A new 2023 translation into American English of Marx's 1842 "The Philosophical Manifesto of the Historical School of Law". The original German title of this work is "Das philosophische Manifest der historischen Rechtschule" This edition contains additional reference material including a new introduction to the works of Marx, an index of his philosophic influences and a glossary of philosophic terminology Marx uses.

As the world reels from crisis to crisis, the most serious one seems to draw the least attention. And that is the crisis of the Western mind. The seeds of radical subjectivism sown at the time of a previous such crisis, chronicled in Paul Hazard’s Crisis of the European Mind, have now borne fruit, fruit of such stupendous magnitude that they threaten to drag us down into the depths of cultural despair. In The Rise and Fall of Natural Law, this descent into the maelstrom was chronicled from its origin to its inevitable conclusion – at least, in the world of intellect. Culture lags intellect, but it is never insulated from it. Ideas do have consequences. The intellectual counterpart to our cultural crisis already played itself out 200 years ago. The crisis of the European mind, by which intellectual culture shifted from Revelation to Reason, found its fitting conclusion in the work of the ultimate solipsist, Johann Gottlieb Fichte. Fichte’s focus on enthusiastic conviction and the primacy of the subjective makes him the prophet of the modern world. Indeed, his orientation has now triumphed for all to see. His story, and the stories of those leading up to him – the leading characters in “the Rise and Fall of Natural Law” – are crucial to understanding the genesis of the modern world. But that is not the end of the story, for history goes on. That spot, precisely where the first half of Stahl’s history of legal philosophy leaves off, is where the second half picks up. The Recovery of Historical Law narrates the attempts to overcome this radical subjectivism and establish a functioning social order in which the ideal matches up with the real, the theory is in harmony with the practice. After discussing the work of Locke, Montesquieu, Constant, and the Doctrinaires, all of whom functioned fully within the framework of autonomous natural law while attempting to mitigate it, Stahl reveals the hero of the story: Friedrich Schelling. It was Schelling who initiated the gargantuan task of reorienting philosophy away from subjectivism and back toward objective reality. Stahl characterizes this as a “Samsonesque act” whereby Schelling “lifted the temple of the previous philosophy off of its pillars and buried the whole army of enemies, himself included, under its ruins.” For one thing, this explains the cover illustration, “Samson Destroying the Philistine Temple.” For another, it intimates how Schelling, like Moses, stood at the entry to the Promised Land without entering in. Schelling’s philosophy is an exercise in pantheism, an orientation from which he struggled to free himself later in life. And in fact, Hegel, his great fellow laborer in so-called “speculative philosophy,” took that pantheism and turned it into a mighty system in its own right. A rabbit trail that carried many into another dead end, one with which we wrestle today: “conscious” or “woke” big government. But that is not the end of the story. Schelling’s first fruits were recovered by the Historical School of Jurisprudence, led by Friedrich Carl von Savigny. Here the work of Counter-Revolutionaries such as Joseph de Maistre and Edmund Burke was carried forward to bear fruit for jurisprudence. And this is the foundation for Stahl’s own system, as contained in Volume II: The Doctrine of Law and State on the Basis of the Christian World-View. It is on this basis that the laborious task to reconstruct Western civilization can begin. And not a moment too soon.

Throughout his life Karl Marx commented on the French Revolution, but never was able to realize his project of a systematic work on this immense event. This book assembles for the first time all that Marx wrote on this subject. François Furet provides an extended discussion of Marx's thinking on the revolution, and Lucien Calvié situates each of the selections, drawn from existing translations as well as previously untranslated material, in its larger historical context. With his early critique of Hegel, Marx started moving toward his fundamental thesis: that the state is a product of civil society and that the French Revolution was the triumph of bourgeois society. Furet's interpretation follows the evolution of this idea and examines the dilemmas it created for Marx as he considered all the faces the new state assumed over the course of the Revolution: the Jacobin Terror following the constitutional monarchy, Bonaparte's dictatorship following the parliamentary republic. The problem of reconciling his theory with the reality of the Revolution's various manifestations is one of the major difficulties Marx contended with throughout his work. The hesitation, the remorse, and the contradictions of the resulting analyses offer a glimpse of a great thinker struggling with the constraints of his own system. Marx never did elaborate a theory of an autonomous state, but he never stopped wrestling with the challenge to his doctrine posed by late eighteenth-century France, whose changing conditions and successive regimes prompted some of his most intriguing and, until now, unexplored thought.

Donna Kline's contribution to the Sovietica series falls outside the strict confines of the study of Soviet Marxism-Leninism. It centers its attention on the seemingly minor question of Marx' knowledge of and attitude toward the legal theory and practice in vogue at the time he was writing studies that directly addressed issues of law and economics, and that indirectly helped to fashion the legal and economic behavior of Soviet-style regimes. That this question is not as minor or as irrelevant to Marxism-Leninism as it might seem at fIrst glance flows from Marx' obvious intent to do a thorough critique of all the vectors of 'bourgeois-capitalist' civilization and culture, clearly expressed in the many key texts, where 'legal relations' form at least part of the central focus. Marx' thought was forming when the 'bourgeois' law that had become self-conscious at the end of the 18th century was, following the French Revolution, trying to 'take possession' of the social-political consciousness of European-American culture, and fInding itself coming up against the 'vagaries' of economic quasi-anarchy. There is a sense in which the 'bourgeois-capitalist' efforts at developing a legal code for existing economic practice represent a sort of 'ideology in practice' to be applied to the same phenomena that Marx wanted to account for in his peculiarly Hegelian ideological critique.

The end of Stalinist Russia, China's change under Deng Xiaoping and the publication of previously unexplored documents of Marx in the MEGA2 opened a new epoch in the analysis of Marx. Marx's Discourse With Hegel is both a product and contribution to this rebirth of Marxism by its reformulation of the relationship between Hegel and Marx

"Proceedings of the Sixth Annual New York University Institute of Philosophy ... New York, May 10-11, 1963." Includes bibliographical references. Legal obligation and the duty of fair play / John Rawls -- Civil disobedience and the duty of fair play / Milton R. Konvitz -- The Problem of Mr. Rawls' problem / John Courtney Murray -- Equality and obedience to law / Monroe C. Beardsley -- Utility and the obligation to obey the law / Richard C. Brandt -- Law, justice, and obedience / Sidney Hook -- Law and morality / John Ladd -- Fair play and civil disobedience / Ernest Nagel -- The obligation to obey the law and the ends of the state / Poland Pennock -- Justice and the common good / Richard Taylor -- The right to disobey / Paul Weiss -- In defense of natural law / H.S. Rommen -- The Myth of natural law / Kai Nielsen -- An Analysis of "In defense of natural law" / Wolfgang Friedmann -- Unnatural law / Raziel Abelson -- Natural right in itself and allegedly relativistic eudaemonism / David Baumbardt -- Huntsmen, what quarry? / Stuart M. Brown, Jr. -- Human nature and natural law / Arthur C. Danto -- On defining and defending natural law / William K. Frankena -- Elements of natural law philosophy / Jerome Hall -- Rule and case / Richard Kuhns -- Law, decision, and the behavorial sciences / Paul Kurtz -- Essence and concept in natural law theory / Frederick A. Olafson -- The metaphysics of natural law / Felix Oppenheim -- Either-or or neither-nor? / Kenneth Stern -- The nature of judicial reasoning / Edward H. Levi -- An analysis of judicial reasoning / Paul A. Freund -- "Neutral principles" and future cases / Louis Henkin -- Leges sine Logica Vanae / Richard M. Martin -- Legal formalism and formalistic devices of juristic thinking / Ilmar Tammelo -- Comments / Edward J. Boustein -- Comments / Michael H. Cardozo.

'An astonishing masterpiece ... a political classic ... has an almost biblical force' Eric Hobsbawm The Communist Manifesto, Marx and Engels' revolutionary 1848 summons to the working classes, is one of the most influential political theories ever formulated. After four years of collaboration, the authors produced this incisive account of their idea of Communism, in which they envisage a society without classes, private property or a state. They argue that increasing exploitation of industrial workers will eventually lead to a revolution in which capitalism is overthrown. Their vision transformed the world irrevocably, and remains relevant as a depiction of global capitalism today. Edited with an Introduction by GARETH STEDMAN JONES