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By Marx, Karl; Basso, Luca; Marx, Karl

The productiveness of the proposal of singularity is argued to be in keeping with the truth that it permits us to focus on the component to person realisation, at the same time stressing its distance from the trendy belief of individuality. The “correlate” of singularity is the reciprocity, relocating and volatile, among the “individual” and the “collective,” which happens in school struggles.

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Extra resources for Marx and singularity : from the early writings to the Grundrisse

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In the Declaration, only one limit is imposed on bourgeois freedom: the respect of every other bourgeois’s freedom; anything is permitted so long as it does not harm others.  But the right of man to freedom is not based on the association of man with man but rather on the separation [Absonderung] of man from man. 75 The individual of civil society, an atom unconnected to other atoms, is at the centre: the rights of man, an outcome of revolutionary events, far from unhinging – or, at least, attenuating – this state of affairs, actually fully and totally endorse it.

Ibid. 34. Marx 1975g, 1975g, 1975g, 1975g, 1975g, p. p. p. p. p. 273. 274. 328. 334. 342. 1975g, p. 341. ’37 In this respect, Gattungswesen still plays a central and almost foundational role, despite all the difficulties it entails, especially in relation to the lack of differentiation between ‘individual’ and ‘collective’, and although it fundamentally changes in the actual structures of bourgeois society. In the Manuscripts, Marx describes communism as the overcoming of the estrangement that arises from the division of labour and as the realisation of Gattungswesen, each individual conforming to his own human nature and that of the species he belongs to.

Marx 1975c, p. 32. Della Volpe’s interpretation, in Della Volpe 1978, is questionable. He claims that, in the Kritik, we find ‘the consciousness of the new method of dialectical materialism as a (Galilean) experimental method that would be applied to the (historical dialectical) investigation of Capital’ (p. 153): this is supposedly ‘a kind of frankly materialist critique’ (p. 154). Colletti 1979 claims: ‘When Marx criticised Hegel’s logic, he not only does logic, he also does sociology’ (p. 125), a sociology that becomes ‘the struggle for world-change’ (p.

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