By George Henderson
Lengthy vulnerable to dogmatic war of words, the query of worth in Marx’s thought—what worth is, the aim it serves, its program to real-world capitalism—requires renewal if Marx’s paintings is to stay bright. In Value in Marx, George Henderson bargains a lucid rereading of Marx that strips worth of its turgid theoretical relief and reframes it as an research into the tensions among social family members and kinds as they're instead of as what they can another way become.
Drawing on Marx’s Capital and Grundrisse, Henderson indicates how those volumes don't harbor a unmarried thought of worth that equates worth to capital. in its place, those books experimentally compose and recompose price for an international that's greater than capitalist. At stake is how Marx conceives of human freedom, of balanced social preparations, and of keep watch over over the issues humans produce. Henderson unearths that the bounds on social changing into, together with the tendency towards alienated lifestyles, hang-out Marx whilst he appears to be like past the critique of capital to an emancipated society to come.
Can those limits be faced in an artistic, even cheerful, manner? Can they develop into points of what we wish, instead of being silenced and denied? so long as we persist in examining worth commonly, following it as an energetic and never a shut-down, predetermined characteristic of Marx’s texts, Henderson finally perspectives Marx as responding certainly to those demanding situations and utilizing price as a strong device of the political imaginary.
“Marx’s writings have encouraged a rare corpus of writing designed to appreciate and alter capitalism. although, whereas many have attempted to put on his boots, few have journeyed in certainly new instructions whereas maintaining Marx’s compass. Henderson right here unearths modern worth in Marx’s writings in methods either trustworthy and surprising.” —Noel Castree, Manchester University
“Value in Marx bargains a really unique reading—itself an extraordinary thing—backed by way of virtuosic textual research of Marx and a near-impeccable expertise of the broader literature. One can't ask for far more.” —David B. Clarke, Swansea University
“George Henderson’s Value in Marx is touted as a piece on Marx’s price concept that not just elucidates its contents, yet is going past conventional readings of Marx to forge new methods of puzzling over worth and social kinfolk. whereas displaying an information of the enormous literature on purposes of price idea to genuine international historic and political phenomena, it develops theoretical insights that have hitherto remained underappreciated or overlooked inside of Marx’s belief of price itself.” —Marx and Philosophy
“George Henderson’s booklet Value in Marx is an item of good looks either in and out. The lucidity of the prose, the arresting and sometimes very playful deal with the writer pitches us, and the sheer boldness to aim a re-reading of well-thumbed texts to squeeze out extra which means all upload as much as a shining instance of what shut textual research and an artistic spirit can achieve.” —Progress in Human Geography
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Additional resources for Value in Marx: The Persistence of Value in a More-Than-Capitalist World
And Adorno, from beginning to end, rejected political violence as the means to utopian reconciliation, something that enraged the wing of the student movement which was eventually to support the terrorism of the Baader-Meinhof ‘Red Army Faction’ and the Italian Red Brigades. In Germany, the Students for a Democratic Society, protesting against the Vietnam War, radicalised after neo-fascist militants murdered two student leaders. In a climate of anti-intellectual militancy that valorised political activism and clashes with the police, Adorno was denounced as a reactionary.
Before political developments in the direction of left wing militarism could clarify the arguments, Adorno died of a heart attack, after trekking in the Alps against doctors’ orders. 20 Adorno Reframed ‘historical materialism’, and not ‘Marxism’, and they sought to pose fundamental questions about contemporary capitalism from a non-dogmatic perspective. The major thinkers of the Frankfurt School were open to the insights not only of non-Marxist theories, but also interested in dialogue with deeply conservative thinkers, as well as new, radical developments in the arts.
Further, Bloch writes, ‘in its original form, Expressionism meant the shattering of images, it meant breaking up the surface from [a] subjective, perspective, one which wrenched things apart and dislocated them’ (Lukács, 2007: 36–37). According to Bloch, then, Expressionism reflects the experience of breakdown that belongs to the crisis of capitalism, and anybody who criticises modernism is ‘confusing experiments in demolition with a condition of decadence’ (Bloch, 2007: 22). The brilliance of Lukács’ reply is that he entirely accepts this description of modernism, but completely rejects Bloch’s evaluation of its significance and legitimacy.