The socialist political movement includes political philosophies that originated in the revolutionary movements of the mid-to-late 18th century and out of concern for the social problems that socialists associated with capitalism. By the late 19th century, after the work of Karl Marx and his collaborator Friedrich Engels, socialism had come to signify anti-capitalism and advocacy for a post-capitalist system based on some form of social ownership of the means of production. By the early 1920s, communism and social democracy had become the two dominant political tendencies within the international socialist movement, with socialism itself becoming the most influential secular movement of the 20th century. Many socialists also adopted the causes of other social movements, such as feminism, environmentalism, and progressivism. (Full article...)
Image 7The first anarchist journal to use the term libertarian was Le Libertaire, Journal du Mouvement Social, published in New York City between 1858 and 1861 by French libertarian communistJoseph Déjacque, the first recorded person to describe himself as libertarian. (from Socialism)
Image 22Russian anarchist Mikhail Bakunin opposed the Marxist aim of dictatorship of the proletariat in favour of universal rebellion and allied himself with the federalists in the First International before his expulsion by the Marxists (from History of socialism)
... that Marcela Revollo's pragmatic approach to legislating led her to cooperate with both neoliberal and socialist governments on women's rights legislation?
... that following the ban of its labour unions in 1934, the Romanian United Socialist Party would rely on its youth and women's wings for political action?
... that although the 1950 Mexican film Un día de vida (pamphlet pictured) bombed with domestic audiences, it became a classic in Yugoslavia?
While in the foregoing exposition we have characterized the practical meaning of the scientific form of modern or Marxian socialism we have at the same time also described the meaning of the dialectical method which Karl Marx applied. For as certainly as the content of scientific Socialism was in existence as an unformed viewpoint (proletarian class viewpoint) before its scientific formulation, just as certainly is the scientific form in which this content lies before us in the works of Marx and Engels. Thus "scientific socialism" properly so-called is quite essentially the product of the application of that mode of thought which Marx and Engels designated as their "dialectical method." And it is not the case, as some contemporary "Marxists" might like to imagine, that by virtue of historical accident those scientific propositions which Karl Marx produced by the application of his "dialectical method" could today be separated at will from that method and simply reproduced. Nor is it the case that this method is out of date because of the progress of the sciences. Nor is its replacement by another method today not only possible but rather even necessary! Whoever speaks in these terms has not comprehended the most important aspects of the Marxist dialectic. How could one otherwise come to the thought that today-as at a time of increased class struggle in all spheres of social, thus also so-called intellectual, life -that method could be abandoned "which is intrinsically critical and revolutionary." Karl Marx and Frederick Engels simultaneously opposed the new method of proletarian science to the "metaphysical mode of thought" ("that specific weakness of thought of the last century") and to all earlier forms of "dialectic" (in particular the idealistic dialectic of Fichte-Schelling-Hegel).
Only those who completely overlook that Marx's "proletarian dialectic" differs essentially from every other (metaphysical and dialectical) mode of thought, and represents that specific mode of thought in which alone the new content of the proletarian class views formed in the proletarian class struggle can find a theoretical-scientific expression corresponding to its true being; only those could get the idea that this dialectical mode of thought, as it represents "only the form" of scientific socialism, consequently would also be "something peripheral and indifferent to the matter," so much so that the same material content of thought could be as well or even better expressed in another form. It is something quite similar when certain contemporary "Marxists" put forward the notion that the proletariat could wage its practical struggle against the bourgeois economic, social and political order in other "forms" than the barbaric uncivilized form of revolutionary class struggle. Or when the same people fool themselves and others by saying that the proletariat could achieve its positive task, the realization of Communist society, by means other than the dictatorship of the proletariat, for example, by means of the bourgeois state and bourgeois democracy. Karl Marx, who already in an early work had written the proposition, "Form has no value if it is not the form of its content," himself thought about these things quite differently. Later Marx always emphasized anew that the real understanding of historico-social development (i.e., consciously revolutionary understanding that is at the same time positive and negative) -this understanding, which constituted the specific essence of "scientific" socialism, can only be brought about by the conscious application of the dialectical method. Of course, this new, or "proletarian," dialectic on which the scientific form of Marxism is founded differs in the extreme, not only from the ordinary, narrow-minded metaphysical way of thinking. For, it is also "quite different" in its fundamental position from the bourgeois dialectic which found its most comprehensive form in the German philosopher Hegel, and in a definite sense it is even its "direct opposite." It is impracticable and superfluous at this point to enter more deeply into the manifold consequences of these differences and contrasts.
