A panel event held at the New School in New York City on November 14th, 2012.
Transcribed in Platypus Review #56:
The present moment is arguably one of unprecedented confusion on the Left. The emergence of many new theoretical perspectives on Marxism, anarchism, and the left generally seem rather than signs of a newfound vitality, the intellectual reflux of its final disintegration in history. As for the politics that still bothers to describe itself as leftist today, it seems no great merit that it is largely disconnected from the academic left’s disputations over everything from imperialism to ecology. Perhaps nowhere are these symptoms more pronounced than around the subject of the economy. As Marxist economics has witnessed of late a flurry of recent works, many quite involved in their depth and complexity, recent activism around austerity, joblessness, and non-transparency while quite creative in some respects seems hesitant to oppose with anything but nostalgia for the past the status quo mantra, “There is no Alternative.” At a time when the United States has entered the most prolonged slump since the Great Depression, the European project founders on the shoals of debt and nationalism. If the once triumphant neoliberal project of free markets for free people seems utterly exhausted, the “strange non-death of neo-liberalism,” as a recent book title has it, seems poised to carry on indefinitely. The need for a Marxist politics adequate to the crisis is as great as such a politics is lacking.
And 2011 now seems to be fading into the past. In Greece today as elsewhere in Europe existing Left parties remain largely passive in the face of the crisis, eschewing radical solutions (if they even imagine such solutions to exist). In the United States, #Occupy has vanished from the parks and streets, leaving only bitter grumbling where there once seemed to be creativity and open-ended potential. In Britain, the 2011 London Riots, rather than political protest, was trumpeted as the shafted generation’s response to the crisis, overshadowing the police brutality that actually occasioned it. Finally, in the Arab world where, we are told the 2011 revolution is still afoot, it seems inconceivable that the revolution, even as it bears within it the hopes of millions, could alter the economic fate of any but a handful. While joblessness haunts billions worldwide, politicization of the issue seems chiefly the prerogative of the right. Meanwhile, the poor worldwide face relentless price rises in fuel and essential foodstuffs. The prospects for world revolution seem remote at best, even as bankers and fund managers seem to lament democracy’s failure in confronting the crisis. In this sense, it seems plausible to argue that there is no crisis at all, but simply the latest stage in an ongoing social regression. What does it mean to say that we face a crisis, after all, when there is no real prospect that anything particularly is likely to change, at least not for the better?
In this opaque historical moment, Platypus wants to raise some basic questions: Do we live in a crisis of capitalism today and, if so, of what sort — political? economic? social? Why do seemingly sophisticated leftist understandings of the world appear unable to assist in the task of changing it? Conversely, can the world be thought intelligible without our capacity to self-consciously transform it through practice? Can Marxism survive as an economics or social theory without politics? Is there capitalism after socialism?
1. Do we live in a crisis of capitalism today and, if so, of what sort — political? economic? social? Is capitalism basically the same in its “laws of motion” and can it be grasped equally well today as it was by Marx? What difference, if any, does the collapse of the socialist workers movement make for our understanding of capitalism?
2. Why are sophisticated leftist understandings of the world seemingly unable to assist in the task of changing it? Conversely, is the world intelligible despite our incapacity to transform it politically? Can the Left survive as an economics or social theory? Is our work more “difficult” today in theorizing capitalism, or of a completely different kind than it was for past generations of leftist intellectuals?
3. Many on the Left welcomed the #Occupy movement in 2011 because, above all, it responded to capitalist austerity in its slogans and characterized itself in class terms. Did #Occupy betoken a renewed salience of class? How did #Occupy and other movements worldwide differ from the political response — whether by the new social movements or other political expressions — to the crisis of Fordism beginning in the late 1960s and crystallizing with the Oil Crisis in 1973?
4. How does the present crisis compare with past crises of capital? What might we expect to be the duration of the present crisis? Is there an end in sight? Or are we witnessing the “terminal crisis” of capitalism? How do we know? If not the end of capitalism as such, does the present crisis at least signal an end to neoliberalism? If so, what will take its place?
5. How do your political views influence your understanding of capitalism and crisis? In what sense is economics as a science or discipline independent and autonomous from those politics? How do you avoid the danger of your theory from simply confirming your politics, rather than allowing our understanding of present circumstances to help push beyond our present political impasse?
6. At different moments of its unfolding the crisis has been differently expressed in different locations — a sub-prime mortgage crisis in North America, then a sovereign debt crisis in Europe, and now in a still different form in China. What is the extent of the present crisis and how has it been distributed globally? Unevenly? What does globalization look like in a period of prolonged crisis? Is the era of US hegemony at an end? If so, what will take its place? How is/was American imperialism connected to first Fordism and, later, post-Fordist capitalism and how does the new capitalism challenge a new American Empire-led global (re-)organization?
// Co-Editor at Insurgent Notes; ┇ Author (complete archive of writings available here): — Ubu Saved From Drowning: Class Struggle and Statist Containment in Portugal and Spain, 1974-1977 (2000), — “The Sky Is Always Darkest Just Before the Dawn: Class Struggle in the U.S. From the 2008 Crash to the Eve of Occupy” (2011), “Globalization of Capital, Globalization of Struggle” (2012)
// Distinguished Professor of Anthropology and Geography at the CUNY Grad Center; ┇ Author: — The Condition of Postmodernity (1989), — A Brief History of Neoliberalism (2005), — “Why the US Stimulus Package is Bound to Fail” (2008), — The Enigma of Capital and the Crises of Capitalism (2011), — Rebel Cities: From the Right to the City to the Urban Revolution (2012)
// Professor of Economics at Pace University; ┇ Contributing author to the Marxist-Humanist Initiative’s (MHI’s) With Sober Senses since 2009; ┇ Author: — Reclaiming Marx’s “Capital”: A Refutation of the Myth of Inconsistency (2007), — The Failure of Capitalist Production: Underlying Causes of the Great Recession (2012)
// Teaches Philosophy at Adelphi University; ┇ Former editor of the International Journal of Political Economy (1987-2004), frequent contributor to The Brooklyn Rail ┇ Author: — Social Knowledge: An Essay on the Nature and Limits of Social Science (1986), — Art in Its Time: Theories and Practices of Modern Aesthetics (2003), — Business as Usual: The Economic Crisis and the Failure of Capitalism (2011)
Platypus Affiliated Society member Chris Cutrone on RT's Crosstalk, hosted by Peter Lavelle, on the global economic crisis.
“The IMF has released a report that predicts the hoped-for global economic growth is again endangered. Why is this happening? Why has the Great Recession come back so early? Did it ever end? Has austerity made things worse? And is there a way to avoid the ‘fiscal cliff’ issue in Washington? CrossTalking with Seijiro Takeshita (Mizuho International, London), Martin Hennecke (Tyche Group, Hong Kong) and Chris Cutrone (School of the Art Institute of Chicago).” The impasse of policy, stimulus vs. austerity, and the question of different models for capitalism and the need for socialism.
OWS has put the focus on finance capital as a driver of inequality, and on the need for political action to address it. But what is the function of finance capital in the modern world, and how should our politics address it? This panel will bring together various Marxist and anarchist perspectives on finance capital.
Radhika Desai is Professor at the Department of Political Studies, University of Manitoba, Winnipeg, Canada. She is the author of Slouching Towards Ayodhya: From Congress to Hindutva in Indian Politics (2nd rev ed, 2004) and Intellectuals and Socialism: 'Social Democrats' and the Labour Party (1994), She edited Developmental and Cultural Nationalisms in 2009. She is co-editing Volume 27 of Research in Political Economy with Paul Zarembka.
Alan Freeman is co-editor of the ‘Future of World Capitalism’ book series and is a former economist at the Greater London Authority. He wrote ‘The Benn Heresy’ and co-edited two books on value theory and, with Boris Kagarlitsky, ‘The Political Economy of Empire and the Crisis of Globalisation.’ With Andrew Kliman he co-edits the new critical pluralist journal Critique of Political Economy.’
Andrew Kliman, a professor of economics at Pace University, is the author of The Failure of Capitalist Production: Underlying Causes of the Great Recession and Reclaiming Marx’s “Capital”: A Refutation of the Myth of Inconsistency. He and Alan Freeman edit Critique of Political Economy, a new scholarly online journal. Many of his writings are available at akliman.squarespace.com and With Sober Senses, marxist-humanist-initiative.org/our-publication, Marxist-Humanist Initiative’s publication.
Costas Panayotakis is Associate Professor of Sociology at CUNY's New York City College of Technology and author of Remaking scarcity: from capitalist inefficiency to economic democracy.
A presentation by Platypus member Chris Cutrone on August 16th, 2011, at Communist University, which took place from August 17th to August 20th, 2011, at Goldsmiths, University of London. Video Credit: Communist Party of Great Britain.
What is progress if not the absolute elaboration of humanity’s creative dispositions . . . unmeasured by any previously established yardstick[,] an end in itself . . . the absolute movement of becoming?
* * *[T]he ancient conception, in which man always appears (in however narrowly national, religious, or political a definition) as the aim of production, seems very much more exalted than the modern world, in which production is the aim of man and wealth the aim of production. In fact, however, when the narrow bourgeois form has been peeled away, what is wealth, if not the universality of needs,
capacities, enjoyments, productive powers etc., of individuals, produced in universal exchange? What, if not the full development of human control over the forces of nature — those of his own nature as well as those of so-called “nature"? What, if not the absolute elaboration of his creative dispositions, without any preconditions other than antecedent historical evolution which make the totality of this evolution — i.e., the evolution of all human powers as such, unmeasured by any previously established yardstick —
an end in itself? What is this, if not a situation where man does not reproduce in any determined form, but produces his totality? Where he does not seek to remain something formed by the past, but is in the absolute movement of becoming? In bourgeois political economy — and in the epoch of production to which it corresponds — this complete elaboration of what lies within man, appears as the total alienation, and the destruction of all fixed, one-sided purposes as the sacrifice of the end in itself to a wholly external compulsion. Hence in one way the childlike world of the ancients appears to be superior; and this is so, insofar as we seek for closed shape, form and established limitation. The ancients provide a narrow satisfaction, whereas the modern world leaves us unsatisfied, or, where it appears to be satisfied, with itself, is vulgar and mean.
— Marx, "Pre-capitalist economic formations," Grundrisse (1857-58)
Recommended background readings:
Cutrone, "Capital in history" (2008)
Cutrone, "The Marxist hypothesis" (2010)
Reply to Chicago Political Workshop, Chris Cutrone, and Principia Dialectica
Posted: May 27th, 2009 | Author: Andrew Kliman | Filed under: Organization, Philosophy | Tags: concreteness, plagiarism, Postone |
On plagiarism, Postone, and â€œtheâ€ present
May 27, 2009
1. First, I want to respond to the charge that I plagiarize Moishe Postone, by categorically denying it. When, last July, Sean of Principia Dialectica put forward the allegation of plagiarism (using somewhat different words), I tried to overlook it. I thought that the charge wouldnâ€™t be taken seriously, given that Sean left it wholly unsubstantiated. But now I see that the charge has indeed been taken seriously, repeated, and perhaps implicitly endorsed, by the Chicago Political Workshop, in a posting two days ago.[Principia Dialectica allegation of plagiarism of Postone by Kliman:]
That Sean first encounters some idea in Postone, and then encounters a somewhat similar idea when he hears Kliman, tells us something about the process of Seanâ€™s intellectual development. It tells us nothing about the process of development of the ideas. It is not evidence of plagiarism.
But as far as I can see, when Sean alleges that â€œPostoneâ€™s book is having a much more profound effect onâ€ Kliman than he is â€œprepared to admit,â€ and that at â€œKlimanâ€™s talk in London it was evident that Postoneâ€™s influence had rubbed off â€¦ although â€¦ he was loathe to admit it,â€ the case against me rests wholly on the sequence in which Sean personally encountered the ideas.
For the record: My understanding of capital(ism) and Marxâ€™s critique of it were pretty much fully formed by or before 1988, when I completed my Ph.D. at the age of 33. The key thinker who influenced my views on these matters was Marx himself. (It is strange, indeed, to allege that I appropriate Postone without acknowledgement when his Time, Labor, and Social Domination is not a primary text, but an interpretation of a work to which we both have access, Marxâ€™s Capital!)
My views were also deeply influenced by the work of Raya Dunayevskaya, and there were lesser influencesâ€”such as I. I. Rubin and various authors of the 1970s and 1980s who discussed â€œabstract laborâ€ and â€œvalue-form.â€
I read Postoneâ€™s Time, Labor, and Social Domination in the mid 1990s, but it did not make a strong impression on me, for three reasons: (a) my views were already well formed; (b) much of Postoneâ€™s argument was not new to me, since it was quite similar to things developed in the â€œabstract laborâ€ and â€œvalue-formâ€ discussions of 10-20 years before (as Chris Arthur noted in his mid-1990s review of Postoneâ€™s book in Capital and Class); and (c) Postoneâ€™s view of abstract and concrete labor is so different from Marxâ€™s, and his exegetical interpretation of Marxâ€™s concepts of abstract and concrete labor is so wrong, that I didnâ€™t find his book particularly helpful in order to further develop my own thinking.
But what have I said that sounds so Postone-like to Sean (and perhaps also the Chicago Political Workshop)? Iâ€™m guessing it is the following: â€œIn his talk Kliman spelt out in a clear manner that value â€“ as the mediator of human relations â€“ is the subject that needs to be overcome if we are all to move towards creating a fully human society.â€
Well, I arrived at this perspective by studying the work of Dunayevskaya (principally from Marxism and Freedom and from her writings of the 1940s which argued that the USSR was a state-capitalist society because the law of value operated there), and then from Marx himself, when I re-studied Capital in light of her interpretation. Hereâ€™s something Ted McGlone and I wrote about this issue that was published in 1988â€”i.e., well before the appearance of Postoneâ€™s book:[R]adical economistsâ€™ views on value theory have seemingly crystallized into two main approaches, characterised by de Vroey (1982) as the `technologicalâ€™ and `socialâ€™ paradigms. As students of a third, humanist problematic, we hope in this paper to create a dialogue with proponents of other approaches â€¦. Our own view is neither â€˜technicistâ€™ nor market-oriented, but a production-centred value theory of labour . In short, we take capitalist technological relations themselves to be social relations, class relations of dead to living labour in production . `[L]abour is expressed in valueâ€™ because `the process of production has mastery over man, instead of the oppositeâ€™ (Marx, 1977 : 174-75) . We do not de-emphasise the quantitative aspect of Marxâ€™s value theory, however; this paper, for instance, attaches great importance to the aggregate equalities which obtain in Marxâ€™s transformation procedure.â€ [pp. 56-57 of Andrew Kliman and Ted McGlone, â€œThe Transformation Non-Problem and the Non-Transformation Problem,â€ Capital and Class 35, Autumn 1988]
I request that a link to the above response be published wherever the allegation appears that I appropriate Postone without acknowledgement, and that the allegation itself be withdrawn.
2. I am pleased that the Chicago Political Workshop and I agree that â€œthose on the left who treat all attempts to understand the political economy of capitalism as rank economismâ€ should be taken to task. I hope that this can be the beginning of a fruitful dialogue.
3. The Chicago Political Workshop writes, â€œIt is our sense that Klimanâ€™s work thus far is inadequate to his own charge, but that he is right that understanding capitalism is essential to overcoming it.â€ Okay, Iâ€™ll bite: why is my work thus far inadequate to my own charge? (And what exactly does this meanâ€”what charge, exactly?) Iâ€™m not trying to pick a fight here; Iâ€™m always seeking to improve my work. And maybe there are different views here about the kinds of things that need to be developed, which would then be a potentially fruitful topic for discussion.
4. In response to the Chicago Political Workshop post, Chris Cutrone engaged some of the issues yesterday. It is not clear to me whether Chris is criticizing me, and if so, why. But his posting can be read as one that links me to â€œtraditional Marxismâ€â€”â€œInstead, it becomes a matter of one form of analysis (Postone) as better than another (Kliman, et al., or, as Postone puts it, â€˜traditional Marxismâ€™)â€â€”and to an alleged call for â€œfor some new empirical *economic* analysis of present-day capitalismâ€ to the exclusion of other analyses and inquires.[Chris Cutrone response to the Chicago Political Workshop:]
Again, Iâ€™m not sure of Chrisâ€™s intent, so Iâ€™ll just discuss this possible reading. The â€œtraditional Marxismâ€ notion is strange and ill-informed. What is â€œtraditional Marxismâ€ about the Marxist-Humanism developed by Raya Dunayevskaya, which the Marxist-Humanist Initiative is now attempting to renew organizationally? She was no traditional Marxist in the eyes of the traditional Marxists who turned her into an un-person (the historical-literary allusion is intentional). What is â€œtraditional Marxismâ€ about the temporal single-system interpretation of Marxâ€™s value theory, the proponents of which, myself included, have been turned into un-persons (the historical-literary allusion is intentional) by the traditional Marxist value theorists?
As for the alleged call for â€œfor some new empirical *economic* analysis of present-day capitalismâ€ to the exclusion of other analyses and inquiries, I have no affinity with it. I am not calling for people to come down on one side or the other of a rigid, binary, either/or choice between â€œeconomicsâ€ and everything else. I think the notion that we have to pick and choose is ridiculous.
Unfortunately, Chris doesnâ€™t agree that it is ridiculous. For reasons that are unclear to me, he presents the options open to us as a rigid either/or choice: â€œAs if the reproduction of capital is primarily a matter of *economics* (and not politics, culture, or ideology)!â€ Why do we have to choose? Canâ€™t it be a matter of all four? And why the word â€œprimarilyâ€? This seems to suggest that there must be a hierarchy of determinants thatâ€™s the same in all cases, and that â€œeconomicsâ€ is separate fromâ€“if not indeed opposed toâ€“politics, culture, and ideology, rather than all of them being mutually constituting moments of one total process.
The need to choose also seems to be implicit in the following phrases of Chrisâ€™s: â€œTHE problem of capitalismâ€ and â€œTHE problem of capitalâ€ (my caps). I donâ€™t really understand these phrases, but Iâ€™m skeptical of the reduction of a very complex set of processes to one â€œproblemâ€â€”THE problem. But note that if thereâ€™s just one problem, then itâ€™s more plausible that thereâ€™s just one best approach to THE problem, and thus it becomes more plausible that we have to choose THE best approach.
And then Chris says, â€œWe do indeed need an adequate analysis of our contemporary situation. Platypus chooses, quite deliberately, to analyze the present in terms of history, the present as the accumulation of a history of unresolved problems on the Left.â€ I have no problem with analyzing â€œthe present as the accumulation of a history of unresolved problems on the Left.â€ Thatâ€™s also what Dunayevskaya did, again and again, and itâ€™s what my comrades and I in Marxist-Humanist Initiative are trying to do today.
But here again, Chris burdens us with a dubious â€œtheâ€: â€œanalyze THE present in terms of history â€¦ a history of unresolved problems on the Leftâ€ (my caps). The only sense I can make of this is that Chris means that Platypus chooses, quite deliberately , to ignore any dimension of â€œtheâ€ present that canâ€™t be sliced and diced so as to fit the Procrustean bed of â€œa history of unresolved problems on the Left.â€ For surely, to take just one key example, the current NON-reproduction of capitalâ€”the current economic (and therefore political, cultural, and ideological) crisisâ€”is a significant aspect of â€œthe problem of capitalâ€ today, an important aspect of â€œthe present.â€ But there just ainâ€™t no way that one can fruitfully discuss it â€œas the accumulation of a history of unresolved problems on the Left.â€ Unless one wants to just ignore this significant dimension of â€œthe present,â€ I think it would be more useful to seriously study the theories of value and crisis in Capital and the daily news in the financial press.
Chris writes, â€œWhereas Marx critiqued the bourgeois philosophy and political-economy of the heroic period (of Kant and Hegel and Adam Smith and David Ricardo, et al.) and the ideology of his contemporary socialist â€œLeftâ€ (of Proudhon, et al.) â€¦ we in Platypus start with the problematic consciousness on the present-day â€œLeftâ€ and its historical roots, what the present â€œLeftâ€ has abandoned as being symptomatic of its fatal problems.â€ Again, I have no trouble with subjecting to scrutiny â€œthe problematic consciousnessâ€ of the contemporary Left. But Chrisâ€™s historical analogy suffers, I think, from an insufficient appreciation of the Kantian sense in which Marx â€œcritiquedâ€ political economy. It was a critique not just of ideology and philosophy and economic thought, but a critique of the conditions needed for them to existâ€”a critique of the mode of production and corresponding social formation upon which this ideology and philosophy and economic thought arise, and which make them possible.
Now, Iâ€™m not saying that the consciousness of the Left needs to be understood by deriving it from the vicissitudes of the mode of production. Iâ€™m just saying that critique in the sense of Marxâ€™s phrase â€œruthless critique of all that existsâ€ is not a critique of â€œconsciousnessâ€ detached from all else.
Chrisâ€™s rigid binary emerges the most clearly, however, in the following: â€œThe spirit of Marx today is not to be found in the immanent-ideology critique of the New York Times columns of Paul Krugman et al., let alone an analysis of â€˜economicâ€™ phenomena, BUT RATHER in the political and â€˜philosophical,â€™ cultural and psychological critique of the supposed (but actually pseudo-) â€˜Left,â€™ and its critical recognition as the product of a *regression* in theory and practice since the time of Marx and the best Marxistsâ€ (my caps). Again, I have nothing against looking at the issue that Chris wants to look at, but whatâ€™s this â€œbut ratherâ€ about? Why do we need to choose? And is it really in â€œthe spirit of Marxâ€ to ignore the worst economic crisis of capitalism since the 1930s, possibly soon to become the worst slump since the 1930sâ€”or maybe worse? No, of course it isnâ€™t. Thatâ€™s absurd. One matter â€œof consciousnessâ€ continues to intrigue and trouble me: the effort to declare that thereâ€™s one best way of looking and thinking, and that it is the same best way for everything. This effort, as I suggested above, goes hand in hand with a stringent reduction of complex processes and phenomena to single unitsâ€”â€œtheâ€ problem of capital, â€œtheâ€ present.
Chris Cutrone did not invent this approach. Iâ€™ve encountered it again and again among critical-theory-type folks, Western Marxists, whatever. For instance, at a New York book party for my book, Reclaiming Marxâ€™s â€œCapitalâ€: A refutation of the myth of inconsistency, Bertell Ollman kept counterposing his way of approaching Capital (as a discussion of alienation) to mine (which is evidently to focus narrowly on the myth of inconsistency, or on â€œeconomicsâ€â€”because, if I write a book about the myth of inconsistency, then, well, obviously, thatâ€™s how I approach Capital !). I just as insistently kept repeating that there was no need to chooseâ€”pointing out the cheese and focaccia that we had as refreshments at the event, I kept reminding the audience, â€œyou can have cheese AND focacciaâ€â€”but Ollman would have none of it.
This got me to thinking: Why would anyone want to defend the importance of alienation to Capital by dismissing the issue of Capitalâ€™s internal inconsistency and by dismissing a defense of its internal consistency?
And how could anyone think that he was actually defending Marxâ€™s discussion of alienation by projecting the attitude that the logical consistency of what Marx wrote is unimportant?!
So I came up with the following conjecture: The tendency toward rigid, totalizing either/or oppositions flows from a relativist or perspectivist position that has infected Western Marxism. As we all know, there are different ways of looking at and thinking about the world. But relativists and perspectivists go further. They claim that these different ways of looking and thinking are the ultimate determinants of the conclusions at which we arrive. In other words, they claim that, in the end, oneâ€™s perspective dominates over any input from logic and factsâ€”or that what counts as facts and logic, too, is determined by oneâ€™s perspective.
If that is so, then there are no â€œexternalâ€ facts and logic that determine the results of any inquiry. All results depend on the perspective one adopts, and the adoption of a perspective is just a matter of choiceâ€”no â€œexternalâ€ facts or logic induce one choice rather than another. So what becomes paramount is not to investigate the phenomena and answer the questions, but to struggle over the choice of perspective. Since the perspective determines the results, the hegemony of THE RIGHT way of looking and thinking is all important. And since there are no â€œexternalâ€ facts or logic that would allow us to say that this method might be helpful to answering this kind of question, while that method might be appropriate to the investigation of that problem, thereâ€™s a strong tendency to TOTALIZE the struggle for the hegemony of oneâ€™s perspective. If one accepts that oneâ€™s perspective is partial, one is accepting the legitimacy of a different perspective, and since there are no â€œexternalâ€ facts and logic that would determine the boundaries of either perspectiveâ€”this is appropriate for exploring the crisis of the Left, thatâ€™s appropriate for explaining the current economic crisis, etc.â€”there is just an interminable turf battle, ranging over the entire turf. So in order that oneâ€™s perspective not be globally defeated by an alien perspective, one must struggle for the global defeat of the alien perspective.
In the real world (and in intellectual endeavors where getting real results, not just panache, matters), no one thinks like this. We donâ€™t wipe our butts with spatulas; we donâ€™t cook with toilet paper; and we donâ€™t ask which one we primarily need in order to grapple with â€œtheâ€ problem of daily living. Thank goodness.[Chris Cutrone replied:]
1 comment: Chris Cutrone said at 11:15 pm on May 27th, 2009:
I agree that there is no question of plagiarism of Postone by Kliman. I think Principia Dialecticaâ€™s argument is tendentious, at best.
Similarly, I must admit to giving a rather one-sided polemical argument in my critique of the Chicago Political Workshop.
I was arguing against an economic-determinist approach. If I were to put it dialectically, I would say, following Marx, that one needs to inquire into the philosophical underpinnings of the economy as much as one might need to interrogate the political-economic conditions of thought.
I agree that a Kantian approach is appropriate, i.e., inquiring into conditions of possibility [inquiring into the conditions of possibility for capitalism].
So I would not want to be mistaken for giving an either/or view of economics vs. philosophy, etc.
On the other hand, I would stand by the formulation of a question of â€œtheâ€ problem of capital. For the totalizing process of capital is not a matter of an apparent static heterogeneity, as if there is no difference at any moment (there is), but rather how the concrete and particular play out over time (and this in a complicated way).
And so I would not chalk up emancipatory potential to such difference, which I see as potentially (and usually) contributing precisely to the reproduction of capital, rather than its overcoming over time.
I donâ€™t think itâ€™s a matter of adopting a (single) perspective, but rather, looking back over history, there was a trajectory from Marx to Luxemburg, Lenin and Trotsky that brought to a head the crisis (for humanity, in a historical sense) of capital, which has been abandoned since then. In other words, I think the contradiction of capital was manifested by historical revolutionary Marxism, rather than the latter just responding to it. I think -- and itâ€™s Platypusâ€™s point of departure -- that the history of the Left is the history of capital brought to its highest expression. This history offers us a potential perspective, perhaps not the only one, but the best one, or, more accurately, the most necessary one that is available.
In the words of Sebastian Haffner, author of Failure of a Revolution: Germany 1918-19, this history illuminates the present -- reveals it in definite relief -- like a piercing laser beam.
* * *
P.S. I would encourage everyone interested to review my exchange with the Marxist Humanist Peter Hudis in the Platypus Review on capital in history:
My original article:
Peter Hudis reply: