Thanks. I got some main ideas out of a cursory scan of this article, but I'm confused at other points. Also, I didn't follow the historical exposition too closely. If I could read this is a bone fide English translation I'd do better. I'll just note the points that leapt out at me.
1. The author counterposes pseudo-materialist interpretations to idealist-culturalist conceptions, suggesting that both must be transcended. On the face of it I agree. I am uncertain about what his final view is, though. 2. He singles out Abram Leon as having the most sophisticated historical explanation, dissenting however from the notion of a people-class. 3. The quotation from Rosa Luxemburg reveals an underdeveloped aspect of Marxism, not only on the Jewish question, but on national questions generally. Without unpacking Luxemburg's meaning, it seems incredibly obtuse. 4. The author correctly points out that Marx's article on the Jewish Question is not entirely Marxist but marks a turning point in the break from Hegelianism. Furthermore, he claims: "Après Marx, les marxistes, à quelques exceptions près (dont Trotsky durant les années 30), n'ont pas analysé de façon exhaustive et profonde cette base séculière réelle." [After Marx, the Marxists, with few exceptions (including Trotsky during the 30s) have not exhaustively analyzed this deep and genuine secular basis.] And of course he goes on to elaborate on this secular basis. But I want to point out something about Marx's essay. It is purely schematic in its contrast and positing of the relationship between the Sabbath and secular Jew, because in actuality, aside from not taking the trouble to describe the secular Jew in other than generalized stereotypical terms, Marx simply states that the Sabbath Jew is an illusory self-image of the Jew, contrasted with the real Jew, but without actually relating the material basis of Jewish existence to the form of consciousness known as Judaism, so as such fails to account at all for this religious illusion in the past or in the present, and most importantly its persistence from one epoch to a radically different ones. 5. The author does at some point relate the Old Testament as a form of consciousness to the material existence of the Jews in antiquity, and later, I think, but I do not understand this exposition. At 04:08 PM 11/16/2009, yves coleman wrote: >http://www.mondialisme.org/spip.php?article1315 > >Here you will find many texts about the socalled Jewish question but in >French, translated from English, Spanish, Portuguese and Italian. >Specifically about your subject maybe you will find of interest the text of >Savas Michael-Matsas a Greek marxist (trotskyist) which has an original >point of view, even if I strongly disagree with his political views on >Israel today. > >You also have a book of Arlene Clemesha (a Brazilian Marxist) but in >portuguese.... _______________________________________________ Marxism-Thaxis mailing list Marxism-Thaxis@lists.econ.utah.edu To change your options or unsubscribe go to: http://lists.econ.utah.edu/mailman/listinfo/marxism-thaxis
