This false apocalypse is described by Althusser, Montag observes, as a void: a future that does not exist, but that leads its fearful adherents to misperceive and delegitimize the immediate political and economic struggles of the present. Althusser’s anti-humanism was a reaction to different camps within Marxism he believed had deviated into socialist humanism, which he described “not only as a critique of the contradictions of bourgeois humanism, but also and above all as the consummation of its ‘noblest’ aspirations.” The precise relation between such abstract ideals and institutionally-directed behavior is under-explored. (163), Readers will find other gaps, but the inconsistency of this text is perhaps, in a paradoxical way, characteristically Althusserian. Within occasionally uneven and self-contradictory argumentative turns, Althusser tries to define ideology as both reflecting and securing ruling-class domination — but not as merely false consciousness, brainwashing, or bourgeois illusion. Top subscription boxes – right to your door, © 1996-2020, Amazon.com, Inc. or its affiliates. Ideology then “consists of its immanence in bodies and forces,” (155) and power and resistance become questions of the arrangement, control, and policing of bodies within sociopolitical institutions. Montag explicates Althusser’s reliance on Christian theology, particularly St. Paul’s distinction of true and false apocalypses, to critique this sensibility. On the contrary, it makes them disappear.” (59). To see beyond this event, to understand it, to know the meaning of socialist humanism, it is not enough just to register the event, nor to record the concepts (humanism, socialism) in which the event itself thinks itself. Althusser’s version of Marxism rejects both economic determinism and humanism. Montag thus aligns Althusser with the French theorist Michel Foucault, for whom the history of ideas and intellectual disciplines is indistinguishable from their manifestation in the institutional exercise of power over human bodies. There was an error retrieving your Wish Lists. For one, the void is characterized in idealist terms as “the ground and truth of existence,” (187) and in eschatological terms as the end of capitalism to come. Althusser applies it to Marx’s rejection of the Hegelian and Feuerbachian ideology of his youth and the construction of the basic concepts of dialectical and historical materialism in his later works. Similarly, the political ISA obviously reproduces state ideology, but can also include radical workers’ parties. In the first section, he situates Althusser’s 1960s work within the broader field of conflicts and debates animating French philosophy and its engagement with structuralism. His book is divided into two sections. Rather, thinking of Althusser as an academic Marxist calls attention to his contention that Marxist concerns — the reproduction and disruption of capitalism, the struggle for materialist critique against idealist obfuscation— are at stake within the academy and academic work as well as outside it. Prime members enjoy FREE Delivery and exclusive access to music, movies, TV shows, original audio series, and Kindle books. Interpreting Althusser by delineating progressive and materialist insights from his work’s contradictions, Montag challenges some standing assumptions about Althusser. Criticisms of the base-superstructure model Althusser and His Contemporaries: Montag approaches the essay’s contradictions by demarcating what is original and materialist in Althusser’s theory of ideology and subjectivity from what remains caught in inadequate, idealist assumptions. It has long been taught in college courses as one of the essential texts of “critical theory,” the set of methods for the study of literature, culture, and society derived largely from 1960s French philosophy and, until relatively recently, hegemonic in English departments. Althusser thus sees conventional morality as moral ideology, a vital “supplement” to legal ideology. In Althusser and his Contemporaries: Philosophy’s Perpetual War, Montag reads Althusser’s work as Althusser read the writings of other philosophers (especially Marx): not as a finished body of thought, but as riven by internal contradictions and unrecognized problems. Trace the development of Marxism from Hegel to Althusser, In addition, … They produce subjects that can act against ruling-class ideology, and without their emergence “neither revolt nor the acquisition of revolutionary consciousness nor revolution would be possible.” (187) Struggles within individual ISAs are “‘antecedents’ of any social revolution,” destabilizing state ideology so as to prepare the way for the proletariat’s seizure of the state and subsequent creation of the ideology and ISAs of a new and just society. Please try again.

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