Academic literature on the topic 'Utopian socialism – Philosophy'
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Journal articles on the topic "Utopian socialism – Philosophy"
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Arnold, N. Scott. "Marx, Central Planning, and Utopian Socialism." Social Philosophy and Policy 6, no. 2 (1989): 160–99. http://dx.doi.org/10.1017/s0265052500000686.
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Marx believed that what most clearly distinguished him and Engels from the nineteenth-century French socialists was that their version (or vision) of socialism was “scientific” while the latters' was Utopian. What he intended by this contrast is roughly the following: French socialists such as Proudhon and Fourier constructed elaborate visions of a future socialist society without an adequate understanding of existing capitalist society. For Marx, on the other hand, socialism was not an idea or an ideal to be realized, but a natural outgrowth of the existing capitalist order. Marx's historical materialism is a systematic attempt to discover the laws governing the inner dynamics of capitalism and class societies generally. Although this theory issues in a prediction of the ultimate triumph of socialism, it is a commonplace that Marx had little to say about the details of post-capitalist society. Nevertheless, some of its features can be discerned from his critical analysis of capitalism and what its replacement entails.
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Rutland, Peter. "Capitalism and Socialism: How Can they be Compared?" Social Philosophy and Policy 6, no. 1 (1988): 197–227. http://dx.doi.org/10.1017/s0265052500002740.
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How is one to set about the task of comparing capitalism and socialism in a systematic fashion? The contest between capitalism and socialism has many facets. It is both an intellectual debate about the relative merits of models of hypothetical social systems and a real and substantive historical struggle between two groups of states seen as representing capitalism and socialism. Perhaps the intellectual challenge to capitalism thrown down by Marxist thinkers and the “cold war” contest between the U.S.A. and U.S.S.R. are such diverse phenomena that it is pointless and even misleading to try to treat them as part of a single problem. However, I believe that the dieoretical and historical aspects of the capitalism/socialism issue are directly related. I would argue that a full understanding of, say, the cold war is not possible without understanding the socialist critique of capitalism – and that a purely abstract comparison of capitalist and socialist models would fail to do justice to the historical and empirical essence of these two grand conceptual schemas.In Section I, I expand upon these arguments, seeking to convince Utopian socialists that they should not continue to rely upon invocations of a hypothetical future, but must come up with some empirical examples of what socialism is and how it works. After all, it is more than a hundred years since Marx and Engels railed against Utopian socialists in favor of socialist arguments based on empirical reality. This is not to say that Marx and Engels were crude empiricists, accepting “facts” at face value.
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Lovell, David W. "Socialism, Utopianism and the ‘Utopian socialists’." History of European Ideas 14, no. 2 (March 1992): 185–201. http://dx.doi.org/10.1016/0191-6599(92)90247-a.
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Jacobs, Lesley A. "Market Socialism and Non-Utopian Marxist Theory." Philosophy of the Social Sciences 29, no. 4 (December 1999): 527–39. http://dx.doi.org/10.1177/004839319902900404.
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Nowak, Krzysztof. "Czym była Marksowska krytyka ekonomii politycznej?" Filozofia Publiczna i Edukacja Demokratyczna 1, no. 2 (July 31, 2018): 101–16. http://dx.doi.org/10.14746/fped.2012.1.2.6.
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The present paper reconstructs the peculiarities of Marx’s critique of classical political economy. The first section recalls three main intellectual sources of Marxism: Classical German Philosophy, French Utopian Socialism, and English Classical Political Economy. The second section focuses on reasons why the Marxian thought has often been considered as passé. The third part shows that many examples of downgrading or even rejecting Marx’s propositions resulted from misunderstanding of the peculiarities of his method of investigation. Finally, the paper analyses possibilities of bringing back the Marx’s critique of political economy into scientific interests, for instance, in the form of modern crisis theory.
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Parkins, Wendy. "Domesticating Socialism and the Senses in Jane Hume Clapperton's Margaret Dunmore: Or, A Socialist Home." Victoriographies 1, no. 2 (November 2011): 261–86. http://dx.doi.org/10.3366/vic.2011.0032.
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Domesticating Socialism and the Senses in Jane Hume Clapperton's Margaret Dunmore: Or, A Socialist Home Clapperton's utopian novel, Margaret Dunmore: Or, A Socialist Home (1888), provides a good example of the way in which matters of everyday life – food, childcare, the home – were increasingly implicated in agendas for social transformation in the fin-de-siècle period, and seen as problems that could be solved by modernity. The varying programmes for change offered by socialists and feminists in this period, however, could reflect sharply divergent views of the pleasures and politics of everyday life, and Clapperton's novel assumes a disparity between ‘social happiness’ and the sensory experience of the individual that warrants examination. Beginning with an overview of Clapperton's theory of ‘conscious’ evolution which takes the home as the locus of social transformation, this essay will focus on the place of the senses and emotions in Margaret Dunmore, written to exemplify Clapperton's political philosophy of ‘Scientific Meliorism’ which combined socialism and feminism with evolutionary and eugenic theory. In this novel, the individual's sensory experience poses a threat to the well-being of the ideal community. Unlike emotions, which Clapperton depicts as amenable to conscious adaptation through a combination of social correction and self-scrutiny, sensory experience is inherently anti-social, immune to the claims of service to others which was crucial to Clapperton's understanding of socialism. From childcare to cooking, forms of sensory deprivation are heralded as the key to efficiently resolving the disorder or conflict caused by over-stimulation or self-indulgence. As a result, despite Clapperton's emphasis on the ‘evolution of happiness’, the value placed on rationality, technology, and self-control over convivial pleasures means that the constrictions and inequities of bourgeois domesticity are merely reconfigured rather than abolished.
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Uebel, Thomas. "Calculation in kind and marketless socialism: On Otto Neurath's utopian economics." European Journal of the History of Economic Thought 15, no. 3 (August 15, 2008): 475–501. http://dx.doi.org/10.1080/09672560802252354.
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Kultaieva, Maria. "Philosophy of Education of the Third Reich: origin, political and ideological contexts and conceptual constructions." Filosofiya osvity. Philosophy of Education 22, no. 1 (June 12, 2018): 25–87. http://dx.doi.org/10.31874/2309-1606-2018-22-1-25-87.
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The article proposes the analysis of the development of the philosophy of education in the Third Reich, including its theoretical origin with corresponding social, cultural and political contexts. The leading role of the political romantics is showed in this process with its educational implications. This research has a wide-spread empirical background including narrative interviews with the former participants of the educational processes which are described both on the factual and interpretative level. The semantics and linguistic preferences of national-socialism used in its philosophy of education show the pedagogical intentions grounded on the race theory. The “folk view of world” in the period of the national-social movement was later changed into the philosophy of political education and folk-political anthropology (E. Krieck), where the concept folk community with its leader (Führer) is a constitutive one and the functional education has become a priority before the intentional strategies. The deformation of bourgeois human ideal through returning to the myth of origin and Nietzsche’s concept of the superman is remarkable in the new contrary ideals of “the Soldier” (A. Baeumler) and the “Worker”(E. Jünger) used in the educational practices of the national-socialism with the priority of the functional education. The identification of the “soldier way of life” as the representation of Nordic race with the pedagogical reality had consequences in the curriculum philosophy of schools and universities, where the physical education and the race theory have displaced the traditional subjects studies and their research fields, especially after their synchronic switching on the totalitarian state, which must understand itself as the educational one created for the German race. The national-socialist political pedagogic has the features of the “total mobilization” for the total war as the free decision of young men ready to die for Hitler’s Germany. Emphasizing of the self-activities, self-control, self-aid and self-education in the national-pedagogical directives is connected with the utopian dream of automatically fulfillment of all educational plans with the intention to create a new human for the new society. The new schools organized under national-socialism have showed the regress in comparison with educational institutions of the Weimar republic, where the educational system has showed more variety and flexibility as the chaotic improvisations of the educational reformers of the Third Reich with their fiction of the educational philosophy, which was only the well-known maid of the new political theology.
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Zvjagintseva, M. M. "UTOPIC IDEAS IN RUSSIAN ARCHTECTURE IN CULTURAL ASPECT." Proceedings of the Southwest State University 21, no. 4 (August 28, 2017): 32–38. http://dx.doi.org/10.21869/2223-1560-2017-21-4-32-38.
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Utopia is one of the most stable archetypical cultural concepts because it reflects the mankind’s desire to improve their world, find a better way of social organization and return to the paradise lost. The idea of the “general welfare domain” had been present in myths and religions of different peoples long before the term “Utopia” appeared as such. Utopian ideals were extremely typical of the European culture due to its extroversion and the aspiration for a more rational existence. Utopia demonstrates a number of very typical features including commonality, special isolation, timelessness (absence of historical times), autarchy (self-sufficiency, independence from the outer world, etc. including the separation from people), urbanism, regimentation and globality. Since XVI-XVII centuries the image of an ideal society has shaped as a city on an island. As a city quite often looks like an ideally transformable space, architectural Utopia plays a very specific role: it personifies the social Utopia. City-planning interpretation of Thomas Moor’s ideas presented a big interest for his contemporaries. Later there were many projects of “ideal” cities that were developed by Italian Renaissance architects. The XVIII century was marked by the appearance of Utopian socialist philosophy. A part of its supporters used to think that metropolitan cities could make a sound foundation for the development of industrial civilization, others advocated the networks of small independent communities. In Russia the first belletristic Utopias appeared in the XVIII century. They continued West-European traditions and preserved all traits of a classical Utopia, however, they acquired national color. All of them pictured an ideal future society that was embodied in new city types. Russian architectural Utopias are closely connected with social processes that predetermined the development of European culture in general. National Utopian architecture had its prime time after the revolution when architects got opportunities to implement their bold ideas
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Cole, Mike. "Transmodernism, Marxism and Social Change: Some Implications for Teacher Education." Policy Futures in Education 3, no. 1 (March 2005): 90–105. http://dx.doi.org/10.2304/pfie.2005.3.1.12.
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The author first briefly outlines what he considers to be the defining features of transmodernism and its relationship both to postmodernism and to Marxism. He then suggests that transmodern interpretations of the legacy of the European invasions of the Americas are illuminating, as is Marxism, in providing an understanding of how the imperialism in which contemporary US foreign policy is currently engaged has a specific and long-standing genealogy. However, he argues that the Marxist concept of racialisation is more convincing in explaining the source of violence against the Other than the transmodern positing of ‘basic narcissism’ as the source. Next, he contrasts the transmodern perception of liberal democracy with Marxist analyses of democratic socialism. After this, he challenges transmodernism's conception of Marxism as an imposed and utopian philosophy locked within modernism. He concludes with a consideration of the political and economic choices open to us, and, with respect to these choices, the implications of both transmodernism and Marxism for sustaining resistance to neo-liberal capitalism and US imperialism within teacher education.
Dissertations / Theses on the topic "Utopian socialism – Philosophy"
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Alexander, Tarryn Linda. "Smashing the crystal ball: post-structural insights associated with contemporary anarchism and the revision of blueprint utopianism." Thesis, Rhodes University, 2012. http://hdl.handle.net/10962/d1003099.
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This thesis is an exploration of the images which define revolution's meaning. It suggests a possible shifting of emphasis from the scientific imaginary which centres on identifying the correct way to totalising revolution, towards a post-structuralist-anarchistic imaginary which privileges prefigurative radicalisations of social relations in the here and now. It looks specifically at how the field of post-structuralism intertwines with historically anarchist concepts to generate an horizon of social change animated by experimental and open-ended transformations. While the thesis offers positive characterisations of the types of contemporary movements, tactics and principles which embody the change from closed to open utopianism, it is chiefly a commentary on the role of theory in depicting the complexity of relations on the ground and the danger of proposing one totalising pathway from one state of society to another. It asks the reader to consider, given the achievements of movements and given the insights of post-structuralism, whether it is still worthwhile to proclaim certainty when sketching the possibilities for transcendence toward emancipation, an aim, which in itself, is always under construction. I engage this by firstly establishing a practical foundation for the critique of endpoints in theory by exploring the horizontal and prefigurative nature of a few autonomous movements today. Secondly I propose the contemporary theory of post-structuralist anarchism as concomitant with conclusions about transformation made in the first chapter. Finally I recommend a few initial concepts to start debate about the way forward from old objectivist models of transformation. The uncertainties of daily life, crumbling of economic powers and rapid pace of change in the twenty-first century have opened up fantastic spaces for innovative thought. Reconsidering old consensus around what constitutes a desirable image of revolution is of considerable importance given today's burgeoning bottom-up political energy and the global debate surrounding the possibilities for bottom-up revolutionisation of society. I submit that theories which portray stories of permanent, pure and natural end-points to revolution are deficient justifications for radical action.
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Ascarate, Coronel Luz Maria. "Psyché ranimée. Imagination et émancipation dans la philosophie de Paul Ricœur." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0063.
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Nous identifions la contribution de l’anthropologie phénoménologique de Ricœur à la philosophie sociale, sous la double perspective de l’imagination et de l’émancipation, afin de répondre aux défis du temps de la crise du sens, crise qui se manifeste comme une perte des fondements. Au regard des analyses de Ricœur sur l’imagination, dont nombre d’entre elles restent encore non publiées, nous pensons comme suit : la phénoménologie de la fiction de Paul Ricœur contribue à penser l’expérience du sujet comme le fondement de l’imaginaire social du point de vue constitutif. De cette manière, nous comprenons l’anthropologie phénoménologique de Ricœur en tant orientée vers un projet d’émancipation.Notre conviction est que cette philosophie ricœurienne développée spécifiquement dans les années 70’s peut répondre aux problèmes que la crise du sens impose, d’abord à la tâche de fondation de la philosophie et, ensuite, au monde social. Ce n’est pas hasardeux que Ricœur ait consacré dans cette époque un cycle de conférences à l’imaginaire sociale, publiés sous le célèbre titre de Lectures on Ideology and Utopia, en même temps que ses Lectures on Imagination. Celles-ci qui restent inédites développent sa phénoménologie de la fiction en tant que philosophie générale qui propose une ontologie du possible.Notre thèse est que cette ontologie permettrait de donner des fondements au social d’un caractère entièrement sui generis, différents de ceux de la philosophie politique. Cette dernière est notamment accusée, par la philosophie sociale, de ne pas rendre assez compte de la dimension constitutive ou ontologique du monde social, dans lequel il existe des enjeux plus profonds que ceux relevés par la critique de la domination envisagée par la philosophie politiqueWe identify the contribution of Ricoeur's phenomenological anthropology to social philosophy, from the dual perspective of imagination and emancipation, in order to respond to the challenges of the time of the crisis of meaning, a crisis that manifests itself as a loss of foundations. With regard to Ricoeur's analyses of imagination, many of which are still unpublished, we think as follows: the Paul Ricoeur's phenomenology of fiction contributes to think the subject's experience as the foundation of the social imagination from a constitutive point of view. In this way, we understand Ricoeur's phenomenological anthropology as oriented towards an emancipation project.We are convinced that this Ricoeurian philosophy, developed specifically in the 1970s, can respond to the problems that the crisis of meaning imposes, first on the task of founding philosophy and then on the social world. It is no coincidence that Ricoeur devoted a series of lectures at that time to the social imagination, published under the famous title of Lectures on Ideology and Utopia, at the same time as his Lectures on Imagination. These that remain unpublished develop its phenomenology of fiction as a general philosophy that proposes an ontology of the possible.Our thesis is that this ontology would make it possible to give foundations to the social of an entirely sui generis character, different from those of political philosophy. The latter is accused, in particular, by social philosophy, of not sufficiently reflecting the constitutive or ontological dimension of the social world, in which there are more profound issues than those raised by the criticism of the domination envisaged by political philosophy
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Foufoulas, Dimitrios. "Sociologie et utopie socialiste : essai sur Saint-Simon." Paris 7, 2011. http://www.theses.fr/2011PA070095.
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« L'âge d'or du genre humain n'est point derrière nous, il est au-devant, il est dans la perfection de l'ordre social ». C'est par cette célèbre phrase que Saint-Simon se range irrévocablement parmi les grandes figures utopiques du XIXe siècle. Et pourtant, les diverses écoles sociologiques qu'elles soient d'une orientation durkheimienne, proudhonienne ou marxiste ont négligé l'inspiration utopique de la pensée saint-simonienne. Malgré leurs différentes orientations épistémologiques et théoriques, Emile Durkheim, Georges Gurvitch et Pierre Ansart ont classé Saint-Simon aux origines d'une sociologie progressiste et réformatrice qui s'oppose, par son pragmatisme, à tout plan utopique d'organisation sociale. Dans la première partie de cette thèse, nous procédons à une critique de ces trois lectures « sociologiques » de Saint-Simon afin d'arracher ce dernier à une tradition de pensée essentiellement anti-utopique. Mais, étant donné que les images utopiques du XIXe siècle équilibrent entre le rêve et la fantasmagorie, entre l'espoir d'un monde harmonieux et réconcilié et la chimère de la répétition des formes oppressives d'organisation sociale, nous nous considérons obligé de procéder à la deuxième partie de cette thèse à une critique salvatrice de l'utopie de Saint-Simon. À cet égard, la pensée de Walter Benjamin est d'une importance majeure. C'est grâce à elle que nous pouvons mettre en œuvre une technique du réveil qui nous permet, même momentanément, de transformer les images utopiques en images dialectiques, c'est-à-dire en images d'un monde émancipé qui ne court plus le danger de la catastrophe« L'âge d'or du genre humain n'est point derrière nous, il est au-devant, il est dans la perfection de l'ordre social ». By this famous saying, Saint-Simon found his place among the other great utopian figures of XIXth century. However the different sociological schools neglected the utopian inspiration of saint-Simonian thought. Despite having different epistemological and theoretical orientations, Emile Durkheim, Georges Gurvitch and Pierre Ansart pointed out that Saint-Simon's thought is at the origin of a progressive and reforming sociology which goes, due to its pragmatism, against the utopian projects for social organization. In the first part of this thesis, we remain critical towards these « sociological » readings so as to detach Saint-Simon's thought from an anti-utopian tradition. As we know the utopian images of the XIX* century balanced between dream and phantasmagoria, in other words, between promise of a harmonious, reconciled world and illusion of progress which leads to the conservation of the oppression. In thee second part of this thesis, we try to resolve the ambivalence of the utopian images by changing them into dialectical, that is to say into images of an emancipated world which is no more threatened by a catastrophe. To do so Walter Benjamin's thought is of a major importance because it allows us to put forward a technique of awakening which could purify the utopian dreams from their phantasmagorical aspects
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Vassoler, Flávio Ricardo. "Dostoiévski e a dialética: fetichismo da forma, utopia como conteúdo." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8151/tde-11042016-110905/.
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Esta tese tem como objetivo a análise e interpretação do sentido histórico, estético, político e literário das tensões dialéticas expostas na obra do escritor russo Fiodor Dostoiévski. Na primeira parte (tese), Dostoiévski e o fetichismo da forma mercadoria, a análise da obra de Dostoiévski nos leva às tensões e às afinidades eletivas que enredam duas vertentes: a polifonia proposta pelo crítico russo Mikhail Bakhtin (1895-1975), em Problemas da Poética de Dostoiévski (1929/1963), e a dialética materialista, sobretudo a partir da Teoria Estética (1968), do autor frankfurtiano Theodor Adorno (1903-1969). Trata-se de totalizar as aporias do concerto polifônico, de modo que, dialeticamente, o transcurso analítico desvele a mimese imanente da forma mercadoria como o sentido histórico-tautológico da forma dostoievskiana, sobretudo a partir de Memórias do Subsolo (1864). Na segunda parte (antítese), O conteúdo em Dostoiévski como a cicatrização do espírito rumo à utopia?, procuramos estruturar a filosofia da história que transpassa a obra do escritor russo. Os diálogos dostoievskianos envolvendo socialismo e cristianismo nos fazem correlacionar as discussões estabelecidas nesse sentido em Recordações da Casa dos Mortos (1862), Notas de Inverno sobre Impressões de Verão (1863), Memórias do Subsolo (1864), Crime e Castigo (1866), O Idiota (1869), Os Demônios (1872) e, fundamentalmente, em dois capítulos de Os Irmãos Karamázov (1879): A Revolta e O Grande Inquisidor. Ao fim e ao cabo e como um prenúncio de superação (Aufhebung) o conteúdo dostoievskiano da história como o movimento dialético rumo à utopia nos faz colocar em diálogo o conto O sonho de um homem ridículo (1877) com o conceito de cicatrização do espírito, que o filósofo alemão Georg Wilhelm Friedrich Hegel (1770- 1831) desenvolve em sua Filosofia da História (1837).The aim of this dissertation is to analyse and interpret the historical, aesthetic, political and literary meaning of the dialectical tensions exposed in the work of the Russian author Fyodor Dostoevsky. On the first part (thesis), Dostoevsky and the Fetishism of Commodity Form, the analysis of Dostoevskys work takes us to both tensions and elective affinities which intertwine two perspectives: polyphony, as it is proposed by the Russian critic Mikhail Bakhtin (1895-1975), in Problems of Dostoevskys Poetics (1929/1963), and materialist dialectics, mainly from the Aesthetic Theory (1968), by the German author Theodor Adorno (1903-1969). The aim is to totalize the polyphonic concerts aporias, so that the analysis dialectically unveils the immanent mimesis of commodity form as the historical and tautological meaning of Dostoevskys form, mainly from Notes from Underground (1864). On the second part (antithesis), Dostoevskys Content as the Healing of the Spirit towards Utopia?, we try to structure the philosophy of history which is established through the authors work. Dostoevskys dialogues which intertwine socialism and Christianity make us correlate the discussions which are established in Memoirs from the House of the Dead (1862), Winter Notes on Summer Impressions (1863), Notes from Underground (1864), Crime and Punishment (1866), The Idiot (1869), The Devils (1872) and, essentially, in two chapters of The Brothers Karamazov (1879): The Revolt and The Grand Inquisitor. Finally and as a harbinger of an overcoming (Aufhebung) Dostoevskys content of history as a dialectical movement towards utopia makes us put into dialogue the short story The dream of a ridiculous man (1877) with the concept of healing of the spirit, which the German philosopher Georg Wilhelm Friedrich Hegel (1770-1831) develops in his Philosophy of History (1837).
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Onorati, Tricoire Maria Gabriella. "La philosophie de l'histoire de Charles Fourier." Paris 10, 1995. http://www.theses.fr/1995PA100031.
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Le présent ouvrage propose une interprétation exclusivement philosophique de la doctrine de Charles Fourier. Cette doctrine s'appuie axiomatiquement sur une série d'argumentations autour du problème de l'Histoire. Les réflexions fouriennes sur l'Histoire sont développées principalement dans les manuscrits et apparaissent en marge aux œuvres principales. Les trois manuscrits qui traitent de l'Histoire et qui font l'objet d'un commentaire dans cette ouvrage, sont "Les trois nœuds du mouvement" ; "L'égarement de la raison" et "Des lymbes obscures". Dans ces manuscrits, Fourier peint différents tableaux de l'évolution historique de l'humanité, sans arriver pourtant a une synthèse finale de ses réflexions sur l'Histoire. La philosophie fourienne de l'histoire s'appuie sur le principe selon lequel il existe une nature humaine, immuable, congénitale à chaque individu. L'homme est un agrégat de passions qui ont subi une répression idéologique au moment où on a constitué une société fondée sur la raison. En effet, la raison historique, au lieu de favoriser l'épanouissement des passions humaines et la satisfaction des besoins primaires des individus, les a réprimés. Il s'agit donc d'une raison égarée. Fourier pense que la philosophie sociale peut renverser le cursus historique et rétablir l'ordre social naturel des origines et libérer ainsi les passions humaines réprimées. Marx et Engels fondent une philosophie de l'Histoire sur un principe similaire. Ce principe est, en vérité, un paralogisme. L'individu n'a pas une nature immuable, ni même définissable, puisqu'il se conçoit lui-même, selon des paramètres logiques librement choisisThis present work proposes only a philosophical interpretation of Charles Fourier’s doctrine. This doctrine leans on a series of axiomatic argumentation around the problem of History. Fourier's reflections about History are developed especially in the manuscripts and appear in the margin of principal works. The three manuscripts which deal with the History and which are subject of remark of this work are "The three knots of the movement”; “Abstraction (distraction) of the reason” and “The dark limbs”. In these manuscripts Fourier portrays different pictures of historical evolution of humanity without reaching a final synthesis of his reflections about History. Fourier's philosophy of History leans on the principle according to the existence of unchanging human nature, congenital to every individual. Human being is an aggregate of passions which have suffered an ideological repression when a society founded on the reason has been formed. Indeed, his historical reason, instead of furthering blooming of human passions and the satisfaction of primary needs of modividuals, has reprimed them. So it is question of a lost reason, Fourier thinks that the social philosophy can overturn the cursus of History and reestablish the original natural social order and free repressed human passions. Marx and Engels found their philosophy of the History on a similar principle. This principle is, indeed, a paralogisme. The individual has not got an immutable nature, or even definable, since he imagines himself in accordance with some logical freely parameters chosen
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Graf, Rüdiger. "Die Zukunft der Weimarer Republik : Krisen und Zukunftsaneignungen in Deutschland 1918-1933 /." München : Oldenbourg, 2008. http://deposit.d-nb.de/cgi-bin/dokserv?id=3051914&prov=M&dokv̲ar=1&doke̲xt=htm.
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Sippel, Alexandra. "Le travail dans l’utopie britannique du long dix-huitième siècle." Thesis, Paris 4, 2009. http://www.theses.fr/2009PA040261.
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Cette étude veut montrer comment le travail est décrit et vécu dans les utopies littéraires et programmatiques du dix-huitième siècle, de John Bellers (1695) à Robert Owen (vers 1830). Dans la société britannique de l’époque, le travail évolue, de nécessaire condition de l’homme vers un moyen de progresser dans la hiérarchie sociale. Les utopies, micro-sociétés idéales, sont toujours isolées, de sorte que le travail agricole et artisanal est la principale occupation de leurs habitants. De pénible qu’il est en Europe, il devient léger en utopies car il est équitablement partagé entre des individus qui savent se contenter de peu. Les autres professions, plus intellectuelles, jouissent d’un prestige nettement moins important qu’en Europe, puisque chaque utopien est à la fois son prêtre, son avocat, son médecin. Tous les utopiens contribuent également à la beauté de leur environnement, on ne trouve que rarement des artistes identifiés par leur fonction. La façon dont les utopistes abordent la question du travail traduit leur projet de société, le plus souvent égalitariste et coopératif, par opposition à une Grande-Bretagne dominée par la compétitionThe point of this thesis is to show how work is depicted in eighteenth-century utopias, from John Bellers (1695) to Robert Owen (in the 1830s). Labour is the necessary condition of the vast majority of the British population at the beginning of the period. Over the century, though, work takes on a more positive connotation as it becomes a means of ascending the social ladder (especially for the merchants and members of the professions). In utopian texts, European “toil” becomes pleasant and healthful “exercise”, because the inhabitants of ideal societies have few needs that are easily satisfied. A little agriculture and craft industry only is required to provide them with anything they want. The intellectual professions, that were more prestigious in Britain, are disregarded as each citizen is able to act as his own priest, lawyer or physician. All utopians are artists, contributing to the beauty of their environment, so that none is really identified as such. The last part aims at demonstrating that work and labour are at the heart of the utopists’ view of society. Their plans are vindications of more egalitarian and cooperative societies
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Dejardin, Camille. "John Stuart Mill, libéral utopique." Thesis, Paris 2, 2018. http://www.theses.fr/2018PA020060/document.
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Comment rendre compte de la richesse syncrétique, souvent mésestimée, de la pensée politique de John Stuart Mill ? Nous soutenons que celle-ci est cohérente et que sa clé d'unification se trouve dans sa conception du Progrès, conçu à la fois comme nature et comme destination humaine, qui permet de subsumer la diversité de ses théories au sein d'une utopie d'un type nouveau, libérale et centrée sur les conditions de sa production et de son maintien. En ce sens, la Partie I s’attache à identifier les différents apports idéologiques qui nourrissent ses écrits, entre libéralisme, socialisme et conservatisme, ainsi que leurs limites respectives. La Partie II propose le concept de « libéralisme transcendantal » pour décrire la relation et la complémentarité de ces différentes influences au sein d’une doctrine unifiée sous l'hégémonie du libéralisme, promouvant avec exigence l’autonomie humaine à l’échelle individuelle comme à l'échelle collective en s'attachant toujours à ses conditions de possibilité, aux fins du Progrès. La Partie III s'intéresse alors aux ressorts matériels, moraux et politiques de ce Progrès : développement indéfini des individualités et de « l'art de vivre », c'est-à-dire bonheur dynamique, dans un état économique et démographique pourtant « stationnaire », et sous des institutions représentatives vouées à cultiver l'excellence dans le respect du pluralisme. Au terme de cette reconstitution théorique, les Perspectives proposent des éléments pour une refondation de la pensée progressiste, en particulier écologique et éducative, émancipée des clivages partisans contemporains, dans l'esprit de John Stuart MillJohn Stuart Mill's syncretic political thought is too often misestimated. My work aims to demonstrate that it is though consistent and that its pivotal point lies in Mill's vision of Progress: this one is conceived at the same time as the human nature and the human telos and as such, it unifies his views on education, happiness, social justice, economic stability and the aims and means of the representative government. All these elements build a new kind of utopia, a liberal utopia focused on the conditions of its own advent and preservation. In this perspective, my First Part will sort out which influences nourish Mill's writings, between liberalism, socialism and conservatism – none of these ideologies being completely accurate. Part Two will then theorize “transcendantal liberalism” so as to describe his approach as a unified doctrine polarized by liberalism but always keeping in mind what “liberty” relies on, i.e. the preconditions of individual and collective autonomy. Part Three will stress on which material, moral and political devices are required by such a goal: a steady-state economy and demography, moral growth and the culture of an “Art of Living” and a “religion of Humanity”, and finally the flourishing of a truly pluralist representative government. To conclude, the Perspectives will highlight a few elements inspired by Mill and likely to be useful for the renewal of nowadays ideology of Progress, particularly from an ecological standpoint
Books on the topic "Utopian socialism – Philosophy"
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Utopian communities of the ancient world: Idealistic experiments of Pythagoras, the Essenes, Pachomus, and Proclus. Lewiston, NY: Edwin Mellen Press, 2009.
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Schmidt, Brent James. Utopian communities of the ancient world: Idealistic experiments of Pythagoras, the Essenes, Pachomius, and Proclus. Lewiston, N.Y: Edwin Mellen Press, 2010.
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Saage, Richard. Das Ende der politischen Utopie? Frankfurt am Main: Suhrkamp, 1990.
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Kong xiang she hui zhu yi fa xue si chao: Utopian socialist jurisprudence. Beijing Shi: Fa lü chu ban she, 2006.
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Hermand, Jost. The temptation of hope: Utopian thinking and imagination from Thomas More to Ernst Bloch - and beyond. Bielefeld, Germany: Aisthesis, 2011.
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Angenot, Marc. Les grands récits militants des XIXe et XXe siècles: Religions de l'humanité et sciences de l'histoire. Paris: L'Harmattan, 2000.
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Nikolaevna, Sizemskai͡a︡ Irina, ed. Tri modeli razvitii͡a︡ Rossii. Moskva: Rossiĭskai͡a︡ Akademii͡a︡ Nauk, In-t filosofii, 2000.
Find full textBook chapters on the topic "Utopian socialism – Philosophy"
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Pedersen, Jørgen. "Karl Marx – A Utopian Socialist?" In Philosophy of Justice, 275–92. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9175-5_16.
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Leopold, David. "Marx, Engels and Some (Non-Foundational) Arguments Against Utopian Socialism." In Reassessing Marx’s Social and Political Philosophy, 60–79. Routledge, 2018. http://dx.doi.org/10.4324/9781315398068-4.
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Shklar, Judith N. "Introduction: The Decline of the Enlightenment." In After Utopia, 3–25. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691200859.003.0001.
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This chapter focuses on the disappearance of political philosophy in recent years and the prevalence of theories that arose in opposition to the Enlightenment. It talks about Romanticism as the earliest and most successful antagonist of the Enlightenment, which has numerous successors in existentialism and in the various philosophies of the absurd. It also analyzes the revival of social thought, gradual decay of the radical aspirations of liberalism, and evaporation of socialist thought that have left the Enlightenment without intellectual heirs. The chapter describes Enlightenment as the historical and intellectual starting point of contemporary social theory. It emphasizes how the Enlightenment is still the intellectual focus for many who no longer share its beliefs, and who develop their own viewpoint in refuting the attitudes of a past era.
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"Methodology of Aesthetics." In Advances in Religious and Cultural Studies, 73–93. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-1702-4.ch003.
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Consideration is made of the modern realist “democratic aesthetics” of Russian thinkers (i.e., the Utopians like Proudhon and Tolstoy and the revolutionary democratic conceptions of thinkers like Belinskii and Herzen and the Proletarian socialist aesthetics of Marxism-Leninist thought) and the modern Chinese cultural aesthetics approach of Qian Xuesen. This results in the emergence of a set of methodological values of system philosophy and concludes that system philosophy constitutes the methodology of aesthetic research.
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"Reflections on the Utopian Moment and the New RepublicanismAre All Revolutions Betrayed? On “Socialist” Utopias. The Dream of the “Anthropological Turn”." In Wind and Whirlwind: Utopian and Dystopian Themes in Literature and Philosophy, 20–31. Brill | Rodopi, 2019. http://dx.doi.org/10.1163/9789004410275_004.
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