Nonlinear Historical Materialism and Postmodern Marxism Eugene W. Holland Taylor and Francis RCTC_A_196079.sgm 10.1080/14735780600961718 Culture, Theory and Critique 1473-5784 (print)/1473-5776 (online) Original Article 2006 Taylor & Francis 47 2100000October 2006 EugeneHolland holland.1@osu.edu
Abstract De Landa has formulated an important new version of historical materialism derived from the work of Deleuze and Guattari, but he rejects their significant debt to Marx. This paper contends, however, that a careful reading of Marx shows that Deleuze and Guattari’s and De Landa’s nonlinear historical materialism is in fact compatible with Marx’s labour theory of value and his account of primitive accumulation.
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the totalising Hegelian or structuralist models that are so out of step with the best understanding of material processes in history available today, thanks to important developments in nonlinear mathematics and science.
Through lenses offered by De Landa, Deleuze and Guattari and complexity theory, we are now able to read Marx’s accounts of capitalism and primitive accumulation in a new light, and see Marxism as both benefiting from and contributing to a novel, nonlinear version of historical materialism.
Published in: journal Culture, Theory and Critique, Volume 47, Issue 2 October 2006 , pages 181 - 196 Subjects: Critical Concepts; Cultural Theory; Formats available: HTML (English) : PDF (English) Previously published as: Renaissance and Modern Studies (0486-3720) until 2002
это уже "нелинейный классовый детерминизм" в отношении антропологии, о котром зашла речь
это изветсная постановка вопроса The first question is: What exactly is an immanent ethics (as opposed to an ethics that appeal to transcendence)? The second question is: What is the philosophical question of desire?
What he calls “ethics” is, on the contrary, a set of “facilitative” [facultative] rules that evaluates what we do, say, and think according to the immanent mode of existence that it implies. One says or does this, thinks or feels that: what mode of existence does it imply? “We always have the beliefs, feelings, and thoughts we deserve,” writes Deleuze, “given our way of being or our style of life.”4 Now according to Deleuze, this immanent approach to the question of ethics was developed most fully, in the history of philosophy, by Spinoza and Nietzsche, whom Deleuze has often identified as his own philosophical precursors.5
The primacy of the question of desire over both interest and will is the reason Deleuze says that the fundamental problem of political philosophy is one that was formulated most clearly by Spinoza: “Why do people fight for their servitude as stubbornly as though it were their salvation?” (AO 29). In other words, why do we have such a stake in investing in a social system that constantly represses us, thwarts our interests, and introduces lack into our lives? In the end, the answer is simple: it is because your desire—that is, your drives and affects—are not your own, so to speak. They are, if I can put it this way, part of the capitalist infrastructure; they are not simply your own individual mental or psychic reality (AO 30). Nothing makes this more obvious that the effects of marketing, which are directed entirely at the manipulation of the drives and affects: at the drug store, I almost automatically reach for one brand of toothpaste rather than another, since I have a fervent interest in having my teeth cavity-free and whiter than white, and my breath fresher than fresh—but this is because my desire is already invested in the social formation that creates that interest, and that creates the sense of lack I feel if my teeth aren’t whiter than white, or my breath fresher than fresh.
www.situation.ru/app/aut_t_347.htm по-моему, вот прекрасная русская работа об этой теории. На материале маскульта, как завещал Грамши разумеется, в Востоке И очень популярная
Производство групповых фантазмов строится по тем же принципам, что и социальное производство , оно гомологично экономическому. Желание конституируется через "нехватку"(мanque), которая планируется, организуется и искусно поддерживается экономическими методами. Желание непрерывно воссоздает отсутствующий объект желания, что сообщает его деятельности "машинный", механический характер . В этом смысле издательство "Арлекин", читатель розового романа и сам розовый роман - единый конвейер производства желаний. Розовый роман как машина желаний функционирует одинаково как в плане генезиса, так и рецепции, и коммерции, и главный предмет производства здесь - желание романтической любви. Ощущение нехватки романтической любви программируется такими же способами, как и в рекламе: прежде всего у потенциального потребителя акцентируется наличие "проблемы", например, перхоти, которую может снять только шампунь "Head and Shoulders". Издания: Альманах "Восток" N 1\2 (25\26), январь-февраль 2005
