His new reading of similarities in Marx and Gandhi is also important. Bilgrami establishes a commonality or resemblance in the worlds of Marx and Gandhi`s theory of knowledge and in their critique of the phenomenon of alienation, which is an indispensable character of capitalism in all its avatars. From 1918 to 1995, common ownership of the means of production, distribution and exchange was mentioned in Article IV of its Constitution as the destination of the British Labour Party and mentioned on the back of its identity cards. The clause was as follows: forms of common property exist in any economic system. Common ownership of the means of production is a central objective of communist political movements, as it is seen as a democratic mechanism necessary for the creation and functioning of a communist society. Proponents distinguish between collective and collective ownership, as the former concerns property held jointly in agreement with a number of colleagues, such as producer cooperatives, while the latter concerns assets that are fully accessible to access, such as. B a public park freely accessible to all.   In 1919, the nascent Soviet government founded the Communist Academy and the Marx Engels-Lenin Institute for Doctrinal Marxist Studies, as well as the publication of official ideological and research documents for the Russian Communist Party. With Lenin`s death in 1924, there was an internal struggle within the Soviet communist movement, mainly between Joseph Stalin and Leon Trotsky in the form of the right-wing opposition and the left opposition respectively. These struggles were based on both sides on different interpretations of Marxist and Leninist theory, based on the situation of the Soviet Union at the time.   You will have noticed that these two readings of Gandhi, which I call absurd, are made for the other. Both deny exactly what I call his “integrity,” with the latter opinion claiming that he is all and only a philosopher with no serious interest in politics, and the former claim that our interest in him lies solely in his political successes, not in his distant philosophy.
The idea of “integrity” is therefore precisely intended to make it clear that these two points of view, in all their frank contrast, have a common underlying error, because they do not perceive what I call Gandhi`s “integrity”. According to a 2007 survey of American professors by Neil Gross and Solon Simmons, 17.6% of social science professors and 5.0% of humanities professors identify as Marxists, while between 0 and 2% of professors identify as Marxists in all other disciplines.  47. What are the following statements that are correct regarding the general difference between plant and animal cells? (Answer C) Socialists and democratic social democrats reject the idea that socialism can only be achieved through extra-legal class conflicts and a proletarian revolution. The relationship between Marx and other socialist thinkers and organizations – rooted among other things in the “scientific” and anti-utopian socialism of Marxism – has separated Marxists from other socialists since Marx`s life. [Citation required] 2. A common convergence between Gandhism and Marxism is (answer- A) In this detailed interview, Akeel Bilgrami talks about a wide range of topics of intellectual and contemporary importance such as the relationship between Gandhi and Marx, questions of modernity, Chomsky`s philosophy, personal influences, academic philosophy in India, secularism, caste and current politics in India, Hindutva policy and the criminal threat of the current Government. the political challenge of Hindutva and the paths of resistance and the importance of left politics.
In general, Gandhi and Marx are considered two great figures who stand at two poles. But you have identified important similarities between them. This is based on your argument that both shared a similar critique of modernity, as they viewed alienation from nature and us as the broad outlines of modernity.