This chapter addresses the relationship between the individual and the social that is central to Gramsci’s well-known understanding of the pedagogical nature of hegemony. Gramsci blended two theoretical approaches in his Prison Notebooks: one approach relates to macro-problems, defined by historical, social, economic and political themes; the other approach pertains to individual micro-problems. The displacement from the individual to the social is conceptualized through a twofold theoretical and political objective: to think and to operate at the same time for the construction of a collective will of the subaltern masses to become hegemonic as well as for the construction of a human personality that attunes the mass with the individual. The first dimension has been better studied than the second one. In both cases this construction involves the action of an educator who is a master and the action of a pupil or an apprentice: it involves the progressive dissolution of the distance that separates these two poles of the pedagogic relationship, the active appropriation by the latter of the resources of civilization, the capacity to create new dispositions and the creation of a socialisation according to a ‘conformity’ achieved through the struggle between conceptions of the world in reciprocal tension and in hegemonic struggle.
Read also: Antonio Gramsci: A Pedagogy to Change the World
Posted in Gramsci
This volume provides evidence for the argument of a central place of pedagogy in the interpretation of Gramsci’s political theory. Gramsci’s view that ‘every relationship of hegemony is necessarily a pedagogical relationship’ makes it imperative to dismiss narrow and formal interpretations of his educational theories as applying to schooling only. This book argues that what is required rather is an inquiry into the Italian thinker’s broad conceptualization of pedagogy, which he thought of as a quintessential political activity, central to understanding and transforming society.
Preceded by a broad introduction that positions Gramsci in his context and in the literature, the essays in this book critically revisit the many passages of the Prison Notebooks and pre-prison writings where Gramsci addresses the nexus between politics and pedagogy. Some essays apply those concepts to specific contexts. The book for the first time brings to the attention of an English-speaking audience voices from the current historiography in Italy and Latin America.
Posted in Gramsci
For its elliptical style, What is Philosophy? appears to be fragmentary and inscrutable, and its reception has been correspondingly contentious. Following an intimation by Gilles Deleuze himself, this article proposes that his final book, written in collaboration with Félix Guattari, contains a philosophy of nature. To address this proposition, the article begins by outlining the comprehensive system of nature set out in What is Philosophy?, defining it as an open system in motion that conjoins philosophy with the historical preconditions and intersects it with science and art. The article then addresses the precise method whereby the philosopher as an individual subject, emerging from nature, can succeed in becoming creative – that is, in creating concepts to bring forth new events. Finally, the brain turns out to be the pivot between the system and this method. What is Philosophy? thus presents an account of the brain based on a theory of the three specific planes of philosophy, science, and art, and uses it to expand upon the idea of assemblage for a philosophy of nature.
Jeff Kochan’s book is distinguished by clearly formulated theses, convincing arguments, and far-reaching consequences. It continues the tradition of existential-phenomenological theories of science begun by Joseph Kockelmans, Patrick Heelan, Theodore Kisiel, and Martin Eger. The seven chapters focus on the possibility of integrating a phenomenological concept of subjectivity with the cognitive sociology of science; the idea of minimal realism; the assessment of the Bloor-Latour debate from the viewpoint of existential analytic; the Heideggerian reading of the social foundations of logic; the concept of the mathematical projection of nature in connection with the Scientific Revolution of the 16th and 17th centuries; and the role of the existential conception of science for preventing the rise of new forms of essentialism in science studies.
Read also: Science as Social Existence: Heidegger and the Sociology of Scientific Knowledge
This volume addresses the issue of freedom in the philosophy of Deleuze and Guattari. This is all the more challenging in that Deleuze-Guattari almost never use the term freedom, preferring instead, the concept of the refrain. The essays collected in the volume show that freedom has been understood in a remarkably narrow sense and that in fact, freedom operates as the refrain in every realm of thought and creation. The motivating approach in these essays is Deleuze-Guattari’s emphasis on the irreality of media and capitalistic sign regimes, which they perceive to have taken over even the practices of philosophy, the arts, and science. By offering a clear and engaging treatment of the underexplored issue of freedom, this volume moves the discussion of Deleuze-Guattari’s philosophy forward in ways that will appeal to researchers in Continental philosophy and a wide range of other disciplines.
Why the historian David Wootton thinks we should question our assumptions about human psychology.
A new book by David Wootton, a British historian of ideas, argues that the second interpretation has prevailed in the West and that it has permeated every aspect of our lives. Today, we take it for granted that humans are hardwired to pursue power, pleasure, and profit. According to Wootton, this isn’t true at all.
In fact, he argues, this view of human nature is an invention of modernity, handed down to us by influential Enlightenment philosophers like Adam Smith, Machiavelli, and Thomas Hobbes. Wootton believes this cultural revolution overturned an entirely different way of thinking about human behavior and morality and replaced it with what he calls “instrumental reasoning or cost-benefit analysis.”
Read also: Power, Pleasure, and Profit: Insatiable Appetites from Machiavelli to Madison
A specter is haunting the imaginations of many in the modern West—the specter of cultural Marxism. Its influence, the suspicious say (and the suspicious range from the moderately conservative to the screamingly extreme alt-right), is evident in everything from gender-neutral pronouns to training in detecting microaggression to, well, virtually every aspect of what is now called identity politics. Centered in the academy, cultural Marxism is said to hold sway over the professoriate in humanities and social science departments, and every year legions of their proselytes are loosed upon the wider culture to spread the corrosive doctrine.
How does a nineteenth-century Hegel-reading philosopher like Karl Marx shape the thinking of today’s social-justice warriors? A potted history of ideas runs as follows: In the mid-twentieth century, the doctrine of “economic Marxism” was fatally discredited by the failure of communist regimes around the world, spurring disillusioned intelligentsia to seek a new and improved Marxism that could speak to post-war consumer-capitalism. These so-called “cultural Marxists” undertook what Canadian psychologist-guru Jordan Peterson has called a “sleight of hand game” in salvaging their ideological wares, turning from economics to culture. Thinkers ranging from Antonio Gramsci to Jacques Derrida are lumped into this effort, but at the center of this history one almost always finds the Frankfurt School, a group of midcentury Marxists who fled Germany and took refuge in America during World War II. This group’s expertise was not in economics but in philosophy, social theory, art, and literature. Accordingly, its members repackaged their Marxism for the subjects they knew best. They also frequently turned to the theories of Freud, blending the early Marx’s concern with alienation with Freud’s ideas of repression and sublimation.
Posted in Marx, marxism
Tagged marx, marxism
Hall’s new book clears a rare middle way for her reader to pursue happiness, what the ancient Greeks called eudaimonia, usually translated as well-being or prosperity. This prosperity has nothing to do with the modern obsession with material success but rather “finding a purpose in order to realize your potential and working on your behavior to become the best version of yourself.” It sounds platitudinous enough, but it isn’t, thanks to Hall’s tight yet modest prose. “Aristotle’s Way” carefully charts the arc of a virtuous life that springs from youthful talent, grows by way of responsible decisions and self-reflection, finds expression in mature relationships, and comes to rest in joyful retirement and a quietly reverent death. Easier said than done, but Aristotle, Hall explains, is there to help.
Read also: Aristotle way: How Ancient Wisdom Can Change Your Life
Posted in Aristotle
Advice on how to grow old frequently comes from such banal or bloodless sources that we can be forgiven for ignoring it. Public health officials who dispense wisdom may have good intentions; pharmaceutical companies who do the same may not. In either case, the messages arrive in a form that can bring on the despair they seek to avert. Elderly people in well-lit photographs stroll down garden paths, ballroom dance, do yoga. Bulleted lists punctuated by dry citations issue gently-worded guidelines for sensible living. Inoffensive blandness as a prescription for living well.
Read also: How to Grow Old: Bertrand Russell on What Makes a Fulfilling Life
Posted in Russell