Exploitation Of Man Research Articles

Sea Bird Fowling in Scotland and Faroe

Because it has survived well into our own age and because it is elemental in men's struggle for survival, sea-bird fowling has a special significance in the study of man on the north-western fringes of Europe and Scandinavia.It can be approached through an examination of equipmen, techniques and allied terminology, where typological development and cultural influence may be traced; It should also be considered in a social-economic context where the factors underlying man's exploitation of his resources and the overall development of his attitudes, ingenuity and adaptability are of equal relevance in construciing a picture of his interrelationship with his environment.

The Last Resource: Man's Exploitation of the Oceans, by Tony Loftas. Pelican, 50p.

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Pagrindinių „dievo įsakymų“ esmė (Iš XIX a. pabaigos ir XX a. pradžios Lietuvos ateistinės minties istorijos)

Straipsnyje analizuojama, kaip XIX a. pabaigos ir XX a. pradžios Lietuvos ateistai kritikavo dekaloge išdėstytus krikščioniškuosius moralės principus ir normas, nurodydami jų klasinį turinį. Teigiama, kad įsakymu „nevok“ draudžiama tik kriminalinio pobūdžio svetimo turto pasisavinimo forma, bet nedraudžiamas dirbančiųjų išnaudojimas, tautų pavergimas ir pan. Lietuvos ateistai teigė, kad įsakymas „nežudyk“ gina išnaudotojų klasės interesus, nes turi sutrukdyti darbo žmonių kovą prieš savo išnaudotojus. Lietuvos ateistinė literatūra įsakymą „mylėk savo artimą“ vertino iš švietėjiškų abstrakčios moralės, žmogaus prigimties pozicijų, nenagrinėjo jo reikšmės istorinių aplinkybių. Nematydami, kad moralė yra susijusi su visuomenės ekonominiu pagrindu, Lietuvos ateistai, kaip ir bažnytininkai, iš esmės laikėsi idealistinių pozicijų. Marksizmo požiūriu, moralės normos ir jų turinys priklauso nuo ekonominių visuomenės sąlygų. Kiekviena visuomeninė ekonominė formacija suteikia dekalogo įsakymams savo turinį. Dievo įsakymų klasinio turinio aiškinimas konkrečiomis imperializmo formavimosi sąlygomis atliko teigiamą vaidmenį – ugdė žmonių sąmonę.

The Colonial Policy of the Popular Front

The accession to power of the Popular Front government in 1936 was greeted in the French empire with enthusiasm by many leaders of the non-European population overseas. Political leaders as different as Ho Chi Minh, Habib Bourguiba, and Ferhat Abbas viewed with optimism the possibility of cooperating with the French government and working for a liberalization of the French imperial structure.1 All three French political parties making up the Popular Front-the Radical Socialist, the Socialist, and the Communist parties-were vaguely identified with reformism and the latter two were even thought of as being anticolonial. The very hopes which the Popular Front engendered overseas in the long run proved to be deleterious to the empire-for hopes were raised which were totally unrealistic. Perhaps, if the history of the political parties had been studied more carefully, it would have been discovered that none of the three parties was unconditionally anticolonial and that even their devotion to reform was at best equivocal. In its early years the Radical party had had a reputation for its violent attacks against the imperialism of Jules Ferry and his Opportunist majority. Article 10 of the Radical party program in 1881 was: Opposition to all policies of conquest.2 In the Chamber of Deputies the flamboyant Clemenceau denounced colonial conquest as a betrayal of democratic principle; in adopting a policy of domination and exploitation of man by his fellow-man we are betraying our tradition .. , Clemenceau declared.3 In 1883 the Tiger attacked the subter-

“The End of History”: A Reappraisal of Marx's Views on Alienation and Human Emancipation

Bien des points demeurent obscurs relativement à la conception que Marx se fait de la société entièrement humanisée et dans laquelle l'aliénation serait abolie. Comment expliquer par exemple que Marx n'a pas élaboré de développement plus détaillé d'une idée aussi importante? Comment en est-il arrivé à penser que pourrait disparaître toute exploitation de l'homme par l'homme? Pourquoi parle-t-il de l'émancipation future en termes si ouvertement moraux, lui qui répudie l'invocation à cet ordre de phénomènes? Ces questions s'éclairent si l'on considère que l'aliénation ne réside pas seulement dans le fait d'être soumis à l'oppression des forces économiques et sociales mais surtout dans le fait que les facteurs économiques et sociaux de la société aliéneé n'obéissent pas entièrement au contrôle conscient de ses membres, tant travailleurs que capitalistes. Toutefois, les forces qui engendrent de telles conditions sociologiques sont le fait de l'homme et si (pour parler le langage d'Avineri), « l'homme se libère lui-même de son maître qui est lui-même », il a par conséquent le pouvoir de se mettre lui-même en esclavage. C'est ce qui expliquerait que Marx ne pouvait, sous peine de se contredire, prophétiser les modalités de la société émancipée de l'avenir sauf de préciser qu'il s'agissait d'un type de société où les homines pourraient évaluer et réaliser leur action avec la clarté et l'objectivité qui leur étaient naguère refusees, ce qui n'anticipe en rien sur le cours de l'action qu'ils décideront en fait de prendre ni sur leur habileté à la poursuivre.

Book Review Section

Book reviewed in this article: An Unusual Statement Economic and Social Development: A Process of Social Learning by Edgar S. Dunn, Jr. Baltimore Society as a Machine The Pentagon of Power (The Myth of the Machine, Vol. 2) by Lewis Mumford. A Scottish Moralist Robert M. Maclver on Community, Society and Power: Selected Writings, edited and with an Introduction by Leon Bramson. A Dream Breaks Down The Alliance That Lost Its Way: A Critical Report on the Alliance for Progress by Jerome Levinson and Juan de Onis. Study of Thailand Marketing and Development: The Thailand Experience by Dole A. Anderson. Indonesian Development Indonesia: Resources and Their Technological Development, edited by Howard W. Beers. Europe's Comeback The Recovery of Europe: From Devastation to Unity by Richard Mayne. Modernizing Turkey Turkish Economic, Social, and Political Change: The Development of a More Prosperous and Open Society by Edwin J. Cohn. The Mighty Oceans The Last Resource: Man's Exploitation of the Oceans by Tony Loftas. Analysis of Employment Growth The Metropolitan Economy: The Eployment Expansion by Thomas M. Stanback, Jr. and Richard V. Knight. Frustration in Communication The Unheavenly City: The Nature and Future of Our Urban Crisis by Edward C. Banfield. Forces Affecting Urban Society Cities of the Prairie: The Metropolitan Frontier and American Politics by Daniel J. Elazar. Political Relationships Urban Politics in America by John H. Baker. Race and Foreign Policy Urban Politics in America by John H. Baker. Social Disunity The Prospects for Revolution: A Study of Riots, Civil Disobedience, and Insurrection in Contemporary America by Ralph W. Conant.

The Concept of the Asian Mode of Production and the Marxist Model of Social Development

According to Marx, the Asian mode of production characterizes a society in which the individual village communes are subject to the authority of a minority. This minority expresses the unity, actual or false, of all these individual communes. How did the Asian mode of production arise? In Anti-DUhring, Engels advanced the hypothesis that the rights of a minority associated with its social functions (religious, tribal, etc.) are transformed into a right of exploitation. The special advantages enjoyed by this minority by way of compensation for services rendered to society become compulsory and no longer require compensation - i.e., they become exploitative. The communes are often deprived of property in the land, in favor of the king as a personification of the higher society. Thus, exploitation of man by man exists without private property in land. The process of establishment of a class of exploiters is accelerated, if natural conditions demand, in the production of material goods, the cooperation of ind...

On External Diseconomies and the Government-Assisted Invisible Hand

I. THE MODERN-OLD APPROACH AND ITS LIMITATIONS The areas of economics in which theory is tailored to the theorist's political beliefs are steadily shrinking. Gone are the days of the dismal science and of theories protesting against the exploitation of man by man . Even the Keynesian controversies have simmered down. The gloom which descends upon us with the passing of the colourful era in which theory was pregnant with policies is still occasionally dispelled by welfare economics controversies. Welfare economics, more than any other field, lends itself to wishful theorizing. As Buchanan put it so aptly:

Socialism and Humanism

In the minds of the leading Marxist theorists of before 1917, the triumph of the proletarian revolution, the socialisation of the means of production and the setting up of centralized planning would inevitably lead to a society organized in such a manner that, after a preliminary phase of democratic dictatorship of the proletariat, the social body would then cease to be divided according to classes and the exploitation of man by man would be abolished. This would subsequently lead to an integration of the major values inherited from middle-class humanism (universality, individual freedom, equality, the dignity of the human person, freedom of expression) so as to endow them, for the first time in the history of humanity, with a quality of authenticity instead of the purely formal status that they had previously been granted in a capitalist society.

Marxian Value Reconsidered

While it is increasingly recognized that Marx's theory was not a theory of prices,' there still seems to be some doubt as to its real meaning and its role in the general framework of Marx's economic analysis. Some have conjectured that it was an attempt to establish an index of output, and others that it was simply a propaganda device for picturing labour as exploited. Neither of these conjectures will stand up. Value measured by labour time is one of the worst possible indices of output, especially in a system such as Marx's where labour-saving innovations are emphasized. It permits such paradoxical results as falling wages (in terms) purchasing a growing mass of commodities.2 This forced both Marx and Ricardo to distinguish between quantity and value in inter-temporal comparisons, indicating that the difficulty was not only present but recognized. As to the exploitation of labour, this is not exploitation in the sense of under-payment of a factor of production for its contribution to output. Marxian exploitation is the exploitation of man by man, not of one factor of production by another. There is no real issue of the relative contributions of labour and capital in the Marxian system, which argues precisely that capital itself is created by labour, and therefore is not to be regarded as a contribution of its legal proprietor at all.3 There is in Marx a certain definitional sleight-of-hand by which output per unit of labour is made to appear as labour's output, but this proves to have little effect on Marxian economics as economics. The whole of the Marxian argument could be recast in terms of marginal productivity without doing violence to the analytic content of either system, whatever the effect on the moral overtones.4 It is sometimes claimed that Marx thought commodities ought to exchange in proportion to the labour expended on them, and that this would or should be done in the socialist society of the future. This scheme, which had deep roots in the general socialist tradition of the nineteenth century, was repeatedly denounced by Marx and Engels

Concerning the Reorganization of the MTS and the Sale of Machines to the Collective Farms

Under the guidance of the Communist Party and as a result of the constant carrying out of Lenin's teachings, our country has obtained tremendous successes in all branches of economic and cultural construction, in raising the material welfare of the Soviet people. For the first time in the history of humanity a socialist society was created in the USSR in which the collective property in the means of production reigns supreme and exploitation of man by man is fully liquidated. Placing a socialist foundation under peasant farms with a small marketable surplus and creating a large- scale mechanized socialist agriculture was a Soviet victory of world-wide significance.