What was karl marx arguments about socialist society
Answers
Answer:
Marx's most popular theory was "historical materialism', arguing that history is the result of material conditions, rather than ideas. He believed that religion, morality, social structures and other things are all rooted in economics. In his later life he was more tolerant of religion.
Works written: The Communist Manifesto, Economic and Philosophic Manuscripts of ...
Born: 5 May 1818, Trier
Answer:
Although the work of Karl Marx continues to cast an enormous influence on debates concerning the nature of capitalism, one of the least theorised dimensions of his body of thought is his conception of the society that must supplant capitalism. While Marx never devoted a specific work to a discussion of life after capitalism, in large part due to his aversion to indulging in utopian and speculative reflections about the future, his distinctive critique of the central realities of capitalism—such as the dual character of labour, socially necessary labour time, and the law of value and surplus value—intimates a form of future social relations that is far more liberatory than has generally been appreciated.
The discussions and debates that have accompanied the 200th anniversary of Karl Marx’s birth since 2018 have provided an important opportunity to re-examine heretofore neglected aspects of his political and philosophical legacy. Foremost among them is the extent to which his body of work provides conceptual resources for developing a viable emancipatory to capitalism in the 21st century.
The need for such an alternative hasCapitalism’s commodification of human relations is producing unprecedented levels of social anxiety and distress, at the same time as its destruction of the natural environment raises serious questions about the sustainability of life on this planet. Nevertheless, a viable alternative remains largely out of sight. One reason is the nature of capitalism itself, which centres on augmenting economic value and profit by commodifying ever-more areas of the life-world. As human relations increasingly take on the form of relations between things, this inversion appears normal and even natural. Capital does not only colonise nations, economic resources, and social spaces, but also the human imagination insofar as it presents itself as the ne plus ultra of human existence. At the same time, there is another (and no less important) reason it is proving difficult to develop a viable alternative—the failures of the so-called “socialist” or “communist” regimes.
Social democracy, despite introducing at times some valuable reforms, utterly failed to pose an alternative to capitalism; its capitulation to neoliberalism has discredited it and left the field open for resurgent xenophobic nationalism and racism. The putatively “socialist” Marxist–Leninist states, despite obtaining freedom from imperialism, proved no less of a failure; their replacement of “market anarchy” with state-command economies led to repressive regimes that embraced market capitalism when their non-viability became evid Capitalism’s commodification of human relations is producing unprecedented levels of social anxiety and distress, at the same time as its destruction of the natural environment raises serious questions about the sustainability of life on this planet. Nevertheless, a viable alternative remains largely out of sight. One reason is the nature of capitalism itself, which centres on augmenting economic value and profit by commodifying ever-more areas of the life-world.As human relations increasingly take on the form of relations between things, this inversion appears normal and even natural. Capital does not only colonise nations, economic resources, and social spaces, but also the human imagination insofar as it presents itself as the ne plus ultra of human existence. At the same time, there is another (and no less important) reason it is proving difficult to develop a viable alternative—the failures of the so-called “socialist” or “communist” regimes.Social democracy, despite introducing at times some valuable reforms, utterly failed to pose an alternative to capitalism; its capitulation to neoliberalism has discredited it and left the field open for resurgent xenophobic nationalism and racism. The putatively “socialist” Marxist–Leninist states, despite obtaining freedom from imperialism, proved no less of a failure; their replacement of “market anarchy” with state-command economies led to repressive regimes that embraced market capitalism when their non-viability became evident.The problem we face today is that the idea of socialism and communism that was long advocated proved to be inadequate, and no alternative vision that speaks to the aspirations of masses of people has been developed to take its place.