As such, it is grounded in the time in which it is written and there is much about it that is dated.
I could go further, and suggest that in the well-known passage: How should we really understand its use in this quotation?
From The German Ideology onwards we know that such an undertaking would be meaningless. We are now concerned with the dialectic, and the dialectic alone. The shell, the mystical wrapping speculative philosophyshould be tossed aside and the precious kernel, the dialectic, retained.
But in the same sentence Marx claims that this shelling of the kernel and the inversion of the dialectic are one and the same thing, How can The captive mind essay extraction be an inversion? Let us look a little closer. We could therefore take over the dialectic from him and apply it to life rather than to the Idea.
But such an inversion in sense would in fact leave the dialectic untouched.
Even in the rapidly written lines of the afterword to the second edition of Das Kapital Marx saw this difficulty clearly. By the accumulation of metaphors, and, in particular, in the remarkable encounter of the extraction and the inversion, he not only hints at something more than he says, but in other passages he puts it clearly enough, though Roy has half spirited them away.
It would be difficult to indicate more clearly that the mystical shell is nothing but the mystified form of the dialectic itself: It is not enough, therefore, to disengage it from its first wrapping the system to free it.
It must also be freed from a second, almost inseparable skin, which is itself Hegelian in principle Grundlage. We must admit that this extraction cannot be painless; in appearance an unpeeling, it is really a demystification, an operation which transforms what it extracts.
It is hardly worth pointing out that, in the first case, the application of a method, the exteriority of the dialectic to its possible objects poses a pre-dialectical question, a question without any strict meaning for Marx.
The second problem on the other hand, raises a real question to which it is hardly likely that Marx and his disciples should not have given a concrete answer in theory and practice, in theory or in practice.
It also means that these structural differences can be demonstrated, described, determined and thought. And if this is possible, it is therefore necessary, I would go so far as to say vital, for Marxism.
I say vital, for I am convinced that the philosophical development of Marxism currently depends on this task. Lenin gave this metaphor above all a practical meaning. A chain is as strong as its weakest link.
In general, anyone who wants to control a given situation will look out for a weak point, in case it should render the whole system vulnerable. On the other hand, anyone who wants to attack it, even if the odds are apparently against him, need only discover this one weakness to make all its power precarious.
So far there is no revelation here for readers of Machiavelli and Vauban, who were as expert in the arts of the defence as of the destruction of a position, and judged all armour by its faults.
But here we should pay careful attention: How was this revolution possible in Russia, why was it victorious there? It was possible in Russia for a reason that went beyond Russia: The concentration of industrial monopolies, their subordination to financial monopolies, had increased the exploitation of the workers and of the colonies.
Competition between the monopolies made war inevitable. But this same war, which dragged vast masses, even colonial peoples from whom troops were drawn, into limitless suffering, drove its cannon-fodder not only into massacres, but also into history.
Why this paradoxical exception? For this basic reason:A Carolina Dog He got Penny for Christmas.
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