In the aftermath, there was renewed interest in and discussions of the works of Karl Marx. In an article in The New York Times, philosophy professor Jason Barker (2018) wrote that Marx's.
Karl Marx
How has Marxism evolved into an intellectual tool, with visionary goals and practical strategies, that provides a framework for understanding the complex, integrated nature of modern oppression. It is indeed fitting that through this lecture we celebrate our decision to create a socialist society worthy of the working people.
An Appreciation and Reflection on His
Marxism as a revolutionary theory and practice is an important topic to discuss this year (2018) as we celebrate the bicentenary or 200th anniversary of the birth of one of the greatest intellectuals and philosophers who dreamed of a better world.
Contribution to
Development Theory¹
Karl Marx was named "The Greatest Thinker of the Millennium" in the BBC's global survey. The view of the struggle of the working class presented in the Manifesto follows Marx's materialist conception of history.
Armas Pandigma (Literature as a
The emphasis is on the sociality of human life, as opposed to the hegemony that continues to give priority to the individual. The May 2001 issue of Ulos (see Figure 4 on the next page) is the commemorative issue of the centenary of the labor movement in the Philippines.
Marx, ang
Tinawag ni Marx ang commodity fetishism bilang ang tunay na panlipunang relasyon sa pagitan ng mga indibidwal, mga kalakal at pera. Sa sanaysay na ito, tinatalakay ko ang diskurso ng commodity fetishism sa Philippine cinema at ang mga kasalungat nitong permutasyon sa independent (indie) at documentary films. Ang mga dokumentaryong pelikula ay nakapagpapakita ng isang oposisyonal na diskurso, na maaaring magpahiwatig ng dekonstruksyon ng commodity fetishism sa media relations.
In this essay, I tackle the discourse of commodity fetishism in Philippine cinema and its permutations in independent (indie) and documentary cinema. The documentary film presents itself as an oppositional discourse that ensures the deconstruction of commodity fetishism in relations with the media.
Pelikulang Filipino, at Commodity Fetishism
Bagama't ang industriya ng pelikula ay katibayan ng paniwala ni Marx tungkol sa commodity fetishism, ang aking argumento ay ang independent cinema ay nagagawang magpakita ng alternatibong diskurso sa nangingibabaw na modality ng commodity fetishism sa pelikula dahil sa kakayahan ng indie cinema na lampasan ang linya sa pagitan ng kritika at pakikipagsabwatan. Kinuha ng mga Marxist film at media theorists ang terminong commodity fetishism upang tumukoy sa mahiwagang pagbabago ng isang produkto kapag ito ay pumasok sa merkado, nagiging kalakal ng labis na halaga sa pamilihan (exchange value), at naging pangunahing salik ng produksyon—produksyon ng kalakal. Una, sa hanay ng mga manggagawa sa pelikula, sa maraming pagkakataon ay hindi magawa ng isang technician ang trabaho ng ibang technician - malabong artista ang editor na hindi isang production designer, cinematographer, at iba pa.
Bagama't ang pinakamahalagang cinematic at emosyonal na aparato - ang 'hugot' - ay ipinagkaloob sa pelikula, binago ng pelikula ang mga sumunod na pelikulang romantiko at romantikong komedya sa isang mas mabigat na paghatak at luha. Mabisang tinapos ng pelikula ang pagbuo at pagbabagong ideolohikal sa pamamagitan ng inobasyong ipinakilala sa mga pelikulang romantiko at romantikong komedya - ang apela na kalaunan ay naging SOP (standard operating procedure) sa mga susunod na pelikula.
Marx and the
In Marx's time, the industrial proletariat was the mass of workers who toiled in the mills, mines and factories of the era. In addition, all workers in a company's supply and value chain—such as engineers, transportation/logistics workers, and retail workers—contribute to the creation of value and surplus value. The proletariat will remain despite the predictions of Industry 4.0 automation and the rise of the precariat.
An oft-cited study on the impact of automation on employment was a 2013 study by the University of Oxford, which found that 47% of US jobs are at risk of being automated in the next 20 years (Frey and Osborne 2013). Despite the excitement, these predictions about the end of the work are not without significant criticism.
Modern Working Class
I propose to discuss a more modest subject—the changes in the character and composition of the working class. So, first, how do we think about the very significant number of workers in the informal economy in underdeveloped countries like the Philippines. Taking all this into account, the urban and rural poor or the workers in the informal economy can broadly be considered part of the working class.
Let us now turn to the second question about the dominance of the service sector in the economy. The instructor further asked: What should be the relationship of the working class to the peasantry, especially in the Philippine context.
Marxism and Religion
In the mid-1960s, groups of Filipino Christians responded to the challenge of social reform and eventually political revolution. What were the similarities and differences in their experiences in two historical-political contexts: from the mid-60s to EDSA 1986 and after EDSA 1986. Religion is the opium of the people." This statement of Marx on religion is bound to be quoted in every lecture on Marxism and religion.
But if we read that statement within the longer passages where it occurs, we get a more nuanced understanding of Marx's view of religion. Marxist scholars note that the phrase "opium of the people" does not appear again in his other writings on religion.
Experiences of Filipino Christians
But the historical interplay between the internal and external factors in the experience of Filipino Christians was quite complicated. Given the composition, we did not need to dwell on the general tasks we shared as part of the National Democratic Movement. The CNL congress adopted a resolution on "the national democratic transformation of the churches." I was curious what the CPP's reaction would be.
Filipino Christians in the national democratic movement accepted the leadership of the Communist Party of the Philippines over the armed and underground struggle. I didn't know that the same month and year marked the official restoration of the CPP.
Marx’s Theory of History
The socialist revolutions in the Soviet Union and China occurred at a time when the industrial working class was a minority and the peasantry constituted the majority of the population. I propose to make a clear distinction between the conditions that enable a socialist-communist movement to take power in social formations where the capitalist economic structure is backward from those conditions that enable/constrain a successful transition to socialism under the same conditions.
A Rereading from the Soviet and Chinese
It is at this moment that the existing relations of production become shackles, that is, they begin to serve as an obstacle to the further development of the productive forces. To a large extent, the nature of production relations and the superstructure are conditioned by the level of development of the productive forces. For example, can you think of a society where there is a drastic reversal of the level of development of the productive forces.
² The two seminal theses rooted in the nature of the productive forces, "The primacy of the productive forces" and. Once the more progressive class becomes ascendant, the further development of the productive forces is also brought to a higher stage.
This essay examines how the composition of the middle class leadership of the Communist Party of the Philippines (CPP), its military wing, the New People's Army (NPA), and its political vehicle, the National Democratic Front (NDF) determined the direction that the revolutionary movement developed during the period of martial law, where armed warfare was supplemented by strategies that required middle-class skill and ingenuity. These included creating united fronts against the dictatorship on non-class issues such as the environment, women's concerns, indigenous peoples' rights and the struggles of the Moro people. In the post-martial law period, those who left the Party continued their advocacy through the establishment of leftist movements and civil society organizations (CSOs).
Middle-class-oriented strategies from the left have helped push the democratization process forward, but there are also major limits to the extent to which a middle-class-led left movement is able to undertake the necessary radical structural changes in society.
Left Movement in the Philippines¹
However, there has been a lack of studies examining the role of the middle class in the CPP-NPA-NDF. Therefore, the first part of this paper will examine the role that the middle class played in the emergence and evolution of the CPP-NPA-NDF. As for the middle-class origins of the founding members of the new CPP, its founding chairman Jose Ma.
Of the thirteen founding members of the new communist party, ten came from middle-class families. This openness of the middle class is seen at the University of the Philippines (UP) as a socialization process of left and right.
About the Contributors
He was President of the Freedom from Debt Coalition (FDC) from 2014 to 2018, Co-Convenor of the ASEAN Civil Society Conference/ASEAN People's Forum (ACSC/APF) National Organizing Committee of the Philippines (2017) and a founding member of the Board Director of the Consortium for Southeast Asian Studies in Asia (SEASIA). He retired as Professor of Asian Studies at the University of the Philippines Diliman in 2015, where he served as Editor-in-Chief of Asian Studies: Journal of Critical Perspectives on Asia. He is a member of Manunuri ng Pelikulang Pilipino (Film Critics Group of the Philippines), Congress of Teachers and Educators on Nationalism and Democracy (CONTEND-UP) and AlterMidya (People's Alternative Media Network).
VELASCO is Assistant Professor 1 at the University of the Philippines School of Labor and Industrial Relations (UP SOLAIR) and a Doctor of Social Development student at the UP College of Social Work and Community Development (CSWCD). His academic journal articles have appeared in the Philippine Journal of Social Development and the Philippine Journal of Labor and Industrial Relations.
About the Editors
Former President and Professor Emeritus of Political Science, University of the Philippines Navigating Contemporary Marxist Thought in.
