Can anyone give me a link or explanation of Karl Marx's Book "Communist Manifesto"?
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simple explanation:\n\nhe wanted a classless society; everyone is equal\n\nhe believed in heavy industry and collective farming\n\nhe believed in the switch from home to factory and country to city.\n\n\nthat's basically what it's about all summed up.
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Marx's conflict thoery is a fun one.  Or Durkheim's on solidarity.  George Ritzer is a great source to start with.
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Read about it here:\n\nhttp://www.mises.org/rothbard/ethics/three.asp\n\nhttp://www.natreformassn.org/statesman/04/clsnatvsmod.html
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it's A Communism. I am not really sure on this one so please give me feed back.
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Umm i read that book last year.... but maybe this can help \n\nWilliam Golding presented numerous themes and basic ideas that give the reader something to think about. One of the most basic and obvious themes is that society holds everyone together, and without these conditions, our ideals, values, and the basics of right and wrong are lost. Without society's rigid rules, anarchy and savagery can come to light.\n\nGolding is also showing that morals come directly from our surroundings, and if there is no civilization around us, we will lose these values.\n\nOther secondary themes include the following:\n\nPeople will abuse power when it's not earned. \n*When given a chance, people often single out another to degrade to improve their own security. \n*You can only cover up inner savagery so long before it breaks out, given the right situation. \n*It's better to examine the consequences of a decision before you make it than to discover them afterward. \n*The fear of the unknown can be a powerful force, which can turn you to either insight or hysteria. \n\n\nummm this is yahoo india, they read that book in india?
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Marx wasnt a conservative, communism is extreme liberalism\n\n\nand yes it is
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Quick summary.  I hope it helps.\n\nIn structure, the new Encyclical begins with a description of the historical situation which prevailed in 1891, the emergence of hyper-industrialism, the accelerated division of Western societies into rich and poor, the spirit of revolution, based largely, but not exclusively, on class war and Marxist philosophy.\n\nJohn Paul II then outlines the essential principles promulgated by his predecessor - among them, the natural right to the ownership of private property (and the limit placed on that right); the right of workers to form trade unions and of employers to form parallel organisations; the right to an adequate period of rest, recreation, safe and hygienic conditions of work; the right to a just wage (sufficient for an entire family) guaranteed by the State; the right to religious freedom. Those rights, says John Paul II, are as unchallangeable today as they were then.\n\nThe latter is a not-unimportant point in present day Australia and New Zealand where, under the slogan of the "de-regulation of labour" (allegedly to complement the preceding de-regulation of the financial exchanges), the real purpose is not so much to limit the power of the unions according to law, but to smash them.\n\nThe third section of the new Encyclical traces the social history of Western societies since World War II, which the Pope characterises as "a situation of non-war rather than genuine peace!" Of this the main features were the loss of freedom of half the European continent to Communist totalitarianism; the consequent vast flow of refugees and of other migrants; the arms race whose economic cost alone made it impossible to realise many aspects of social justice; terrorism and counter-terrorism, de-colonisation.\n\nThe third chapter of the Encyclical is entitled "The Year 1989", the decisive turning-point, marked by the collapse of the Communist bloc "accomplished almost everywhere by means of peaceful protest, using only the weapons of truth and justice!" Nobody, writes the Pope, ever believed that the overthrow of the Communist empire could have been achieved by anything short of war. He rightly adds, however, that the inefficiencies of the Communist social and economic system, based on a denial of the right to property and freedom of production was a major contributing factor to the result.\n\nReligious roots\nWhat, in the end, overthrew the Communist system, however, was the indomitable urge of a new generation which knew that it had been robbed of any knowledge of the meaning of life and wished to regain "the religious roots of their national cultures ... and the person of Christ Himself." Here, it is possible to believe that the Pope has perhaps generalised too widely from forces he observed - and helped to create - in Poland.\n\nThe Pope does not make the mistake of believing that this is the happy "end of history", as the American writer, Francis Fukuyama put it: "Much hatred and ill-will have accumulated. There is a real danger that these will re-explode after the collapse of dictatorship." The condition of near civil war in Yugoslavia, as well as the many ethnic conflicts in the Soviet Union would serve as illustrations to fill in the Pope's picture.\n\nThe dangers which the Pope foresees are of a possible revival of totalitarian controls, the domination of new societies by consumerist practices, and the rise of religious fundamentalism, which is perhaps natural granted the apocalyptic nature of the age.\n\nAs for remedies, the Pope went back to apply the principles of Rerum Novarum to a completely new and highly technological age.\n\n(1) The right of private property is insisted upon as the foundation of economic well-being and progress, to be accompanied however by measures which will share the proceeds in the interest of relieving poverty and distress.\n\n(2) This qualification is all the more necessary, since the explo
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I wish you buy a book and refer it.\n\nhttp://www.termpapers-on-file.com/categories/148-001.html
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Read the Communist Manefesto.  Then read Gulag Archepelago by Alexander Soltsenetien
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You may be thinking of:\n\nRecipes for Disaster, an anarchist cookbook recently published by the CrimethInc Worker Collective.\n\nIt is the long-awaited follow-up to the CrimethInc. collective’s notorious first book, Days of War, Nights of Love. This 624-page manual complements the romance and idealism of that earlier work with practical information and instruction. Over thirty collectives collaborated in testing, composing, and editing the book’s 62 sections, which range from Affinity Groups, Coalition Building, and Mental Health to Sabotage, Squatting, and Wheatpasting. These are illustrated with extensive technical diagrams and first-hand accounts, and prefaced with a thorough discussion of the diverse roles direct action can play in social transformation. If you’re looking for a tactical handbook for revolutionary action, look no further.
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You will have to research Marxist history, Do not focus ont the revolts of 1848 in Europe, Focus on The Paris Commune of 1872, The Revolt of 1905 in Russia, and The Bolshevik revolt. I believe it originated in the Paris Commune. The other two revolts will tie in Vladimir Illich Ulaynov.(Lenin)
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This book is a classic enthnographic text that needs to be read by all those who are interested in revealling the social forces that shapes our lives as a people living under this last state of Capitalism, that others call a Globalised world. Even though Paul Willis was looking at Working class kids in England, I have found the application of his methodology applicable even in the context of a post Apartheid state like South Africa where we talk of the "historically disadvantaged learner" as an eupermism for the same phenomenon that Willis has studies.\n\nNice light reading matter there.
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But it DOES have a moral! The moral is that Communism does not work. Communism seems like a great idea at first, but eventually natural heirarchies evolve and the government becomes autocratic.\n\nIn Animal Farm the pigs incite a revolution against the tyrannical Farmer Jones, but by the end of the book they themselves have become the tyrants - indistinguishable from humans.\n\nMost of the characters in the book represent real individuals or organisations from the Communist Revolution in Russia. \n\nFarmer Jones is Tsar Nicholas, Old Major is Marx, Snowball is Trotsky, Napoleon is Lenin or Stalin, Squealer presents the propanda machine, the horses are the people (Boxer representing the working class Proletariats and Molly representing the aristocratic Bourgoise), the raven represents the church, the dogs represent the Red Army, and so on.
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You should read Karl Marx's book.  I read it in 9th grade, and was supprised by how differently it was portrayed.  The idea of communism in it's simplest is perfect.  Every one has food, clothing, and more than enough to thrive.  Communism would be the perfect government if we could find a ruler who wasn't self absorbed and greedy.  Unfortunately, that's not how most humans function.  (In enland, with the Monarch, Parliment was established to make sure that the King/ Queen wasn't abusing his/her powers, and I bet something similar would function well in a Communist community).  Communisim is only condsidered bad or evil because dictators in the past have proven to be bad or evil.
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Communism is just a government format, that leads by council. It grew out of the Socialist movement sparked by Carl Marx. There are a number of books on the subject, try The Manifesto. By the way, both of these were ideas that looked real good on paper, but never translated well into reality. Human nature is it's biggest problem.
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Karl Marx once said: "A house can be large or small; as long as the surrounding houses are equally small it satisfies all social demands.  But if a palace rises beside the little house, the little house shrinks into a hut."\n\nIn other words, the value one places on their own material possession is relative to how that individual perceives the value of of the material possessions of others.  \n\nThroughout history and in all societies, there has always been some notion that society can be divided into the "high" and "low" classes, and, Karl Marx held that the primary social division was between a "ruling class" and a working class.  \n\nCriminologists, for their part, evolved early on in history from being poverty researchers into becoming inequality researchers.  Poverty and inequality are not the same thing.  The last "poverty causes crime" criminologists were Guerry and Quetelet in France during the early 1800s, and perhaps a few Marxist-inspired criminologists in the early 1900s. \n\nThese three quotes are from the paper, “Poverty, inequality, and crime.” At:\n\nhttp://faculty.ncwc.edu/toconnor/301/301lect07.htm\n\nMarx concluded, the malefactor, the cause of all this limitless human misery, was the capitalist. His crime, felonious by all canons of human decency and fairness, was the unrecompensed piracy from the defenseless industrial workers of most of the wealth which they alone created. No plunder in history, said Marx, could compare with the enormity of the offense of the capitalist who, without working himself, appropriated the products of the worker, leaving the worker with only the minimum amount paid as "slave-wages" to keep him alive and to enable him to produce.\n\nThis is a quote from an article at:\n\nhttp://www.cesj.org/thirdway/almostcapitalist.htm\n\nMarx blamed the capitalist, the class distinctions, the unequalness of people.  He completely missed the point that the capital of the capitalist creates new wealth and jobs for others.  That such creation is a ladder which people can climb on their own initiative to better their lot in life.  Where Marxist concepts ruled, people (except for a ruling elite) dropped to the lowest common denominator.  Where capitalism flourished the average standard of life increased as did the opportunities for one to change the direction of their life.\n\nMarx’s theories are interesting but not realistic.
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The communism Karl Marx promised was good, equal rights for all, but todays communism makes sure the govt. is rich but the people are poor.\n\nFor more info, read the book Animal Farm