By Robert Albritton, John Simoulidis
Martha Campbell, Geert Reuten (eds.)
Many of the prime thinkers on dialectics within the Marxian culture have collaborated right here to place ahead and debate hard new views at the nature and significance of dialectics. the problems handled diversity from the philosophical attention of the right nature of dialectical reasoning, to dialectics and financial concept, and to extra concrete issues equivalent to how dialectics might help us take into consideration globalization, freedom, inflation, and subjectivity.
Beyond the undesirable Infinity of Capital: On Marx's Dialectics of Freedom; D.McNally
Systematic and historic Dialectics: towards a Marxian concept of Globalization; T.Smith
On 'Becoming Necessary' in an natural Systematic Dialectic: The Case of Creeping Inflation; G.Reuten
Superseding Lukacs: in the direction of a Contribution to the speculation of Subjectivity; R.Albritton
Lukacs and the Dialectical Critique of Capitalism; M.Postone
From Hegel to Marx to the Dialectic of Capital; J.R.Bell
The Dialectic, of good judgment that Coincides with Economics; T.T.Sekine
The challenge of Use worth for a Dialectic of Capital; C.J.Arthur
Things crumble: ancient and Systematic Dialectics and the Critique of Political financial system; P.Murray
Marx's Dialectical technique is greater than a method of Exposition: A Critique of Systematic Dialectics; B.Ollman
The Specificity of Dialectical cause (for Hegel); S.Kourkoulakos
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Additional resources for New Dialectics and Political Economy
The infinitizing drive of capital proceeds as if the limits of the finite elements of production could be surpassed unendingly. As a result, the drive for capitalist wealth contradicts the very foundations of all wealth – nature and living labour. Rather than finding a true infinity in its finite conditions of possibility, capital systematically negates them as hostile barriers. Furthermore, since capital’s self-expansion requires these presuppositions, they are regularly reposited and negated as forms of alterity, as capital’s hostile ‘others’ which must be entirely overcome if capital is to attain infinity.
In such circumstances, individuals posit their activity ‘as immediately general or social activity’,62 not as private, pre-social activity which must be sacrificed (subjected to an alien form) to acquire universality. 65 It is worth noting here that the reconciliation of finite and infinite that characterizes true infinity need not entail an Aristotelian notion of fixed limits. While this older view ‘appears very lofty when contrasted to the modern world’, writes Marx, since the human being appears as the aim of production, not a means to external ends, it is nonetheless a particularistic, and not a universal form.
III, trans. D. Fernbach (Harmondsworth: Penguin, 1981), pp. 357–8. 22 Beyond the False Infinity of Capital 32. , Capital and Exploitation (Princeton, NJ: Princeton University Press, 1981). 33. Marx, Capital, vol. I, p. 732. 34. Marx, Capital, vol. II, p. 572. 35. Marx, Capital, vol. III, pp. 516, 517. 36. , ‘Marxism in the Age of Information’, New Politics, vol. 6, Winter (1998), pp. 99–106; and McNally, Bodies of Meaning, ch. 2. 37. , Capital, vol. III, p. 572. 38. , Capital, vol. III, p. 621.