Dieses Buch verfolgt einen marxistischen Ansatz mit dem Schwerpunkt auf der Klasse, um über Marx' Kapital im Kontext des Ostens nachzudenken. Es nimmt eine kritische Neubewertung einiger vertrauter Konzepte im Kapital vor und arbeitet Themen heraus, die an dessen Rand liegen. In verschiedenen Aufsätzen wird dieses Grenzgebiet erkundet, um neue Konzepte und Analysemethoden für Marx' Abhandlung im 21. Jahrhundert zu fördern. Jahrhundert voranzutreiben. Damit stellt es einen Fortschritt in der Marxschen Theorie und Politik dar. Das Buch untersucht das Kapital von Marx aus der Perspektive und dem Blickwinkel des Ostens und konzentriert sich auf viele Themen, die an den "Grenzen" des Kapitals liegen, das sich hauptsächlich mit der Entschlüsselung des entwickelten Kapitalismus befasst. Es werden neue Konzepte eingeführt und in Beziehung zu den von Marx vertretenen gesetzt, um unser Verständnis von Wirtschaft, Kapitalismus, Entwicklung und Politik zu verbessern. In dieser Hinsicht bietet das Buch eine Lesart des Kapitals, die sich von den herkömmlichen Überlegungen in der westlichen Welt unterscheidet. Der Umfang ist groß und deckt einen großen Teil des Gebiets von Marx' Kapital ab, wobei auch einige neue Themen im Zusammenhang mit dem Kapital behandelt werden. Der Inhalt gliedert sich in die folgenden Abschnitte: Rezeption des Kapitals im Osten; Wert, Ware, Mehrwert und Kapitalismus; Bevölkerung und Rente im Kapital; und Fragen jenseits des Kapitals.

Following the reforms undertaken in the last two decades, India's economic landscape has been radically transformed. This book examines the new economic map, which is shown to be shaped by two intertwined currents: globalization and sustainability. Weaving extensively through these currents and the canvas of development in the Indian economy they open up, this work seeks to introduce new methodologies, a corpus of concepts and modes of analysis to make sense of the emerging order of things. What transpires in the course of the investigation is a critical reflection of the present in which not only the new institutions, policies and practices are analyzed, but their limitations, fragility and at times myopic approaches are brought to light. By highlighting the rough edges created by the new conditions, this book is firmly engaged with the frontier of the Indian economy and ends up challenging many well-known conjectures and assumptions. In doing so, it strives to shift the Indian economy to a new terrain, thereby fundamentally re-locating and re-orienting the discourse of that economy as a unique object of analysis.

This book pursues a Marxist approach with an emphasis on class to reflect on Marx's Capital in the context of the East. It critically reassesses some of the familiar concepts in Capital and teases out issues that are at its periphery. In various essays, it explores this borderland to promote new concepts and modes of analysing Marx's treatise in the twenty-first century. Accordingly, it represents an advance in Marxian theory and politics. Examining Marx's Capital from the perspective and location of the East, the book focuses on many issues that are at the 'borders' of Capital, which is concerned principally on unpacking developed capitalism. New concepts are introduced and set in relation to those championed by Marx in order to advance our understanding of economy, capitalism, development and politics. In this regard, the book offers a reading of Capital that is distinct from conventional reflections on it in the Western world. The scope is vast, covering much of the territory in Marx's Capital, as well as addressing a few new issues connected to Capital. The content is divided into the following sections: Reception of Capital in the East; Value, Commodity, Surplus Value and Capitalism; Population and Rent in Capital; and Issues Beyond Capital.

This book brings together Marxian philosophy and Lacanian psychoanalysis to argue that the hegemonic form of global capital is founded on the foreclosure of class and 'world of the third,' where 'world of the third' is the "inappropriate(d) outside" of hegemonic forms of capitalist development in the global South. The authors counterpose 'the world of the third' to the mainstream notion of the "third world," seen as a "lacking other" in desperate need of aid or humanitarianism. Thus, for them, the hegemonic form of global capital is engendered through the foregrounding of the 'poor,' 'victim' third world and the foreclosure of the non-capitalist 'world of the third.' Building on what they characterize as an "ab-original" reading of Marxian historical materialism and the Lacanian real, the authors seek to conceptualize a counter-hegemonic revolutionary subject as a basis for postcapitalist alternatives to the hegemonic form of global capital.

While Marxian theory has produced a sound and rigorous critique of capitalism, has it faltered in its own practice of social transformation? Has it faltered because of the Marxian insistence on the hyper-secularization of political cultures? The history of religions - with the exception of some spiritual traditions - has not been any less heartless and soulless. This book sets up a much-needed dialogue between a rethought Marxian praxis of the political and a rethought experience of spirituality. Such rethinking within Marxism and spirituality and a resetting of their lost relationship is perhaps the only hope for a non-violent future of both the Marxian reconstruction of the self and the social as also faith-based life-practices. Building on past work in critical theory, this book offers a new take on the relationship between a rethought Marxism and a rethought spirituality (rethought in the life, philosophy and works of Christian thinkers, anti-Christian thinkers, Marxian thinkers, those critical of Marxist Statecraft, Dalit neo-Buddhist thinkers, thinkers drawing from Judaism, as well as thinkers drawing critically from Christianity). Contrary to popular belief, this book does not see spirituality as a derivative of only religion. This book also sees spirituality as, what Marx designated, the "sigh of the oppressed" against both social and religious orthodoxy. In that sense, spirituality is not just a displaced form of religion; it is a displaced form of the political too. This book therefore sets up the much needed dialogue between the Marxian political and the spiritual traditions. The chapters in this book were originally published in Rethinking Marxism - A Journal of Economics, Culture and Society.

Challenging the more conventional approaches to dislocation and resettlement that are the usual focus of discussion on the topic, this book offers a unique theory of dislocation in the form of primitive accumulation.

Interrogating the 'reformist-managerial' and 'radical-movementist' approaches, it historicizes and politicizes the event of dislocation as a moment to usher in capitalism through the medium of development. Such a framework offers alternative avenues to rethinking dislocation and resettlement, and indeed the very idea of development. Arguing that dislocation should not be seen as a necessary step towards achieving progress - as it is claimed in the development discourse - the authors show that dislocation emerges as a socio-political constituent of constructing capitalism.
This book will be of interest to academics working on Development Studies, especially on issues relating to the political economy of development and globalization.

Challenging the more conventional approaches to dislocation and resettlement that are the usual focus of discussion on the topic, this book offers a unique theory of dislocation in the form of primitive accumulation.

Interrogating the 'reformist-managerial' and 'radical-movementist' approaches, it historicizes and politicizes the event of dislocation as a moment to usher in capitalism through the medium of development. Such a framework offers alternative avenues to rethinking dislocation and resettlement, and indeed the very idea of development. Arguing that dislocation should not be seen as a necessary step towards achieving progress - as it is claimed in the development discourse - the authors show that dislocation emerges as a socio-political constituent of constructing capitalism.
This book will be of interest to academics working on Development Studies, especially on issues relating to the political economy of development and globalization.

According to Nehru, the transition from a backward agricultural society to a modern industrialized society was the only road for India to progress. So, for the past few decades, India has focused its transitional development around movement away from a state-controlled economy toward that of a free market economy. Transition and Development in India challenges the current basis of this theory of development, laying the groundwork for an entirely new Marxist approach to transition that should apply not just to India, but to all developing nations.

According to Nehru, the transition from a backward agricultural society to a modern industrialized society was the only road for India to progress. So, for the past few decades, India has focused its transitional development around movement away from a state-controlled economy toward that of a free market economy. Transition and Development in India challenges the current basis of this theory of development, laying the groundwork for an entirely new Marxist approach to transition that should apply not just to India, but to all developing nations.

Following the reforms undertaken in the last two decades, India's economic landscape has been radically transformed. This book examines the new economic map, which is shown to be shaped by two intertwined currents: globalization and sustainability. Weaving extensively through these currents and the canvas of development in the Indian economy they open up, this work seeks to introduce new methodologies, a corpus of concepts and modes of analysis to make sense of the emerging order of things. What transpires in the course of the investigation is a critical reflection of the present in which not only the new institutions, policies and practices are analyzed, but their limitations, fragility and at times myopic approaches are brought to light. By highlighting the rough edges created by the new conditions, this book is firmly engaged with the frontier of the Indian economy and ends up challenging many well-known conjectures and assumptions. In doing so, it strives to shift the Indian economy to a new terrain, thereby fundamentally re-locating and re-orienting the discourse of that economy as a unique object of analysis.

Taking the period following the advent of liberalization, this book explains the transition of the Indian economy against the backdrop of development. If the objective is to explore the new economic map of India, then the distinct contributions in the book could be seen as twofold. The first is the analytical frame whereby the authors deploy a unique Marxist approach consisting of the initial concepts of class process and the developing countries to address India's economic transition. The second contribution is substantive whereby the authors describe India's economic transition as epochal, materializing out of the new emergent triad of neo-liberal globalization, global capitalism and inclusive development. This is how the book theorizes the structural transformation of the Indian economy in the twenty-first century. Through this framework, it interrogates and critiques the given debates, ideas and policies about the economic development of a developing nation.