Pub Date : 2023-06-01DOI: 10.1177/07255136231179787
Dániel Havrancsik
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Pub Date : 2023-06-01DOI: 10.1177/07255136231182222
I. Angus
I would like to thank Andrew Feenberg for his detailed and scrupulous reading of my book – Groundwork of Phenomenological Marxism: Crisis, Body, World. It is furthermore a pleasure to have pointed out a convergence of my work with his own, one major aspect of which is his critique of technosystems and theorization of their reform by social movements. In this we have a common interest. Understanding this relationship is one of the most important tasks for a contemporary critical theory. The theoretical connection that he correctly makes is to understand technosystems – such as urban transit systems, medical systems and so on – in relation to the conception of formalization, which I take from Edmund Husserl and develop somewhat further in Groundwork of Phenomenological Marxism. Formalization of a system of signs depends, in the first place, on considering each sign not as an individual perception or action but as an ‘anything–whatever’ (Husserl) that can then be placed into relation with other similar signs to constitute sign-systems that are most developed in mathematical manifolds. The development of extensive formal systems independent of their experiential origin or consequences is arguably the central feature of post-Renaissance modernity. My critique of formalization shows that the elements of such sign-systems cannot be related back to individual objects of perception or action directly but can only occur by the application of the sign-system as a whole to a formalized domain of experience – what Feenberg calls a technosystem. Classical Critical Theory recognized that there is a difference between two forms of abstraction – generalization and formalization – but did not consider the difference to be of relevance to their arguments. They simply assumed that the application of scientific abstraction led to technical applications. In my reconsideration of Marcuse’s work, I showed why formal abstraction leads to technical applications due to the stripping of an ‘anything–whatever’ of its relation to a perceived background and a limiting horizon
{"title":"Response to Andrew Feenberg","authors":"I. Angus","doi":"10.1177/07255136231182222","DOIUrl":"https://doi.org/10.1177/07255136231182222","url":null,"abstract":"I would like to thank Andrew Feenberg for his detailed and scrupulous reading of my book – Groundwork of Phenomenological Marxism: Crisis, Body, World. It is furthermore a pleasure to have pointed out a convergence of my work with his own, one major aspect of which is his critique of technosystems and theorization of their reform by social movements. In this we have a common interest. Understanding this relationship is one of the most important tasks for a contemporary critical theory. The theoretical connection that he correctly makes is to understand technosystems – such as urban transit systems, medical systems and so on – in relation to the conception of formalization, which I take from Edmund Husserl and develop somewhat further in Groundwork of Phenomenological Marxism. Formalization of a system of signs depends, in the first place, on considering each sign not as an individual perception or action but as an ‘anything–whatever’ (Husserl) that can then be placed into relation with other similar signs to constitute sign-systems that are most developed in mathematical manifolds. The development of extensive formal systems independent of their experiential origin or consequences is arguably the central feature of post-Renaissance modernity. My critique of formalization shows that the elements of such sign-systems cannot be related back to individual objects of perception or action directly but can only occur by the application of the sign-system as a whole to a formalized domain of experience – what Feenberg calls a technosystem. Classical Critical Theory recognized that there is a difference between two forms of abstraction – generalization and formalization – but did not consider the difference to be of relevance to their arguments. They simply assumed that the application of scientific abstraction led to technical applications. In my reconsideration of Marcuse’s work, I showed why formal abstraction leads to technical applications due to the stripping of an ‘anything–whatever’ of its relation to a perceived background and a limiting horizon","PeriodicalId":54188,"journal":{"name":"Thesis Eleven","volume":"103 10","pages":"110 - 113"},"PeriodicalIF":0.8,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41280662","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-01DOI: 10.1177/07255136231182239
Peter Beilharz, S. Macintyre, K. Tribe
The year 1975 – five years before the arrival of Thesis Eleven. Ten years after the first, French appearance of Reading Capital. Three years after the appearance of the Australian revolutionary Marxist journal Intervention. Althusser was a big deal for the English-speaking left. We all read Althusser, at least in our innocence. Althusser was an effective absence from the history of Thesis Eleven. Our people were drinking elsewhere. Maybe the timing was fortunate. Alastair Davidson, our mentor, had essayed Althusser in detail in the pages of Arena in 1969, and became his friend later in life. But he also taught us that structuralism was a language to be learned, more than a practice to be preferred. It might change the way intellectuals think, but you were not obliged to join the tribe. Theories were like languages. What was the fuss about? Some of the issues arising can be detected in perusing the text that follows. It represents Macintyre and Tribe’s intervention in the culture of the university and the party. What was the fuss about Althusser? In retrospect, it is difficult to tell, though it now seems clear that the Althusserian adventure helped provide the younger hotheads with a new vocabulary for revolution. Althusser carried a formidable theoretical apparatus. Social formation, mode of production, overdetermination, symptomatic reading, problematique and so on. Take that!
{"title":"Althusser and Marxist Theory (1975): A document","authors":"Peter Beilharz, S. Macintyre, K. Tribe","doi":"10.1177/07255136231182239","DOIUrl":"https://doi.org/10.1177/07255136231182239","url":null,"abstract":"The year 1975 – five years before the arrival of Thesis Eleven. Ten years after the first, French appearance of Reading Capital. Three years after the appearance of the Australian revolutionary Marxist journal Intervention. Althusser was a big deal for the English-speaking left. We all read Althusser, at least in our innocence. Althusser was an effective absence from the history of Thesis Eleven. Our people were drinking elsewhere. Maybe the timing was fortunate. Alastair Davidson, our mentor, had essayed Althusser in detail in the pages of Arena in 1969, and became his friend later in life. But he also taught us that structuralism was a language to be learned, more than a practice to be preferred. It might change the way intellectuals think, but you were not obliged to join the tribe. Theories were like languages. What was the fuss about? Some of the issues arising can be detected in perusing the text that follows. It represents Macintyre and Tribe’s intervention in the culture of the university and the party. What was the fuss about Althusser? In retrospect, it is difficult to tell, though it now seems clear that the Althusserian adventure helped provide the younger hotheads with a new vocabulary for revolution. Althusser carried a formidable theoretical apparatus. Social formation, mode of production, overdetermination, symptomatic reading, problematique and so on. Take that!","PeriodicalId":54188,"journal":{"name":"Thesis Eleven","volume":"176 1","pages":"81 - 100"},"PeriodicalIF":0.8,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42955418","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-01DOI: 10.1177/07255136231181444
Virgilio A. Rivas
Here I explore how the island was transformed into the site of the instrumentalization of evil, allowing Kant to expand its conception as a land of truth concerning its default genealogy in the homeland, lending purposiveness to evil to ensure this land of truth is protected from natural illusion. By contrast, Rousseau proposed the opposite course, which surprisingly bears important links to contemporary predicaments, in line with the idea of modern progress premised on a generalizing moral ecology. By the turn of the 20th century, reason usurped a new title claiming this land as a planetary system, touted as the second Copernican revolution. This new revolution overlaps with the geological acknowledgment of the turn to the Anthropocene in the century that follows. The article concludes with an interpretation of the Anthropocene as an anxious competition for misrepresenting the future, borrowing the Deleuzian sense of the desert island and the power of the false, vis-a-vis Derrida’s no-world spatiality, altogether shaped by a new relational ontology in a time of climate change compounded by post-truth challenges to political democracy.
{"title":"On islands of truth in the Anthropocene: Kant, Rousseau and the loss of worlds","authors":"Virgilio A. Rivas","doi":"10.1177/07255136231181444","DOIUrl":"https://doi.org/10.1177/07255136231181444","url":null,"abstract":"Here I explore how the island was transformed into the site of the instrumentalization of evil, allowing Kant to expand its conception as a land of truth concerning its default genealogy in the homeland, lending purposiveness to evil to ensure this land of truth is protected from natural illusion. By contrast, Rousseau proposed the opposite course, which surprisingly bears important links to contemporary predicaments, in line with the idea of modern progress premised on a generalizing moral ecology. By the turn of the 20th century, reason usurped a new title claiming this land as a planetary system, touted as the second Copernican revolution. This new revolution overlaps with the geological acknowledgment of the turn to the Anthropocene in the century that follows. The article concludes with an interpretation of the Anthropocene as an anxious competition for misrepresenting the future, borrowing the Deleuzian sense of the desert island and the power of the false, vis-a-vis Derrida’s no-world spatiality, altogether shaped by a new relational ontology in a time of climate change compounded by post-truth challenges to political democracy.","PeriodicalId":54188,"journal":{"name":"Thesis Eleven","volume":"176 1","pages":"3 - 23"},"PeriodicalIF":0.8,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45814626","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-23DOI: 10.1177/07255136231173740
Amos Netzer
The concept of abolition of labour (Aufhebung der Arbeit) appeared in some of Marx’s posthumously published works. Few of his notable successors highlighted this concept as key to opposing the Fordist stage of capitalism. Marcuse viewed this stage as a new peak in the repression of imagination and free instincts, bound to ‘the performance principle’. However, the rise of neo-liberalism presents unforeseen challenges to the criticism of labour. While the Keynesian welfare state is collapsing, its universal services are commodified and inequality rates are skyrocketing – some factors of the abolition of labour are surprisingly uplifted. This article will examine the evolution of some factors of abolition of labour that thrive with the spread of neo-liberalism and the erosion of other vital factors; we will elucidate the diminishing role of Marcuse’s performance principle, unravel the reality principle replacing it and discuss the relevance of the concept ‘abolition of labour’ today.
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Pub Date : 2023-05-22DOI: 10.1177/07255136221149782
Loïc Wacquant, Dieter Vandebroeck
Written in the form of a dialogue with Brussels sociologist Dieter Vandebroeck, this article retraces the social and intellectual trajectory of Loïc Wacquant as stepping stone to reviewing and discussing the major concepts coined and theoretical propositions elaborated in the course of his research on comparative urban marginality, racial domination, the ghetto, the penal state, neoliberalism, and carnality. This provides an opportunity to specify the relationships between ethnography, history and theory; the dialectic of domination and resistance; the role of public (dis)honor in social life; the uses of Bourdieu's bureaucratic field; and the social and academic conditions of incubation, diffusion, and death of scholarly myths such as the “underclass.” The article closes on a call to clearly distinguish the rhetorical, metaphorical, and analytical usages of concepts and reaffirms the need for epistemic reflexivity as sine qua non for the articulation of robust scientific problematics.
{"title":"Carnal concepts in action: The diagonal sociology of Loïc Wacquant","authors":"Loïc Wacquant, Dieter Vandebroeck","doi":"10.1177/07255136221149782","DOIUrl":"https://doi.org/10.1177/07255136221149782","url":null,"abstract":"Written in the form of a dialogue with Brussels sociologist Dieter Vandebroeck, this article retraces the social and intellectual trajectory of Loïc Wacquant as stepping stone to reviewing and discussing the major concepts coined and theoretical propositions elaborated in the course of his research on comparative urban marginality, racial domination, the ghetto, the penal state, neoliberalism, and carnality. This provides an opportunity to specify the relationships between ethnography, history and theory; the dialectic of domination and resistance; the role of public (dis)honor in social life; the uses of Bourdieu's bureaucratic field; and the social and academic conditions of incubation, diffusion, and death of scholarly myths such as the “underclass.” The article closes on a call to clearly distinguish the rhetorical, metaphorical, and analytical usages of concepts and reaffirms the need for epistemic reflexivity as sine qua non for the articulation of robust scientific problematics.","PeriodicalId":54188,"journal":{"name":"Thesis Eleven","volume":"1 1","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-05-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46231256","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-10DOI: 10.1177/07255136231165805
J. Stratton
The Easybeats’ 1960s career is viewed as being in two halves. In the first, they played pop songs composed by Stevie Wright and George Young. The group was incredibly successful in Australia spawning the term Easyfever to describe the adulation heaped on them by mainly teenage girls. In the second half, the group go to England and Young starts writing with Harry Vanda. The group had one huge international hit ‘Friday On My Mind’ and then their popularity declines as their audience loses interest in the group’s more complex music and seemingly sophisticated lyrics. In this article I argue that the earlier songs can be read in terms of power pop avant la lettre and that a continuity can be discerned between the earlier songs and certain key later songs as Vanda and Young begin to develop a harder melodic rock sound anchored in power pop aesthetics that will be the template for AC/DC, a group that included Young’s two younger brothers, and which helped define the generic form of Oz rock. I argue for the importance of Snowy Fleet’s Merseybeat experience in the creation of the early sound, analyse the group’s appeal for teenage girls and discuss the later song ‘Good Times’ as a melodic hard rock precursor of the kind of music played by AC/DC.
Easybeats在20世纪60年代的职业生涯被认为分为两部分。在第一场比赛中，他们播放了由史蒂夫·赖特和乔治·杨创作的流行歌曲。该组合在澳大利亚取得了令人难以置信的成功，创造了“Easyfever”这个词，用来形容主要是十几岁女孩对他们的追捧。在后半段，这群人去了英国，杨开始和哈利·万达一起写作。该组合曾有一首在国际上大热的《Friday On My Mind》，但随着听众对该组合更为复杂的音乐和看似复杂的歌词失去兴趣，他们的受欢迎程度开始下降。在这篇文章中，我认为早期的歌曲可以从权力流行的角度来解读，并且可以在早期歌曲和某些关键的后期歌曲之间辨别出连续性，因为Vanda和Young开始发展一种更强硬的旋律摇滚声音，这种声音植根于权力流行美学，这将成为AC/DC的模板，这是一个包括Young的两个弟弟的组合，并帮助定义了Oz摇滚的一般形式。我论证了Snowy Fleet在早期音乐创作中的默西节拍经验的重要性，分析了该乐队对少女的吸引力，并讨论了后来的歌曲“Good Times”作为AC/DC演奏的那种音乐的旋律硬摇滚先驱。
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Pub Date : 2023-04-01DOI: 10.1177/07255136231169061
B. Dalgliesh
Drawing on struggles within academe between faculty that promote critical education and advocates of New Public Management (NPM) who endorse instrumental learning, I reimagine the university as a counter-space that positions it as a counter-power to informational capitalism. Initially, I outline its twin threats: ethical, as self-entrepreneurial academics are valorised by NPM; and political, with informationalisation conflating spaces of thinking. I then detail Scott Lash’s specific account of how the info-comm society negates critique. However, his monistic understanding of informationalisation means Lash’s alternative of Informationskritik risks subsumption by it. I therefore defer to Jacques Derrida’s idea of the university. To ensure the autonomy of the principle of reason in a world of info-comm flows, the university is a supplementary body to society, yet intimately linked to it by its critical reflexivity, which is on behalf of society. Because Derrida does not elaborate the requisite institutional architecture, I conclude with Michel Foucault’s notion of heterotopia as a quasi-illicit site that is different and other. Such an institutional design enables the university as a counter-space that is a bank of reason and an archive of its manifestation in social practices. It also upholds a space for thinking, which in the form of nominalist critical history proffers a counter-power to society as an informational homotopia.
{"title":"The idea of the university as a heterotopia: The ethics and politics of thinking in the age of informational capitalism","authors":"B. Dalgliesh","doi":"10.1177/07255136231169061","DOIUrl":"https://doi.org/10.1177/07255136231169061","url":null,"abstract":"Drawing on struggles within academe between faculty that promote critical education and advocates of New Public Management (NPM) who endorse instrumental learning, I reimagine the university as a counter-space that positions it as a counter-power to informational capitalism. Initially, I outline its twin threats: ethical, as self-entrepreneurial academics are valorised by NPM; and political, with informationalisation conflating spaces of thinking. I then detail Scott Lash’s specific account of how the info-comm society negates critique. However, his monistic understanding of informationalisation means Lash’s alternative of Informationskritik risks subsumption by it. I therefore defer to Jacques Derrida’s idea of the university. To ensure the autonomy of the principle of reason in a world of info-comm flows, the university is a supplementary body to society, yet intimately linked to it by its critical reflexivity, which is on behalf of society. Because Derrida does not elaborate the requisite institutional architecture, I conclude with Michel Foucault’s notion of heterotopia as a quasi-illicit site that is different and other. Such an institutional design enables the university as a counter-space that is a bank of reason and an archive of its manifestation in social practices. It also upholds a space for thinking, which in the form of nominalist critical history proffers a counter-power to society as an informational homotopia.","PeriodicalId":54188,"journal":{"name":"Thesis Eleven","volume":"175 1","pages":"81 - 107"},"PeriodicalIF":0.8,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48110219","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.1177/07255136231165045
W. Atkinson
Michael Burawoy’s recent book-length engagement with the sociology of Pierre Bourdieu constitutes, at root, a Marxist critique of its inability to conceive of the dominated as anything other than duped and submissive, despite this sitting uneasily with Bourdieu’s own research and political practice later in life. Burawoy wonders whether Bourdieusians will be able to recognise the limits of their master’s thought, and set about revising and extending it, in the same way as Marxists did of their own master. This article responds by doing precisely that. After clarifying a different reading of misrecognition, symbolic violence and habitus, it draws out a Bourdieusian theory of social change and a ‘thicker’ conception of contemporary social orders that can accommodate or dissolve Burawoy’s arguments while maintaining fundamental separation from the Marxist project.
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