Date: Mon, 27 Feb 1995 16:00:40 +0900 From: Guy Yasko <guyy-AT-aqu.bekkoame.or.jp> Subject: Re: Po-Mo critiques Howie Chodos' criticisms of my reply to Andy Daitsman's pomo critiques post hits the mark. As Chodos observes, I avoid the question of what it means to be a Marxist in this day and age. I agree that we ought to discuss this question in depth. However, I will point out that in some ways Jane Flax and others have already defined what it means to be a Marxist. No matter where one begins, be it feminist marxism, C.L.R. James, or Marx, in the final analysis (which always comes rather quickly), Marxism reduces to their version of Orthodoxy. According to this line, all Marxism boils down to Stalinism, which in turn is but a variant of Modernity, The Enlightenment, or Western Metaphysical Thinking. Even worse, because Nazis, Patriarchy, Capitalism, and Western Imperialism also result from the same Western Metaphysics, there is ultimately no significant difference between Marxists and anyone else -- except of course, the post- modern. This vulgar post-modernism owes more to political currents in the U.S. academy (which, through the media of translations, visiting scholars, graduate training, etc. plays a central role in determining the content and direction of discussion in the rest of the world) than to post-structuralism. In any case, what is interesting about all of this is that people hostile to Marxism maintain hegemony over the term. One of the best ways to undermine this vulgar caricature of Marxism and to win back hegemony would be to begin the process of defining it ourselves. I admit that I haven't contributed to the effort except in saying in a roundabout way that Marxisms other than Flax's are possible. Chodos suggested that part of our effort must include efforts at gaining an understanding of Stalinism and developing a practical alternative. I couldn't agree more: this combination of practical theory and theoretical praxis is a key to a socialist future. However, I think Marxism faces even more problems than Stalinism. After all, few went beyond the Socialisme ou Barbarie group in the investigation of Soviet Marxism and the attempt at developing a practical alternative. The group developed an anti-Stalinist definition of Marxism as a move to unseat the primacy of theory, speculative philosophy, and by extension, capitalist managers, by means of the 10th thesis on Feuerbach; in a sense by realizing philosophy, but without granting itself in advance the solution the problem of history. [Cornelius Castoriadis, in "Marxism: A Provisional Assessment," in _The Imaginary Institution of Society_, Kathleen Blamey trans., (Cambridge, Mass: MIT, 1987), p.56] Those of you familiar with Castoriadis know how he concluded the essay: by declaring that the group faced the choice of remaining faithful to a certain Marxist method or content or remaining revolutionary. Paradoxically, Castoriadis beleived that remaining faithful to revolution was ultimately more Marxist than sticking to the letter of _Capital_, (ditto for people like Dick Howard, who borrows the approach in the _Marxian Legacy_). So despite anti-Stalinism and theoretical openness, some S ou B members decided to part with Marxism in the early sixties. It might be worth re-opening the discussion that led to S ou B's breakup in order to ask if there were alternatives to their path. It might also be worth asking to what degree our situation differs from 1964 France. Discussing the question of how the working class accquires socialist consciousness, Castoriadis wrote that either one sides with philosophy and judges the workers according to whether they conform to the specifics of "Marxist-Leninist" science, "Or the activity of the masses is an autonomous and creative historical factor, in which case any theoretical conception can be no more than a link in the long process of realizing the revolutionary project. It can, and even must be overturned by this process. The theory, then, no longer takes for itself history as given in advance and no longer posits itself as the standard of reality but accepts entering truly into hisory and being jostled and judged by it." [ibid, p.59] The problem for S ou B was that the masses they encountered in the factories chose the Fordist bargain over the long process of the revolutionary project. In conclusion, we need to redefine Marxism in the face of post-modernist triumphalism in such a way that both avoids Stalinism and fosters enthusiastic participation in the project. --- from list marxism-AT-lists.village.virginia.edu --- ------------------
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