Pieces of Samir Amin, 2009, "Post-Modernist" Discourse

 



Samir Amin

 

Post-modernism

 

Ideology of Imperialism

 

 

Post-modernism caps the discourse called by some the "new spirit of
capitalism," but it would be better to call it the ideology of the late
capitalism/imperialism of oligopolies.  A recent book by Nkolo Foe gives a
powerful description of how this functions very well to serve the real
interests of the dominating powers.14

 

Modernism originated in the discourse of the Enlightenment in the 18th
century in Europe, together with the triumph of the historical form of
European capitalism and imperialism that goes with it, which subsequently
conquered the world.  It suffers from contradictions and limitations.  The
ambition to be universal that it formulated is defined by the affirmation of
the rights of man (but not necessarily of woman!), which are in fact the
rights of bourgeois individualism.  Real capitalism, with which this form of
modernity is associated, is moreover an imperialism that denies the rights
of the non-European peoples who have been conquered and subordinated to the
levying of the imperialist rent.

 

Criticism of this bourgeois and capitalist/imperialist modernity is
certainly necessary.  And Marx effectively undertook this radical critique,
which it is always necessary to update and study more deeply.

 

The new Reason considered itself emancipatory; and so it was, to the extent
that it freed society from the alienations and oppressions of the Anciens
Regimes.  It was thus a guarantee of progress, but a form of progress that
was limited and contradictory because it was capital which, in the final
instance, was to manage society.

 

Post-modernism does not make this radical critique to promote the
emancipation of individuals and of society through socialism.  Instead it
proposes a return to pre-modern, pre-capitalist alienations.  The forms of
sociability that it promotes are necessarily in line with adherence to a
"tribalist" identity for communities (para-religious and para-ethnic), an
antipode to what is required to deepen democracy, which has become a synonym
for the "tyranny of the people" daring to question the wise management of
the executives who serve the oligopolies.  Post-modernist critiques of
"grand narratives" (the Enlightenment, democracy, progress, socialism,
national liberation) do not look to the future but return to an imaginary
and false past, which is extremely idealized.  In this way it facilitates
the fragmentation of the majority of the population and makes them accept
adjustment to the logic of the reproduction of domination by the imperialist
oligopolies.  This fragmentation hardly disturbs that domination; on the
contrary, it makes the task easier.  The individual does not become a
conscious, lucid agent of social transformation, but the slave of triumphant
commodification.  The citizen disappears, giving way to the
consumer/spectator, no longer a citizen who seeks emancipation, but an
insignificant creature who accepts submission.

 

 <http://mrzine.monthlyreview.org/2010/amin070210.html#_ednref14> 14  Nkolo
Foe, Le post modernisme et le nouvel esprit du capitalisme, Sur une
philosophie globale d' Empire, Dakar:  <http://www.codesria.org/> Codesria,
2009; Samir Amin,  <http://www.monde-diplomatique.fr/2009/06/VENTURA/17382>
Modernité, religion, démocratie, Critique  de l’eurocentrisme et critique
des culturalismes, Paris: Parangon, 2008; Samir Amin, Sur la crise, op cit,
Chapters 2 and 3; Jacques Rancière,
<http://www.amazon.fr/haine-d%C3%A9mocratie-Jacques-Ranci%C3%A8re/dp/2913372
481> La haine de la démocratie, Paris: La Fabrique, 2008.

 

 

From: http://mrzine.monthlyreview.org/2010/amin070210.html

 

 

 

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