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Modernism, Postmodernism, and Social Theory: A Comparison of Althusser and Foucault
... Laclau ve Mouffe'a göre "teorik ve politik olarak bütün bir Marksist gelenek -Marx' dan Gramsci ve Althusser' e kadar-, toplumun farklılaşan ve çoğul mahiyetinin, ezilen çeşitli grupların özerkliğinin ve tüm politik kimlik ve mücadelenin açık uçlu ve olumsal karakterinin kavranmasını önleyen indirgemeci bir mantıktan muzdariptir". (Best & Kellner, 2011:234) Aktarılan özgün yaklaşımları hasebiyle Laclau ve Mouffe'a postmodern düşünce içinde öncü bir rol atfedilmekte ve yapıtları postmodernist olarak betimlenen post-Althusserci post-Marksist yazın içinde değerlendirilmektedir (Resch, 1989). Pecora (1991) (Newton, 1988) Bu uzlaşı geleneği içerisinde yer alan pek çok düşünür, Laclau ve Mouffe'un mücadelenin olumsallığı üzerinden betimledikleri post-Marksist yaklaşımın Hardt ve Negri tarafından geliştirildiğini imler. ...
Political realists have argued that ‘the political’ is an autonomous domain with its own distinctive concepts, distinctive methodology, and distinctive ‘source of normativity’. I here explore the metanormative commitments of realism (of the radical realist branch, in particular) and question the viability of exploring the ontology of the normative altogether. I argue that the escape into the metanormative realm was something of a wrong turn within the realism debates – an intellectual error. My central argument, building on recent metatheoretical work on normativity, is meant to discredit the sheer possibility of metanormative distinctness. If realists can neither prove metanormative, nor traditional, nor methodological distinctness, there is a valid question as to its standing. I speculate, perhaps realism is little more than a new semantic label for ‘continental’ practices of social analysis as they leak into the analytic tradition. But then again it can be argued that most contemporary continental thought, and certainly much of what passes as critical theory these days, is thoroughly moralist, anti-positivist, and postmodern, and those sentiments are not shared by radical realists, who are, or so I’ll argue, far more faithful to the modernist tradition of social theory.
Biographische und geistesgeschichtliche Wirkungstheorien hat der Wissenschaftstheoretiker und -historiker Foucault stets abgelehnt. Nach einem besonderen Einfluss auf seine Arbeit und nach möglichen persönlichen Gründen für eine intellektuelle Dankesschuld befragt, verneinte er 1982 beides und rang sich schließlich zu der lakonischen Formulierung »ich war der Schüler von Althusser« (DE IV, 646) durch. Ein Schüler des marxistischen Philosophen Louis Althusser (1918–1990) war Foucault in der Tat in formaler Hinsicht als Student an der École Normale Supérieure (ENS) in der Rue d’Ulm.
This chapter undertakes one re-evaluation of Louis Althusser's philosophical legacy for modern Marxism. While Althusser self-consciously undertook to defend the scientific character of Marxism and so permanently establish it on a firm footing, many of his closest followers eventually exited the Marxian paradigm for a post-structuralism post-Marxism. We will argue that this development was rooted in Althusser's initial procedure as he attempted to ground Marxism's scientificity in an epistemological argument whose main referent was Marxism itself. This initiated a circularity which was ultimately to prove fatal to Althusser's project. Less remarked upon, however, is a further legacy of the Althusserian oeuvre, the critical realist conception of Marxism initiated by Roy Bhaskar. Bhaskar found part of his inspiration in Althusser's successful posing of the question of Marx's science. On the one hand, Althusser's work can legitimately be seen as a bridge into the post-modern challenge to Marxism. On the other hand, it can be seen as clearing the ground and establishing some of the foundation for critical realism's successful recuperation of the scientific character of Marxism. © 2014 by Emerald Group Publishing Limited All rights of reproduction in any form reserved.
The rapidly shifting ideological terrain of computing has a profound impact on Social Informatics's critical and empirical analysis of computerization movements. As these movements incorporate many of the past critiques concerning social fit and situational context leveled against them by Social Informatics research, more subtle and more deeply ingrained modes of ideological practice have risen to support movements of computerization. Among these, the current emphasis on the promises of data and data analytics presents the most obvious ideological challenge. In order to reorient Social Informatics in relation to these new ideological challenges, Louis Althusser's theory of ideology is discussed, with its implications for Social Informatics considered. Among these implications, a changed relationship between Social Informatics's critical stance and its reliance on empirical methods is advanced. Addressed at a fundamental level, the practice of Social Informatics comes to be reoriented in a more distinctly reflective and ethical direction.
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