In this combative, controversial book, Terry Eagleton takes issue with the prejudice that Marxism is dead and done with. Taking ten of the most common objections to Marxism - that it leads to political tyranny, that it reduces everything to the economic, that it is a form of historical determinism, and so on - he demonstrates in each case what a woeful travesty of Marx's own thought these assumptions are. In a world in which capitalism has been shaken to its roots by some major crises, "Why Marx Was Right" is as urgent and timely as it is brave and candid. Written with Eagleton's familiar wit, humour and clarity, it will attract an audience far beyond the confines of academia.

Originally published in 1964, One-Dimensional Man quickly became one of the most important texts in the ensuing decade of radical political change. This second edition, newly introduced by Marcuse scholar Douglas Kellner, presents Marcuse's best-selling work to another generation of readers in the context of contemporary events.

This revised and enlarged edition of the leading anthology provides the essential writings of Marx and Engels--those works necessary for an introduction to Marxist thought and ideology.

列斐伏尔是法国著名的马克思主义理论家、西方学界著名的“日常生活批判理论之父”、“现代法国辩证法之父”、区域社会学特别是城市社会学理论的重要奠基人，也是超现实主义的批评者、马克思主义永不疲倦的支持者、文化研究的先驱、存在主义的马克思主义的重要代表人物。 　　本书阐述学界关于列斐伏尔理论的研究现状及存在的问题。介绍列斐伏尔的生平和著作，立足于列斐伏尔的著作，着重考察了列斐伏尔的自然观、节奏观、女性观、资本主义观、哲学观、马克思主义观等基本观念，论述列斐伏尔的异化理论、日常生活批判理论、美学理论、国家理论、现代性理论和空间理论，把握其思想的渊源与脉络，评判其理论得失，探寻他是如何运用马克思主义理论分析西方社会历史条件、关注西方社会现实问题的，力图为研究马克思主义在新的形势下的发展提供丰富的素材。

This is the first time one of the most important of Lukacs' early theoretical writings, published in Germany in 1923, has been made available in English. The book consists of a series of essays treating, among other topics, the definition of orthodox Marxism, the question of legality and illegality, Rosa Luxemburg as a Marxist, the changing function of Historic Marxism, class consciousness, and the substantiation and consciousness of the Proletariat.Writing in 1968, on the occasion of the appearance of his collected works, Lukacs evaluated the influence of this book as follows:"For the historical effect of History and Class Consciousness and also for the actuality of the present time one problem is of decisive importance: alienation, which is here treated for the first time since Marx as the central question of a revolutionary critique of capitalism, and whose historical as well as methodological origins are deeply rooted in Hegelian dialectic. It goes without saying that the problem was omnipresent. A few years after History and Class Consciousness was published, it was moved into the focus of philosophical discussion by Heidegger in his Being and Time, a place which it maintains to this day largely as a result of the position occupied by Sartre and his followers. The philologic question raised by L. Goldmann, who considered Heidegger's work partly as a polemic reply to my (admittedly unnamed) work, need not be discussed here. It suffices today to say that the problem was in the air, particularly if we analyze its background in detail in order to clarify its effect, the mixture of Marxist and Existentialist thought processes, which prevailed especially in France immediately after the Second World War. In this connection priorities, influences, and so on are not particularly significant. What is important is that the alienation of man was recognized and appreciated as the central problem of the time in which we live, by bourgeois as well as proletarian, by politically rightist and leftist thinkers. Thus, History and Class Consciousness exerted a profound effect in the circles of the youthful intelligentsia."George Lichtheim, also in 1968, writes that "...The originality of the early Lukacs lay in the assertion that the totality of history could be apprehended by adopting a particular 'class standpoint': that of the proletariat. Class consciousness;not indeed the empirical consciousness of the actual proletariat, which was hopelessly entangled with the surface aspects of objective reality, but an ideal-typical consciousness proper to a class which radically negates the existing order of reality: that was the formula which had made it possible for the Lukacs of 1923 to unify theory and practice."