http://marxmyths.org/index.php
Marx Myths & Legends
Texts
i. Myths Conflating Marx with “State Socialism”

1. A Manifesto of Emancipation
by Paresh Chattopadhyay
http://marxmyths.org/paresh-chattopadhyay/index.php
2. The ‘Dictatorship of the Proletariat’ in Marx and Engels
by Hal Draper
http://marxmyths.org/hal-draper/index.php#dictprol
ii. Myths about Marx’s Character

3. Marx and the working-class
by Francis Wheen

4. Marx’s ‘Illegitimate Son’
by Terrell Carver

5. Marx and the Economic-Jew Stereotype
by Hal Draper

6. Reading the “unreadable” Marx
by Humphrey McQueen
iii. Myths conflating Marx with 19th Century Socialism and Positivism

7. The Tradition of Scientific Marxism
by John Holloway

8. Karl Marx and Religion
by Cyril Smith
iv. The Myth of Dialectical Materialism

9. The Origins of Dialectical Materialism
by Z. A. Jordan

10. The Legend of Marx, or "Engels the founder"
by Maximilien Rubel
v. Other Myths of Marxism

11. Karl Marx: Economist or Revolutionary?
by Harry Cleaver

12. The Myth of Marx’s Economic Determinism
by Peter Stillman

13. Marx and Materialism
by Cyril Smith

14. The Myth of ‘Simple Commodity Production’
by Christopher J. Arthur
vi. Recent Myths

15. Hegel’s Master-Slave Dialectic and a Myth of Marxology
by Christopher J. Arthur

16. Ideology and False Consciousness
by Joseph McCarney

17. ‘The creatures,too,must become free’: Marx and the Animal/Human Distinction
by Lawrence Wilde

That doesn't even say what Marx meant.

Fail.

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"It is no crime to be ignorant of economics, which is, after all, a specialized discipline and one that most people consider to be a 'dismal science.' But it is totally irresponsible to have a loud and vociferous opinion on economic subjects while remaining in this state of ignorance.

--Murray Rothbard

Quote:

Originally Posted by Skinny. A liberal is just a libertarian who hasn't studied economics.

Um, did you read any more of the Draper?
Have you picked up Draper volumes published by Monthly Review Press on Marx and Engels and revolutionary theory?
Karl Marx’s Theory of Revolution Or do you prefer more orthodox treatments which are far more dogmatic?

http://www.monthlyreview.org/nfte1003.htm
Given the concern with changing conditions in rural society in much of this issue (as represented by the work of Amin and William Hinton) we thought that readers would be interested in the origin of a misunderstanding that surrounds Marx’s thoughts on rural life. One often hears the criticism that Marxism was from the beginning an extreme modernizing philosophy that looked with complete disdain on rural existence. Did not Marx himself in The Communist Manifesto, it is frequently asked, refer to “the idiocy of rural life”? Here a misconception has arisen through the mistranslation of a single word in the authorized English translation of the Manifesto. This issue is addressed in Hal Draper’s definitive, though little known work, The Adventures of the Communist Manifesto (Berkeley: Center for Socialist History, 199an expanded version of his earlier work, The Annotated Communist Manifesto. Draper’s Adventures includes a new English translation of the Manifesto, together with paragraph-by-paragraph annotations, and the most detailed history currently available of the various editions of the Manifesto in major European languages.

In Draper’s translation the phrase “the idiocy of rural life” in paragraph 28 of the Manifesto is replaced with “the isolation of rural life.” His explanation for this correction is worth quoting at length:

IDIOCY OF RURAL LIFE. This oft-quoted A.ET. [authorized English translation] expression is a mistranslation. The German word Idiotismus did not, and does not, mean “idiocy” (Idiotie); it usually means idiom, like its French cognate idiotisme. But here [in paragraph 28 of The Communist Manifesto] it means neither. In the nineteenth century, German still retained the original Greek meaning of forms based on the word idiotes: a private person, withdrawn from public (communal) concerns, apolitical in the original sense of isolation from the larger community. In the Manifesto, it was being used by a scholar who had recently written his doctoral dissertation on Greek philosophy and liked to read Aeschylus in the original. (For a more detailed account of the philological background and evidence, see [Hal Draper], KMTR [Karl Marxs Theory of Revolution, New York, Monthly Review Press, 1978] 2:344f.) What the rural population had to be saved from, then, was the privatized apartness of a life-style isolated from the larger society: the classic stasis of peasant life. To inject the English idiocy into this thought is to muddle everything. The original Greek meaning (which in the 19th century was still alive in German alongside the idiom meaning) had been lost in English centuries ago. Moore [the translator of the authorized English translation] was probably not aware of this problem; Engels had probably known it forty years before. He was certainly familiar with the thought behind it: in his Condition of the Working Class in England (1845), he had written about the rural weavers as a class “which had remained sunk in apathetic indifference to the universal interests of mankind.” (MECW [Marx and Engels, Collected Works] 4:309.) In 1873 he made exactly the Manifesto’s point without using the word “idiocy”: the abolition of the town-country antithesis “will be able to deliver the rural population from the isolation and stupor in which it has vegetated almost unchanged for thousands of years” (Housing Question, Pt. III, Chapter 3).

Marx’s criticism of the isolation of rural life then had to do with the antithesis of town and country under capitalism as expressed throughout his work. See also John Bellamy Foster, Marx’s Ecology (New York: Monthly Review Press), pp. 137-38.