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Blackledge - Marxism and Ethics: Freedom, Desire, and Revolution

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Blackledge Marxism and Ethics: Freedom, Desire, and Revolution
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Accessible introduction to key thinkers of Marxist theory and the debate on the nature of Marxist ethics. Marxism and Ethics is a comprehensive and highly readable introduction to the rich and complex history of Marxist ethical theory as it has evolved over the last century and a half. Paul Blackledge argues that Marxs ethics of freedom underpin his revolutionary critique of capitalism. Marxs conception of agency, he argues, is best understood through the lens of Hegels synthesis of Kantian and Aristotelian ethical concepts. Marxs rejection of moralism is not, as suggested in crude materialist readings of his work, a dismissal of the free, purposive, subjective dimension of action. Freedom, for Marx, is both the essence and the goal of the socialist movement against alienation, and freedoms concrete modern form is the movement for real democracy against the capitalist separation of economics and politics. At the same time, Marxism and Ethics is also a distinctive contribution to, and critique of, contemporary political philosophy, one that fashions a powerful synthesis of the strongest elements of the Marxist tradition. Drawing on Alasdair MacIntyres early contributions to British New Left debates on socialist humanism, Blackledge develops an alternative ethical theory for the Marxist tradition, one that avoids the inadequacies of approaches framed by Kant on the one hand and utilitarianism on the other. In this important study, Paul Blackledge provides a thorough, detailed and wide-ranging account of the controversies around ethical questions in the history of Marxism. Marx and Philosophy Review of Books in this major new study [Blackledge] moves beyond what has become the well-worn ground of the dispute within Marxism between ethical nihilism and universalism and takes the debate onto more substantial and promising new ground. International Socialism This book provides impressive evidence of the intellectual and moral strengths of contemporary Marxism. Paul Blackledge has provided the best history so far written of Marxisms engagement with ethics. He enables us to understand Marxs own moral concerns better than Marx himself did. And he has made an incisive contribution to contemporary moral debate. Critics of Marx and Marxism, including sympathetic critics such as myself, will have to take this book very seriously. Alasdair MacIntyre, author of After Virtue: A Study in Moral Theory, Third Edition Paul Blackledge is Professor of Political Theory at Leeds Metropolitan University. He is the author of Perry Anderson, Marxism, and the New Left and Reflections on the Marxist Theory of History, and the coeditor (with Graeme Kirkpatrick) of Historical Materialism and Social Evolution

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SUNY series in Radical Social and Political Theory

Marxism and Ethics Freedom Desire and Revolution - image 1

Roger S. Gottlieb, editor

Marxism and Ethics

Freedom, Desire, and Revolution

PAUL BLACKLEDGE

Marxism and Ethics Freedom Desire and Revolution - image 2

Published by State University of New York Press, Albany

2012 State University of New York

All rights reserved

Printed in the United States of America

No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher.

For information, contact State University of New York Press, Albany, NY
www.sunypress.edu

Production by Eileen Meehan
Marketing by Michael Campochiaro

Library of Congress Cataloging-in-Publication Data

Blackledge, Paul, 1967

Marxism and ethics : freedom, desire, and revolution / Paul Blackledge.

p. cm.

Includes bibliographical references and index.

ISBN 978-1-4384-3991-4 (hardcover : alk. paper)

1. SocialismMoral and ethical aspects. I. Title.

HX45.B53 2012

171'.7dc22 2011010773

10 9 8 7 6 5 4 3 2 1

To Kristyn, with love

Acknowledgments

Some of the arguments presented below were first rehearsed in articles published in the journals Analyse and Kritik, Critique, History of Political Thought, International Socialism, Political Studies, Science and Society, Socialism and Democracy, and Studies in Marxism. Thanks to the editors and referees of these journals for forcing me to sharpen up my ideas. Thanks also to the numerous other people who have helped along the way. These include the various organizers of, and contributors to, conferences and seminars organized by Historical Materialism in both London and New York, the Political Studies Association, Manchester Metropolitan University's annual Workshops in Political Theory, the University of Glasgow Centre for Socialist Theory, Nanjing University's Institute for Marxist Studies, the Department of Philosophy at Flinders University Adelaide, the London Socialist Historians, and the SWP's annual Marxism conference. Thanks also to my colleagues in the School of Social Sciences at Leeds Metropolitan University. For more detailed criticisms I am indebted to Colin Barker, Ian Birchall, Joseph Choonara, Neil Davidson, Sam Farber, Rob Jackson, Kelvin Knight, Rick Kuhn, Jonathan Maunder, Peter McMylor, and Victor Wallis. Chris Harman's untimely death in 2009 robbed the international left of one its most important thinkers, and me of an inspirational mentor. The arguments presented in this book are much stronger for his searching comments on an earlier draft. At a more mundane level, my colleagues on the Branch Committee of UCU lecturers' union at Leeds Metropolitan University are a practical example of the virtues of solidarity defended in the pages that follow. My thanks to them. My sons Johnny and Matthew are now old enough to ask hard questions about my work. They do, and they are inspiring. My daughter Kate isn't old enough to do anything but inspire; she's a beautiful reminder of the better world we're fighting for. She was born and almost died while I was writing this book. The staff at Leeds General Infirmary, particularly those on the children's intensive care unit, reminded me what a wonderful institution the NHS continues to be, despite all the attacks that market-driven politicians continue to make on it. My heartfelt thanks to them. Most of all, though, this book could not have been written without the unstinting support of Kristyn Gorton. Kristyn, you are my rock, and this book is dedicated to you.

Introduction

Marxism's Ethical Deficit

We have found no way to replace capitalism as an effective mode of production, and yet that capitalist society as it actually functions violates all defensible conceptions of a rational moral order.

, 4

Marxism and Contemporary Political Philosophy

In a recent and very powerful critique of the social and political irrelevance of much of contemporary political theory, Raymond Geuss somewhat idiosyncratically suggests that if political philosophy wishes to be at all connected with a serious understanding of politics, and thus to become an effective source of orientation or a guide to action, it needs to return from the present reactionary forms of neo-Kantianism to something like the realist view, or, to put it slightly differently, to neo-Leninism (, 113).

This pseudo-objectivist cover for a nihilistic practice is often assumed to be an uncontroversial corollary of Marx's claim that the class struggle is characterised by an antinomy of right against right between which equal rights, force decides (, 8).

This assessment of the contemporary relevance and historical coherence of Marx's and Lenin's ethics and politics undoubtedly reflect the current academic consensus, even amongst the small minority of contemporary theorists who take the ideas of Marx and Lenin seriously (, believed that the only realistic contemporary political option for socialists from the Marxist tradition is to embrace what Marx would have dismissed as utopian socialism.

Interestingly, those contemporary theorists who, like Cohen, are influenced by Marx, but, unlike him, remain optimistic about the possibilities for radical change tend to share his unease with the scientific claims of classical Marxism. Thus Antonio Negri has suggested snatching Marxism back from its scientific status and restore it to its utopian, or rather ethical, possibility, while John Holloway has juxtaposed a more powerful tradition of workers' self-emancipation within Marxism to the pseudo-scientific attempts of Engels and Lenin to reduce it to a form of mechanical materialism (, Ch. 7).

In what follows I argue that this interpretation of the relation between science and ethics in Marx and Lenin is mistaken, and that, by contrast, Lenin shared with Marx a commitment to an ethics of freedom which points toward a compelling ethical critique of capitalism. Against the general drift of theory's return to ethics since the 1970s (, 64)Marx moved from formulating a model of human good to fighting for the political implications of this model. If this movement from ethics to politics was perhaps a little too quick both for many of Marx's academic interlocutors and for some of his political followers, the fact that Capital is best understood as an extended study of the potential for and limitations of human freedom suggest it would be a mistake to deny either the first ethical step of this movement or the unity of the movement as a whole.

I argue that classical Marxism, once adequately reconstructed and disentangled from its Stalinist caricature, provides the resources to underpin an ethical political practice that is able to move beyond the negativity of anti-capitalism toward a positive socialist alternative to capitalism. Far from being a form of class reductionism, Marx articulated and justified a conception of social subjectivity in which the struggle for freedom (real democracy) is not only the imperative of free agency but is also rooted in the new fangled working class's emergent desire to overcome alienation through the concrete forms of collective struggle and solidarity which characterize the highpoints of class struggle. In arguing this case, I position myself in opposition both to traditional right-wing critics of Marx and to the arguments made by his much more impressive critics on the left.

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