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This ebook strains the crystallisation of post-Marxism as a particular theoretical place in its personal correct and considers the position performed in its improvement by means of post-structuralism, postmodernism and second-wave feminism. It examines the heritage of dissenting trends in the Marxist culture and considers what the longer term customers of post-Marxism usually are.
Read Online or Download Post-Marxism: An Intellectual History (Routledge Studies in Social & Political Thought,) PDF
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Extra info for Post-Marxism: An Intellectual History (Routledge Studies in Social & Political Thought,)
Geras’s criticisms stung, stimulating Laclau and Mouffe to reply in kind in the pages of New Left Review: a reply, as their title put it, totally ‘without apologies’. The emphasis is on the opportunity that political dissent is opening up for the socialist project, an opportunity to which Geras, and those of like mind, simply seem oblivious: We are living . . 31 This is to lump Geras in with the reactionaries: those defending the ‘absolute truth’ of Marxism in defiance of the demand for emancipatory, democratic, discourses to 42 ‘Without apologies’: Laclau–Mouffe (II) fit new sets of cultural circumstances.
The indeterminacy of the social’ is simply not a concept the latter can admit, whereas for Laclau and Mouffe it is the basis of their enquiry. Indeterminacy leads us to a radical democratic politics. 47 In this ‘political imaginary’ there are two opposed classes locked in a struggle to the finish. Marx’s ambitions ran no farther than a victory for the oppressed class within the envisaged closed social space, even if this victory had to be projected into the future when the right conditions for it would materialise.
22 For Geras, the entire argument of Hegemony and Socialist Strategy is based on a rigid and simplistic division between the ‘closed’ and the ‘open’; with anyone on the former side being, by definition, against diversity and complexity, and by implication totalitarian and authoritarian in outlook. Marxism is thus consigned to outer darkness as the enemy of diversity and complexity, which almost take on a transcendental quality in Laclau and Mouffe’s analysis – the reverse side to class consciousness in this respect.