Louis Althusser

Introducción: (Des)heredar la tradición ................................................. 13
1...Después de Hegel, la quiebra de la modernidad filosófica............... 19
1.1. El hombre frente al espíritu: Schopenhauer, Kierkegaard ............ 20
1.2. La vertiente empirista: positivismo, utilitarismo, pragmatismo ... 23
1.3. Historicismo y evolucionismo: la transformación del tiempo ...... 31
1.4. La razón bajo sospecha: Marx, Nietzsche, Freud ............................ 41
1.5. Cauces para el pensamiento de un siglo .......................................... 48
2.. Fenomenología...................................................................................... 53
2.1. Husserl (1859-1938) .......................................................................... 54
2.2. Fidelidad y disidencia a Husserl: Scheler y Merleau-Ponty........... 62
2.3. Más allá del fenómeno: Heidegger, Sartre, Ricoeur....................... 68
2.4. Apropiaciones: Ortega ..................................................................... 76
2.5. El Otro de la fenomenología: Levinas ............................................... 80
3. Existencialismos................................................................................ 89
3.1. De la nada a la libertad: Sartre ........................................................ 90
3.2. Existencialismo y trascendencia: Jaspers, Marcel ......................... 94
3.3. Del personalismo al diálogo: Mounier, Buber ....................--.......... 100
4. Hermenéutica .................................................................................... 109
4.1. Fenomenología y hermenéutica: Heidegger .................................. 110
4.2. Ser y lenguaje: Gadamer ................................................................. 113
4.3. La fluctuación hermenéutica del cogito: Ricoeur............................ 117
4.4. Desfundamentación: nihilismo y encarnación en Vattimo ........... 123
5. Entre corrientes, Martin Heidegger .................................................. 133
6. El marxismo del siglo XX y la Escuela de Frankfurt ....................... 145
6.1. Ortodoxia y reformismo .................................................................. 146
6.2. El marxismo (no) es un humanismo: Sartre y Althusser ............. 154
6.3. Dialéctica de la Ilustración: Horkheimer y Adorno ........................ 161
6.4. Psicoanálisis y teoría crítica: Marcuse........................................... 169
6.5. Habermas y la teoría de la acción comunicativa............................174
7. Filosofía analítica .............................................................................. 185
7.1. El positivismo y la lógica formal ..................................................... 185
7.2. Wittgenstein, sentido y sin sentido................................................. 189
7.3. El neopositivismo lógico, en busca del sentid o ........................... 196
7.4. Filosofía del lenguaje cotidiano, otra forma de buscar el sentido 200
7.5. Teoría de la ciencia: Popper y más allá de Popper......................... 209
8. Estructuralismos................................................................................ 219
8. 1 . Quizá desde Saussure................................................................... 219
8.2. Lingüística y antropología estructural: Lévi-Strauss...................... 221
8.3. Psicoanálisis y marxismo: Althusser ........................................... 225
8.4. Lacan: el goce de Freud ................................................................. 229
8.5· Anamorfosis: Roland Barthes......................................................... 237
9 · Filosofías de la diferencia................................................................. 241
9 .1. A pesar de las estructuras, Foucault............................................. 243
9.2. Esquizoanálisis: Deleuze .............................................................. 252.
9.3. Deconstrucción: Derrida.................................................................. 258
10. Neopragmatismo y posmodernidad................................................ 267
10.1. Neopragmatismo: Rorty ............................................................. ...273
10.2. Dispersión y diferendo: Lyotard.....................................................281
10.3. Kenosis ontológica y pensamiento débil: Vattimo .................. ...288
10.4. Del marxismo a la posmodernidad: Baudrillard y el simulacro .. 291
10.5. De la posmodernidad al marxismo (o viceversa): Jameson........295
10.6. Slavoj Zizék: ideología y goce {por David Córdoba García).........298
1 1 . Feminismo y teorías de género................................................... ...303
11.1. Precedentes de un feminismo filosófico ......................................303
11.2. De Simone de Beauvoir al feminismo de la diferencia.................307
1 1.3. El feminismo en EEUU: un debate entre tradiciones ..................311
11.4. Del feminismo lesbiano a la teoría queer....................................315
Epílogo: La comunidad (quizá) inoperante......................................... ...321

Este capítulo é resultado parcial do projeto de pesquisa que apresentei como requisito para avaliação durante meu período de estágio docente após o ingresso no concurso para professora doutora em regime de dedicação exclusiva na Faculdade de Direito da Universidade de São Paulo. Intitulado “Forma jurídica, reestruturação produtiva e acumulação financeira: as novas conformações do direito do trabalho e previdenciário”, com ele, pretendi investigar a série de recentes e profundas alterações legislativas nas searas trabalhista e previdenciária brasileiras a partir do referencial teórico-metodológico da crítica à forma jurídica, isto é, em especial, a partir das formulações e diálogos entre Evgeni Pachukanis, Louis Althusser e Bernard Edelman, seguindo a linha de pesquisa do programa de pós-graduação em direito denominada crítica marxista dos direitos sociais.

O artigo tem como objetivo discutir as críticas que Louis Althusser faz às noções de estrutura e inconsciente na obra de Claude Lévi-Strauss. Procuramos, assim, reconstituir a trajetória das críticas althusserianas, desde sua discussão sobre a noção de estrutura e tempo histórico, publicada na obra coletiva Lire le Capital, até as críticas à noção de inconsciente e à abordagem etnológica das sociedades ditas primitivas, presentes em cartas do autor que permaneceram inéditas até a década de 1990. A partir da confrontação com o texto lévi-straussiano, mostramos que a crítica de Althusser não se resume a uma mera comparação entre as teses antropológicas e as teses marxistas, mas que ela aponta para uma exigência fundamental, a de uma função epistemológica que permita explicar a necessidade de uma determinada estrutura social.

Scholar Oscar Cullman pondered whether PeTeR (Strong's 6363), which transliterated into Greek is spelled just like the Greek Petros (Kepha, stone), had something to do with Christ's wording in Mt. 16:18.

That there was in Aramaic a proper name Petros (H. L. Strack and P. Billerbeck, Kommentar zum NT aus Talmud und Midrasch, 1922 ff., I, 530) which perhaps meant "firstborn" (J. Levy, Neuhebräisches und chaldäisches Wörterbuch über die Talmudim und Midraschim, 1876 f., new imp. 1924, sub voce, פֶּטֶר; Gustav Dalman, Aramäisch-neuhebräisches Wörterbuch, 1901, sub voce) might have influenced the preference for Petros, but this is by no means certain." -Oscar Cullmann, Theological Dictionary of the New Testament, VI, 101 Footnote 8; Grand Rapids, MI 1968: Eerdmans.

It wasn't "certain" because we can't find proof the Jewish name Petros meant firstborn in the 1st century. Strack and Billerbeck establish Petros was a Jewish Name, and J. Levy and G. Dalman opine it means "firstborn", but they give no proof.

What I propose is Jesus invented the meaning "firstborn" when He said to Peter "You are Petros". Experts in Hebrew Scripture can see the "Janus Parallelism" Jesus was making on the Aramaic/Greek homonym PETROS, using both the Hebrew/Aramaic meaning "firstborn" AND the Greek meaning Stone".

En este trabajo se enfatiza la importancia que tiene para la psicología crítica el concepto de causalidad estructural, propuesto por Louis Althusser en su retorno a Marx. En un primer momento, se aborda la coyuntura teórica del estructuralismo francés en la que el concepto de estructura cobra notoriedad epistemológica, cuyo principal efecto fue el desplazamiento de la autonomía del sujeto. Luego, se introduce el concepto de causalidad estructural tal como aparece en las problemáticas althusseriana y lacaniana. Por último, se aborda críticamente a la psicología a partir de las reflexiones precedentes.

No presente trabalho, apresentamos uma hipótese de tradução da obra de Pachukanis que foi uniformizada por tradutores, teóricos e editores. Trata-se de uma distinção entre as expressões “forma prava”, “pravovaya forma” e “yuriditcheskaya forma”, normalmente traduzidas como “forma jurídica”. Tal como sugerido pelas origens etimológicas de cada palavra, intuímos que os dois primeiros termos fazem alusão a uma dimensão mais global do direito, enquanto o último relaciona-se a manifestações mais concretas e empíricas da experiência jurídica cotidiana. Colocamos essa percepção à prova a partir do cotejo dos originais e das traduções de capítulos emblemáticos das principais obras de Piotr Stutchka e de Evguieni Pachukanis. A partir dessa análise, os textos corroboram a hipótese inicial ao associarem o substantivo “pravo” e o adjetivo “pravovoi”  à apreensão da totalidade do ser jurídico em seu máximo grau de abstração, enquanto o adjetivo “yuriditcheskii” aparece associado a manifestações e expressões fenômenicas, concretas e empíricas dessa forma jurídica acabada.

In this paper, we present a translation hypothesis about Pashukanis’ work that has been standardized by translators, theorists and editors. It is a distinction between the expressions “forma prava”, “pravovaya forma” and “yuridicheskaya forma”, usually translated as “legal form”. As suggested by the etymological origins of each word, we anticipate that the first two terms allude to a more global dimension of law, while the latter relates to more concrete and empirical manifestations of everyday legal experience. We put this perception to the test by comparing the originals and the translations of emblematic chapters of  the main works of Piotr Stuchka and Evgeny Pashukanis. Based on this analysis, the texts corroborate the initial hypothesis  by  associating  the  noun  “pravo”  and  the  adjective  “pravovoi”  with  the apprehension of the totality of the legal being in its maximum degree of abstraction, while the adjective “yuridicheskii” appears associated with phenomenal, concrete and empirical manifestations and expressions of this finished legal form.

Εκπαιδευτική Λέσχη, 6 Ιανουαρίου 2025
https://www.e-lesxi.gr/%ce%b7-%ce%b5%ce%ba%cf%80%ce%b1%ce%af%ce%b4%ce%b5%cf%85%cf%83%ce%b7-%cf%83%cf%84%ce%bf-%ce%bc%ce%b9%ce%ba%cf%81%ce%bf%cf%83%ce%ba%cf%8c%cf%80%ce%b9%ce%bf%cf%80%cf%81%ce%bf%ce%bb%ce%b5%ce%b3%cf%8c/

O estado liberal burguês tornou-se um obstáculo à distribuição igualitária dos direitos humanos  fundamentais  após  a  ascensão  das  concepções  neoliberais  de  estado.  No  Brasil, com a promulgação da Constituição Federal de 1988, iniciou-se uma nova fase tanto no tratamento do direito de propriedade, quanto ao direito de moradia, tornando-se  necessária  a  averiguação  da  conexão  entre  esses  direitos  e  institutos  jurídicos  relacionados  à  regularização  fundiária  urbana.  Assim,  o  presente  artigo  busca  analisar  a simbiose entre o direito de propriedade e o direito à moradia, destacando aspectos relevantes que configuram esses direitos como fundamentais para todos os cidadãos. Além  disso,  o  estudo  aborda  a  implementação  da  regularização  fundiária  em  prol  dos  direitos de moradia e propriedade, e apresenta breves apontamentos sobre a narrativa jurídica no campo dos direitos fundamentais e a codificação da propriedade como capital. Para  tanto,  aplicaram-se  os  métodos  de  procedimento  bibliográfico  e  documental,  e  o  método  de  abordagem  escolhido  foi  o  dedutivo.  Concluiu-se  pela  importância  da  política pública de regularização fundiária e acesso à moradia, independentemente do viés  político-ideológico  sob  o  qual  sejam  analisadas,  uma  vez  que  o  direito  à  moradia  digna é fundamental para a estabilização social e o fortalecimento da democracia.

Este artículo presenta una metodología docente innovadora implementada en las asignaturas de Historia del Mundo Actual y de Historia del Arte Contemporáneo. El proyecto se basa en la creación y gestión de una cuenta educativa en Instagram, donde los estudiantes colaboran para producir carteles publicitarios y políticos, junto con contenido audiovisual como publicaciones, historias y reels, con el objetivo de divulgar y debatir temas históricos y artísticos.

La actividad fomenta la conexión interdisciplinar entre la historia y el arte, desarrollando habilidades digitales, creatividad y pensamiento crítico en los estudiantes, además de promover el trabajo en equipo. Al contextualizar eventos históricos mediante el diseño visual, los estudiantes profundizan en su comprensión de los contenidos históricos y artísticos, aplicando conceptos de los ámbitos social, político y cultural.

Los resultados del proyecto, llevado a cabo con estudiantes de los grados de Publicidad, Periodismo e Historia, destacan la efectividad de combinar marcos académicos tradicionales con plataformas digitales modernas para crear una experiencia de aprendizaje atractiva e integral. La iniciativa ha sido bien recibida y demuestra el potencial del aprendizaje basado en proyectos en la educación superior.

Podemos encontrar una serie de autores que, inscritos en la tradición marxista, hacen uso  del  concepto  de  dialéctica,  pero  refiriéndola  en  forma  adjetivada,  atisbando  una operación  teórica  con  dicho  término.  Así,  la  dialéctica  entre  bastidores  de  Louis Althusser,  la  dialéctica  en  suspenso  de  Walter  Benjamin  y  la  dialéctica  negativa  de Theodor  W.  Adorno  señalan,  por  igual,  que  estos  filósofos  utilizan  esta  noción  tan cargada  de  significación  de  una  manera  distinta,  expresiva  de  sus  motivos  teóricos más importantes. De esta manera, en el presente trabajo, estudiaremos cómo aparece conceptualizada la dialéctica en la obra de estos tres filósofos.

The objective of this chapter is to explore ways that drinks operate as signs within ritual
contexts, and particularly how they are calibrated to ritual language, closing this survey
with detailed examinations of Georgian wine toasting rituals, Subanun and Iteso beer
consumption rituals, and lastly, the ritualized circulation of vodka and poetry in the
mountains of Georgia. By ritual I will mean, following Tambiah (1985), focused social
occasions that are multimedia events with a high degree of formal organization
and scripting that bounds them off from other relatively unstructured emergent social
events. Following Tambiah, ritual performances (as opposed to theatrical performances)
are characterized in particular by being consequential for the participants,
that is, they are performative in three ways: “[I] n the Austinian sense of performative,
wherein saying something is also doing something as a conventional symbolic act; in
the quite different sense of a staged performance that uses multiple media by which the
participants experience the event intensely; and in the sense of indexical values . . . being
attached to and inferred by actors in the performance” (Tambiah 1985: 128).

This thesis is about coercion.
When individuals are exposed to coordinated processes of manipulation, often unbeknownst to them, they are stripped of agency and their lives are impacted beyond measure.

The idea for this work stems out of the experiences of the author who spent his formative years growing up in a religious high-pressure group (commonly referred to as cults). After leaving the group, he had to adapt to modern society, and came to the realization that he had a unique perspective. He had not been raised with the same normativity others had been systematically exposed to. 

Journeying into the intangible and often legitimate yet immoral tools of control, manipulation and precaritization used by high-pressure groups, the work offers insight into common characteristics that help identify and analyse coercive groups, regardless of their ideology or area of operation.

The thesis then delves into an exploration of capitalism (in its various forms and historical structures within western context), and the common characteristics class-based societies exhibit with coercive groups. More notably, the focus is on the reproduction of ideology and the functions of Ideological State Apparatuses in replicating class exploitation and aiding in its internalization.

The topics are explored with an experimental approach, incorporating the author’s personal experiences and recollections, while referencing films he’s produced on the subject matter.

The work consists of three parts:
The first part seeks to identify the characteristics of high-demand groups; it also delves into an overview of Althusser’s theories on the reproduction of ideology.

The second part explores the parallels between various forms of capitalist ideology and high-demand groups, while focussing more on absolute thought, language and precaritization.

The third part journeys into labour, hierarchy, and compartmentalization of the workplace, exploring how systems are reproduced and how they endure through repetition.

By comparing cult coercion methods to the reproduction of capitalism, the thesis seeks to offer a unique perspective on how ideology is reproduced, regardless of the doctrine.

In this book, Bryan Reynolds argues that early modern England experienced a sociocultural phenomenon, unprecedented in English history, which has been largely overlooked by historians and critics. Beginning in the 1520s, a distinct "criminal culture" of beggars, vagabonds, confidence tricksters, prostitutes, and gypsies emerged and flourished. This community defined itself through its criminal conduct and dissident thought, and was in turn officially defined by and against the dominant conceptions of English cultural normality.

Examining plays, popular pamphlets, laws, poems, and scholarly work from the period, Reynolds demonstrates that this criminal culture, though diverse, was united by its own ideology, language, and aesthetic. Using his “transversal theory,” he shows how the enduring presence of this criminal culture markedly influenced the mainstream culture's aesthetic sensibilities, socioeconomic organization, and systems of belief. He maps the affects of the public theater’s transformative force of “transversality,” such as through the criminality represented by Shakespeare, Jonson, Middleton, and Dekker, on both Elizabethan and Jacobean society and the scholarship devoted to it.

Η θεματική της αρνητικότητας προσλαμβάνει και πάλι σήμερα μια ιδιαίτερη επικαιρότητα, ίσως λόγω της επιδείνωσης των δυσκολιών κατανόησης της δυστοπικής εποχής μας. Μετά από αλλεπάλληλες καταρρεύσεις κάθε δυνατότητας σχηματισμού κάποιου είδους κοινών παραστάσεων για τις μορφές των κοινωνικών σχέσεων και δεσμών μας καθώς και για την κίνηση της ιστορίας, με τη συναφή κρίση της ιδεολογίας (των ιδεών ή των ιδεωδών) και της πολιτικής, τι απομένει από τις δυνατότητες της φιλοσοφίας να προσφέρει κάποιες απαντήσεις; Βασιζόμενος στην εγελιανή παράδοση καθώς και στη σπινοζική προοπτική, πιστεύω ότι μπορούμε να ξεκινήσουμε φωτίζοντας θεωρητικά τα δίκτυα των αρνητικών δυνάμεων που εκμεταλλεύονται τη συλλογική φαντασία παράγοντας νέες δυστοπίες, επινοώντας «περιοχές» διαφυγής για τις προνομιούχες ελίτ και αναπτύσσοντας νέες καταστάσεις έκτακτης ανάγκης. Μπορούμε λοιπόν να αναρωτηθούμε για τη σύγκρουση μεταξύ των κοινωνικών δυνάμεων που χρησιμοποιούν τον θάνατο για να κυριαρχήσουν και εκείνων που τον μετουσιώνουν σε αντίσταση και εξέγερση· μεταξύ εκείνων που έχουν εγγραφεί στην καταστροφική αρνητικότητα και εκείνων που τη χρησιμοποιούν για προσωπική και κοινωνική ανάπτυξη. Πώς συγκλίνουν και αποκλίνουν αυτές οι δύο τάσεις; Μπορούμε να αναπτύξουμε διαλεκτικούς δεσμούς μεταξύ τους, προκειμένου να επιτρέψουμε στην «ανησυχία του αρνητικού» (Nancy 2002) να παίξει τον θετικό ιστορικό της ρόλο;
Στην παρούσα μελέτη αρχικά αναφερόμαστε στη σχέση του Αλτουσέρ με το έργο του Χέγκελ σε όλες τις φάσεις της θεωρητικής του δραστηριότητας, στη συνέχεια επεξηγούμε, προς καλύτερη κατανόηση του επιχειρήματος από τον αναγνώστη, την έννοια της (προσδιορισμένης) άρνησης στην εγελιανή διαλεκτική σύλληψη. Με βάση αυτές τις προϋποθέσεις, προτείνουμε μια ανάγνωση ενός έργου του Αλτουσέρ για τον Μακιαβέλι όπου δείχνουμε τα στοιχεία μιας νέας διαλεκτικής μορφής, αυτή της μετατοπισμένης άρνησης. Η μορφή αυτή διανοίγει, ενδεχομένως, τις δυνατότητες για την επινόηση μιας νέας σχέσης της σκέψης με το πραγματικό, της θεωρίας με την πολιτική πρακτική. Ο τύπος του επιχειρήματός μας δεν είναι γραμμικός αλλά συνίσταται στη συγκέντρωση ορισμένων προϋποθέσεων με την κατάλληλη άρθρωση των οποίων μπορεί να δειχθεί κάτι που εκ πρώτης όψεως δεν είναι άμεσα ορατό.
[The theme of negativity takes on a particular urgency again today, perhaps because of the worsening difficulties of understanding our dystopian age. After successive collapses of any possibility of forming some kind of common representations of our forms of social relations and bonds as well as of the movement of history, with the attendant crisis of ideology - (of ideas or ideals) and politics, what remains of the possibilities of philosophy to offer some answers? Drawing on the Hegelian tradition as well as the Spinozian perspective, I believe we can begin by theoretically illuminating the networks of negative forces that exploit the collective imagination by producing new dystopias, devising "areas" of escape for privileged elites, and developing new emergencies. We can therefore ask ourselves about the conflict between the social forces that use death to dominate and those that transmute it into resistance and rebellion, between those who have subscribed to destructive negativity and those who use it for personal and social development. How do these two trends converge and diverge? Can we develop dialectical links between them in order to allow the 'anxiety of the negative' (Nancy 2002) to play its positive historical role?
In the present study we first refer to Althusser's relation to Hegel's work in all phases of his theoretical activity, then we explain, for the reader's better understanding of the argument, the concept of (determinate) negation in the Hegelian dialectical conception. Based on these premises, we propose a reading of a work by Althusser on Machiavelli where we show the elements of a new dialectical form, that of displaced negation. This form potentially opens up the possibilities for devising a new relationship between thought and the real, between theory and political practice. The form of our argument is not linear but consists in the gathering of certain propositions by the appropriate articulation of which something can be shown that at first sight is not immediately visible.]

This paper explores the relationship between Althusser and Walter Benjamin, looking in particular at their respective conceptions of Dialectical Materialism. What the paper argues is that each of their respective conceptions of history can be understood as providing a supplement to the other, where Benjamin is able to capture in a concrete sense what Althusser is describing at a structural level - in terms of complex history, determination in the last instance, the conjuncture, interpellation, etc. In closing, the paper will use this discussion to point towards an understanding of Dialectical Materialism that is interwoven with a phenomenological conception of the lebenswelt.

Este artículo examina la influencia del pensamiento de Spinoza en la obra de Antonio Negri, con un enfoque genealógico sobre su desarrollo mili-tante y teórico, que abarca desde los años sesenta hasta la publicación de Imperio, Multitud  y  Commonwealth  junto  a  Michael  Hardt.  La  primera  parte  del  estudio  aborda  el  contexto  histórico  del  resurgimiento  spino-zista en Francia e Italia, destacando su relevancia filosófica y política, así como  la  inserción  de  Negri  en  este  escenario  intelectual.  En  la  segunda  parte, se analiza la evolución de sus ideas, desde su militancia en la Italia de  los  años  sesenta  y  setenta,  pasando  por  su  encuentro  con  la  obra  de  Spinoza,  hasta  la  incorporación  de  conceptos  como  democracia  y  mul-titud en su producción teórica. Finalmente, se explora la articulación de estas ideas en su colaboración con Hardt, en la que se propone una crítica al  Imperio  y  se  plantea  una  alternativa  democrática  basada  en  el  poder  constituyente de la multitud y lo común.

"Ono što, dakle, povezuje ove eseje jeste razmatranje svega onoga što spada u simboličku proizvodnju – pre svega likovne umetnosti, književnosti i filozofije – kroz istorijsko-materijalističke koncepte kao što su oblik proizvodnje, društvena formacija, nado­dređenje, te nejednaki i kombinovani razvoj. Štaviše, čini nam se da postoji određena misao, čak teorijska hipoteza koja se u punom ili delimičnom obliku, više ili manje eksplicitno provlači kroz svaki esej koji čini ovu zbirku tekstova, a koja glasi: umetnički, književni ili filozofski tekst (da upotrebimo ovaj strukturalistički termin koji je uobičajeno primenjivan za sve oblike simboličke proizvodnje) nije u formalnom i značenjskom smislu zatvorena i samodovoljna celina, totalitet, odnosno forma, već je sama sebi protivurečna i kontradiktorna formacija nejednakog i kombinovanog razvoja; ova formacija je u poslednjoj instanci nadodređena, u datoj istorijskoj konjunkturi onim oblikom proizvodnje koji se u datoj konjunkturi nameće kao dominantni oblik proizvodnje."

This article discusses a possible dialogue between Marxism and psychotherapy based on the letters between Louis Althusser and Jacques Lacan, exchanged between 1963 and 1969. This dialogue forms the ground for a dialogue between what has come to be known as the "critical tradition" and the "clinical tradition" which, in turn, becomes the ground for imagining what could be called "psycho-social studies". From the letters, this article explores three thematic angles: the angle of the "old" as Foucauldian askesis; the angle of the "beyond" as Marxian/Freudian theoretical form, or, put another way, the angle of the "break" as internal transition from ideology to science; and the angle of the "forbidden" as the Lacanian Real. In doing so, the article reflects on how these three angles could create conditions and conduits for a dialogue between post-metaphysical understandings of Marxism and psychotherapy.

El presente texto se propone explicar la teoría del inconsciente ideológico desarrollada por el profesor de literatura granadino Juan Carlos Rodríguez en su libro Teoría e historia de la producción ideológica (1974) y progresivamente perfilado en investigaciones posteriores que llegan hasta nuestro siglo. Para ello se utilizará, a modo de ilustración, la obra literaria y teórica o reflexiva de Bertolt Brecht que Rodríguez también estudió, dado que el enfoque con que Rodríguez se aproxima al efecto de distanciamiento revela, entre otras cosas, su apoyatura en una concepción forzosamente política (y por tanto históricamente cambiante) de la literatura. El objetivo último del artículo es profundizar en la comprensión y la originalidad del programa de trabajo de este pensador.

El presente artículo se propone ofrecer algunas claves interpretativas para identificar la influencia del operaismo italiano de los años sesenta en la primera época de la revista argentina Pasado y Presente. La hipótesis del artículo es que la historia teórico-política de Pasado y Presente puede ser leída como un tentativo de reconstrucción teórica, ideológica y estratégica de la política revolucionaria a partir de la producción de una lectura del marxismo organizada alrededor de la identificación del método que constituiría su núcleo. En primer lugar, se buscará presentar los vectores teóricos y metodológicos que organizan los editoriales de la primera época de la revista Pasado y Presente, con el objetivo de identificar sus núcleos temáticos y la forma de su tratamiento. En segundo lugar, se propondrá una lectura del noveno y último número de la primera época de la revista cordobesa, donde las afinidades con el operaismo italiano de los años sesenta serían explícitas. En tercer lugar, a modo de conclusión, serán sugeridas algunas claves de lectura sobre las condiciones que habrían posibilitado, dentro de la experiencia de Pasado y Presente, la confluencia entre la recepción del marxismo gramsciano y la adopción de ciertas hipótesis del operaismo italiano, operación bloqueada dentro de la propia izquierda italiana.

Land and leadership are interrelated words and are also linked with political context. These are more closely related to conflict as well, rather can be said that it is a root cause of conflict too. This article deals especially with land management systems of post-conflict countries. The article also focuses on the case of Nepal including a few examples of post-conflict countries around the world. The history of land reform in the Nepalese context is discussed further. The article concludes proper land use policy as the best means of solution of conflict.
Keywords: Land, Leadership, Comprehensive Peace Accord, Conflict, Conflict resolution, Land use policy.

Antonio Gramsci is a very important science
man who has been tried to add "soft power" to a Marxist
Theory for administration society and produce a policy.
He discovered the deficiency of Marxism, as a
consequence, pointed out the importance of consent,
hegemony and civil society. Exercise control over society
and right to use force fort he administration of citizens is
not enough effective as much as hegemony.

Turkish translation of: "Progress, Normativity, and the Dynamics of Social Change - an Exchange between Rahel Jaeggi and Amy Allen"

The present translation includes an interview with Amy Allen and Rahel Jaeggi, two crucial thinkers of contemporary critical theory, in which they respond to questions posed to them in Berlin by another critical theorist, Eva von Redecker. In response to the questions, both thinkers engage in an in-depth discussion about the possibilities of social change and how the dynamics of the change can be analyzed. In doing so, Allen and Jaeggi, representing two different trajectories of critical theory, first explain the various sources (Kant, Hegel, Foucault, Nietzsche, etc.) from which critical theory differs and is enriched, and then they expose different theoretical positions. They then discuss the meanings of the notions of progress and regression that are used to analyze social changes and transformations. They also argue that Western-Eurocentric historiography and the idea of progress involve a problematic political and ideological stance and discuss the drawbacks of a teleological understanding of history. In addition, Allen and Jaeggi provide a rich discussion of the conceptual sets with which we should discuss historical developments, especially the forwardlooking notion of progress and backward-looking notion of progress, in the context of their diverging approaches.

Çağdaş eleştirel teorinin iki önemli düşünürü olan Amy Allen ile Rahel Jaeggi’nin elinizdeki çeviride bir başka eleştirel teorisyen Eva von Redecker’nın Berlin’de onlara yönelttiği soruları cevapladıkları bir röportaj yer almaktadır. Her iki düşünür de sorulan sorulara karşılık, temel olarak toplumsal değişimin imkânlarına dair ve değişimin dinamiklerinin nasıl analiz edilebileceği üzerine derinlemesine bir tartışmaya girmektedir. Bunu yaparken eleştirel teorinin iki farklı hattını temsil eden Allen ve Jaeggi, öncelikle eleştirel teorinin farklılaştığı ve zenginleştiği çeşitli kaynakları (Kant, Hegel, Foucault, Nietzsche vb.) açıklamakta ve farklı teorik tutumları göz önüne sermektedirler. Daha sonra toplumsal değişim ve dönüşümleri değerlendirirken başvurulan ilerleme ve gerileme kavramlarının yüklendiği anlamları tartışmaktadırlar. Ayrıca Batı-Avrupa merkezli tarih yazımının ve ilerleme fikrinin sorunlu bir politik ve ideolojik tutum içerdiğini ve teleolojik tarih anlayışının sakıncalarını ele almaktadırlar. Bunun yanı sıra, Allen ile Jaeggi’nin farklılaşan yaklaşımları ekseninde, ileriye dönük ilerleme ve geriye dönük ilerleme kavramı başta olmak üzere tarihsel gelişmeleri hangi kavram setleri ile tartışmamız gerektiğine dair zengin bir tartışma metinde yer almaktadır.

This article aims at contrasting salient ideas of Ludwig Wittgentstein’s Tractatus logico- philosophicus with some theoretical insights that are prevalent in the academic field of social sciences. Many of these have adopted the form of propositions about society, but do they say something? Or they would better have to keep silent vis-a-vis theoretical object that they often fail to define correctly?. Social sciences must ask itself about the limits of its own saying. Language has borders that put limits to what can be say and what can only be shown. To transgress it can eventually lead to empty statements. Taking as a model the anti-philosophical cure proposed by Wittgenstein, social disciplines would significantly improve itself. Large doses of anti-sociology may be the most appropriate prescription for them.

Dějiny pravni vědy před nami vstupuji jako řada pokusů o nova řeseni a nove přistupy, ať již z hlediska toho, cim by pravo mělo být, co by mělo regulovat nebo jakým způsobem by mělo být poznavano. Neni to poprve, kdy je pociťovana nedostatecnost jeho východisek, předmětu, pojmoveho aparatu a metodologickeho instrumentaria. Podněty k přeměnam přichazely v historii z různých stran. V 90. letech minuleho stoleti se v teto souvislosti na podkladě bioetiky, ktera se rozvinula zhruba o 20 let dřive, zacaly rýsovat pokusy o stanoveni zavazných pravidel (zejmena oblast leceni a prav pacientů) a brzy na tomto zakladě vznikly výukove předměty. Netrvalo dlouho a objevil se pokus vybudovat na tomto zakladě nejen nový obor prava, nýbrž dokonce nový směr pravni teorie.

The concept of consent and its origin is a topic of intense debate within academia. This paper contributes to the discussion by examining two main perspectives on consent. One viewpoint argues that consent is manufactured or produced, particularly by the ruling class, known as the Marxist perspective on consent. This perspective is supported by the ideas of three influential Marxist thinkers-Antonio Gramsci, Michael Burawoy, and Louis Althusser. The other perspective on consent comes from relational sociology, which suggests that consent is a collaborative effort between the parties involved. This paper delves into the works of three sociologists-Charles Tilly, Pierre Bourdieu, and Nick Crossley-associated with the relational approach in sociology to explore consent as a collaborative process. It presents two contrasting viewpoints on the concept of consent and how it is originated. The paper argues that consent can be not only manufactured but also co-created by social actors. Moreover, it introduces relational sociology by applying it to analyze consent and its creation, generation, and co-production within society. Though the relational approach in sociology is relatively recent, its roots can be traced back to the early days of the discipline in the Durkheim-Tarde debate and the contributions of Georg Simmel. This paper provides an overview of relational sociology, using it as a framework to examine the concept of consent, particularly its generation.

The object of a critical theory of society is Man [Menschen] in her historically specific forms of life. The article argues against ontological conceptions of social labour and of economy. Instead it insists that historical materialism far from being a materialism of nature and history, is fundamentally a critique of the objectivity of the capitalist economic categories. For a critical theory of society, the economic concept, capital as a process of the valorisation of value, is not a natural thing but a social relationship between persons that is mediated through things. The fetishism of commodities is real. In the mediated world the social individuals appear as personifications of the economic object; and yet there would be nothing without their social practices-of self-preservation. Human suffering is objectively mediated. The article concludes that suffering is the non-conceptual content of the concept of society as a process of valorisation. The sheer unrest of life is the social constituent of the economic object.

El  artículo  retoma  la  clásica  relación  entre  Hegel  y  Marx  a  partir  del  concepto althusseriano de problemática. El abordaje se centra en los dos problemas teóricos fundamentales que históricamente han tomado relevancia en el tratamiento de la relación entre los dos filósofos, a saber, los problemas alrededor del carácter idealista o materialista de la dialéctica y los problemas referidos a la constitución de una Filosofía de la Historia. Para finalizar se ensaya una clave interpretativa orientada a pensar estos dos tópicos de manera unificada.

The article takes up the classic relationship between Hegel and Marx from the point of  view  of  the  Althusserian  concept  of  problematic.  The  approach  focuses  on  the two fundamental theoretical problems that have historically taken relevance in the treatment of the relationship between the two philosophers, namely, the problems surrounding  the  idealist  or  materialist  character  of  dialectic  and  the  problems related to the constitution of a Philosophy of History. Finally, an interpretative key is proposed aimed at thinking about these two topics in a unified way.

Bu kitabın yazılmasında birçok kişi bana yardımcı oldu. Norman Cohn ile sohbet etmenin büyük yararını gördüm ve burada verilen modern siyaset ve dinin yorumunu onsuz geliştiremezdim. Bryan Appleyard, Robert Colls, Michael Lind, Adam Phillips ve Paul Schütze bu kitabın birçok bakımdan birer parçası oldular. Penguin'deki editörüm Simon Wider bu kitabın ortaya çıkmasındaki her aşamada bana değerli önerilerde bulundu ve beni teşvik etti. Londra'da Wylie Agency UK'den Tracy Bohan, New York'ta Farrar Straus Giroux'dan Eric Chinski ve önceleri Doubleday Canada'nın, bugün ise çevre kuruluşu Zero Footprint'in iletişim müdürü olan Nick Garrison yorumda bulunmak bakımından son derece yararlı oldular. David Rieff'e son bir taslağa ilişkin keskin düşünceleri için büyük şükran duyuyorum. Bu kitabın sorumluluğu bana düşüyor. En büyük borcum da bu kitabı olanaklı kılan Mieko'ya.

"However, this does not mean that contradictions no longer exist in our society. To imagine that none exist is a naive idea which is at variance with objective reality. We are confronted with two types of social contradictions-those between ourselves and the enemy and those among the people. The two are totally different in nature.".

Der Ansatz, dass Katastrophen als diskursive Produkte immer auch ein Symptom der Sinnsuche sind, wird auch in Bernhard Strickers Aufsatz 'Hiob - unser Zeitgenosse?' aufgegriffen. Die Unglücksfälle, die Hiob im Alten Testament widerfahren, können als eine Akkumulation persönlicher Katastrophen gedeutet werden, die sich zunächst durch ihre scheinbare Sinnlosigkeit auszeichnen. Stricker vergleicht zwei zeitgenössische filmische Neugestaltungen der Hiob-Geschichte ('A Serious Man' und 'Das Leben ist zu lang'), die ein ironisches Spiel mit den narrativen Strategien der Sinnstiftung im Angesicht des Realen in Form der Katastrophe treiben

El siguiente artículo propone tomar el concepto de subjetividad conectiva para indagar el derrotero de la sensibilidad multitudinal y la política argentina en el presente y pasado reciente. Para eso se remonta a lo que postula como origen de la subjetivación del click, las armas de fuego, y su lugar emblemático en el género Western como imagen hegemónica de Occidente. La informacionalización de lo real y la inmediatez temporal, producidas con las tecnologías digitales, son tomadas como matriz de la subjetividad liberal. A la vez se señala una coincidencia entre las prácticas del sujeto conectivo con las financieras: mediósfera y dominación financiera serían, pues, fuerzas históricas correlativas en la conformación del ambiente de existencia contemporáneo. Ambiente cuyos habitantes, con racionalidad y lógica ajustada a lo dispuesto por las máquinas clave del modo de producción de la época-el capitalismo conectivo-, participan de la mistificación idolátrica -de abstracciones y de elites-, de la ideología anti-igualitaria y, también, de la crueldad, aunque esta última, tomada como dispositivo necesario para destituir la condición común de la semejanza, se muestra como constitutiva para las posiciones sociales de privilegio, y ocasional para las clases trabajadoras.

The article discusses Sartre’s view of the concept of revolution and criticizes the Marxist bias in the way it has been historically experienced in the context of Eastern Europe. It points out the reasons presented by Sartre in Search for a Method and Critique of Dialectical Reason, which are works that analyze the doctrinal closure of dialectics and its dogmatic manifestations. The aporia that is pointed out affects the concept of revolution itself, although Sartre retrieves the validity of Marx’s original theses. Key words: Aporia, Rationality, Critique, Marxism, Revolution, Dialectics.O artigo discute a perspectiva sartriana, acerca do conceito de revolução, criticando o viés marxista na forma historicamente vivida, no contexto do leste europeu. Procura-se evidenciar as razões apresentadas por Sartre em Questão de Método e Crítica da Razão Dialética, obras que analisam o fechamento doutrinário da dialética e as suas manifestações dogmáticas. A aporia registrada atinge o próprio c...