دانلود کتاب اخلاق شکوفایی انسان از دیدگاه کارل مارکس

The Victorian capitalist world Marx ruthlessly criticized was marked by both rapid progress and extreme levels of inequality, terrible working conditions, colonialism, housing shortages, famine, and poverty. His work aimed to identify and critique the causes of these conditions, and as a political activist he worked to guide the nascent working-class movement. This not only took the form of advocating for a socialist revolution, but also more modest reforms such as shortening the working day. Even though the world revolution he advocated has not come to pass (yet, Marx might add), the working class has achieved many of the short-term reforms Marx defended. The length of the working day is regulated, there is some assistance for the elderly, workers enjoy universal suffrage, and the right to unionize is legally protected (at least for now). Yet whether it be affordable housing, the forty-hour workweek, the right to unionize, employment security, and so on, the gains made by workers have been undermined. Workers continue to be beset by the problems of exploitation and alienation, not to mention the other attendant ills such as pauperism, overwork, the risk of unemployment, poor housing, and unsafe working conditions. Despite decades of productivity growth, workers today are even poorer relative to those who employ them. Even in the wealthiest countries, workers face problems of housing affordability and displacement, and work jobs that they find existentially meaningless. The globalization of the labor market means Western consumers are still dependent on workers toiling in conditions which would have been more than familiar to the English workers during the Industrial Revolution. For critics of the capitalist system and for those who yearn for an alternative, Marx’s critique of capitalism remains an invaluable resource. Yet there remains an active debate whether Marx understood his criticism of capitalism as a moral one. Many socialists view the criticism of capitalism as one that revolves entirely around the injustice of exploitation and the moral superiority of its alternative. Other socialists view moral categories as inherently ideological, and that socialism is merely a more rational way of organizing society and meeting human needs that avoids the crises and inefficiencies of capitalist markets. Marx’s own words on morality at times seem to cut both ways, especially when taken out of context. This has left the status of moral and ethical philosophy in Marx’s theory as an open question. My book addresses the question of Marx’s moral philosophy, how his moral views informed his verdict on capitalism, and the structure of his meta-ethical views. This book will argue that Marx has an ethic of human flourishing that resembles but also diverges from Aristotle’s ethics—as much as Marx puts Hegel on his feet, he puts Aristotle among the toiling masses instead of the social elite. For Aristotle, it is precisely the privilege of the elite that allows them to achieve virtue and eudaimonia, or human flourishing. Aristotle argues that only the contemplative, virtuous, and politically active Aristocrat achieves practical wisdom (or phronesis) and eudaimonia, and that the slave necessarily remains at a lower state of development. In his famous “Master-Slave” passage in the Phenomenology of Spirit, Hegel inverts this hierarchy by associating the slave with freedom and edification through their practical activity while the Aristocrat becomes increasingly dependent on the slave. The slave becomes free by mastering the world and develops moral and intellectual character through their labor.