By John Holloway, Fernando Matamoros, Sergio Tischler
How can activists wrestle the political paralysis that characterises the anti-dialectical Marxism of Foucault, Derrida and Deleuze, with out reverting to a dogmatic orthodoxy? This e-book explores strategies within the 'negative dialectics' of Theodor Adorno.
The poststructuralist shift from dialectics to 'difference' has been so well known that it turns into tricky to create significant innovative responses to neoliberalism. The members to this quantity come from in the anti-capitalist circulation, and shut to the worries expressed in Negri and Hardt's Empire and Multitude. although, they argue forcefully and persuasively for a go back to dialectics so a real-world, radical problem to the present order may be constructed.
This is a passionate name to hands for the anti-capitalist move. it may be learn by means of all engaged activists and scholars of political and significant idea.
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Additional info for Negativity and Revolution: Adorno and Political Activism
Habermas, J. (1992) “Critical Theory and the Frankfurt School”, in P. ), Autonomy and Solidarity: Interviews. London, Verso. Hegel, G. W. F. (1988) Lectures on the Philosophy of Religion, ed. P. Hodgson, London, University of California Press. Holloway 01 chap01 37 2/10/08 11:09:19 38 NEG AT IVI TY AND REVO L UTIO N Jäger, L. (2004) Adorno: a Political Biography. London, Yale University Press. Magee, B. (1978) “Herbert Marcuse and the Frankfurt School,” in Men of Ideas. London, BBC. Ryan, A. (2003) “The Power of Positive Thinking,” in New York Review of Books, vol.
The over-valuation of the intellectual is, Adorno argues, a kind of transference, symptomatic of a powerlessness instilled in the individual from an early age and is reproduced in the hierarchical structure of society in much the same way as the Frankfurt School’s Studies on Authority and the Family from the 1930s had shown individuals’ susceptibility to authoritarian leaders being nurtured in the most intimate structures of the family. The students’ high regard for their teacher could easily switch into masochistic abasement before charismatic power.
1995a: xviii) Deleuze tries to eliminate the marks of this beautiful soul by evoking the figures of Marx and Nietzsche. So, in his analysis of existing problems, more specifically of the multiplicity in the Idea, he warns that “the philosophy of difference must be wary of turning into the discourse of beautiful souls: differences, nothing but differences, in a peaceful coexistence in the Idea of social places and functions … but the name of Marx is sufficient to save it from this danger” (Deleuze 1995a: 259).