With Marx and Nature , Paul Burkett reconstructs Marx's approach to nature, society, and environmental crisis. While recognizing that production is structured by historically developed relations among producers, Marx also insists that production as a social and material process is shaped and constrained by natural conditions, including the natural condition of human bodily existence. Marx's value analysis places him squarely in the camp of the growing number of ecological theorists questioning the ability of monetary and market-based calculations to adequately represent the natural conditions of human production and development.

In The Concept of Nature in Marx, Alfred Schmidt examines humanity’s relation to the natural world as understood by the great philosopher-economist Karl Marx, who wrote that human beings are ‘part of Nature yet able to stand over against it; and this partial separation from Nature is itself part of their nature’. In Marx, industry and science are the mediation between historical man and external nature, leading either to reconciliation or mutual annihilation. Schmidt explores this tension between man and nature in Marx and shows how his understanding of nature is reflected in the work of writers such as Bertolt Brecht, Walter Benjamin and Ernst Bloch.

A decade and a half ago John Bellamy Foster and Paul Burkett introduced a new, revolutionary understanding of the ecological foundations of Marx’s thought, demonstrating that Marx’s concepts of the universal metabolism of nature, social metabolism, and metabolic rift prefigured much of modern systems ecology. Ecological relations were shown to be central to Marx’s critique of capitalism, including his value analysis. Now in Marx and the Earth Foster and Burkett expand on this analysis in the process of responding to recent ecosocialist criticisms of Marx. The result is a full-fledged anti-critique—pointing to the crucial roles that dialectics, open-system thermodynamics, intrinsic value, and aesthetic understandings played in the original Marxian critique, holding out the possibility of a new red-green synthesis.

Progress requires the conquest of nature. Or does it? This startling new account overturns conventional interpretations of Marx and in the process outlines a more rational approach to the current environmental crisis. Marx, it is often assumed, cared only about industrial growth and the development of economic forces. John Bellamy Foster examines Marx's neglected writings on capitalist agriculture and soil ecology, philosophical naturalism, and evolutionary theory. He shows that Marx, known as a powerful critic of capitalist society, was also deeply concerned with the changing human relationship to nature. Marx's Ecology covers many other thinkers, including Epicurus, Charles Darwin, Thomas Malthus, Ludwig Feuerbach, P. J. Proudhon, and William Paley. By reconstructing a materialist conception of nature and society, Marx's Ecology challenges the spiritualism prevalent in the modern Green movement, pointing toward a method that offers more lasting and sustainable solutions to the ecological crisis.

"Delving into Karl Marx's central works as well as his natural scientific notebooks, published only recently and still being translated, [the author] argues that Karl Marx actually saw the environment crisis embedded in captialism. [The book] shows us that Marx has given us more than we once thought, that we can now come closer to finishing Marx's critique, and to building a sustainable ecosocialist world."--Page [4] of cover.

“Marx did not reject the idea of a human nature. He was right not to do so.” That is the conclusion of this passionate and polemical new work by Norman Geras. In it, he places the sixth of Marx’s Theses on Feuerbach under rigorous scrutiny. He argues that this ambiguous statement—widely cited as evidence that Marx broke with all conceptions of human nature in 1845—must be read in the context of Marx’s work as a whole. His later writings are informed by an idea of a specifically human nature that fulfills both explanatory and normative functions. The belief that Marx’s historical materialism entailed a denial of the conception of human nature is, Geras writes, “an old fixation, which the Althusserian influence in this matter has fed upon … Because this fixation still exists and is misguided, it is still necessary to challenge it.” One hundred years after Marx’s death, this timely essay—combining the strengths of analytical philosophy and classical Marxism—rediscovers a central part of his heritage.

On the Nature of Marx’s Things is a major rethinking of the Marxian tradition, one based not on fixed things but on the inextricable interrelation between the material world and our language for it. Lezra traces to Marx’s earliest writings a subterranean, Lucretian practice that he calls necrophilological translation that continues to haunt Marx’s inheritors. This Lucretian strain, requiring that we think materiality in non-self-evident ways, as dynamic, aleatory, and always marked by its relation to language, raises central questions about ontology, political economy, and reading. “Lezra,” writes Vittorio Morfino in his preface, “transfers all of the power of the Althusserian encounter into his conception of translation.” Lezra’s expansive understanding of translation covers practices that put different natural and national languages into relation, often across periods, but also practices or mechanisms internal to each language. Obscured by later critical attention to the contradictory lexicons—of fetishism and of chrematistics—that Capital uses to describe how value accrues to commodities, and by the dialectical approach that’s framed Marx’s work since Engels sought to marry it to the natural philosophy of his time, necrophilological translation has a troubling, definitive influence in Marx’s thought and in his wake. It entails a radical revision of what counts as translation, and wholly new ways of imagining what an object is, of what counts as matter, value, sovereignty, mediation, and even number. In On the Nature of Marx’s Things a materialism “of the encounter,” as recent criticism in the vein of the late Althusser calls it, encounters Marxological value-form theory, post-Schmittian divisible sovereignty, object-oriented-ontologies and the critique of correlationism, and philosophies of translation and untranslatability in debt to Quine, Cassin, and Derrida. The inheritors of the problems with which Marx grapples range from Spinoza’s marranismo, through Melville’s Bartleby, through the development of a previously unexplored Freudian political theology shaped by the revolutionary traditions of Schiller and Verdi, through Adorno’s exilic antihumanism against Said’s cosmopolitan humanism, through today’s new materialisms. Ultimately, necrophilology draws the story of capital’s capture of difference away from the story of capital’s production of subjectivity. It affords concepts and procedures for dismantling the system of objects on which neoliberal capitalism stands: concrete, this-wordly things like commodities, but also such “objects” as debt traps, austerity programs, the marketization of risk; ideologies; the pedagogical, professional, legal, even familial institutions that produce and reproduce inequities today.

Original in conception and bold in its diagnosis, this work will be welcomed by students of, and researchers in, economics, social theory, Marx, Foucault and postmodernity.

Winner, 2020 Isaac and Tamara Deutscher Memorial Prize A fascinating reinterpretation of the radical and socialist origins of ecology Twenty years ago, John Bellamy Foster’s Marx’s Ecology: Materialism and Nature introduced a new understanding of Karl Marx’s revolutionary ecological materialism. More than simply a study of Marx, it commenced an intellectual and social history, encompassing thinkers from Epicurus to Darwin, who developed materialist and ecological ideas. Now, with The Return of Nature: Socialism and Ecology, Foster continues this narrative. In so doing, he uncovers a long history of the efforts to unite questions of social justice and environmental sustainability, and helps us comprehend and counter today’s unprecedented planetary emergencies. The Return of Nature begins with the deaths of Darwin (1882) and Marx (1883) and moves on until the rise of the ecological age in the 1960s and 1970s. Foster explores how socialist analysts and materialist scientists of various stamps, first in Britain, then the United States, from William Morris and Frederick Engels, to Joseph Needham, Rachel Carson, and Stephen J. Gould, sought to develop a dialectical naturalism, rooted in a critique of capitalism. In the process, he delivers a far-reaching and fascinating reinterpretation of the radical and socialist origins of ecology. Ultimately, what this book asks for is nothing short of revolution: a long, ecological revolution, aimed at making peace with the planet while meeting collective human needs.