1. He married a partner who was his equal
Without his wife Jenny Marx (1814-1881), Marx's accomplishments would not have been possible. Born Johanna Bertha Julie Jenny von Westphalen, Marx's better half was not only a journalist but also his first critical reader. She debated with him and the publicist and philosopher Friedrich Engels and collaborated on the creation of the "Communist Manifesto." In the only handwritten version of the booklet that has survived the years, the first lines are written by her.
As a journalist, she wrote texts about the 1848 March Revolution in Germany and reviews of William Shakespeare for the renowned Frankfurter Zeitung newspaper, negotiated with publishers and spoke a number of foreign languages — better than her husband. Her skills came in handy, since the Marx family was forced to spend most of their lives in exile. Friedrich Engels called her and her husband the two "highly gifted natures" and said of Jenny after her death that "her bold and wise counsel" would be bitterly missed.
Read more at:
Karl Marx: Five reasons why the thinker was ahead of his time | Culture | Arts, music and lifestyle reporting from Germany | DW | 11.02.2022
Showing posts with label Ideologies. Show all posts
Showing posts with label Ideologies. Show all posts
1/14/15
Ideologies: The western model is broken-by Pankaj Mishra
“So far, the 21st century has been a rotten one for the western model,” according to a new book, The Fourth Revolution,
by John Micklethwait and Adrian Wooldridge. This seems an extraordinary
admission from two editors of the Economist, the flag-bearer of English
liberalism, which has long insisted that the non-west could only
achieve prosperity and stability through western prescriptions. It
almost obscures the fact that the 20th century was blighted by the same
pathologies that today make the western model seem unworkable, and
render its fervent advocates a bit lost.
The most violent century in human history, it was hardly the best advertisement for the “bland fanatics of western civilisation”, as the American theologian Reinhold Niebuhr called them at the height of the cold war, “who regard the highly contingent achievements of our culture as the final form and norm of human existence”.
Niebuhr was critiquing a fundamentalist creed that has coloured our view of the world for more than a century: that western institutions of the nation-state and liberal democracy will be gradually generalised around the world, and that the aspiring middle classes created by industrial capitalism will bring about accountable, representative and stable governments – that every society, in short, is destined to evolve just as the west did. Critics of this teleological view, which defines “progress” exclusively as development along western lines, have long perceived its absolutist nature. Secular liberalism, the Russian thinker Alexander Herzen cautioned as early as 1862, “is the final religion, though its church is not of the other world but of this”.
But it has had many presumptive popes and encyclicals: from the 19th-century dream of a westernised world long championed by the Economist, in which capital, goods, jobs and people freely circulate, to Henry Luce’s proclamation of an “American century” of free trade, and “modernisation theory” – the attempt by American cold warriors to seduce the postcolonial world away from communist-style revolution and into the gradualist alternative of consumer capitalism and democracy.
The collapse of communist regimes in 1989 further emboldened Niebuhr’s bland fanatics. The old Marxist teleology was retrofitted rather than discarded in Francis Fukuyama’s influential end-of-history thesis, and cruder theories about the inevitable march to worldwide prosperity and stability were vended by such Panglosses of globalisation as Thomas Friedman.
Arguing that people privileged enough to consume McDonald’s burgers don’t go to war with each other, the New York Times columnist was not alone in mixing old-fangled Eurocentrism with American can-doism, a doctrine that grew from America’s uninterrupted good fortune and unchallenged power in the century before September 2001.
Read more: The western model is broken | Pankaj Mishra | World news | The Guardian
The most violent century in human history, it was hardly the best advertisement for the “bland fanatics of western civilisation”, as the American theologian Reinhold Niebuhr called them at the height of the cold war, “who regard the highly contingent achievements of our culture as the final form and norm of human existence”.
Niebuhr was critiquing a fundamentalist creed that has coloured our view of the world for more than a century: that western institutions of the nation-state and liberal democracy will be gradually generalised around the world, and that the aspiring middle classes created by industrial capitalism will bring about accountable, representative and stable governments – that every society, in short, is destined to evolve just as the west did. Critics of this teleological view, which defines “progress” exclusively as development along western lines, have long perceived its absolutist nature. Secular liberalism, the Russian thinker Alexander Herzen cautioned as early as 1862, “is the final religion, though its church is not of the other world but of this”.
But it has had many presumptive popes and encyclicals: from the 19th-century dream of a westernised world long championed by the Economist, in which capital, goods, jobs and people freely circulate, to Henry Luce’s proclamation of an “American century” of free trade, and “modernisation theory” – the attempt by American cold warriors to seduce the postcolonial world away from communist-style revolution and into the gradualist alternative of consumer capitalism and democracy.
The collapse of communist regimes in 1989 further emboldened Niebuhr’s bland fanatics. The old Marxist teleology was retrofitted rather than discarded in Francis Fukuyama’s influential end-of-history thesis, and cruder theories about the inevitable march to worldwide prosperity and stability were vended by such Panglosses of globalisation as Thomas Friedman.
Arguing that people privileged enough to consume McDonald’s burgers don’t go to war with each other, the New York Times columnist was not alone in mixing old-fangled Eurocentrism with American can-doism, a doctrine that grew from America’s uninterrupted good fortune and unchallenged power in the century before September 2001.
Read more: The western model is broken | Pankaj Mishra | World news | The Guardian
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