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  <title>What Hegel's Master/Slave Dialectic Really Means</title>
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Theodor Adorno had confessed that &amp;#x22;[i]n the realm of great philosophy Hegel is no doubt the only one with whom at times one literally does not know, and cannot conclusively determine, what is being talked about, and with whom there is no guarantee that such a judgment is even possible.&amp;#x22;1  That, however, should not keep us from trying to explain Hegel right at a time when he tends to be overexplained, often maligned, and always taken for granted. Rather, we might try to say something altogether new about the philosopher in a way that heeds Marx&amp;#39;s advisable critique in the German Ideology: &amp;#x22;It has not occurred to any one of these philosophers to inquire into the connection of German philosophy with German reality
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  <title>Transformations of Value and the Production of "Investment" in the Early History of the East India Company</title>
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Perhaps there is no commercial activity today that is more familiar than to invest: &amp;#x22;to employ money in the purchase of anything from which interest of profit is expected; now esp. in the purchase of property, stocks, shares, etc.&amp;#x22; (OED, 2nd ed.). A mainstay of capitalism, investing is now one of capitalism&amp;#39;s most visible practices. Yet the word itself does not take on a commercial meaning in English until early in the seventeenth century. The Oxford English Dictionary offers the following then-current definitions, all tied more closely to clothing (i.e., to vestments) than to money: &amp;#x22;to clothe, robe, or envelop (a person) in or with a garment or article of clothing&amp;#x22;; &amp;#x22;to clothe or endue with attributes, qualities 
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  <title>The Marxist Premodern</title>
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The history of Marxist recruitment of the premodern is as old as Marxism itself (even older, if we view Hegel&amp;#39;s vision of Western historical unfolding through the proleptic lens of Marxian hindsight). The tremendous diversity of this history will be axiomatic in what follows, though something of its character can be discerned even within the plainspoken polemic of the Communist Manifesto (1848). The opening section of the Manifesto, in fact, finds Marx and Engels turning immediately to the Middle Ages as both the wellspring of &amp;#x22;modern bourgeois society&amp;#x22; and an exemplification of the forms of political organization and collectivity this society would jettison in its emergence:

In the earlier epochs of history, we 
    ... &#x3C;a href="https://muse.jhu.edu/article/174878"&#x3E;Read More&#x3C;/a&#x3E;
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  <title>Making the Aesthetic Turn: Adorno, the Medieval, and the Future of the Past</title>
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Whoever seeks to avoid betraying the bliss which tradition still promises in some of its images and the possibilities buried in its ruins must abandon that tradition which turns possibilities and meanings into lies. Only that which inexorably denies tradition may once again retrieve it.



At the very center of Marxism is an extraordinary emphasis on human creativity and self-creation. Extraordinary because most of the systems with which it contends stress the derivation of most human activity from an external cause: from God, from an abstracted nature or human nature, from permanent instinctual systems, or from an animal inheritance. The notion of self-creation, extended to civil society and to language by 
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  <title>Historical Materialism, Social Structure, and Social Change in the Middle Ages</title>
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When assessing Marx and Engels&amp;#39;s intellectual legacy, even those who, like myself, would reject their revolutionary outlook, their political economy, and 
their dialectical materialist philosophy are likely to retain an admiration for their social and historical theory: historical materialism. In the words of a former Manchester medievalist, it is Marxism&amp;#39;s conception of history which is now &amp;#x22;the source of all its value, and its justification.&amp;#x22;1  An analysis of medieval social relations certainly played an important role in the development of Marx and Engels&amp;#39;s social theory and political economy since, they argued, in order to understand the capitalist economy, the ways in which it differed from and emerged out of 
    ... &#x3C;a href="https://muse.jhu.edu/article/174878"&#x3E;Read More&#x3C;/a&#x3E;
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  <title>Marx and T. F. Tout: Household, City, and History at Manchester</title>
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Looking back at the emergence of a Manchester that was now a powerhouse of industry, a certain writer in the second half of the nineteenth century described what had happened as the passage from what he called a &amp;#x22;domestic system of manufactures&amp;#x22; to &amp;#x22;the factory system.&amp;#x22; His description is laced with terms of caustic moral disapprobation, although an evident nostalgia for a more utopian means of production creeps in, too: 

Instead of the small master working in his home with a few apprentices and journeymen, the rich capitalist employer with his army of factory hands came in. A new and keener spirit of competition arose, in which only the strongest, wisest, and most cunning survived. Many of the masters were 
    ... &#x3C;a href="https://muse.jhu.edu/article/174878"&#x3E;Read More&#x3C;/a&#x3E;
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