By examining the conceptual status of marxist theorising, the author challenges the attempt by Bhaskar to make critical realism a philosophy for the left. This article argues that internal linkages between practice, theory and metatheory, evident in Marx's writings, provide a richer understanding of society than do the structured, causal relationships offered by philosophy.

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This paper reconsiders the work of the Scottish biologist, sociologist, and town planner Patrick Geddes and his most famous intellectual disciple: the American independent scholar Lewis Mumford. It is argued that existing interpretations of their work, ranging from a dismissal of the two men as eccentric polymaths to the speculative emphasis on the importance of psychological theories in Mumford's oeuvre, are fundamentally flawed. Examining their writings and the letters they exchanged during their 17-year correspondence, this paper shows that the only way we can appreciate the scholarly conventions underpinning Geddes's and Mumford's work, as well as the context in which it was produced, is by looking to the principles of classical sociological theory.

The article presents a comradely critique of John Holloway's Crack Capitalism, one which endorses Holloway's notion of grassroots revolution but which raises questions about his discussion's conceptual basis. In particular, Holloway's reliance on Étienne de La Boétie's Discourse on Voluntary Servitude is found wanting, whereas strands of thought concerning 'contradiction' in Hegel's Phenomenology of Spirit are held to provide a more adequate foundation. Hegel, it is argued, not merely accounts for the possibility and necessity of revolutionary transformation; his account of the French Revolution in relation to the theme of 'recognition' indicates how revolution may be understood in a ground-up or grassroots sense.

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