The Proletarian Revolution and the Renegade Kautsky by Vladimir Lenin is a scathing critique of Karl Kautsky, a prominent Marxist theorist who opposed the Bolshevik Revolution. Lenin accuses Kautsky of betraying Marxism by siding with bourgeois democracy over the revolutionary dictatorship of the proletariat.

Lenin defends the Bolshevik seizure of power in 1917 as a necessary step toward establishing socialism. He critiques Kautsky for misrepresenting Marx's views on the state, particularly the idea that the working class must dismantle the bourgeois state apparatus and replace it with a dictatorship of the proletariat. Lenin argues that Kautsky's preference for parliamentary democracy ignores the class realities of capitalist society, where true democracy for workers is impossible under the domination of the bourgeoisie.

The work emphasizes the importance of revolutionary action, the role of the soviets (workers' councils) as organs of proletarian democracy, and the necessity of suppressing counter-revolutionary forces. Lenin portrays Kautsky as a defender of reformism and compromise, contrasting this with the Bolshevik commitment to the revolutionary transformation of society. The text is both a defense of the October Revolution and a broader critique of opportunism within the socialist movement.

The Right to Be Lazy & Other Studies by Paul Lafargue is a provocative critique of the capitalist work ethic and a defense of leisure as essential to human liberation. Lafargue, a Marxist theorist and son-in-law of Karl Marx, argues that the obsession with productivity and overwork is not a virtue but a form of oppression imposed by capitalism.

In the titular essay, Lafargue dismantles the glorification of labor and the "right to work," showing how they serve to perpetuate exploitation and alienation. He contrasts this with the need for leisure, creativity, and enjoyment, which capitalism suppresses by prioritizing profit over human well-being. Lafargue advocates for reduced working hours, communal ownership of production, and a society where technological advancements are used to liberate people from toil rather than deepen their exploitation.

The collection also includes essays that explore themes like social inequality, class struggle, and the contradictions of capitalist systems. Lafargue's biting wit and utopian vision make the work both a sharp critique of industrial society and a call to reimagine human purpose beyond endless labor. His ideas challenge readers to question whether the pursuit of work serves humanity—or enslaves it.

The re-conquest of Ireland as envisioned by James Connolly was a revolutionary project to reclaim Ireland not just from British colonial rule but from capitalist exploitation. Connolly, a Marxist and leader of the Irish labor movement, argued that true Irish independence required the establishment of a socialist republic. He believed that political freedom without economic emancipation would leave Ireland dominated by native capitalists, merely replacing foreign oppressors with domestic ones.

Connolly tied Ireland's liberation to the working class, asserting that they alone could bring about a society based on equality and solidarity. His vision of re-conquest included nationalizing resources, abolishing private ownership of land, and building a classless society. He saw the fight for Irish freedom and socialism as inseparable, encapsulated in his leadership of the Irish Citizen Army, which united workers and nationalists in armed struggle.

Connolly's ideals came to prominence during the Easter Rising of 1916, where he and his comrades sought to ignite a revolution. Although the rebellion was suppressed, and Connolly was executed, his vision for a socialist Ireland remains influential in Irish political thought. For Connolly, the re-conquest of Ireland was not simply about reclaiming territory but about creating a just and equitable society free from oppression.

Karl Marx's The Eighteenth Brumaire of Louis Bonaparte is a seminal work of political analysis that examines the rise of Louis-Napoleon Bonaparte (Napoleon III) and his 1851 coup d'état in France. Marx explores the dynamics of class struggle and the interplay of historical forces that led to this moment.

The work's title references Napoleon Bonaparte's coup of 1799, drawing parallels between the two events. Marx argues that history often repeats itself, "the first time as tragedy, the second as farce." He critiques Louis-Napoleon's use of populism and manipulation of state power to consolidate his rule, highlighting how he exploited divisions within the bourgeoisie, the weakness of the proletariat, and the disarray among other classes.

Marx provides a materialist analysis of the political and economic conditions of the time, emphasizing the importance of class structures and interests in shaping historical outcomes. He critiques the bourgeois republic for failing to address the needs of the working class and paving the way for Bonaparte's authoritarian regime. The work underscores the cyclical nature of class conflict and the limitations of revolutionary potential in the absence of proletarian class consciousness and organization.

In Concerning Questions of Leninism, Stalin provides a concise overview of dialectical and historical materialism, grounded in Marxist philosophy and its application to the Leninist framework of revolutionary praxis. Dialectical materialism, according to Stalin, views the world as a dynamic, interconnected whole, characterized by constant motion, contradiction, and development. It emphasizes the material basis of reality, asserting that ideas and consciousness arise from material conditions rather than existing independently.

Historical materialism, an extension of this philosophy, applies these principles to human society. It posits that the economic base—comprised of the forces and relations of production—shapes the societal superstructure, including politics, culture, and ideology. Human history, therefore, is driven by class struggle, rooted in contradictions between the forces of production and the existing relations of production.

Stalin ties these concepts to Leninism by emphasizing their practical implications: the necessity of a revolutionary vanguard party to resolve contradictions, advance proletarian interests, and transition from capitalism to socialism. This approach, rooted in materialist analysis, underpins Stalin's interpretation of Leninist strategy as a scientific method for achieving socialist revolution.

Lenin's Two Tactics of Social-Democracy in the Democratic Revolution (1905) outlines the contrasting strategies for socialist engagement in the bourgeois-democratic revolution. He critiques the Mensheviks' reliance on the liberal bourgeoisie to lead the revolution, arguing this would fail to dismantle feudal remnants and would compromise proletarian interests. Instead, Lenin advocates for the Bolsheviks' approach: a worker-peasant alliance to form a "revolutionary-democratic dictatorship of the proletariat and peasantry." This coalition, he argues, can most effectively overthrow autocracy, achieve land reform, and lay the groundwork for socialist transformation, independent of bourgeois influence.

Karl Marx's Critique of the Gotha Program (1875) is a sharp analysis of the draft program proposed for the unification of two German socialist parties: the Eisenachers (aligned with Marx's views) and the Lassalleans (followers of Ferdinand Lassalle). Marx critiques the program's ideological concessions to Lassallean ideas and its theoretical inconsistencies, particularly regarding the state, labor, and socialism.

Key points of Marx's critique include:

1. Labor as the Source of All Wealth: Marx rejects the Lassallean notion that labor is the sole source of wealth, emphasizing that nature also plays a crucial role in producing value.

2. Distribution and the Transition to Socialism: Marx critiques the program’s vague and idealistic conception of "equal rights." He argues that during the transition to socialism, distribution will follow the principle of "to each according to their contribution," but true communism would transcend this with "from each according to their ability, to each according to their needs."

3. The Role of the State: Marx criticizes the program’s reliance on the state as a benevolent redistributor of wealth, asserting that the state under capitalism represents the interests of the ruling class. He calls for the eventual abolition of the state in a communist society.

4. Lassallean Policies: Marx denounces the Lassallean demand for state-supported cooperatives, arguing it perpetuates illusions about state power rather than emphasizing workers' self-emancipation through class struggle.

Overall, Marx's critique underscores the need for clear revolutionary theory and praxis, rooted in a materialist understanding of class struggle, rather than compromising with reformist or opportunistic ideas. It serves as a foundational text for understanding Marxist principles of the transition to communism and the critique of state-centered socialism.

The Elemental Principles of Philosophy by Georges Politzer is a foundational text in Marxist philosophy that seeks to make dialectical materialism accessible to a broader audience. Politzer outlines the key principles of Marxist theory, emphasizing the materialist conception of history and the dialectical method as tools for understanding and transforming society.

The book critiques idealist philosophies, focusing on the role of material conditions in shaping human thought and social structures. It serves as an introductory guide to core Marxist ideas such as the class struggle, the relationship between the base and superstructure, and the necessity of revolutionary action. Politzer's work is practical and didactic, aimed at equipping workers and activists with the intellectual tools to engage critically with their world and work towards social change.