There are at least six elements in Marx’s works that are of key relevance for understanding communications today (Fuchs, 2016b; Fuchs and Mosco, 2016a, 2016b):(1) Praxis communication: Marx was not just a critical political economist but also a critical journalist and polemicist, whose writing style can inspire critical thought today.(2) Global communication: Marx stressed the connection of communication technol-ogy and globalization. In an age, where there are lots of talk about both the Internet and globalization, we should remind ourselves that technology-mediated globalization has had a longer history.(3) Dialectical philosophy: Marx elaborated a critical theory of technology that is based on dialectical logic. Dialectical philosophy can help us to avoid one-sided analyses of the media (Fuchs, 2014c).(4) Class analysis: Marx stressed the relevance of the connection of labour, value, commodities and capital. He analysed modern society as a class society. Focusing on class today can counter the positivism of analyses of society as information society, net-work society, knowledge-based society, post-industrial society and so on.(5) Crisis and social struggles: Marx described class struggle and crisis as factors in the historical dynamics of class societies. Class structures and struggles are in complex ways reflected on and entangled into mediated communication.(6) Alternatives: Marx envisioned alternatives to capitalism and domination. Given capitalist crisis and monopoly control of social media today, it is important to envision alternatives to capitalism and capitalist social media.

s led by sociopaths who politicized language,

Karl Marx

Jamie Woodcock

Capitalism creates something much worse than people who are grimly, grubbily exploited in this way — it creates predators: people who are quite happy exploiting others, in order to get rich themselves.

The task for social theory, therefore, is to render the invisible visible, show relations and intercon­nections, begin tbe process of questioning the unquestioned. Before we can identify some of these economic relations of temporal inequity, however, we first need to understand in what way the sin of usury was a barrier to the develop­ment of economic life as we know it today in industrial societies.

Marx's princi­pal point regarding the commodification of time was that an empty, abstract, quantifiable time that was applicable any­where, any time was a precondition for its use as an abstract exchange value on the one hand and for the commodification of labour and nature on the other. Only on the basis of this neutral measure could time take such a pivotal position in all economic exchange.

Gramsci helps in distinguishing the dying Marxism from that which remains unexhausted in Marx and in the various Marxist traditions

specialization

I believe that the nineteenth century in Europe produced asingular type of author who should not be confused with 'great'literary authors, or the authors of canonical religious texts, andthe founders of sciences. Somewhat arbitrarily, we might call them'initiators of discursive practices'.

Communism is for us not a state of affairs which is to be established, an ideal to which reality [will] have to adjust itself. We call communism the real movement which abolishes the present state of things. The conditions of this movement result from the premises now in existence.

Estrangement appears not only in the fact that the means of my life belong to another and that my desire is the inaccessible possession of another, but also in the fact that all things are other than themselves, that my activity is other than itself, and that finally – and this goes for the capitalists too – an inhuman power rules over everything.