  While Luxemburg’s writings are scattered and sometimes difficult to read, this commitment to freedom provides the moral and political compass with the help of which we can understand her contribution to a range of questions: from the limits of liberal parliamentarism to the value of self determination, from the dynamics of global capital accumulation to the persistence of imperialism, from the problem of political organisation to the issue of revolutionary transition. Although like many Marxists of her generation, Luxemburg was less interested in abstract theoretical analysis and more in how to deploy that analysis as a tool for political change, her reflections remain a crucial starting point to develop critical thinking in at least three domains. Firstly, there is the question of how to think about political power in the context of a global capitalist structure facing continuous crisis, and where the burdens of that crisis are distributed disproportionally on oppressed groups of people whose different identities do not neatly overlap with the boundaries between nation states. Luxemburg’s remarks on imperialism and capitalist accumulation offer a productive starting point to think about social justice in a way that is historically nuanced, sensitive to the development of global capitalism and that escapes the methodological nationalist straightjacket that often characterises liberal thinking on unequal development. The second is the question of political organisation, the relevance of education, and the costs of transition from one system of laws to another. Here Luxemburg’s analysis is useful to think about the ethics of revolution and to orient the debate about how to learn from the trials and failures of progressive movements of the past in a way that combines radical commitments with awareness of the necessity of compromise. Finally, her writings are crucial to alert us to different forms of oppression that still afflict our world, and to think about them in an intersectional way that brings together the concerns of gender, race and class. They enable us to articulate a richer analysis of the capitalist system which is genuinely inclusive of the history, theory and practice of oppressed groups of people in different parts of the globe and that tries to unify these concerns instead of isolating them from each other. For all these reasons, and despite the unique, tragic, circumstances in which she lived and died, Rosa Luxemburg is a contemporary rather than a martyr.