Ludwig Feuerbach's humanism is an influence that underlies all of Marx's notes. Die Bewegung der Produktion by Friedrich Wilhelm Schulz is also a key source.
In addition to Hegel, Marx addresses the work of various socialist writers, and that of the fathers of political economy: Francois Quesnay, Adam Smith, David Ricardo, Jean-Baptiste Say, and James Mill. The text marks the first appearance together of what Engels described as the three constituent elements in Marx's thought: German idealist philosophy, French socialism and English economics. The work is best known for its articulation of Marx's argument that the conditions of modern industrial societies result in the estrangement (or alienation) of wage-workers from their own products, from their own work, and in turn from themselves and from each other. The notebooks are a fragmentary, incomplete work, that range from extracts from books with comments, loosely connected notes and reflections on various topics, to a comprehensive assessment of Hegel's philosophy. The Manuscripts evolved from a proposal Marx had made in the Jahrbücher to write separate pamphlets critiquing the various topics of Georg Wilhelm Friedrich Hegel's philosophy of law-law, morals, politics, etc.-ending with a general treatise that would show their interrelations. It was in this period that Marx made the acquaintance of Pierre-Joseph Proudhon, Louis Blanc, Heinrich Heine, Georg Herwegh, Mikhail Bakunin, Pierre Leroux and most importantly, Friedrich Engels. In Paris, he came into contact with German revolutionary artisans and secret meetings of French proletarian societies. Marx himself had taken up residence in 38 Rue Vaneau, in the Left Bank of the city, in October 1843. Several members of the philosophical milieu that he then belonged to, the Young Hegelians, had moved to Paris in the previous year to establish a journal, the Deutsch–Französische Jahrbücher. Marx was at this time resident in Paris, then seen as the center of socialist thought. The Manuscripts were composed during the summer of 1844, when Marx was 25 or 26 years old. Their publication greatly altered the reception of Marx by situating his work within a theoretical framework that had until then been unavailable to his followers.
They were first released in Berlin in 1932, and in 1933, there followed a republication of this work in the Soviet Union ( Moscow- Leningrad), also in German. The notebooks were compiled in their original German in the Soviet Union by researchers at Moscow's Marx–Engels–Lenin Institute, decades after Marx's death.
#Full text economic and philosophic manuscripts of 1844 series
It highlights how Marx empowers man as capable of resolving the estrangements in the society through the development of both action and cognition.The Economic and Philosophic Manuscripts of 1844 ( German: Ökonomisch-philosophische Manuskripte aus dem Jahre 1844), also referred to as the Paris Manuscripts ( Pariser Manuskripte) or as the 1844 Manuscripts, are a series of notes written between April and August 1844 by Karl Marx, published posthumously in 1932. In the end, this study underscores that the Manuscripts’ idealism shows a part in Marx’s thinking that underlines the role cognition plays to address forms of estrangements brought by the structures of private property. Marx further develops this idealism in the texts in his critique of political economy, where he shows that this science is grounded on the estranged need. Through this approach, this study argues that Marx in the Manuscripts conveys an idealist epistemology based on his concept on how human need shapes human cognition. The scope of the study aims to read the texts on their own terms, and through that, avoid the reductive readings of Marx that plague his interpretations. The Manuscripts contain important epistemological remarks that are subject of scholarly debate. This study contributes to the discussion by closely reading the epistemology of the Economic and Philosophic Manuscripts of 1844. This debate on Marx’s epistemology is divided between realist and idealist interpretation of his texts: the former reads that for Marx knowledge is a copy of an independent reality existing outside of man, while the latter views that for the same philosopher, knowledge is in some sense constructed by the subject. The issue on whether the epistemological view of Engels and the Marxists can be identified to Marx opens the question on what Marx’s actual view on knowledge.
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