La Cocina De Marx El Sujeto Y Su Producción

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La Cocina De Marx El Sujeto Y Su Producción Sandro Mezzadra La cocina de Marx El sujeto y su producción Sandro Mezzadra La cocina de Marx El sujeto y su producción Traducción Diego Picotto Mezzadra, Sandro La cocina de Marx : el sujeto y su producción - 1a ed. - Buenos Aires : Tinta Limón, 2014. 160 p. ; 20x14 cm. ISBN 978-987-3687-04-4 1. Filosofía. 2. Política. 3. Marxismo. I. Título. CDD 320.5 Título original: Nei cantieri marxiani. Il soggeto e la sua produzione, Manifestolibri, Roma, 2014. Traducción: Diego Picotto Corrección: Maura Brighenti Diseño de cubierta: Juan Pablo Fernández Imagen de tapa: S/N No3, Santiago Ney Márquez, 2013. © 2014, de los textos, Sandro Mezzadra. © 2014, de la edición, Tinta Limón. www.tintalimon.com.ar Queda hecho el depósito que marca la ley 11.723 Índice Prefacio 7 Capítulo I. Marx más allá del marxismo 13 Capítulo II. Producción de subjetividad 23 Capítulo III. Un doble comienzo 35 Capítulo IV. El sujeto de la historia, el sujeto en la historia 47 Capítulo V. Trabajo vivo 59 Capítulo VI. Espectros hobbesianos 71 Capítulo VII. Fuerza de trabajo 85 Capítulo VIII. (Lucha de) clases 99 Capítulo IX. “La forma política al fin descubierta” 111 Capítulo X. Marx en Argel 123 Conclusión 135 Obras de Marx citadas (siglas) 145 Otros textos citados 147 Epílogo. En la cocina de la Cazona de Flores. Una conversación con Sandro Mezzadra 151 Prefacio “Marx, para mí, no existe. Quiero decir esta especie de entidad que se ha construido en torno a un nombre propio y que se refiere, ya sea a un individuo, ya sea a la totalidad de lo que se ha escrito, ya sea al inmenso proceso histórico que derive de él [...]. Siempre es posible hacer funcionar a Marx como un autor localizable en una mina discursiva y susceptible de un análisis en términos de originalidad o de coherencia interna. Después de todo se tiene perfectamente el derecho de ‘academizar’ a Marx. Pero eso es desconocer el estallido que ha producido”. (Michel Foucault, “Preguntas a Michel Foucault sobre la geografía”, Microfísica del poder, 1976) “Mi trabajo se desenvuelve según el querer de Nietzsche, que no amaba al autor contraído a la producción intencional, deliberada, de un libro, sino a aquel cuyos pensamientos formaban un libro espontánea e inadvertidamente. Muchos proyectos de libro visi- tan mi vigilia; pero sé por anticipado que sólo realizaré los que un imperioso mandato vital me ordene”. (José Carlos Mariátegui, Siete ensayos de interpretación de la realidad peruana, 1928) En este pequeño libro se lee a Marx por fuera del marxismo. No se pretende demostrar por qué “tenía razón”, ni tampoco resituarlo en su tiempo, canonizándolo como a un “clásico”. Marx es, en cambio, confrontado con el presente, tal como aprendí a hacerlo, de una vez y para siempre, con un texto clásico de los años 60 italianos (cfr. Tronti 1966). Para ello, sin embargo, es necesario mantener cierta distan- cia, a resguardo de toda tentación de una actualización demasiado inmediata de su pensamiento, tal como se puso de moda en los últi- mos años (en particular, luego del inicio de la crisis económica glo- bal en el 2007/2008). Es fundamental, como método, desconfiar de 7 toda continuidad y de toda tradición, incluso de aquellas más nobles. Conquistar un nuevo abordaje de los textos de Marx –lo que es indis- pensable para una compresión crítica del presente– sólo es posible “suspendiendo” los modos de lectura y las problemáticas que la larga historia del marxismo ha construido y sedimentado. Las páginas que siguen constituyen un ejercicio de lectura de Marx a la luz de un tema fundamental en los debates críticos contemporáneos: el de la producción de subjetividad. No es ésta, evidentemente, una fórmula que se encuentre en los textos marxia- nos: el anacronismo –concientemente practicado– apunta, sobre todo, a producir una suerte de cortocircuito temporal, a echar luz sobre las problemáticas de Marx y a definir mejor nuestro presente. La originalidad de Marx coincide con su “intempestividad”, para evocar el título de un hermoso libro de Daniel Bensaïd (1995). Esto es, deriva de una adhesión a su tiempo que es absoluta solamente en la medida en que se sitúa sobre la fractura que hace estallar la unidad, abriéndola al disenso de la crítica y a la materialidad de la lucha de clases. Es este gesto inaugural del recorrido teórico y po- lítico de Marx el que intento rescatar en este libro como modo de “reactivar” –alrededor del tema de la producción de subjetividad– una lectura, dispuesta en orden cronológico, de algunos momentos claves de su obra. Se trata, entonces, de una lectura parcial, sosteni- da en una selección de textos que algunos podrán juzgar arbitraria y conforme a la elección interpretativa, pero la voluntad de escribir un pequeño libro no siempre se puede justificar completamente (del mismo modo, el uso que se hace de la inconmensurable litera- tura crítica sobre Marx se limita estrictamente a las exigencias de mi argumentación). El “entusiasmo salvaje” atribuido al joven Marx en una sátira que circulaba entre los jóvenes hegelianos en Berlín, el ímpetu con el que trató de “aferrar la gran bóveda de los cielos y bajarla a la tierra” (ver Mezzadra y Ricciardi 2002, p. 11), cifra el fondo de su pensamiento y de su vida. La cuestión no es, solamente, su militancia revolucio- naria: el rechazo a acomodarse en el “estado de cosas presente” es el 8 origen de la formidable carga de innovación que caracteriza la rela- ción de Marx con las ciencias de su tiempo. Una “ciencia de las fronteras”: así llamó Daniel Bensaïd a la crí- tica marxiana, con una referencia a Michel Serres (Bensaïd 1995). Habiendo trabajado mucho sobre el tema de la frontera en los últi- mos años, esta definición no puede sino parecerme particularmente simpática. Marx, en efecto, se mueve constantemente a través y en las fronteras de múltiples “disciplinas”: la filosofía y la economía política, en particular, pero también de la historia a las ciencias na- turales y de la teoría jurídica a la antropología. Desde éstas evidenció continuamente el límite, practicando lo que se podría definir –con otro anacronismo– una epistemología de frontera, la única adecuada al problema político fundamental de Marx: el problema de la libera- ción. Una vez más, Marx se nos presenta radicalmente intempestivo, como nuestro contemporáneo, tanto en la política como en la crítica y en la teoría (cfr. también Negri 2011). El doble distanciamiento señalado anteriormente (del marxismo y de la actualidad, en sentido estricto) no es sino un paso preliminar destinado a hacer emerger una contemporaneidad específica de la escritura marxiana. No hace falta decir, sobre la base de lo ya dicho hasta ahora, que este libro –entre las muchas cosas que no es– no es una introducción a la obra de Marx. Algunas de sus partes, incluso, podrían resultar de difícil comprensión para quien no conoce los textos y, por lo general, su lectura requiere de mayor tiempo de lo que se podría desprender del número de páginas. El ejercicio de interpretación aquí propuesto, con todo, no pretende ser la única forma legítima de aproximarse a Marx hoy: todavía hay, por ejemplo, un gran trabajo filológico por hacerse en torno a los textos, como se hace evidente en la nueva edición crítica de las obras de Marx y Engels (el llamado MEGA). En los capítulos que siguen –y teniendo en cuenta los abordajes más recientes de esta obra–, Marx es interrogado a partir de la exigen- cia de pensar políticamente el presente, a fin de identificar la natura- leza específica de las relaciones de explotación y dominación que constituyen el capitalismo contemporáneo, así como interpretar la 9 radicalidad de las luchas en las que constantemente se reproduce y recualifica la cuestión de la liberación. Es, básicamente, en el punto de intersección entre estos dos ejes que Marx nos invita a pensar en la producción de subjetividad. Dos conceptos marxianos revisten una particular importancia para mi análisis, definiendo de alguna manera las coordenadas espacio-temporales: los conceptos de trabajo abstracto y de mercado mundial. No son difíciles de imaginar las preocupaciones contempo- ráneas que me guiaron hasta aquí, vinculadas tanto a la transforma- ción del trabajo y de su composición como a la escala global de los procesos de acumulación y valorización del capital. Desde este últi- mo punto de vista, el concepto marxiano de “mercado mundial” se presta para ser tomado como hilo conductor de una reflexión sobre las gigantescas transformaciones que están sucediendo, al punto de poner en discusión la misma hegemonía “occidental” desde el inte- rior del sistema capitalista global. Radicalmente diferente al “mundo de Marx”, nuestro mundo todavía necesita de Marx para ser pensado críticamente. Y, sobre todo, para ser subvertido bajo el signo de la libertad y de la igualdad. Este libro surge de una reelaboración de las notas preparadas para el curso “Fronteras de la Ciudadanía” que dicté durante 2012-2013 en la Facultad de Ciencias Políticas de la Universidad de Bolonia. Agradezco a los estudiantes que aceptaron con entusiasmo el desafío de un curso enteramente dedicado a Marx: el diálogo permanente con ellos fue fundamental para precisar algunas de las tesis interpre- tativas presentadas en los capítulos que siguen. En una ocasión anterior, en una conferencia celebrada el 24 de noviembre de 2011, gracias a la invitación de Carlo Galli en el Instituto Gramsci de Bolonia (en el marco del ciclo “Lecturas marxianas”), focalicé específicamente sobre el concepto marxia- no de fuerza de trabajo. Y, luego, discutí las líneas generales de este libro en un seminario celebrado por invitación de Giuseppe 10 Duso, de la Universidad de Padua, el 20 de junio de 2013 (dentro del ciclo “Pensar la sociedad”) y en un curso intensivo que, invita- do por Verónica Gago y Mario Greco, se realizó en la Universidad Nacional de San Martín, provincia de Buenos Aires, entre octubre y noviembre del mismo año (dentro del ciclo “¿Qué hacer con Marx?” del programa Lectura Mundi).
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