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Harold J. Bershady - When Marx Mattered: An Intellectual Odyssey

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A beautifully written, trenchant, and moving memoir, When Marx Mattered follows Harold J. Bershadys odyssey from childhood through his coming of intellectual age. The wounds and pleasures of his childhood include fear of Nazis, poverty, the joys and constraints of Jewishness, his caring family and love of music, and the confusion surrounding World War II. In this book, Bershady describes his teenage encounter with Marxism and how it provided some understanding of the world and hope for peace.Bershady gives us a serious portrayal of the evolution of scholarly judgment, but also a social history of the second half of the twentieth century, refracted through the authors own experiences in which Jewish Americans played an important but under-appreciated part. Along the way, the author corrects the misapprehension that Jewish or non-Jewish American political radicals only evolve into conservatives. Through his own mistakes and hard-won lessons, Bershady shows the power, importance, and morality that intellectual standards play in enabling an intellectual to achieve sound and fair judgments.Bershady firmly believes that his achievements in the social sciences are grounded in the fact that he also studied philosophy, literature, and history--all of which immeasurably deepened his understanding of social life. The generational portrait in this book is both an homage to those who preceded him and a hope for educational broadening of social science in the generation to come.

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When Marx Mattered When Marx Mattered An Intellectual Odyssey HAROLD J - photo 1
When Marx
Mattered
When Marx Mattered
An Intellectual Odyssey
HAROLD J. BERSHADY
First published 2014 by Transaction Publishers Published 2017 by Routledge 2 - photo 2
First published 2014 by Transaction Publishers
Published 2017 by Routledge
2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
711 Third Avenue, New York, NY 10017, USA
Routledge is an imprint of the Taylor & Francis Group, an informa business
Copyright 2014 by Taylor & Francis.
All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers.
Notice:
Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe.
Library of Congress Catalog Number: 2013037534
Library of Congress Cataloging-in-Publication Data
Bershady, Harold J.
When Marx mattered : an intellectual odyssey / Harold J. Bershady.
pages cm
ISBN 978-1-4128-5369-9 (cloth : alk. paper)
1. Bershady, Harold J. 2. Sociologists--United States--Biography. 3. College teachers--United States--Biography. 4. Jews--United States--Biography. 5. Socialism--United States--History. I. Title.
HM479.B477A3 2014
301.092--dc23
[B]
2013037534
ISBN 13: 978-1-4128-5369-9 (hbk)
To my son, Matthew, and grandson, Isaac, who continue
Contents
Among the extraordinary occurrences of the twentieth centurythe two world wars, the political revolutions, the spectacular advances in weapons of mass destruction, the decline of centuries-old world powers and the rise of new ones, the emergence of new nations, new classes, new kinds of national leaders, the development of a global economy, the great and ever growing numbers of technological, industrial, scientific and medical triumphs, the beginning exploration of space, among many, many othersone occurrence has extended throughout the entire century and, until recently, been the subject of a great deal of controversy and comment. That occurrence is Marxism, both as an ideology and a political agenda. Throughout the twentieth century, Marxism was the vehicle adopted by many groups, especially, but not only, in economically backward countries, to accomplish their political and social aspirations. Marxisms of various kinds have arisen around the world, in the nations of the East as well as the West, in Africa as well as in South America. Marxism has been not only, or not so much, a supra-mundane religion as an ideal adopted and refashioned by peoples to gain fulfillment, as they understand it, in this world.
The success of Marxism among the many competing doctrines of earthly hope and salvation produced in the nineteenth century was due in part to the example, in the beginning of the twentieth century, of the uprisings in Russia, followed, at the conclusion of the First World War, by the successful Soviet revolution. The rapid, worldwide dissemination of the news of these uprisings and revolution, and with it elements of a Marxist vocabulary as well as Marxist ideas, secured for Marxism a place in the consciousness of people that no other doctrine was able to achieve. However many doctrinal differences among Marxists soon appeared, and however deep they became, there is little doubt that Marxism, at least early in the twentieth century, was strongly linked to the example of the Soviet Union. This link hasperhapsproved to be fatal. For this was also a century in which the massive Soviet Russian attempt to realize a version of Marxism failed. And with that failure, occurring less than a decade before the beginning of the twenty-first century, Marxs ideas, which had seemed so well entrenched and growing, have been almost completely dismissed (with, of course, a few lingering but fast-diminishing holdouts), both in Russia and the West. There is movement in this direction as well in the East, especially in China.
The worldwide spread of Marxism as well as its sudden collapse are, at the very least, puzzling. How did either of these events, affecting so many billions of people, happen? What is the nature of the appeal that Marxism had in the West and the East? Why Marxism? How did Marxisms hold loosen? These are questions whose answers await the studies of future historians when the ideological passions that still linger over Marxism will have cooled. For the moment it seems safe to say that Marxs theory, if not his ideology, is seen in the West as an ambitious nineteenth-century intellectual effort that has been largely superseded by later developments. But not Marxism as an ideology, as a projection of the hope of rescue and betterment of oppressed peoples, which is another matter.
To speak of Marxism in the West and East, moreover, is not merely to distinguish two kinds of Marxisms, one European, the other Asian. It has been clear for some time that, even from its inception, Marxism was not, and never did become, of one kind either in the West or in the East. Despite many of its adherents claims that Marxism is a science, Marxism is not equivalent to any physical science. The laws of physics do not change from nation to nation; there are not national Newtonianisms. There has been much contention, political as well as ideological, among Marxist thinkers. There have been many Marxist groups, many different Marxisms, much effort to define the authentic Marxist way. Nevertheless, despite internal disputes of occasionally grave import, the chief Marxist ideas that emerged in the twentieth century were all nationally framed.
Marxism is as various as there are nations. There are, or have been, the Russian, the Chinese, the Korean, the Japanese, the German, the French, the Polish, the Austrian, the English, the American, the Latin American, the Italian, the Indian, the Islamic Marxisms, among others. Moreover, Marxist intellectuals and ideologues of each of these areas and nations were well aware of their often deep differences. Marxs ideas and political programs have been shaped and redefined as they passed through these different national and political cultures.
Although its reach is no longer global, Marxism continues to inspire and move people who have found in elements of Marxist thought and language a way to express their hopes for rescue from many sufferings. It is not hunger and endless toil alone that move people, however. Nor is it the arbitrary rule of leaders who throttle the freedoms of the people they rule and place enormous economic and social burdens upon them. It is hope of deliverance from their oppressions generated and expressed by those in whom they give their trust, whether mistakenly or justifiablyin a Mao Zedong, or a Fidel Castro, a Hugo Chavez or a Nelson Mandelathese are what move people. Marxism has declined in the West and has become a weak voice, but its world import is not yet spent. As a way to give words to what many people desperately need and hope for in this world, Marxism still matters and will continue to matter until other, better words are found, other voices heard. This is the remaining legacy of Marxism.
I wish to thank several friends and colleagues who have read portions of or the entire book in manuscript and given me support and helpful advice: Matthew Bershady, Stuart Bogom, Michael Brodie, Michael Ciliberti, Valerie Ciliberti, Robert C. Cohen, Richard Farnum, Rene C. Fox, Allen Glicksman, Robin Wagner Pacifici, Peter Simmons, and Diane Sjolander. Howard Schneidermans excellent judgment was especially helpful in guiding the book into publication. Norman Miller read the entire manuscript, made valuable suggestions, cheered me on, and corrected my idiosyncratic versions of Yiddish. Harriet Lefley and Samuel Z. Klausner also read parts of the manuscript, corrected several errors, and made many useful suggestions. Above all, I thank Victor M. Lidz for serving as an unstinting sounding board and loyal friend, correcting faulty interpretations and encouraging me to continue when I faltered.
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