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Capitalism and collective action: A Marxist account of the erosion of political commitment in liberal capitalist cultures.

机译:资本主义和集体行动:马克思主义关于自由资本主义文化中政治承诺受到侵蚀的说法。

摘要

The task of this thesis is to show that a renovated Marxism can offer a comprehensive explanation for the erosion of political commitment in contemporary liberal capitalist cultures. Post-Marxism forms the point of departure for the explanation to be developed. An evaluation of this work suggests that the problem is related to the forms of subjectivity instituted by neo-liberal capitalism. A renovated dialectical Marxism offers the means of filling the gaps in the post-Marxist account. Renovation requires a specific anti-economistic, anti-deterministic reading of two distinct but related strands of the Marxist corpus. The first of these is the theory of capitalism as total mode of life, as found in the work of Marx and Althusser. The second is the account of proletarian revolution developed by Marx and Gramsci. Both strands are read as accounts of subjectivity. The second is also read as an analysis of the constitution of collective political commitment. A comparison of the two will show that the subjects produced by neo-liberal capitalism are incapable of the kind of self-disciplined political commitment needed to undertake and complete demanding collective tasks. This conclusion is only possible, however, if a psychoanalysis rendered in historical institutional terms (mainly that of Freud and Lacan), is articulated to a renovated Marxism, as argued for by Althusser. In addition to the work of Althusser, that of Habermas on the bourgeois public sphere and Castoriadis on institutions suggest the means of articulating psychoanalysis to Marxism. The resulting theory offers a comprehensive explanation of the realities of contemporary social relations as instituted by neo-liberalism since the early 1980s, specifically as manifested in the erosion of political commitment.
机译:本文的任务是表明,经过改造的马克思主义可以为当代自由主义资本主义文化中政治承诺的侵蚀提供全面的解释。后马克思主义形成了解释的出发点。对这项工作的评价表明,这个问题与新自由主义资本主义所建立的主观性形式有关。更新后的辩证马克思主义提供了填补后马克思主义论述空白的方法。翻新需要对马克思主义语料库的两个截然不同但相关的部分进行特定的反经济学,反确定性的解读。首先是在马克思和阿尔都塞的著作中发现的资本主义作为总的生活方式的理论。第二个是马克思和葛兰西发展的无产阶级革命的记载。两条线都被视为主观的解释。第二篇也被解读为对集体政治承诺构成的分析。两者的比较将表明,新自由主义资本主义所产生的主体无法进行和完成艰巨的集体任务所需要的那种自律式的政治承诺。但是,只有如阿尔都塞所主张的那样,以历史制度术语(主要是弗洛伊德和拉康的观点)进行的精神分析被明确地表达为一种经过更新的马克思主义,才有可能得出这一结论。除了阿尔都塞的工作之外,哈贝马斯在资产阶级公共领域的工作以及卡斯托里亚迪斯在制度上的工作也提出了对马克思主义进行心理分析的手段。由此产生的理论提供了对自1980年代初以来新自由主义所建立的当代社会关系现实的全面解释,尤其体现在政治承诺的削弱上。

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    Dean Kathryn;

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  • 年度 1998
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