Buku Radicalism in French Culture by Kauppi Niilo; Hess Dr Andreas; McLaughlin Dr Neil

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Radicalism in French Culture by Kauppi Niilo; Hess Dr Andreas; McLaughlin Dr Neil

Author:Kauppi, Niilo; Hess, Dr Andreas; McLaughlin, Dr Neil

Language: eng

Format: epub

Publisher: Routledge

Published: 2010-07-01T16:00:00+00:00

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Radicalism in French Culture by Kauppi Niilo; Hess Dr Andreas; McLaughlin Dr Neil

Thus the critique of political economics which exposes the fetish of money and the reification of exchange value, and which writes itself into historical materialism, has profound solidarity with the critique of metaphysical thinking in dialectical materialism. In both instances, the objective is to transcend invariance, unchangeability, immobility … towards a process either seeking to establish or to undermine balance, which is the same as the work of tensions, in other words the understanding of living contradictions, either in the society or in thought (Goux 1973: 34–5).

Petrification and unchangeability were the primary targets of Baudry’s and Goux’s criticism, which was in line with the objective of advancing the sciences of the text. A general problem with Goux, as well as with Baudry, Derrida, Sollers and Kristeva, was a lack of clear definitions for the concepts used and a tendency to argue on a purely formal level. Logocentrism and the concealment of work are implicitly equated with one another, as is the unconscious—which, as we recall, is being repressed—with labor and writing. This textual strategy is based on the following textual steps: first, one attempts to find a second level to a given problem, preferably a level of lower value or one subjected to the first level; secondly one shows that this level is repressed and forgotten; thirdly one equates the repressed level with some other corresponding level; and, fourthly, one shows through homologies that these two are equally repressed, whereby they can both be linked to, for example, bourgeois ideology. The theory was proved correct by the existence of all the repressed components, and it was thus necessary to bring them forward. With the magic of structural homology, it became possible to neatly package everything into a kind of everyman’s do-it-yourself-revolution kit (see, for instance, Rée 1985: 337–60).

There is a problem, of course, in that the bourgeois also work, even though work is linked with the proletariat and culture with the bourgeoisie. The proletariat also has an unconscious within which are hidden structures, power relationships and fantasies of the bourgeois political and social order. Logocentrism as a supremacy of speech, if one can even speak of such, does not only cover the levels of the bourgeois society, but the levels of all societies throughout history. The panoramic nature of logocentrism—a central ethical-political principle for finding direction in the jungle of competing ideas—conceals historical differences and development, lumping everything together under the metaphysics of the text. However, it is impossible to separate the components of the sign, the signifier and the signified, and to study the former alone, since it would literally have no meaning. In addition, these analysis totally overlook the social-historical level, despite it being in many respects the essential part of Marx’s work.

 

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Radicalism in French Culture by Kauppi Niilo; Hess Dr Andreas; McLaughlin Dr Neil

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Radicalism in French Culture by Kauppi Niilo; Hess Dr Andreas; McLaughlin Dr Neil

Author:Kauppi, Niilo; Hess, Dr Andreas; McLaughlin, Dr Neil , Date: July 2, 2019

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Author:Kauppi, Niilo; Hess, Dr Andreas; McLaughlin, Dr Neil

Language: eng

Format: epub

Publisher: Routledge

Published: 2010-07-01T16:00:00+00:00
Thus the critique of political economics which exposes the fetish of money and the reification of exchange value, and which writes itself into historical materialism, has profound solidarity with the critique of metaphysical thinking in dialectical materialism. In both instances, the objective is to transcend invariance, unchangeability, immobility … towards a process either seeking to establish or to undermine balance, which is the same as the work of tensions, in other words the understanding of living contradictions, either in the society or in thought (Goux 1973: 34–5).

Petrification and unchangeability were the primary targets of Baudry’s and Goux’s criticism, which was in line with the objective of advancing the sciences of the text. A general problem with Goux, as well as with Baudry, Derrida, Sollers and Kristeva, was a lack of clear definitions for the concepts used and a tendency to argue on a purely formal level. Logocentrism and the concealment of work are implicitly equated with one another, as is the unconscious—which, as we recall, is being repressed—with labor and writing. This textual strategy is based on the following textual steps: first, one attempts to find a second level to a given problem, preferably a level of lower value or one subjected to the first level; secondly one shows that this level is repressed and forgotten; thirdly one equates the repressed level with some other corresponding level; and, fourthly, one shows through homologies that these two are equally repressed, whereby they can both be linked to, for example, bourgeois ideology. The theory was proved correct by the existence of all the repressed components, and it was thus necessary to bring them forward. With the magic of structural homology, it became possible to neatly package everything into a kind of everyman’s do-it-yourself-revolution kit (see, for instance, Rée 1985: 337–60).

There is a problem, of course, in that the bourgeois also work, even though work is linked with the proletariat and culture with the bourgeoisie. The proletariat also has an unconscious within which are hidden structures, power relationships and fantasies of the bourgeois political and social order. Logocentrism as a supremacy of speech, if one can even speak of such, does not only cover the levels of the bourgeois society, but the levels of all societies throughout history. The panoramic nature of logocentrism—a central ethical-political principle for finding direction in the jungle of competing ideas—conceals historical differences and development, lumping everything together under the metaphysics of the text. However, it is impossible to separate the components of the sign, the signifier and the signified, and to study the former alone, since it would literally have no meaning. In addition, these analysis totally overlook the social-historical level, despite it being in many respects the essential part of Marx’s work.

In many ways, these radical theories resembled the ideology of Baudelaire and other bohemians and decadents from the early nineteenth century. Sex, revolution etc. were all repressed. A relentless critique of moral codes was combined with a guilt complex and Romantic and individualistic unrealism. But the

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