{"id":1618,"date":"2019-02-14T21:30:08","date_gmt":"2019-02-14T19:30:08","guid":{"rendered":"http:\/\/www.praksis.org\/?p=1618"},"modified":"2019-02-14T21:45:20","modified_gmt":"2019-02-14T19:45:20","slug":"issue-48-marx200","status":"publish","type":"post","link":"http:\/\/www.praksis.org\/en\/sayilar\/issue-48-marx200\/","title":{"rendered":"Issue 48 &#8211; Marx200"},"content":{"rendered":"<h3><strong>Editors:<\/strong> Ali Yal\u00e7\u0131n G\u00f6ymen, Melek Zorlu, Muammer Kaymak, Mustafa Kemal Co\u015fkun<\/h3>\n<p>&nbsp;<\/p>\n<h3><strong> <span class=\"fontstyle0\">New Horizons by Marx\u2019s Ethnological <a href=\"http:\/\/www.praksis.org\/wp-content\/uploads\/2019\/02\/Screenshot_20190214-210643_Twitter.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-1629 alignright\" src=\"http:\/\/www.praksis.org\/wp-content\/uploads\/2019\/02\/Screenshot_20190214-210643_Twitter-197x300.jpg\" alt=\"\" width=\"197\" height=\"300\" srcset=\"http:\/\/www.praksis.org\/wp-content\/uploads\/2019\/02\/Screenshot_20190214-210643_Twitter-197x300.jpg 197w, http:\/\/www.praksis.org\/wp-content\/uploads\/2019\/02\/Screenshot_20190214-210643_Twitter-560x851.jpg 560w, http:\/\/www.praksis.org\/wp-content\/uploads\/2019\/02\/Screenshot_20190214-210643_Twitter-260x395.jpg 260w, http:\/\/www.praksis.org\/wp-content\/uploads\/2019\/02\/Screenshot_20190214-210643_Twitter-160x243.jpg 160w, http:\/\/www.praksis.org\/wp-content\/uploads\/2019\/02\/Screenshot_20190214-210643_Twitter.jpg 659w\" sizes=\"auto, (max-width: 197px) 100vw, 197px\" \/><\/a>Notebooks: Clues about Marx\u2019s Thought on the Oppression and Emancipation of Women<\/span><\/strong><\/h3>\n<h4><strong><span class=\"fontstyle0\">Melda Yaman<\/span><\/strong><\/h4>\n<p><span class=\"fontstyle2\">Although Marx\u2019s Ethnological Notebooks were not completed, they provide some clues about his latest thoughts on the various aspects of social relations in primitive communal societies, the relationship between men and women, the process of transition from communal property to private property, the formation of classes and social stratification and the origin of the state. Many researchers have pointed to the emphasis on gender in the notebooks, and concluded that Marx returned to the issues of his early works. I agree with them and in this article, I will try to look at the Ethnological Notebooks from a socialist feminist point of view, and I will pursue the clues of Marx\u2019s ideas about the oppression of women, the origins of patriarchy, the relations between women and men in history and the \u201chuman possibilities\u201d of women\u2019s liberation. However, I believe that this view may be further advanced, and I think that Marx was on the eve of a larger study which deals with issues such as the development of societies, the formation of classes and the state, the history of communal and private property together with the relationship between men and women and the family institution.<br \/>\n<\/span><strong><span class=\"fontstyle3\">Keywords: <\/span><\/strong><span class=\"fontstyle4\">Ethnological Notebooks of Marx, origin of the patriarchy, socialist feminism, women\u2019s liberation.<\/span><\/p>\n<p>&nbsp;<\/p>\n<h3><strong> <span class=\"fontstyle0\">Class Struggle and Law: In the Wake of Marx\u2019s Method<\/span><\/strong><\/h3>\n<h4><strong><span class=\"fontstyle0\">Kas\u0131m Akba\u015f<\/span><\/strong><\/h4>\n<p style=\"text-align: justify;\"><span class=\"fontstyle0\"><br \/>\n<\/span><span class=\"fontstyle2\">The present article can be seen as an effort to reveal the means of a Marxian analysis of law. Dialectics shall be the methodological instrument for such a discussion, whereas political economy determines the limits of the relative autonomy of law as a super structural institution. Due to the understandings that \u201claw directly reflects the economic base\u201d, \u201cit is an ideological formation\u201d, and \u201cit is a repressive apparatus of dominant classes\u201d; within the Marxian literature, law is either given an inadequate place or seen as a secondary issue, which supposed to wither away. However, not only Marx and Engels provide a dynamic evaluation stand about the position of law within the class struggle, but also the national and international political developments ascertain the need for considering the concepts of law, rights, and justice as specific forms of class struggle.<br \/>\n<\/span><strong><span class=\"fontstyle3\">Keywords: <\/span><\/strong><span class=\"fontstyle4\">Class struggle, rights, form, methodology, dialectics, critical realism.<\/span><\/p>\n<p>&nbsp;<\/p>\n<h3><strong> <span class=\"fontstyle0\">Abstract Labour as Real Abstraction and its Significance for Socialist Planning<\/span><\/strong><\/h3>\n<h4><strong><span class=\"fontstyle0\">\u00d6zg\u00fcr \u00d6zt\u00fcrk<\/span><\/strong><\/h4>\n<p style=\"text-align: justify;\"><span class=\"fontstyle0\"><br \/>\n<\/span><span class=\"fontstyle2\">As Alfred Sohn-Rethel has shown, one of the distinguishing aspects of Marx\u2019s thought is the \u201creal abstraction\u201d. In contrast with the traditional philosophical approach that restricts the abstract to the domain of thinking, this concept expresses that social relations can also have an abstract quality. Indeed, commodity exchange is performed in abstraction from use value. Sohn-Rethel\u2019s contribution is important, but his focus on circulation and exchange creates some problems because Marx\u2019s real abstractions are not limited with the exchange abstraction; \u201cabstract labour\u201d is also a real abstraction. Moreover, there are some expressions of Marx that show that he does not conceive abstract labour only in relation with commodity exchange. What is more important, abstract labour basically means that, in capitalist production, labours of individuals are equalized in an abstract<\/span> <span class=\"fontstyle0\">way. This fact has a huge importance for the socialist construction process. A planning system that tends towards equating everyone\u2019s labour will make the calculation of labour time contents of labour products easier, as well as making it possible to eliminate the money form.<br \/>\n<\/span><strong><span class=\"fontstyle2\">Keywords<\/span><span class=\"fontstyle3\">: <\/span><\/strong><span class=\"fontstyle4\">Marx, Alfred Sohn-Rethel, real abstraction, abstract labour.<\/span><\/p>\n<p>&nbsp;<\/p>\n<h3><strong> <span class=\"fontstyle0\">Marxism and Labor History : The Mist of the Cultural Turn Dissolves<\/span><\/strong><\/h3>\n<h4><strong><span class=\"fontstyle2\">\u0130brahim Sar\u0131kaya<\/span><\/strong><\/h4>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify;\"><span class=\"fontstyle2\">In this study, the historical development of Marxism and the transformation of labor historiography in resonance with the former is explained through various examples. Labor history has an intrinsic political content and this political nature is discussed through the Arif Dirlik\u2019s concept of <\/span><span class=\"fontstyle3\">activist epistemology. <\/span><span class=\"fontstyle2\">I argue that cultural turn reduced class to a linguistic category and labor historiography to an academic variant of postmodern culturalism. For a historical review from classical labor history to cultural turn, F. Engels\u2019s <\/span><span class=\"fontstyle3\">The Condition of English Working Class<\/span><span class=\"fontstyle4\">, <\/span><span class=\"fontstyle2\">E.P. Thompson\u2019s <\/span><span class=\"fontstyle3\">The Making of English Working Class\u00a0<\/span><span class=\"fontstyle2\">and D. Chakrabarty\u2019s <\/span><span class=\"fontstyle3\">Rethinking Working Class History Bengal 1890 to 1940 <\/span><span class=\"fontstyle2\">are discussed in detail. Lastly, Global Labor History as a sign of cultural turn\u2019s diminishing effect in labor history is discussed critically through the works of Marcel van der Linden who is a leading figure of GLH.<br \/>\n<\/span><strong><span class=\"fontstyle5\">Keywords: <\/span><\/strong><span class=\"fontstyle6\">Labor history, Marxism, historiography, cultural turn, activist epistemology.<\/span><\/p>\n<p>&nbsp;<\/p>\n<h3><strong> <span class=\"fontstyle0\">Software: A Crossroad Between Real Subsumption, General Intellect and Relative<br \/>\nSurplus Value<\/span><\/strong><\/h3>\n<h4><strong><span class=\"fontstyle0\">Ahmet Gire<\/span><\/strong><\/h4>\n<p style=\"text-align: justify;\"><span class=\"fontstyle0\"><br \/>\n<\/span><span class=\"fontstyle2\">In this article, the current situation of production relations in software will be examined. In order to investigate this relations, the concepts of Marx will be discussed. First of all, it will be observed how computer programs, the final product in the field of software, are involved in the process of production and consumption, and secondly, the labor processes that operate the production of this product will be adverted. Thus, to examine how software a\ufb00ects general production relations, and to analyze how production relations are established within the software sector are aimed, finally.<br \/>\nGeneral intelligence concept which belongs to Marx\u2019s approaches will often be used for this debate. It is expected that general intelligence will be an important conceptual basis in understanding the e\ufb00ect of software production on the other sectors, and the e\ufb00ect that the \ufb02ow which is software developers are included. On the other hand, the limitations of the concept of \u201cimmaterial labor\u201d will also be one of the discussion topics of this article. The answers which is given by using immaterial labor will be tested with relations of production on the o\ufb00ice. In conclusion, this article aims to demystify the software which is blurred by artificial intelligence and<br \/>\nIndustry 4.0 discussions.<br \/>\n<\/span><strong><span class=\"fontstyle3\">Keywords: <\/span><\/strong><span class=\"fontstyle4\">Software, Marx, General Intellect, Surplus Value, Immaterial Labor, Agile.<\/span><\/p>\n<p>&nbsp;<\/p>\n<h3><span class=\"fontstyle0\"><strong>Sexual Capitalism: Marxist Reflections on Sexual Politics, Culture and Economy in the 21st Century<\/strong> <\/span><\/h3>\n<h4><span class=\"fontstyle2\"><strong>Paul Reynolds<\/strong><br \/>\n<\/span><\/h4>\n<p>&nbsp;<\/p>\n<h3><span class=\"fontstyle0\"><strong>Between Marx, Marxism and Marxisms: Readings of Marx\u2019s Theory<\/strong> <\/span><\/h3>\n<h4><span class=\"fontstyle2\"><strong>Ingo Elbe<\/strong><br \/>\n<\/span><\/h4>\n<p>&nbsp;<\/p>\n<h4><strong><span class=\"fontstyle4\">Book Review: <\/span><\/strong><span class=\"fontstyle0\">Karl Marx: A Nineteenth-Century Life &#8211;\u00a0<\/span><span class=\"fontstyle2\">Melek Zorlu<\/span><\/h4>\n<h4><strong><span class=\"fontstyle4\">Book Review: <\/span><\/strong><span class=\"fontstyle0\">Social Reproduction Theory: Remapping Class, Recentering Oppression &#8211;\u00a0<\/span><span class=\"fontstyle2\">Eda Kara<\/span><\/h4>\n<h4><strong><span class=\"fontstyle4\">Book Review: <\/span><\/strong><span class=\"fontstyle0\">Postcolonial Theory and the Specter of Capital &#8211;\u00a0<\/span><span class=\"fontstyle2\">M. Ezel \u00dcnal<\/span><\/h4>\n","protected":false},"excerpt":{"rendered":"<p>Editors: Ali Yal\u00e7\u0131n G\u00f6ymen, Melek Zorlu, Muammer Kaymak, Mustafa Kemal Co\u015fkun &nbsp; New Horizons by Marx\u2019s Ethnological Notebooks: Clues about Marx\u2019s Thought on the&#8230;<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5,16],"tags":[],"class_list":["post-1618","post","type-post","status-publish","format-standard","hentry","category-sayilar","category-sayilar-en"],"_links":{"self":[{"href":"http:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/posts\/1618","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"http:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/comments?post=1618"}],"version-history":[{"count":4,"href":"http:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/posts\/1618\/revisions"}],"predecessor-version":[{"id":1631,"href":"http:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/posts\/1618\/revisions\/1631"}],"wp:attachment":[{"href":"http:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/media?parent=1618"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/categories?post=1618"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/tags?post=1618"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}