Kiravian Marxist philosophy

Kiravian Marxist philosophy (Coscivian: Kiravix Marxirisex Vódakéna) is the philosophy of dialectical materialism as introduced to Kiravia in the late 1800s anno Domini and subsequently practiced in academic and political settings in Kiravia. Kiravian Marxist philosophy heavily informed the formulation of Kirosocialist ideology and enjoyed wide-reaching state sponsorship and influence under single-party Kirosocialist rule. Although doctrinnaire Marxist thought in universities and in mainstream politics largely fell by the wayside after the end of the Kirosocialist régime, it survives in pockets of Kiravian academia to the current day and has left a lasting legacy on the social sciences in Kiravia.

Marxist philosophy was initially imported into Kiravia between 18XX and 1900, in translations from Agrilian, Lusonic, and Ænglish, beginning with an 18XX translation of Capital from Agrilian into High Coscivian by D. Trédavius Thassan.

An important distinguishing characteristic of Kiravian Marxist philosophy is that - especially in its earliest and stages - it was developed mainly by persons with minimal understanding of Occidental philosophy and Levantine-Sarpedonian history, resulting in very different interpretations of classical Marxist texts due to lack of context and language barrier, as well as unconscious imputations of Coscivian philosophy. This resulted in the emergence of an "Old School Kiro-Marxism" with pronounced differences from Marxism as understood in the Occident. Old School Kiro-Marxism has been the subject of much derision by classical Marxists both foreign and domestic, with the Sydonan Marxist theorist M. Hasuarin Talév famously quipping that "True Marxism is as distant from 'Kiravian Marxism' as Shabiri Shi'ite theology is from Punthite Neo-Islam". Nonetheless, Old School Kiro-Marxism was a critical influence on the Kiravian left-wing movement in its formative years and on Kirosocialism, leaving a lasting legacy. The formation of the Kirosocialist Party and the Kiravian Union prompted efforts to improve and refine Marxist scholarship to strengthen the ideological basis of the state. Although based on better-informed studies, higher-quality translations, and more rigorous philosophical criticism, the "New School Kiro-Marxism" that resulted corrected for many of the glaring distortions of the Old School but nonetheless (and likely by design) still differed significantly from orthodox Marxism in the Occident.

Academic Marxism in Kiravia

In the early phase of Kirosocialist rule, Departments of Marxism and Faculties of Marxism were established at all public universities and many independent universities that wished to remain in the State's good graces. These faculties were charged with ensuring that undergraduate students had a strong understanding of Marxist theory through mandatory introductory courses, promoting the use of Marxist paradigms by academics in other disciplines, and adding to the growing corpus of Kiravian Marxist scholarship. During Mid-Kirosocialism, many of these departments were renamed "Departments of Socialist Science" or "Departments of Critical Analysis" as the Socialist Party experimented with substituting new, more homegrown ideological "sciences" in place of classical Marxism, first "Transformational Dialectics" and later "Analytical Shaftonism".

Most such faculties were closed down after the end of Kirosocialist rule, though a handful remain in Sydona and in some industrial states in Great Kirav.