By C. el-Ojeili
The go back of curiosity in socialism and the critique of capitalism make past Post-Socialism a well timed paintings. The publication explores the critical-theoretical and utopian contribution of a couple of far-Left socialist currents, together with anarchism, situationism and post-Marxism and thinkers, comparable to Castoriadis, Wallerstein, and Badiou.
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Additional resources for Beyond Post-Socialism: Dialogues with the Far Left
First, the so-called ‘social democratic consensus’ and the related consensus around the notion of ‘development’, central in the period 1945–1970, are replaced by a period of neo-liberal commonsense and the so-called ‘Washington Consensus’ (Wallerstein, 2005b). Here, we witness the electoral and membership misfortunes of social democratic parties, and the capitulation of a good number of these parties to the neo-liberal agenda. A second consequence is the end of the Bandung period of Southern unity and assertiveness, and of ‘third worldism’.
Here, Kovacevic argues that a ‘formalization’ of the famous appeal in The German Ideology to the varied, accomplished activities of the communist day ‘would look like a life lived according to the discourse of the hysteric’ (2007: 146). The third, related, strand is Lacan’s work on the logic of sexuation, with the feminine pole – the logic of the not-all, of supplemental jouissance – as ‘the logic of revolutions’ (2007: 143). After dispensing with Deleuze and Guattari’s and Irigaray’s critiques of psychoanalysis, Kovacevic (2007: 205) turns to Žižek and Badiou.
In his interpretation of communism, for instance, Lefort (2007: 26) rejects both analyses that accent necessity and those that emphasize contingency: instead he posits communism bearing traces of the past but hardly ordained by this history; and Bolshevism as the product ‘of an extraordinary condensation of heterogeneous processes that coexisted in the same space and at the same time’ (2007: 136). In like manner, Castoriadis (2003: 186) insists that creation doesn’t mean indetermination, but instead ‘the positing of new determinations’; and radical creation, while not predetermined, is nonetheless ‘conditioned’ (2005: 355) by what ‘precedes and surrounds’ it (2005: 418).