By Tariq Ali, Daniel Bensaïd
Author note: David Fernbach (Translation)
Publish yr note: First released in August sixth 2013
n the vintage culture of the philosopher--activist, Daniel Bensaid tells the tale of a existence deeply entwined with the background of either the French and the overseas Left. From his family members bistro in a staunchly purple local of Toulouse to the founding of the Jeunesses communistes revolutionnaires within the Nineteen Sixties, from the joyous explosion of may perhaps 1968 to the painful adventure of defeat in Latin the United States, from the re-reading of Marx to the "Marrano" path, Bensaid relates a lifetime of ideological and sensible fight during which he unflinchingly sought to appreciate capitalism with no ever succumbing to its temptations.
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Additional resources for An Impatient Life: A Memoir
The Free Individual the young Marx took his criteria of freedom and harmony to establish positive moral and ethical ‘principles’, eternally and immut ably true, his earliest work leaves no doubt. Thus, in his Remarks on the Most Recent Prussian Instruction to Censors (one of the Anekdota contributions, written in January-February, 1842), Marx notes that the instruction has substituted the words ‘decency, propriety and external decorum’ for the words ‘morality and the decent proprieties’ in the original law.
1 As much a determinist as Spinoza, Marx sees quite rightly that a theory of freedom could not be erected coherently on the basis of indeterminacy, and no conception is further from his mind when he is writing about morality than that of absolute, or unlimited, ‘free dom of the will’. What is for Marx the closest empirical approach to such a conception, the capricious action not in harmony with man’s essential being, is as destructive of freedom on his view as ‘passions’ were on Spinoza’s. But freedom, on rather traditional grounds which Marx never examines thoroughly, is taken by him as necessarily and exclusively of the essence of man.
Ruge speaks for them all when he writes to Marx in the ‘Correspondence of 1843’, published in the Jahrbiicher as a prefatory statement of the journal’s raison d'etre: ‘I call revolution the conversion of all hearts and the raising of all hands on behalf of the honour of the free man, the free State which belongs to no master, but which is itself public being, which belongs only to itself’ (M I, i-i, 558). Bakunin, too, speaks of ‘the State, whose principle now finally is really man’ (loc. , p. , with the categorical imperative to overthrow all conditions in which man is a debased, forsaken, contemptible being forced into servitude, conditions which cannot be better portrayed than in the exclamation o f a Frenchman at hearing o f a projected tax on dogs: Poor dogs!