This definitive edition of the Communist Manifesto, prepared for its 150th anniversary, includes a foreword by Marxist scholar Paul M. Sweezy, co-editor of "Monthly Review," the full text of the Communist Manifesto, in a distinctive and pleasing hand-set typeface, the important catechism "Principles of Communism," drafted by Engels in 1847 as a basis for the Manifesto, and ""The Communist Manifesto After 150 Years,"" a far-reaching interpretive essay by Ellen Meiksins Wood, co-editor of "Monthly Review."

Ellen Meiksins Wood is a leading contemporary political theorist who has been described as the founder, together with Robert Brenner, of 'Political Marxism, ' a distinct version of historical materialism which has inspired a research program that spans a number of academic disciplines. Organized thematically, this Reader provides an overview of her original interpretations of capitalism, and many different topics.

Ellen Meiksins Wood argues that with the collapse of Communism the theoretical project of Marxism and its critique of capitalism is more timely and important than ever. In this book she sets out to renew the critical program of historical materialism by redefining its basic concepts and its theory of history in original and imaginative ways, using them to identify the specificity of capitalism as a system of social relations and political power. She goes on to explore the concept of democracy in both the ancient and modern world, examining the concept's relation to capitalism.

Are we now in an age of "postmodernity"? Even as some on the right have proclaimed the "end of history" or the final triumph of capitalism, we are told by some intellectuals on the left that the "modern" epoch has ended, that the "Enlightenment Project" is dead, that all the old verities and ideologies have lost their relevance, that the old principles of rationality no longer apply, and so on. Yet what is striking about the diagnosis of postmodernity is that it has so much in common with older pronouncements of death, both radical and reactionary versions. What has ended, apparently, is not so much another, different epoch but the same one all over again. In response, today's intellectuals on the left seem to be returning to historical materialism, to class analysis. This collection reflects that move, pinning postmodernism in its place and time. It exposes the erroneous bases of "pro-mo" premises, by identifying the real problems to which the current intellectual fashions offer false - or no - solutions. In so doing, the contributors challenge the limits imposed on action and resistance by those who see liberating "new times" in the contradictions of contemporary capitalism.

Historian and political thinker Ellen Meiksins Wood argues that theories of "postmodern" fragmentation, "difference", and contingency can barely accommodate the idea of capitalism, let alone subject it to critique. In this book she sets out to renew the critical programme of historical materialism by redefining its basic concepts and its theory of history in original and imaginative ways, using them to identify the specificity of capitalism as a system of social relations and political power. She goes on to explore the concept of democracy in both the ancient and modern world, examining its relation to capitalism, and raising questions about how democracy might go beyond the limits imposed on it.

A sweeping and nuanced materialist history of Western political thought In this groundbreaking work, Ellen Meiksins Wood rewrites the history of political theory, from Plato to Rousseau. Treating canonical thinkers as passionately engaged human beings, Wood examines their ideas not simply in the context of political languages but as creative responses to the social relations and conflicts of their time and place. She identifies a distinctive relation between property and state in Western history and shows how the canon, while largely the work of members or clients of dominant classes, was shaped by complex interactions among proprietors, labourers and states. Western political theory, Wood argues, owes much of its vigour, and also many ambiguities, to these complex and often contradictory relations. In the first volume, she traces the development of the Western tradition from classical antiquity through to the Middle Ages in the perspective of social history-a significant departure not only from the standard abstract history of ideas but also from other contextual methods. From the Ancient Greek polis of Plato, Aristotle, Aeschylus and Sophocles, through the Roman Republic of Cicero and the Empire of St Paul and St Augustine, to the medieval world of Averroes, Thomas Aquinas and William of Ockham, Wood offers a rich, dynamic exploration of thinkers and ideas that have indelibly stamped our modern world. In the second volume, Wood addresses the formation of the modern state, the rise of capitalism, the Renaissance and Reformation, the scientific revolution and the Age of Enlightenment, which have all been attributed to the "early modern" period. Nearly everything about its history remains controversial, but one thing is certain: it left a rich and provocative legacy of political ideas unmatched in Western history. The concepts of liberty, equality, property, human rights and revolution born in those turbulent centuries continue to shape, and to limit, political discourse today. Assessing the work and background of figures such as Machiavelli, Luther, Calvin, Spinoza, the Levellers, Hobbes, Locke and Rousseau, Ellen Wood vividly explores the ideas of the canonical thinkers, not as philosophical abstractions but as passionately engaged responses to the social conflicts of their day.

Are we now in an age of "postmodernity"? Even as some on the right have proclaimed the "end of history" or the final triumph of capitalism, we are told by some intellectuals on the left that the "modern" epoch has ended, that the "Enlightenment Project" is dead, that all the old verities and ideologies have lost their relevance, that the old principles of rationality no longer apply, and so on. Yet what is striking about the diagnosis of postmodernity is that it has so much in common with older pronouncements of death, both radical and reactionary versions. What has ended, apparently, is not so much another, different epoch but the same one all over again. In response, today's intellectuals on the left seem to be returning to historical materialism, to class analysis. This collection reflects that move, pinning postmodernism in its place and time. It exposes the erroneous bases of "pro-mo" premises, by identifying the real problems to which the current intellectual fashions offer false - or no - solutions. In so doing, the contributors challenge the limits imposed on action and resistance by those who see liberating "new times" in the contradictions of contemporary capitalism.

In The Origin of Capitalism, a now-classic work of history, Ellen Meiksins Wood offers readers a clear and accessible introduction to the theories and debates concerning the birth of capitalism, imperialism, and the modern nation state. Capitalism is not a natural and inevitable consequence of human nature, nor simply an extension of age-old practices of trade and commerce. Rather, it is a late and localized product of very specific historical conditions, which required great transformations in social relations and in the relationship between humans and nature.

In this lively and wide-ranging book, Ellen Meiksins Wood argues that what is supposed to have epitomized bourgeois modernity, especially the emergence of a "modern" state and political culture in Continental Europe, signaled the persistence of pre-capitalist social property relations. Conversely, the absence of a "modern" state and political discourse in England testified to the presence of a well-developed capitalism. The fundamental flaws in the British economy are not just the symptoms of arrested development but the contradictions of the capitalist system itself. Britain today, Wood maintains, is the most thoroughly capitalist culture in Europe.

In this era of 'globalization', we hear a great deal about a 'new imperialism', the hegemony of global capital and its chief enforcer, the US. Today, with the US promising an endless 'war against terrorism' and a policy of 'pre-emptive defence', this notion seems more plausible than ever. But what does imperialism mean in the absence of colonial conquest and direct imperial rule? This lucid and lively book explores the new imperialism, and contrasts it with historical Empires, from ancient Rome, through medieval Europe, the Arab Muslim world, the Spanish conquests, and the Dutch commercial empire. Tracing the birth of capitalist imperialism back to the English domination of Ireland, Wood follows its development through the British Empire in America and India. The nature of today's new capitalist empire is brought into sharp relief - the political reach of imperial power cannot match its economic hegemony, and the global economy is administered not by a global state but by a system of multiple local states, policed by the most powerful military force the world has ever known and enforced according to a new military doctrine of war without end, in purpose or time.

The controversial thesis at the center of this study is that, despite the importance of slavery in Athenian society, the most distinctive characteristic of Athenian democracy was the unprecedented prominence it gave to free labor. Wood argues that the emergence of the peasant as citizen, juridically and politically independent, accounts for much that is remarkable in Athenian political institutions and culture. From a survey of historical writings of the eighteenth and nineteenth centuries, the focus of which distorted later debates, Wood goes on to take issue with recent arguments, such as those of G.E.M. de Ste Croix, about the importance of slavery in agricultural production. The social, political and cultural influence of the peasant-citizen is explored in a way which questions some of the most cherished conventions of Marxist and non-Marxist historiography.

The formation of the modern state, the rise of capitalism, the Renaissance and Reformation, the scientific revolution and the Age of Enlightenment have all been attributed to the early modern period. Nearly everything about its history remains controversial, but one thing is certain: it left a rich and provocative legacy of political ideas unmatched in Western history. The concepts of liberty, equality, property, human rights and revolution born in those turbulent centuries continue to shape, and to limit, political discourse today. Assessing the work and background of figures such as Machiavelli, Luther, Calvin, Spinoza, the Levellers, Hobbes, Locke and Rousseau, Ellen Wood vividly explores the ideas of the canonical thinkers, not as philosophical abstractions but as passionately engaged responses to the social conflicts of their day.

In this groundbreaking work, Ellen Meiksins Wood rewrites the history of political theory. She traces the development of the Western tradition from classical antiquity through to the Middle Ages in the perspective of social history-a significant departure not only from the standard abstract history of ideas but also from other contextual methods. Treating canonical thinkers as passionately engaged human beings, Wood examines their ideas not simply in the context of political languages but as creative responses to the social relations and conflicts of their time and place. She identifies a distinctive relation between property and state in Western history and shows how the canon, while largely the work of members or clients of dominant classes, was shaped by complex interactions among proprietors, labourers and states. Western political theory, Wodd argues, owes much of its vigour, and also many ambiguities, to these complex and often contradictory relations. From the Ancient Greek polis of Plato, Aristotle, Aeschylus and Sophocles, through the Roman Republic of Cicero and the Empire of St Paul and St Augustine, to the medieval world of Averroes, Thomas Aquinas and William of Ockham, Citizens to Lords offers a rich, dynamic exploration of thinkers and ideas that have indelibly stamped our modern world.

Michael Hardt and Antonio Negri's book Empire has been hailed as a latter day Communist Manifesto. Its ability to develop a theoretical framework relevant to the current period of global neo-liberalism and international capitalism captured the imagination of the growing anti-capitalist movement and has been claimed as a turning point for the left. As much as it has seduced and delighted some, however, it has enraged and frustrated others. In this collection, a series of some of the most acute international theorists and commentators of our times subject the book to trenchant and probing analysis from political, economic and philosophical perspectives, and Hardt and Negri respond to their questions and criticisms.

NATO's war on Yugoslavia in the spring of 1999 was unleashed in the name of democracy and human rights. This view was challenged by the world's three largest countries, India, China and Russia, who saw the bombing of Serbia and Kosovo as a naked attempt to assert US dominance in an unstable world. In the West, media networks were joined by substantial sectors of left/liberal opinion in supporting the war. Nonetheless, a wide variety of figures emerged to challenge the prevailing consensus. Their work, gathered here for the first time, forms a collection of key statements and anti-war writings from some of democracy's most eloquent dissidents-Noam Chomsky, Harold Pinter, Edward Said and many others-who provide carefully researched examinations of the real motives for the US action, dissections and critiques of the ideology of 'humanitarian warfare', and chartings of the unnecessary tragedy of a region laid to waste in the pursuance of Great Power politics. This reader presents some of the most important texts on NATO's Balkan crusade and forms a major intervention in the debate on global geo-political strategy after the Cold War.

In this classic study, which won the Isaac Deutscher Memorial Prize, Ellen Wood provides a critical survey of influential trends in "post-Marxist" theory. Challenging their dissociation of politics from class, she elaborates her own original conception of the complex relations between class, ideology and politics. In the process, Wood explores the links between socialism and democracy and reinterprets the relationship between liberal and socialist democracy. In a new introduction, Wood discusses the relevance of The Retreat from Class in a post-Soviet world. She traces the connections between post-Marxism and current academic trends such as postmodernism and argues that a re-examination of class politics is a necessary counter to the current cynical acceptance of capitalism.

Big changes in the global economy and world politics have put new questions on the table for labour movements around the world. Can workers regain the initiative against the tidal wave of corporate downsizing and government cutbacks? Is labour rising from the ashes? Focusing upon recent developments in the United States, this volume sets these decisive questions about labour against a global backdrop, connecting and contrasting the new American scene to recent developments abroad - from Mexico to Asia, from Canada to Eastern Europe. It provides analysis of the key issues being debated by labour scholars and activists: the changing composition of the international working class; patterns of work under contemporary capitalism; the relationship of race and gender to class; the promise and limitations of recent eruptions of labour militancy; and the strategic options available to the labour movement in today's conditions.

Capitalism was born in England, yet the dominant Western conceptions of modernity have come from elsewhere, notably from France, the historical model of "bourgeois" society. In this lively and wide-ranging book, Ellen Meiksins Wood argues that what is supposed to have epitomized bourgeois modernity, especially the emergence of a "modern" state and political culture in Continental Europe, signalled the persistence of precapitalist social property relations. Conversely, the absence of a "modern" state and political discourse in England testified to the presence of a well-developed capitalism. The fundamental flaws in the British economy are not just the symptoms of arrested development but the contradictions of the capitalist system itself. Britain today, Wood maintains, is the most thoroughly capitalist culture in Europe. Weaving together economic and political history with the history of ideas, Wood ranges across a broad spectrum of current debates, from the "Nairn-Anderson theses" to the contribution of J.C.D. Clark and Alan Macfarlane, and over a wide variety of topics: the development of British capitalism and French absolutism; the state, the nation and their symbolic representations; revolution and tradition; the cultural patterns of English speech, urbanism, ruralism and the landscape garden; ideas of sovereignty, democracy, property and progress. This book will be as interesting and provocative to observers of contemporary capitalism as to historians of early modern Europe or Western political thought.

The controversial thesis at the center of this study is that, despite the importance of slavery in Athenian society, the most distinctive characteristic of Athenian democracy was the unprecedented prominence it gave to free labor. Wood argues that the emergence of the peasant as citizen, juridically and politically independent, accounts for much that is remarkable in Athenian political institutions and culture.
From a survey of historical writings of the eighteenth and nineteenth centuries, the focus of which distorted later debates, Wood goes on to take issue with recent arguments, such as those of G.E.M. de Ste Croix, about the importance of slavery in agricultural production. The social, political and cultural influence of the peasant-citizen is explored in a way which questions some of the most cherished conventions of Marxist and non-Marxist historiography. This book will be of great interest to ancient historians, classicists, anthropologists and political theorists, as well as to a wider reading public.