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The Holy Family
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The Holy Family: Critique of Critical Critique is the first joint work of Karl Marx and Frederick Engels. At the end of August 1844 Marx and Engels met in Paris and their meeting was the beginning of their joint creative work in all fields of theoretical and practical revolutionary activity. By this time Marx and Engels had completed the transition from idealism to materia
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Paperback, 300 pages
Published
June 1st 2002
by University Press of the Pacific
(first published 1844)
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The Holy Family is oft-overlooked, and wrongly so. It is an excellent trouncing of philosophical idealism, and a large portion of it is devoted to explaining the materialist basis for a morality whose central principle is human beings and their needs, interests, and capacity to expand their powers. The last few chapters are a great example of the application of Marxist aesthetics and literary criticism.
Feb 11, 2009
Dietcokedick
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Critique of Critical Criticism
Marx and Engels' criticism of the Young Hegelians. Some funny insults.
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This was not very good. Erratic, poorly translated, and too slight to be very meaningful. AFAICT most of the important ideas are covered (more clearly) in other works anyway.
Verso il materialismo storico
Scrivo un'unica recensione di quest'opera e de L'ideologia tedesca perché possono essere lette di seguito, quasi come un unicum, rappresentando, accanto ai più noti Manoscritti economico-filosofici del 1844 il momento del definitivo distacco dei due pensatori dall'idealismo della sinistra hegeliana e dell'elaborazione di quello che sarebbe stato l'architrave su cui verrà eretta la grandiosa costruzione teorica marx-engelsiana, la concezione materialistica della stori ...more
Scrivo un'unica recensione di quest'opera e de L'ideologia tedesca perché possono essere lette di seguito, quasi come un unicum, rappresentando, accanto ai più noti Manoscritti economico-filosofici del 1844 il momento del definitivo distacco dei due pensatori dall'idealismo della sinistra hegeliana e dell'elaborazione di quello che sarebbe stato l'architrave su cui verrà eretta la grandiosa costruzione teorica marx-engelsiana, la concezione materialistica della stori ...more
Going beyond metaphysics, towards historical materialism
I understand this book as a crucial step in Marx' and Engels' development towards Marxism, towards historical materialism. The decisive part here is Feuerbach, he gives them the conceptual tools to dismantle the Young Hegelians, the Hegel of the Phenomenology and metaphysics in general. These theoretical tools that are employed over and over again are the concepts of alienation and mystification. But Feuerbach is also still the limit (whose ...more
I understand this book as a crucial step in Marx' and Engels' development towards Marxism, towards historical materialism. The decisive part here is Feuerbach, he gives them the conceptual tools to dismantle the Young Hegelians, the Hegel of the Phenomenology and metaphysics in general. These theoretical tools that are employed over and over again are the concepts of alienation and mystification. But Feuerbach is also still the limit (whose ...more
A little difficult to understand, and a lot of references to things that seem obscure now, but even through that, a quite enjoyable romp through an early-ish phase in the development of Marx’s and Engels’ thinking, particularly on Idealism and how their ideas can be understood in contrast to that philosophy.
Time will tell, but my hope is that having read this will make it easier to get understand and delve deeply into Marx and Marxism going forward.
Now, on to The German Ideology, so, we’ll see ...more
Time will tell, but my hope is that having read this will make it easier to get understand and delve deeply into Marx and Marxism going forward.
Now, on to The German Ideology, so, we’ll see ...more
Aug 30, 2019
Utku Fe
rated it
it was amazing
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review of another edition
Shelves:
phil-pol-and-pol-phil
Marx'tan dolu dolu bir diss okumak isterseniz böyle buyurun.
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ليس الكتاب ببعيد عن الأسلوب ولا الغاية التى نجدها فى كتاب الإيديولوجية الألمانية والحقيقة أن العائلة المقدسة سابق فى كتابته ونشره على الإيديولوجية الا أن اسبقية قراءة أى منهم لا تختلف فى شىء لأن ماركس فى كلا الكتابين - وهما من أوائل أعماله وهذا له دلالته - يهاجم بالسخرية العنيفة الفلسفة المثالية المطلقة الألمانية فى شخص أصحابها من المحافظين وأشباه الثوريين والإشتراكيين وهم لديه لا يختلفون فى شىء فجميعهم يثورون ويحافظون ويبنون قلاعهم فى الخيال لا أكثر وهم أبعد ما يكونوا عن عالم الواقع وعن حل مشا
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Karl Marx, Ph.D. (University of Jena, 1841) was a social scientist who was a key contributor to the development of Communist theory.
Marx was born in Trier, a city then in the Kingdom of Prussia's Province of the Lower Rhine. His father, born Jewish, converted to Protestantism shortly before Karl's birth in response to a prohibition newly introduced into the Rhineland by the Prussian Kingdom on Jew ...more
Marx was born in Trier, a city then in the Kingdom of Prussia's Province of the Lower Rhine. His father, born Jewish, converted to Protestantism shortly before Karl's birth in response to a prohibition newly introduced into the Rhineland by the Prussian Kingdom on Jew ...more
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“Not in vain does it [the proletariat] go through the stern but steeling school of labour. It is not a question of what this or that proletarian, or even the whole proletariat, at the moment regards as its aim. It is a question of what the proletariat is, and what, in accordance with this being, it will historically be compelled to do.”
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“The mystery of this courage of Bauer’s is Hegel’s Phenomenology. As Hegel here puts self-consciousness in the place of man, the most varied human reality appears only as a definite form, as a determination of self-consciousness. But a mere determination of self-consciousness is a “pure category,” a mere “thought” which I can consequently also abolish in “pure” thought and overcome through pure thought. In Hegel’s Phenomenology the material, perceptible, objective bases of the various estranged forms of human self-consciousness are left as they are. Thus the whole destructive work results in the most conservative philosophy because it thinks it has overcome the objective world, the sensuously real world, by merely transforming it into a “thing of thought” a mere determination of self-consciousness and can therefore dissolve its opponent, which has become ethereal, in the “ether of pure thought.” Phenomenology is therefore quite logical when in the end it replaces human reality by “Absolute Knowledge”—Knowledge, because this is the only mode of existence of self-consciousness, because self-consciousness is considered as the only mode of existence of man; absolute knowledge for the very reason that self-consciousness knows itself alone and is no more disturbed by any objective world. Hegel makes man the man of self-consciousness instead of making self-consciousness the self-consciousness of man, of real man, man living in a real objective world and determined by that world. He stands the world on its head and can therefore dissolve in the head all the limitations which naturally remain in existence for evil sensuousness, for real man. Besides, everything which betrays the limitations of general self-consciousness—all sensuousness, reality, individuality of men and of their world—necessarily rates for him as a limit. The whole of Phenomenology is intended to prove that self-consciousness is the only reality and all reality.”
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