s world.

In this classic exposition of Marxist thought, Raya Dunayevskaya, with clarity and great insight, traces the development and explains the essential features of Marx's analysis of history. Using as her point of departure the Industrial and French Revolutions, the European upheavals of 1848, the American Civil War, and the Paris Commune of 1871, Dunayevskaya shows how Marx, inspired by these events, adapted Hegel's philosophy to analyze the course of history as a dialectical process that moves "from practice to theory." The essence of Marx's philosophy, as Dunayevskaya points out, is the human struggle for freedom, which entails the gradual emergence of a proletarian revolutionary consciousness and the discovery through conflict of the means for realizing complete human freedom. But freedom for Marx meant freedom not only from capitalist economic exploitation but also from all political restraints. Continuing her historical analysis, Dunayevskaya reveals how completely Marx's original conception of freedom was perverted through its adaptations by Stalin in Russia and Mao in China, and the subsequent erection of totalitarian states. The exploitation of the masses persisted under these regimes in the form of a new "state capitalism." Yet despite the profound derailment of Marxist political philosophy in the twentieth century, Dunayevskaya points to developments such as the Hungarian revolt of 1956, and the Civil Rights struggles in the United States as signs that the indomitable quest for freedom on the part of the downtrodden cannot be forever repressed. The Hegelian dialectic of events propelled by the spirit of the masses thus moves on inexorably with the hope for the future achievement of political, economic, and social freedom and equality for all.

This book investigates communism in Marx’s writings, incorporating a consideration of communist politicity. The author outlines the arguments by which it is possible to sustain—from Marx—the idea that human emancipation against capital also means the elimination of the State, the public, and the political dimension of praxis. He also posits that the concrete tasks of the “management of the common” in a communist society require political mediations that allow us to confront the difference inherent to the personality of freely associated producers, as well as the ontological finitude from which no technical power can evade. Finally, assuming Marx as a starting point whose work remains an inescapable source for “thinking communism,” the book proposes a research agenda from Marx and beyond to continue in this imperative task. ​Levy del Aguila Marchena is Senior Professor and Chair of the Department of Management Sciences at the Pontificia Universidad Católica del Perú. He has published extensively on Marx, political philosophy, and applied ethics.

This book provides close readings of primary texts to analyze the linkage between G.W.F. Hegel’s philosophy and Karl Marx’s critical social theory of necessity and freedom. This is important for three reasons: first, to understand the significance of the changing relationships of work, society, and critical social theory in the origins of Hegelian-Marxism in the US, as documented in the recently published correspondence between the Marxist-Humanist theoretician Raya Dunayevskaya and the critical theorist Herbert Marcuse; second, to identify the intersections of the Critical Theorists Jurgen Habermas’ and Marcuse’s influential reinterpretations of Marx’s “value theory” of economy and society that enables navigation of the changing relationships of the social and economic spheres in the last century, as developed in Marx’s Grundrisse; and, thirdly, to assess the potential of Moishe Postone’s renewal of Marx’s value theory, largely conceived by the notion of a necessity and freedom dialectic intrinsic to capitalism.

The aim of this book is to carefully reconstruct Marx and Engels's theory of freedom, to highlight its centrality for their vision of the communist society of the future, to trace its development in the history of Marxist thought, including Marxism-Leninism, and to explain how it as possible for it to be transformed at the height of its influence into a legitimization of totalitarian practices. The relevance of the Marxist conception of freedom for an understanding of communist totalitarianism derives from the historical fact that the latter came into being as a the result of a conscious, strenuous striving to realize the former. The Russian Revolution suppressed "bourgeois freedom" to pave the way for the "true freedom" of communism. Totalitarianism was a by-product of this immense effort. The last section of the book gives a concise analysis of the dismantling of Stalinism, involving not only the gradual detotalitarization but also the partial decommunization of "really existing socialism." Throughout, Marxism is treated as an ideology that has compromised itself but that nevertheless deserves to be seen as the most important, however exaggerated and, ultimately, tragically mistaken, reaction to the multiple shortcomings of capitalist societies and the liberal tradition.

In this book G. A. Cohen examines the libertarian principle of self-ownership, which says that each person belongs to himself and therefore owes no service or product to anyone else. This principle is used to defend capitalist inequality, which is said to reflect each person's freedom to do as he wishes with himself. The author argues that self-ownership cannot deliver the freedom it promises to secure, thereby undermining the idea that lovers of freedom should embrace capitalism and the inequality that comes with it. He goes on to show that the standard Marxist condemnation of exploitation implies an endorsement of self-ownership, since, in the Marxist conception, the employer steals from the worker what should belong to her, because she produced it. Thereby a deeply inegalitarian notion has penetrated what is in aspiration an egalitarian theory. Purging that notion from socialist thought, he argues, enables construction of a more consistent egalitarianism.

Taking Karl Marx's theory of history as their point of departure, these essays, extensively revised and rewritten for this volume, chronicle the growth of humanity's power to produce, and the suffering that the byproducts of this freedom--exploitation, lack of freedom, indignity--have caused. Cohen begins with a discussion and defense of historical materialism, incorporating his own reservations about the theory, and arguing that the truth of historical materialism is far more open than many Marxists believe. He addresses some of the principal difficulties under which workers labor in contemporary capitalist class society, offering important new insights for all students of politics, political theory, and Marxism.