Kritik Islam atas Marxisme dan Sesat-Pikir Barat Lainnya

by Ali Shariati, M. Dawam Rahardjo (Introduction), Husni Anis al-Habsyi (Translator)

Terjemahan Indonesia oleh Husni Anis al-Habsyi dari terjemahan Inggris Hamid Algar dari "Marxism and Other Western Fallacies". Diedit oleh Jalaluddin Rahmat. Pengantar oleh M. Dawam Raharjo.

Genres: Islam, Philosophy, Politics, Religion, Nonfiction, Theology, Theory

225 pages, Paperback

First published July 1, 1980

About the author

Ali Shariati was an Iranian revolutionary and sociologist who focused on the sociology of religion. He is held as one of the most influential Iranian intellectuals of the 20th century and has been called the ideologue of the Iranian Revolution. He was born in 1933 in Kahak (a village in Mazinan), a suburb of Sabzevar, found in northeastern Iran, to a family of clerics.

Shariati developed fully novice approach to Shi'ism and interpreted the religion in a revolutionary manner. His interpretation of Shi'ism encouraged revolution in the world and promised salvation after death. Shariati referred to his brand of Shi'ism as "Red Shi'ism" which he contrasted with clerical-dominated, unrevolutionary "Black Shi'ism" or Safavid Shi'ism. Shariati's works were highly influenced by the Third Worldism that he encountered as a student in Paris — ideas that class war and revolution would bring about a just and classless society. He believed Shia should not merely await the return of the 12th Imam but should actively work to hasten his return by fighting for social justice, "even to the point of embracing martyrdom", saying "everyday is Ashoura, every place is Karbala." Shariati had a dynamic view about Islam: his ideology about Islam is closely related to Allama Iqbal's ideology as according to both intellectuals, change is the greatest law of nature and Islam.

Persian:

دکتر شریعتی‌ در سا‌ل‌ ۱۳۱۲ در خا‌نواده‌ ای‌ مذهبی‌ چشم‌ به‌ جها‌ن‌ گشود پدر او استا‌د محمد تقی‌ شریعتی‌ مردی‌ پا‌ک‌ و پا‌رسا‌ و عا‌لم‌ به‌ علوم‌ .نقلی‌ و عقلی‌ و استا‌د دانشگا‌ه‌ مشهد بود علی‌ پس‌ از گذراندن‌ دوران‌ کودکی‌ وارد دبستا‌ن‌ شد و پس‌ از شش‌ سا‌ل‌ وارد دانشسرای‌ مقدما‌تی‌ در مشهد شد. علا‌وه‌ بر خواندن‌ دروس‌ دانشسرا در کلا‌سها‌ی‌ پدرش‌ به‌ کسب‌ علم‌ می‌ پرداخت‌. معلم‌ شهید پس‌ از پا‌یا‌ن‌ تحصیلا‌ت‌ در دانشسرا به‌ آموزگا‌ری‌ پرداخت‌ و کا‌ری‌ را شروع‌ کرد که‌ در تما‌می‌ دوران‌ زندگی‌ کوتا‌هش‌ سخت‌ به‌ آن‌ شوق‌ داشت‌ و با‌ ایما‌نی‌ خا‌لص‌ با‌ تما‌می‌ وجود آنرا دنبا‌ل‌ کرد.

در سا‌ل‌۱۳۵۲، رژیم‌، حسینیه‌ء ارشا‌د که‌ پا‌یگا‌ه‌ هدایت‌ و ارشا‌د مردم‌ بود را تعطیل‌ نمود، و معلم‌ مبا‌رز را بمدت ‌ ۱۸ما‌ه‌ روانه‌ زندان‌ میکند و درخ‌ خلوت‌ و تنها‌ ئی‌ است‌ که‌ علی‌ نگا‌هی‌ به‌ گذشته‌ خویش‌ می‌افکند و .استراتژی‌ مبا‌رزه‌ را با‌ر دیگر ورق‌ زده‌ و با‌ خدای‌ خویش‌ خلوت‌ میکند از این‌ به‌ بعد تا‌ سا‌ل‌ ۱۳۵۶ و هجرت‌ ، دکتر زندگی‌ سختی‌ را پشت‌ سرخ‌ گذاشت‌ . سا‌واک‌ نقشه‌ داشت‌ که‌ دکتر را به‌ هر صورت‌ ممکن‌ از پا‌ در آورد، ولی‌ شریعتی‌ که‌ از این‌ برنا‌مه‌ آگا‌ه‌ میشود ، آنرا لوث‌ میکند. در این‌ زما‌ن‌ استا‌د محمد تقی‌ شریعتی‌ را دستگیر و تحت‌ فشا‌ر و شکنجه‌ قرار داده‌ بودند تا‌ پسرش‌ را تکذیب‌ و محکوم‌ کند. اما‌ این‌ مسلما‌ن‌ راستین‌خ‌ سر با‌ز زد، دکتر شریعتی‌ در هما‌ن‌ روزها‌ و سا‌عا‌ت‌ خود را در اختیا‌ر آنها‌ میگذارد تا‌ اگر خواستند، وی‌ را از بین‌ ببرند و پدر را رها‌ کنند

سایت هواداران
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http://drshariati.org

Reviews

[Megat Hanis · Rating 5 out of 5]

Ali Shariati has proven himself unmatched in this eloquent, simple yet comprehensive and elegant style of critique of both Western and Eastern tradition of religion and philosophy as a whole. His commentary on each philosophical standpoint from capitalism, Marxism, existentialism to comparative analysis of religions is a manifestation of his mastery over the subject matter with a book less than a hundred pages in profound accuracy. He dwells on the question of human nature/essence as the main theme of this book, particularly from the viewpoint of Islam, and test it againts myriad of challenges from both former and latter tradition of thought. Obviously, one may find that Shariati was no typical Muslim apologist who would bring forth Islam devoid of its errors in cultural and civilizational undertaking but instead promoting Islam as a powerful philosophy and rich literature which foundation transcend those of Western and Eastern product.

His main critique was largely against Marxism as a complete form of ideological sets, which unlike Islam, operating in its core the most dogmatic, deterministic "dialectical materialism" both as a philosophical projects that wages war ruthlessly againts religions and political agenda without which transition from socialism to communism would not be materialized. This is perhaps, one of the most, if not the most important writing 21st century Muslim should read and dissect as to make it resurface as an important work circulating today's intellectual discourse.

[Saadullah · Rating 2 out of 5]

I was introduced to Ali Shariati as a sociologist and intellectual of pre-revolutionary Iran. His impact was pervasive enough to produce Urdu translations of his work in Pakistan, so I was just curious to know how a sociologist could become as popular as Shariati was.
After reading this text, I am not sure I can answer that question, but what I can express is my utter disappointment with this text. This is a dull, basic reading of "Western" philosophy, and its dismissiveness should have been obvious to me by the title itself, but I was expecting something much more engaging. In one sentence, Shariati's issue with Marxism is its incapability to address the "mystic" and the "spiritual", and the reader is supposed to be convinced that these two elements are necessary for any society to function effectively. It's actually crazy how much this text because carries forward the same arguments as any Islamist attempt at deconstructing "Western" ideologies: "too materialist", "where is the morality?", "our civilization is the best".
I am certainly not convinced that Shariati knew his history or his anthropology, and am deeply doubtful of his grasp of classical sociology.
This text can only be appreciated as a readable and perhaps as a more sincerely intellectual Islamist reading of Marxism and existentialism, so if you wish to write a thesis on Islamist readings of Marxism, this text is definitely a very good introduction.

[ehk2 · Rating 1 out of 5]

Ali Şeriati was one of those intellectuals much praised and respected by people whom I attribute a sincerity in their thinking. He has been continually referred by pious sociologists but I could not have the chance to read, until now. Therefore this happens to be a much-desired but delayed reading for me.

Şeriati is absolutely right in his every word if and only if he is capable to establish the existence of his God, show me a sparkle of his reason to believe.

I wish that he could do that! As he notes, there is a plain and fundamental, cosmological and ontological difference: materialism is incompatible with Islam. Why should I have to accept the existence of God a priori? He only shows me the pages of Kuran!!! Why do I have to reject the ‘shallow’ and ‘banal’ materialism but instead 'trust' on the authority of Kuran? No answer...

In this book, Şeriati attacks the maladies of modern world (capitalism and socialism) and its ideologies. The essential criticism is that modern systems and ideologies are rooted in humanism, which he rejects in the name of God. Humanism is a false start when compared with the Islamic idea of creation and human nature (fıtrat).

Aside from his anti-capitalist views, I am interested in his views on Marxism. His criticism on actually existing socialisms is strong at a certain point (though there is nothing original here. More convincing criticisms were already in circulation among New Left circles or among other brands of thought in the West. And Şeriati seems to be well-informed by the right-wing anti-communist intellectuals like Raymond Aron). But his attack against Marxism (on its materialistic philosophy) based on his religious viewpoint is simply ridiculous.

The main issue is the question around the possibility of a Marxist morality, a humanism based on materialist/realist view of world (a contradiction?). This is still a debated issue with a long list of references and details; but Şeriati’s handling of the issue is too cursory, too haphazard and a good straw man argument. Şeriati is like a ‘mosque preacher’ and he has neither desire nor time to delve into a full-fledged investigation (also possibly because of the fact that these are conference speeches). But he can curse at Marx and Lenin without further ado!

In my opinion, Şeriati was not familiar with the debates on alienation and considerations on anti-humanist shades within Marxism (he is too-concerned with the official Soviet type of diamat and the humanist/existentialist types that were fashionable in those days in France).

According to him, Marxism is a philosophy of ‘production’ (as a blend of materialism and humanism) and not very different from the underlying principles of capitalism. He sees in that a sort of Weberian ‘disenchantment of world’ as it has nothing to fill the void created after the murder of God.

But what could have been otherwise? Marxists are not against ‘production’ and ‘consumption’ per se. It would be a stupid idea. Enjoying the fruits of earth and labour is not a “sin”, nor trying to improve and enlarge them for everyone. Not everybody has to live a mystic’s hermit life, though it appeals me personally and appears to be the right way to live.

What Şeriati confuses, I think, he takes Marxism as holistic as a religion like Islam in which nothing is excluded. No. It does not tell you how to live your daily life. It does not oblige you to go to the party headquarters to pray five times a day. Of course, it promotes fraternity, hospitality, kindness, etc. -goodness in short, as the author accepts that these are the common traits and ideals of all kinds of morality. [But it lacks a guideline which tells half of the human beings to cover their heads, to slaughter animals even for charity, to kill the infidels –OK. No strikes to the actually existing forms]. It does not claim to hold the keys of destiny and it does not attempt to do it. Of course, its materialist base causes one to question and refrain from doing acts supposed to be ordered by a supernatural force. Hence the blame of infidelity.

As a sociologist or thinker, Şeriati is surprisingly too schematic. Maybe this was the reason behind his fame, I don’t know. But what does he ‘preach’? A turn to ‘spirituality’, a turn to inner self, a re-connection with his own fıtrat, and finally a return to the practices of the old glorious days of the prophet. Against humanism, he calls for religion and mysticism –centuries-old bubbles of non-sense. How to arrange the social life of huge populations with the rules originating centuries before? How I wish he could see today’s Iran, with its huge economic inequalities, rich getting richer day by day whereas only poor masses observe the Islamic resignation to fate.

Finally, I say, Marxism is not a prescription for your existential dilemmas. And I do not see any contradiction if you prefer to seek your inner quest, morality, meaning of life, etc., and at the same time have a viewpoint on social relations that is enlightened by Marxist thought. Indeed, that is what he says in the last essay: As I understand, he tells that, to fully live a good life, to flourish, you have to consider three dimensions of individual life: love (that is mysticism –inner purification and completion); justice (that is socialism –the reason and the sense of justice, fraternity and equality); and freedom (that is existentialism –the self, the choice). None of these is meaningful without others. And he finds the eternal perfect combination in Islam. That is it.

[Preetam Chatterjee · Rating 1 out of 5]

২০০২ সালের কথা। আমি তখন সদ্য trainee-বিপ্লবী হবো হবো করছি। আগুনে ঘি ঢালছি—একদিকে লেনিন, অন্যদিকে আল-হুসাইন। হাতে হাত রেখে বিপ্লব করব বলে ঠিক করেছি। ঠিক তখনই হাতে পড়ে গেল আলি শারিয়াতির Marxism and Other Western Fallacies: An Islamic Critique। নামটাই যেন লাল সালামের গালে এক লম্বা থাপ্পড়। পড়লাম। রাগ হল। আবার মুগ্ধও হলাম। ভাবলাম, এ কেমন লোক! এমনভাবে তো আমাদের কেউ ধাক্কা দেয় না!

শারিয়াতি এখানে যা করেছেন, তা একেবারে নিঃসংশয়ে বলা যায়—তিনি মার্কসবাদকে পড়েছেন, বুঝেছেন, ভালোবেসেছেন, তারপর সেই প্রেমিকের মুখে থুতু মেরে বলছেন, “তুই ঠিক ছিলিস না।” একটা ভাঙা প্রেমের নোটবুক যেন এই বই। সমাজতন্ত্রের নামে যেসব শ্লোগান দিয়ে আমরা উঠবস করতাম—"ধর্ম আফিম", "শ্রেণিহীন সমাজ", "উৎপাদনের উপায় জনগণের হাতে"—সব কিছুতে শারিয়াতির চোখরাঙানি। তিনি বলেন, এই শ্লোগানগুলো প্রকৃতপক্ষে পাশ্চাত্য বুদ্ধিবৃত্তিক খাঁচার ভিতরে আবদ্ধ; এর কোনো "রুহানি" দিক নেই, কোনও আধ্যাত্মিক সত্য নেই।

আর এখানেই তিনি আমাদের সেই ছাত্রাবস্থার বিপ্লবী প্রেমকে পুড়িয়ে ছাই করে দেন। শারিয়াতির কথা শুনতে শুনতে মনে পড়ে, আমরা কীভাবে কলেজ স্ট্রিটে চা খেতে খেতে হেগেল-মার্কস-কাস্ত্রো নিয়ে তর্ক করতাম, অথচ খেয়াল করতাম না যে আমাদের আশেপাশের রিকশাওয়ালা, চায়েওয়ালা, ঠেলাগাড়িওয়ালাদের সেই বিপ্লব স্পর্শই করে না। শারিয়াতি এমন কথা বলেন, যা আমাদের 'নিরাপদ বিপ্লব'-এর ফ্যান্টাসিকে জ্বালিয়ে দেয়।

কিন্তু এখানে এসে আমি থমকে গেছি। কারণ শারিয়াতির বিকল্প যে ইসলামি বিপ্লবের কথা, তা আদৌ কি অন্য রকম? তিনি যেভাবে সমাজ পরিবর্তনের জন্য ইসলামের কথা বলেন, তা একটা নতুন ইউটোপিয়া নির্মাণ মাত্র। নারী, সংখ্যালঘু, মতভেদ, প্রশ্ন তোলা—এসবের কোনো ঠিকঠাক উত্তর নেই। যেন মার্কসবাদে ভগবান ছিল না, আর শারিয়াতির ইসলামি বিপ্লবে সেই ভগবানই প্রধান ঘূর্ণির ভূমিকায়। এক শূন্যের জায়গায় আরেক শূন্য বসালেই কি পূর্ণতা আসে?

তার উপর, এই বইয়ে শারিয়াতি বারবার এক ধরনের ঈশ্বরকেন্দ্রিক নৈতিকতার কথা বলেন, যা তথাকথিত “পশ্চিমা বস্তুবাদ”-এর বিরুদ্ধে। ঠিক আছে, আমরা পশ্চিমের ভোগবাদ নিয়ে আপত্তি করতেই পারি। কিন্তু আলোর বিপরীতে যদি শুধুই ছায়া রাখা হয়, তাহলে তো দিগন্ত আর চোখে পড়ে না—কেবল রাত বাড়ে। শারিয়াতি সেটাই করেন। মার্কসবাদের ব্যর্থতাকে তুলে ধরতে গিয়ে তিনি যেসব ভাবাদর্শ তুলে আনেন, তা নিজেই প্রশ্নসাপেক্ষ।

মার্কস যেমন শ্রমিকের মুক্তির নামে নতুন এক বর্ণহীন দাসত্ব তৈরি করলেন, শারিয়াতিও ধর্মের নামে একটি নিয়ন্ত্রিত আদর্শিক শাসন কল্পনা করলেন—যেখানে প্রশ্নের জায়গা কম, আনুগত্যের দাবি বেশি। এই মিলটা চোখে পড়ে বইয়ের পাতায় পাতায়। ইসলাম আর মার্কসবাদ যেন বহুদিনের প্রাক্তন প্রেমিক, যারা ঝগড়া করলেও টেবিলে একই থালায় খায়।

তবু পড়তে পড়তে একটা অদ্ভুত অনুভূতি জাগে। ২০০২ সালের সেই আমি—যে রাস্তায় পোস্টার লাগাত, বিপ্লবের গান গাইত, আর ভবিষ্যতের স্বপ্ন আঁকত—সে ধীরে ধীরে বুঝে ফেলছিল, আদর্শ আর বাস্তবের মাঝে বহু অরণ্য পেরোতে হয়। শারিয়াতি যেমন ভুল দেখিয়েছেন, তেমন ভুল নিজেও করেছেন। কিন্তু তাঁর এই দ্বিধাগ্রস্ত, তবু স্পষ্টস্বরে বলা সত্যগুলো আমাদের মতো তরুণ-তরুণীদের ভাবতে বাধ্য করে।

শেষমেশ আমি মনে করি—এই বই একটি অত্যন্ত গুরুত্বপূর্ণ ডকুমেন্ট, কিন্তু একে পবিত্র ঘোষণা করা যায় না। এখানে তত্ত্ব আছে, তিরস্কার আছে, কিন্তু মুক্তি নেই। যেমন মার্কসবাদের বুকে ছিল আগুন, কিন্তু শীতের কম্বল ছিল না; তেমন শারিয়াতির ইসলামিক আদর্শে আছে শৃঙ্খলা, কিন্তু প্রশ্ন করার ঠাঁই নেই।

২০০২-এর সেই আমি, আজ ২০২৫-এ দাঁড়িয়ে ভাবি—বিপ্লব শুধু তত্ত্বে নয়, করুণার ভিতরে লুকিয়ে থাকে। মানুষকে শুধু বোঝানো নয়, ছুঁতে হয়। সে স্পর্শ না থাকলে মার্কসই হোন আর মুহম্মদ—দুজনেই ব্যর্থ। Marxism and Other Western Fallacies পড়া মানে সেই ব্যর্থতার ছায়ায় দাঁড়িয়ে নিজেকে জিজ্ঞাসা করা—"তাহলে সত্য কী?" আর তার উত্তর একেকজনের কাছে একেকরকম।

আমারটা এখনো খুঁজছি।

অলমতি বিস্তরেণ।

[Laila · Rating 5 out of 5]

he knew what he was doing 10/10

[‪‪ lu ❤︎‬ · Rating 5 out of 5]

i thoroughly enjoyed this, and was constantly engaged with his careful dissections of marxism and other fallacies. Shari'ati notes a certain epistemological crisis which pervades society, that is despite our many advancements, modern humanity suffers from extreme self ignorance. it is just as Carrel puts it, that "to the same extent that man has been occupied with the external world and has achieved progress there, he has become distanced from himself and has forgotten his own reality."

he argues impressively that western liberalism, with its origins in the ancient greek antagonism between the world of the gods and humans, has fundamentally ensured that humanism and by extension liberation, diametrically oppose theism. it is in fact "greatest, most astounding sophistry", the way in which thinkers have conflated monotheistic religion with greek mythology. the restricting of human liberation by the natural forces of the ancient gods exemplified by the Promethean myth differs ever so largely to the true nature of monotheism and more so Islam. for example the "divine fire," of heavenly knowledge and wisdom which Prometheus desires, is rather in truth given generously and graciously by God to the prophets to relay for humanity's benefit. as Shari'ati puts it also: ''God wishes humanity to be free of the great yoke of slavery to nature; He proclaims its road to deliverance to be the pursuit of that same Promethean light." this is i suppose familiar to muslims as our obligation to seek ilm or beneficial knowledge. for secular humanists to then assert that the religious worldview is opposed to human liberation from 'natural' forces is nothing but erroneous as "All the angels have prostrated themselves at the feet of Adam, and land and sea have been made tame for you."

[tickle monster · Rating 3 out of 5]

Read this as a Muslim because I was hoping to see an analysis of Marxism from a good faith perspective, but unfortunately he strawmans Marxism the majority of the time. His analysis of conditions is quite good until he makes the bizarre leap of saying that socialism is just as bad as capitalism without analyzing any of the conditions regarding issues in the Soviet Union etc. He also nearly completely ignores the contribution of the global south to the Marxism tradition including Sankara, Mao, Fanon, Cesaire etc etc etc which makes this analysis feel incomplete and unconvincing. I was going to give 2 stars but raised it to 3 because I agree with his conclusion at the end, but all in all I find this analysis to be lacking. Sad :(

[Sudi · Rating 2 out of 5]

Edisi bahasa Indonesia-nya "Marxisme dan Sesat-Pikir Barat Lainnya". Agak aneh, kenapa Ali Syariati menyerang Marxisme, padahal pemikirannya sangat kental dengan ide-ide sosialis. Mungkin demi menangkis tuduhan kalangan konservatif.

[Carole · Rating 5 out of 5]

Not a theology of liberation

This book would be great for anyone with a background in philosophy, world religions, and Eastern studies. Approach it with an open mind, keeping in mind the movements of the time, and you’ll find an interesting read. The texts were published a few years after the Latin American contemporary book by Gustavo Gutierrez called A Theology of Liberation. And yet Shari’ati’s approach is different from that of Gutierrez. This is a book more focused on the philosophy and theology and less on the praxis: Shari’ati highlights the importance of being grounded in our humanness and our existence but does not offer practical examples like Latin American authors do. It is important to note that this book draws from Marxism but strongly criticizes its materialism and contradictions. The author offers his religion, Islam, as an alternative that encompasses all basic dimensions of a healthy, whole human: mysticism, equality/justice, and freedom.

[Ahmad Raza · Rating 5 out of 5]

Ali Shariati's "Marxism and Other Western Fallacies: An Islamic Critique" is a thought-provoking book that delves into mysticism, Western ideologies, and philosophies from an Islamic perspective. Shariati argues that mysticism, Marxism, and existentialism compete for people's attention by claiming to solve human problems. He believes these ideologies each hold a piece of humanity's essence but suggests that a unified blend of these ideas is the real key to solving humanity's troubles. According to Shariati, Islam has the potential to be this unifying force.

The book primarily dissects Marxism, pointing out its contradictions and problems. It also critiques other worldviews like Mysticism and Existentialism. Shariati's ultimate message is that people must truly understand Islam and work intellectually to revive it. He sees Islam in its current state as dormant and believes it needs to be brought back to life as a relevant ideology for today's world.

[Wan Khuzairey · Rating 4 out of 5]

Buku ringkas dari Ali Shariati dalam menerangkan titik perbezaan antara Islam dan Marxisme.

Seblum itu, Haji Misbach cuba untuk menyatukan kedua-dua ini dengan mengangkat inti ekonominya, Ali Shariati pula hadir dengan terma "Manusia menjadi binatang ekonomi" dimana fokus dua sistem ekonomi baik kapitalis mahupun marxis adalah tertumpu kepada ekonomi semata tanpa membangunkan nilai-nilai dalam diri.

Sedangkan Islam menuntut penganutnya untuk mengubah sistem ekonomi yang menekan juga nilai-nilai yang merugikan manusia.

[Ali Shahzad Khokhar · Rating 4 out of 5]

Its more like stray thoughts than arranged...
Alot of dispersed discussions
Aurguments mentioned by writer against western and eastern could be managed in few pages...
Should be an article than a booklet...
However overall deep analysis

[mak]

Interesting perspective but I do not agree

[Hoho · Rating 4 out of 5]

memang orang yang menganggap dia benar belum tentu dia benar, tapi orang lain menganggap dia benar belum tentu juga dia benar adanya, karena kebenaran memang mutlak milik kebenaran itu sendiri, sedang kita hanya mengikuti, atau hanya menganggap bahwa kita benar menurut kita sendiri tanpa menganggap atau seolah-olah kebenaran tak berdiri........

[Wirawan Sukarwo · Rating 3 out of 5]

Pernah suatu ketika, menjadi kiri itu tampak seksi seperti Rangga di film AADC. Sejak baca buku ini, jujur agak geli melihat pemuda-pemudi yang masih bergelut dengan pemikiran marx, apalagi yang dogmatis. Sungguh, buku ini amunisi berharga bagi muslim untuk berdialektika dengan pemikiran Marx..

[Mersad Alimoradi · Rating 4 out of 5]

simple and straightforward Shariati gets righ to the point.. great book

[Sajid · Rating 5 out of 5]

its one of the great book telling about the dialectics which Marxism keeps in itself

[Irfan · Rating 5 out of 5]

This book, perhaps more than any other, led me to reject Marxism. Algar's translation is smooth.