Radical Science and Its Enemies
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Telling the Truth About Class
TELLING THE TRUTH ABOUT CLASS G. M. TAMÁS ne of the central questions of social theory has been the relationship Obetween class and knowledge, and this has also been a crucial question in the history of socialism. Differences between people – acting and knowing subjects – may influence our view of the chances of valid cognition. If there are irreconcilable discrepancies between people’s positions, going perhaps as far as incommensurability, then unified and rational knowledge resulting from a reasoned dialogue among persons is patently impossible. The Humean notion of ‘passions’, the Nietzschean notions of ‘resentment’ and ‘genealogy’, allude to the possible influence of such an incommensurability upon our ability to discover truth. Class may be regarded as a problem either in epistemology or in the philosophy of history, but I think that this separation is unwarranted, since if we separate epistemology and the philosophy of history (which is parallel to other such separations characteristic of bourgeois society itself) we cannot possibly avoid the rigidly-posed conundrum known as relativism. In speak- ing about class (and truth, and class and truth) we are the heirs of two socialist intellectual traditions, profoundly at variance with one another, although often intertwined politically and emotionally. I hope to show that, up to a point, such fusion and confusion is inevitable. All versions of socialist endeavour can and should be classified into two principal kinds, one inaugurated by Rousseau, the other by Marx. The two have opposite visions of the social subject in need of liberation, and these visions have determined everything from rarefied epistemological posi- tions concerning language and consciousness to social and political attitudes concerning wealth, culture, equality, sexuality and much else. -
Althusser After Althusser
REVIEWS Althusser after Althusser Louis Althusser, Philosophy of the Encounter: Later Writings, 1978–1987, ed. François Matheron and Olivier Corpet, trans. and introduced by G.M. Goshgarian, Verso, London and New York, 2006. 300 pp. £50.00 hb., £16.99 pb., 1 84467 069 4 hb., 1 84467 553 X pb. ʻI am looking, in the history of philosophy, for the Althusser most dramatically addresses the question elements that will enable us to account for what Marx of non-publication in reminding us of Marxʼs refusal thought and the form in which he thought itʼ, writes to publish the theoretically invaluable ʻCritique of Althusser in ʻPhilosophy and Marxismʼ. The statement the Gotha Programmeʼ at a crucial moment in the arguably describes his project as a whole, from For historical institution of Marxism. Meekly resisting his Marx onwards, in which he tracks down the ways in own status as a ʻMarxistʼ (when he could rather have which Marx avoids epistemological capture by Hege- deployed the ʻtheoretical-personage effectʼ emerg- lianism and political economy and breaks away into a ing around him), Marx, paradoxically for a critic of new science of history. But here it also refers specifi- political idealism, refused to intervene theoretically in cally to a more positive turn in his endeavours: the party political practice: the founding of the German articulation of a possible ʻmaterialism of the encounterʼ Social Democratic Party on completely misguided or ʻaleatory materialismʼ. ʻPhilosophy and Marxismʼ, a ʻcommunistʼ grounds. Maybe these texts by Althusser long interview, originally published in Mexico in 1988 – together with their associated correspondence – will (interestingly, aimed ʻexclusivelyʼ at a Latin American prove to be politically and theoretically invaluable in audience of students and political activists), is the most the future too. -
Socialism, Feminism and Men
Socialism, Feminism and Men Peter Middleton Feminism has been both welcomed and resisted by socialist they return to either a divided socialism pretending to an men in the past twenty years. As a critique of exploitation and imaginary unity, or an uneasy masquerade as feminists. Nei inequality, feminism has been easily recognisable to social ther is tenable. Men can and should support feminism, but ism. Women can be added on to its emancipatory project as they cannot be its subjects, representatives or policy makers. another oppressed class to be liberated. In practice this has How can we speak of a socialist politics in which gender often meant that feminist politics and socialist politics have was recognised to be involved with its every aspect, that managed an uneasy co-operation, a co-ordination that breaks would make it possible for men to take active roles, and that down when specific issues highlight the consequences in would remain socialist and pro-feminist? That, I want to priorities and strategies of their seemingly incompatible fun suggest, is one of the most pressing demands on the socialist damental analyses of contemporary society. Feminism has agenda, and one of the hardest to respond to in both theory and been resisted when these fundamental differences have be practice.2 In the remainder of this article I will discuss two come central to political strategy. The respective emphases on areas of especial conceptual difficulty: the questions of op the primacy of patriarchy or the relations of production have pression and of sexual difference. The confusion these have created a split between feminists and socialists. -
How Can We Move On?
HOW CAN WE MOVE ON? by Duncan Hallas There is no effective socialist party in Britain. None of the existing organisations has the potential to become one. Yet the creation of such a party is indispensible for any real advance. This is, I think, a fair state- ment of the essential argument of Ralph Miliband's Moving On (Socialist Register 1976). The specifications given for an effective socialist party are modest enough. It is accepted that a mass party is not an immediate possibility. What is envisaged is 'a party of ten thousand members and upwards' with a serious implantation in the working class movement and 'a real measure of electoral legitimation'. The party must have the capacity to begin to challenge right wing dominance in the movement and it must be internally democratic. Politically, the party must firmly reject the view that the Labour Party can ever be won to 'socialist policies'; hence it must reject the Communist Party's British Road to Socialism, for this view is central to that strategy. It must also take a critical attitude to the USSR and similar regimes. This leaves some very large questions unanswered, not least the viability of the more fundamental assumption of the British Road-that there is a parliamentary road to socialism. This, and related questions, certainly cannot be evaded. Nonetheless, it will be useful to follow Ralph Miliband's approach, to concede at once that the party he describes does not yet exist and to ask how something like it could be created. This is to take for granted that the analysis of the Labour Party given in Moving On is correct in its essentials, that the cause of 'reform' in that party is indeed hopeless. -
E. P. Thompson, 1924-1993
NEWS E. P. Thompson, 1924-1993 The great bustard has winged off, removing as he went one of the prime attractions of these shores, and one of the few remaining reasons for still proclaiming intellectual allegiance to them. Thompson liked to present himself as an earth-bound English creature incapable of much soaring. But he had enough of the lark in him to have died singing, as Blake is said to have done; and who knows but that he did in his own fashion, for he was of that spirit. Thompson's trust in 'experience' shared common roots with Blake's 'Auguries of Innocence'. He knew what the poet meant when he warned that 'He who shall teach the Child to Doubt, The rotting Grave shall neer get out' , and he has escaped that rot, and will live with us now as one of the most inspirational voices of English culture. Thompson has been rightly acclaimed the great est English historian of the post-war period, and his stature as a peace activist aptly compared to that of Bertrand Russell. But as a polemicist and radical visionary, he may be ranked in a canon which transcends our own century. Thompson was not simply a rill, to invoke Coleridge' s metaphor, flowing with a perforation in the tanks ofBlake, and Morris, Swift and Cobbett. He was himself a fountain comparable to theirs. But perhaps the watery image is not the most appropriate. In many respects he was more like a power house; and although illness had already reduced some of the force before he died, now that he has been finally extinguished, one feels the cut in energy The other great family influence was exerted posthumously by his all the more acutely. -
Why Not Capitalism
WHY NOT CAPITALISM SOCIALIST REGISTER 1 9 9 5 Edited by LEO PANITCH Special Coeditorx ELLEN MELKSINS WOOD JOHN SAVILLE TABLE OF CONTENTS Page Preface vii Ralph Miliband, Socialist Intellectual, 1924-1994 1 Leo Panitch A Chronology of the New Left and Its Successors, Or: Who's Old-Fashioned Now? Ellen Meiksins Wood Saying No to Capitalism at the Millenium George Ross Once More Moving On: Social Movements, Political Representation and the Left Hilary Wainwright Globalizing Capitalism and the Rise of Identity Politics Frances Fox Piven Europe In Search of a Future Daniel Singer The Yeltsin Regime K. S. Karol The State in the Third World William Graf Page The 'Underclass' and the US Welfare State 163 Linda Gordon 'Class War conservatism': Housing Policy, Homelessness and the 'Underclass' Joan Smith Capitalist Democracy Revisited John Schwartzmantel Parliamentary Socialism Revisited John Saville Harold Laski's Socialism Ralph Miliband How it All Began: A Footnote to History Marion Kozak Ralph Miliband, A Select Bibliography in English PREFACE Ralph Miliband, the founder of the The Socialist Register with John Saville in 1964, and its co-editor for the subsequent three decades, died on May 21, 1994. His death, after falling ill upon his return to London from the New York Socialist Scholars Conference in April, was unexpected. Despite a close brush with death after a heart by-pass operation three years before, he had resumed his activities with characteristic strength of will and stamina, and celebrated the completion of a new book, Socialism for a Sceptical Age, at a festive 70th birthday party in January, 1994. -
The Revival of Hegelian Marxism on Martin Hägglund’S This Life Nathan Brown
The revival of Hegelian Marxism On Martin Hägglund’s This Life Nathan Brown When a notable philosopher, having established a reputa- been able to carry out this project with such accessible tion for rigorous argumentation and scholarship, directs clarity is so unusual as to be disorienting. a major new book toward a popular audience, a certain Hägglund’s book unfolds in two parts: the first ar- skepticism may be forgiven among those familiar with ticulating a concept of ‘secular faith’ as a condition of the earlier work. However welcome an accessible style intelligibility for any form of care; the second articulat- may be, popular address too often gives way to the pop- ing a concept of ‘spiritual freedom’ that demands for its ularisation of philosophical concepts and problems with actualisation the overcoming of capitalism and the de- results that are seldom adequate to the complexity of termination of value in terms of socially available free their history and significance. The general reader re- time. The critique of religion in the first half of the ceives a bowdlerisation of conceptual difficulties, while book will be broadly familiar to readers of Hägglund’s the price of public reception is inconsequence at the level Radical Atheism (2008): across three chapters engaging of philosophical intervention, and the demands of legib- most substantially with C.S. Lewis, Charles Taylor, Sören ility offer an excuse for setting aside abstruse debates Kierkegaard, Saint Augustine and Karl Ove Knausgaard, and technical details. Hägglund argues that the religious orientation of desire Martin Hägglund’s third book, This Life: Secular toward eternal life – in itself incompatible with care for Faith and Spiritual Freedom, may be met with varieties of this life – in fact obscures an implicit commitment to such skepticism among seasoned readers of Marx, Hegel, a secular form of faith grounding any and all commit- Heidegger – and of the traditions from which their work ments to the projects of finite existence. -
What Is Violence?
WHAT IS VIOLENCE? by Anthony Arblaster In The Communist Manifesto Marx and Engels expressed the view that "the epoch of the bourgeoisie", by contrast with earlier stages in human history, had "simplified class antagonisms", with the result that "Society as a whole is more and more splitting up into two great hostile camps, into two great classes directly facing each other: Bourgeoisie and Proletariat." One reason for this, they suggested, was that capitalism had had the effect of stripping away the various ideological veils, religious and secular, by which exploitation and oppression had normally been both concealed and justified, and had "left remaining no other nexus between man and man than naked self-interest, than callous 'cash payment'." They summed up this process of de-mystification as follows: In one word, for exploitation, veiled by religious and political illusions, it has substituted naked, shameless, direct, bmtal exploitation. We do not need to assume that this represents the most central, or the most considered view on the subject expressed by Marx and/or Engels to recognise that this particular expectation as to the character of class conflict within capitalist society has not been fulfilled. Capitalist exploitation is not uniquely naked and unveiled. Ideology, bourgeois ideology, continues to play a quite decisive role in disguising and blurring class conflicts, and sustaining the claims to legitimacy made by the state and its agencies in capitalist society. A similar tendency to underestimate the role of ideology is reflected in the stress that Marxists frequently place on the purely coercive and even violent character of the state, of which some of Lenin's remarks in The State and Revolution provide an important (because influential) example: The state is a special organisation of force: it is an organisation of violence for the suppression of some class. -
Gender As Performance an Interview with Judith Butler
Gender as Performance An Interview with Judith Butler ludithButlerteaches in the Rhetoric Department at the University When the book came out, the Second Annual Conference of of California, Berkeley. Her first book, Subjects of Desire: Lesbian and Gay Studies was taking place in the USA, and it got Hegelian Reflections in Twentieth-Century France ( J 987) traced taken up in a way that I could never have anticipated. I remember the dialectic ofpro- and anti-Hegelian currents in French theory sitting next to someone at a dinner party, and he said that he was across the writings ofa wide range ofthinkers. She is best known, working on queer theory. And I said: What's queer theory? He however, for her second book Gender Trouble: Feminism and the looked at me like I was crazy, because he evidently thought that Subversion ofIdentity ( J 990), which has proved as influential as I was a part of this thing called queer theory. But all I knew was it is controversial in its analysis of ' sex', 'gender' and 'sexuality' that Teresa de Lauretis had published an issue of the journal as forms of enforced cultural performance. In particular, it has Differences called 'Queer Theory' . I thought it was something she been read by many as standing at theforefront of the new 'queer had put together. It certainly never occurred to me that I was a part theory' - a tendency within gay and lesbian studies which of queer theory. foregrounds same-sex desire without specifying the sex of the I have some problems here, because I think there's some anti partners, in the hope of escaping the theoretical constraints of feminism in queer theory. -
Pandemic Suspension Alexei Penzin
Pandemic suspension Alexei Penzin The Lisbon earthquake of November 1755 was the most Negative Dialectics (1966), presenting it as a ‘visible dis- devastating natural disaster of the eighteenth century, aster of the first nature’ that ‘sufficed to cure Voltaire and probably the first disaster on such a scale in modern- of the theodicy of Leibniz’.6 Although Adorno purports ity. It was an event that profoundly disturbed many En- to echo Voltaire, his argument that the disaster was ‘in- lightenment philosophers.1 Kant wrote three scientific significant in comparison with the second, social one studies that attempted to explain it from the standpoint [Auschwitz], which defies human imagination as it dis- of natural history, and some commentators have hypo- tils a real hell from human evil’, rather intensifies and thesised that its reverberations can be detected in his modernises Rousseau’s argument that ‘the sufferings famous elaboration of the aesthetic category of sub- nature imposes on us are less cruel than those we add on lime.2 Besides writing a poem about the earthquake, ourselves’.7 Voltaire employed it in his famous Candide as an example These examples demonstrate how the philosophers of a horrific and meaningless natural disaster that dis- of the Enlightenment applied their ‘signature’ ideas and proved Leibniz’s optimistic theodicy of ‘pre-established concepts to the Lisbon earthquake. They also indicate harmony’, for the obvious reason that it would be im- how philosophers ‘capitalise’ on events with this order possible to incorporate into even the most sophisticated of notoriety in their drive to symbolic ‘primitive accumu- plot of divine providence.3 Rousseau wrote a letter to lation’. -
How It All Began: a Footnote to History
HOW IT ALL BEGAN: A FOOTNOTE TO HISTORY Marion Kozak The Socialist Register was conceived on an exceptionally sunlit Sunday, April 7 1963, over lunch. Sitting round the table were John Saville, Lawrence Daly, Edward Thompson, Ralph and I. To an outsider it was evident that Lawrence Daly in some ways dominated the group. Daly, who had once been a working miner in Fife and later became a trade union leader, had been part of John and Edward’s circle in the course of their break with the Communist Party in 1956-57 and after, and they considered him a most remarkable working class intellectual. He had attracted consid erable attention in the 1959 general election campaign when he had beaten the official Communist candidate into third place in Willie Gallagher’s old constituency - a traditional stronghold of Communism. But what sticks out in my memory is not the politics but that Edward wanted to talk to him about poetry and that the afternoon concluded with a discussion about Shakespeare’s sonnets which Lawrence had been reading. In their different ways, all the individuals at our little meeting were among the first wave members of the British New Left, and represented various aspects of a revived Marxist culture whose immediate antecedents were the revelations of the 20th Party Congress. On the one hand, Khrushchev’s speech to the Congress of the CPSU had exposed the crimes of Stalinism as well as the fallibility of the Communist project as exemplified in the Soviet suppression of the Hungarian revolution. On the other hand, the broad Left and even the centre of the political spectrum in Britain had demonstrated widespread disillusion with Cold War politics, in the protest against the colonialism of the Suez invasions and in the growing movement against nuclear weapons. -
Radical Philosophy Review
RPR Volume 10 • Number 1 • 2007 Radical Philosophy Review Journal of the Radical Philosophy Association Radical Philosophy Review (ISSN 1388-4441) is published biannually by the Radical Philosophy Association (RPA) in cooperation with the Philosophy Radical Philosophy Review Documentation Center. An individual subscription to this peer-reviewed journal includes membership in the RPA. More information about the Association is available online at www.radicalphilosophy.org. Volume 10 • Number 1 • 2007 • Subscription rates are $69 for Institutions and $42 for Individuals. Please add $8 shipping to all addresses outside the U.S. • Single/back issues are available to Institutions for $35 and to Individuals for $21. • VISA, MasterCard, and Discover cards accepted. Editors’ Introduction Membership & Subscriptions Eduardo Mendieta & Jeffrey Paris ——— iii All correspondence regarding subscriptions, renewals, memberships, and address changes should be addressed to: Philosophy Documentation Center Articles P.O. Box 7147, Charlottesville, Virginia 22906-7147 Tel. 800-444-2419 (US & Canada); 434-220-3300 • Living Labor in Marx ——— 1 Fax: 434-220-3301; E-mail: [email protected]; Mario Sáenz Web: www.pdcnet.org • Feminist Dialectics and ——— 33 Marxist Theory Radical Philosophy Review accepts unsolicited articles of no more than 10,000 Kathryn Russell words, review essays of no more than 5,000 words, and book reviews of no more than 2,000 words. Authors interested in writing review essays and book reviews are • Listening to Zapatismo: ——— 55 encouraged to contact the Managing Editor for copies of recently published books. A Reflection on Spiritual DeRacination Editorial & Submissions Patricia Huntington All editorial correspondence should be addressed to: Jeffrey Paris Reviews Managing Editor, RPR Department of Philosophy • Reclaiming Identity, by ——— 79 University of San Francisco Paula M.