Download Alienation, Praxis and Techne in the Thought of Karl Marx by Kostas Axelos, R. Bruzina PDF

By Kostas Axelos, R. Bruzina

Initially released in French in 1961, this publication is among the normal works at the query of alienation in Marx. In his learn of Marx and the function of expertise within the smooth global, Kostas Axelos translates Marx from his personal exact, thought-provoking, philosophical place to accomplish reasons: to check Marx's pondering as a coherent an finished philosophy of the human global after which to teach it as providing profound perception into the character and position of expertise in that global.

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Extra info for Alienation, Praxis and Techne in the Thought of Karl Marx

Sample text

Much preoccupied with foundational issues of subjectivity and historicity, Dilthey was sensitive to the The Postulate of Humanity 23 values at stake in social life. The human sciences, he said, must study meanings and motives, and use interpretive methods. Otherwise, no description can be accurate or complete, no explanation can be valid, and no claim to empiricism can be justified. A human science true to itself will explore the ideals, strivings, failures, and fulfillments of everyday life. “Life,” or “lived experience,” was thought to be the chief and proper subject of the human sciences.

This was an inviting prospect for neo-Kantians, who gave Kant’s doctrines their own spin and drew their own conclusions. ” Strong voices in historical study (such as Wilhelm Dilthey, Max Weber, and Georg Simmel) entered the conversation, arguing that the human sciences—history, political science, sociology, psychology, economics, jurisprudence, and anthropology—differ in fundamental ways from the physical sciences. The human sciences can and do provide knowledge of human nature and social life, but this must include the worth and limits of freedom, rationality, and self-transcendence.

A common humanity is recognized, but what people have in common is not necessarily what we need to know. More problematic are special ways of cohesion and adaptation, which form and sustain distinctive states of consciousness. ” But in social inquiry, verstehen plays only an ancillary part. We cannot depend on shared experience to describe and account for exotic forms of kinship, eating, or division of labor. Even if the main interest is in cultural uniformities, we need evidence that the asserted uniformity (with respect to religious symbolism or child-rearing practices, for example) is based on objective criteria.

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