Jim,
thank you very much for this illuminating background knowledge.

Dogan

-----Original Message-----
From: Jim Farmelant <farmela...@juno.com>
To: marxism-thaxis@lists.econ.utah.edu
CC: marxism-thaxis@lists.econ.utah.edu
Sent: Sat, 7 Feb 2009 15:27
Subject: Re: [Marxism-Thaxis] [politicalaffairs] Re: Political Affairs Magazine 
- The Concept of &quot; Aura&quot; and the Question of Art in Althusser, 
Benjamin and Greenberg




n Sat, 7 Feb 2009 05:30:54 -0800 (PST) Mehmet Cagatay
mehmetcagatayay...@yahoo.com> writes:
 
 Mr. Dumain, would you please clarify why you regard Althusserian 
 anti-humanism as a kind of "epater les bourgeois"?
The whole debate seems peculiarly French to me.
n France since the 19th century humanism was
een as something that was closely tied to
he bourgeoisie.  Even someone like Sartre
truggled over whether he was a humanist
r not.  He eventually decided that his
xistentialism was a kind of humanism,
ut one that was different from the kinds
f humanism that the bourgeoisie typically
mbraced.  In Sartre's case, I think he
dentified conventional bourgeois humanism
ith essentialism. Those humanisms
osited a human essence, whereas for
artre, existence preceded essence.
In the French debates over humanism
n the 1960s and 1970s, structuralists
nd poststructuralists like Levi-Strauss,
ouis Althusser, and Michel Foucault
ttempted to push the critique of humanism
uch further than Sartre had been willing
o go.  Sartre's existentialism, as he realized,
as still a humanism.  He placed free will
t the center of his conception 
of man.
eople, regardless of the circumstances
hat they might find themselves in, still
etained their freedom, if only the
reedom to redefine their situation
n alternative ways.  The French
nti-humanists questioned this view
n light of such developments in the
uman sciences like structural linguistics
which Levi-Strauss to generalize into
 complete anthropology), psychoanalysis
i.e. the work of Lacan which enjoyed
reat currency in this period), and of
ourse, Marxism.  Althusser, was
f course, a Marxist and long time
ember of the PCF.  Foucault,
ho had been a student of Althusser,
as a member of the PCF for a brief
eriod of time.  By the 1950s, he had
enounced Marxism in favor of Nietzscheanism,
lthough his work was still very much
nfluenced by Marxism.  Levi-Strauss,
 believed, identified himself at this time
s a Marxist, although his work doesn't
trike me as being particularly Marxist.
There were certainly differences in viewpoints
etween these people.  Althusser doesn't
eem to have been particularly enamored
ith Levi-Strauss's work, and he didn't
ike being called a structuralist.  However,
ll these people's work, whether drawing 
rom Saussure, Freud, Marx, Nietzsche,
r Heidegger, all had certain themes in
ommon.  They all rejected the Sartrean
mphasis on human freedom, instead
mphasizing the extent to which human
ehavior is determined by structures
f various sorts, whether these be
inguistic structures, kinship structures,
tructures of epistemology (Foucault
n this *The Order of Things*), social
tructures as represented by20the 
ode of production and associated
uperstructures (i.e. Althusser), and
o forth.  They all rejected the traditional
umanist idea that their exists an unchanging
uman essence which provides the basis
or freedom and equality and human rights.
or the French antihumanists, this conception
as rejected as being ideological and/or
etaphysical, and they drew variously
pon Marx, Nietzsche, and Heidegger,
n their critiques of humanism.


 
 Thank you in advance,
 
 
 
 Mehmet Çagatay
 http://weblogmca.blogspot.com/
 
 
 --- On Fri, 2/6/09, Ralph Dumain <rdum...@autodidactproject.org> 
 wrote:
 
 > Althusserian and French anti-humanism in general 
 > is bullshit, the French intellectual's way of, as 
 > they say, epater les bourgeois. If "humanism" 
 > alludes to something else, then that should be 
 > decoded. And I think Tedman is quite mistaken.
 
 
 
       
 
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