write note on Marxist critique of liberal citizenship
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By the 17th century new ideas were entering Western discourse in the fields of science and philosophy that massively impacted upon our understanding of human nature and the social formation, pushing religion to the margins it espoused secular and rational arguments. Out of this was born liberalism and individualism.
Eric Hobsbawn said of this “ The great revolution of 1789 to 1848 was the triumph not of industry as such, but of capitalist industry, not of liberty and equality in general but of bourgeois liberal society”
Marx wrote “Zur Judenfrage” in 1843 in this essay his aim was to defend the right of Jews to full political emancipation, equal to all Germans. The essay was written as a response to Bruno Bauer, a young Hegelian, who was much influenced by Hegel’s Philosophy of Right. Marx sets out to make a distinction between political emancipation and real human emancipation. Unfortunately he doesn’t set out in any detail what he means by real human emancipation but Marx’s theory of species being, has an important place in understanding his conception of history, his critique of capitalism and liberal democracy , his theory of alienation and his commitment to communism. Marx believed that history involves a continuous transformation of human nature, that nature is not immutable but subject to social conditioning, and for Marx the social world, is the world in which man produces the necessities of life.
Liberal rights and justice are premised on the idea that each of us needs protection from others, these legal rights are rights of separation, freedom from interference and freedom to acquire property. Marx says “thus the right of man to property is the right to enjoy his possessions and dispose of the same arbitrarily, without regard for other men, independently from society, the right to selfishness” this Marx tells us “leads man to see other men not as the realization, but the limitation of his own freedom” Insisting on a regime of rights constituted by law encourages us to perceive other humans as a threat to our free will and our integrity that man in his natural state is as Hobbes supposed at war with all. I think it would be wrong to ascribe the concept of species being entirely to Marx. Engles drew upon the work of the anthropologist Henry Morgan in his book “The origins of the family, private property and the state” Morgan was a contemporary of Marx and Engles, and he very much influenced their ideas about the relationship between human nature, the social formation and the evolution of the productive forces in society.
Capitalism and the liberal democratic state are seen as being indivisible. It would be quite impossible here to give a full account of Marx’s critique on this, but I shall try to give a brief outline.
Capital Volume one starts in the very unlikely place, the commodity, here Marx tells us that “The wealth of those societies in which the capitalist mode of production prevails, presents itself as “an immense accumulation of commodities…it matters not whether it satisfies a want or a necessity and that the utility of a thing lies within its use value. Use value is distinguished from exchange value, use value is the value of the commodity only realised upon its consumption and not upon its exchange. Exchange value is determined by the average or socially necessary labour time in its production. This is called the Labour theory of value.
The production of absolute surplus value: surplus value is created by employing labour to create commodities which can be exchanged. The capitalist pays the worker only a fraction of the exchange value of the commodity. The capitalist accumulates the surplus value created from the labour of those he employs. This exploitative relationship based upon waged labour , is what characterises capitalism.
Under capitalism the so called free worker is forced to sell their labour.
By the 17th century new ideas were entering Western discourse in the fields of science and philosophy that massively impacted upon our understanding of human nature and the social formation, pushing religion to the margins it espoused secular and rational arguments. Out of this was born liberalism and individualism.
Eric Hobsbawn said of this “ The great revolution of 1789 to 1848 was the triumph not of industry as such, but of capitalist industry, not of liberty and equality in general but of bourgeois liberal society”
Marx wrote “Zur Judenfrage” in 1843 in this essay his aim was to defend the right of Jews to full political emancipation, equal to all Germans. The essay was written as a response to Bruno Bauer, a young Hegelian, who was much influenced by Hegel’s Philosophy of Right. Marx sets out to make a distinction between political emancipation and real human emancipation. Unfortunately he doesn’t set out in any detail what he means by real human emancipation but Marx’s theory of species being, has an important place in understanding his conception of history, his critique of capitalism and liberal democracy , his theory of alienation and his commitment to communism. Marx believed that history involves a continuous transformation of human nature, that nature is not immutable but subject to social conditioning, and for Marx the social world, is the world in which man produces the necessities of life.
Liberal rights and justice are premised on the idea that each of us needs protection from others, these legal rights are rights of separation, freedom from interference and freedom to acquire property. Marx says “thus the right of man to property is the right to enjoy his possessions and dispose of the same arbitrarily, without regard for other men, independently from society, the right to selfishness” this Marx tells us “leads man to see other men not as the realization, but the limitation of his own freedom” Insisting on a regime of rights constituted by law encourages us to perceive other humans as a threat to our free will and our integrity that man in his natural state is as Hobbes supposed at war with all. I think it would be wrong to ascribe the concept of species being entirely to Marx. Engles drew upon the work of the anthropologist Henry Morgan in his book “The origins of the family, private property and the state” Morgan was a contemporary of Marx and Engles, and he very much influenced their ideas about the relationship between human nature, the social formation and the evolution of the productive forces in society.
Capitalism and the liberal democratic state are seen as being indivisible. It would be quite impossible here to give a full account of Marx’s critique on this, but I shall try to give a brief outline.
Capital Volume one starts in the very unlikely place, the commodity, here Marx tells us that “The wealth of those societies in which the capitalist mode of production prevails, presents itself as “an immense accumulation of commodities…it matters not whether it satisfies a want or a necessity and that the utility of a thing lies within its use value. Use value is distinguished from exchange value, use value is the value of the commodity only realised upon its consumption and not upon its exchange. Exchange value is determined by the average or socially necessary labour time in its production. This is called the Labour theory of value.
The production of absolute surplus value: surplus value is created by employing labour to create commodities which can be exchanged. The capitalist pays the worker only a fraction of the exchange value of the commodity. The capitalist accumulates the surplus value created from the labour of those he employs. This exploitative relationship based upon waged labour , is what characterises capitalism.
Under capitalism the so called free worker is forced to sell their labour.
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Marxist critique of liberal citizenship always based on properly way for growing and making strength for state. They always noticed how the state will become more powerful. Marxist always wanted to give a citizenship in three things- civic, political, social right. Freedom and equality for every person's need to live life. Right to speech, Right to talk, Right to become a form of union, Right to strike are a liberal citizenship according to Marxist.
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