Integrando las aportaciones de la sociología de los intelectuales desarrollada por la escuela bourdieusiana, que analiza la actividad en el campo de múltiples intermediarios (agentes literarios, ...traductores, editores, representantes políticos y académicos), este artículo ofrece una visión panorámica de algunas de las estrategias de importación y de apropiación crítica del pensamiento althusseriano en los territorios anglófonos en el periodo que va de los años sesenta, cuando comenzó a introducirse allí a través de traducciones y de comentarios críticos, en parte motivados por la situación política internacional, a los noventa aproximadamente, cuando sus agentes importadores tuvieron que hacer frente a la deslegitimación del marxismo y particularmente a cierto desprestigio público en torno a la figura del filósofo francés. Se presta especial atención a los movimientos acontecidos en el subcampo de los estudios literarios, algo sobre lo que no existen hasta el momento documentos sistemáticos y en lo que debe seguir incidiéndose en el futuro. Para ello, se toman en consideración tanto la trayectoria de ciertos agentes como las propuestas teóricas de algunos de los textos clave que se inscribieron formal o informalmente en esa tradición, y que intentaban configurar enfoques originales sobre nuevos objetos a partir del corpus althusseriano; se combina así el análisis externo de la historia intelectual con el análisis interno de los objetos de indagación teórica. Todo eso informa, por un lado, de la enorme capacidad de esa generación de agentes importadores para ejecutar traslaciones conceptuales del campo filosófico (donde se insertaba originalmente Louis Althusser) al campo literario (donde operaban aquellos). Por otro lado, proporciona información sobre la jerarquía constitutiva del campo intelectual internacional, pues las recepciones en Gran Bretaña y Estados Unidos, pese a la afinidad lingüística, son notablemente diferentes y refuerzan la idea de la autonomía de los campos. Palabras clave | althusserianismo; circulación internacional de las ideas; Fredric Jameson; sociología de los intelectuales; teoría literaria; Terry Eagleton Integrating the contributions of the sociology of intellectuals developed by the Bourdieusian school, which analyses the activity in the field of multiple intermediaries (literary agents, translators, editors, political representatives, and academics), this article offers an overview of some of the strategies of importation and critical appropriation of Althusserian thought in English-speaking territories. The analysis begins in the 1960s, when it began to be introduced there through translations and critical commentaries, partly motivated by the international political situation, to the 1990s or so, when its importing agents had to face the delegitimization of Marxism and notably a certain public discrediting of the figure of the French philosopher. Special attention is paid to the movements occurring in the subfield of literary studies, something on which there are no systematic documents to date and which must continue to be addressed in the future. To this end, we take into consideration both the trajectory of certain agents and the theoretical proposals of some of the key texts that were formally or informally inscribed in that tradition, and which strove to configure original approaches to new objects based on the Althusserian corpus; thus combining the external analysis of intellectual history with the internal analysis of the objects of theoretical inquiry. All this sheds light, on the one hand, on the enormous capacity of that generation of importing agents to execute conceptual translations from the philosophical field (where Louis Althusser was originally inserted) to the literary field (where they operated). On the other hand, it provides information on the constitutive hierarchy of the international intellectual field, as the reactions in Great Britain and the United States, despite the linguistic affinity, are notably different and reinforce the idea of the autonomy of the fields. Keywords | althusserianism; Fredric Jameson; international circulation of ideas; literary theory; sociology of intellectuals; Terry Eagleton Integrando as contribuiçoes da sociologia dos intelectuais desenvolvida pela escola bourdieusiana, que analisa a atividade no campo dos múltiplos intermediários (agentes literários, tradutores, editores, representantes políticos e acadêmicos), neste artigo, é oferecida uma visao panorâmica de algumas das estratégias de importaçao e de apropriaçao crítica do pensamento althusseriano nos territórios anglófonos no período que vai dos anos 1960, quando começou a ser introduzido aí por meio de traduçoes e de comentários críticos, em parte incentivados pela situaçao política internacional, aos 1990 aproximadamente, quando seus agentes importadores tiveram que enfrentar a deslegitimaçao do marxismo e particularmente a certo desprestígio público em torno da figura do filósofo francês. Presta-se especial atençao aos movimentos ocorridos no subcampo dos estudos literários, algo sobre o que nao existem até o momento documentos sistemáticos e no qual deve continuar incidindo-se no futuro. Para isso, levam-se em consideraçao tanto a trajetória de certos agentes quanto as propostas teóricas de alguns dos textos-chave que se vincularam formal ou informalmente nessa tradiçao, e que tentavam configurar abordagens originais sobre novos objetos a partir do corpus althusseriano; assim, sao combinadas a análise externa da história intelectual com a análise interna dos objetos de indagaçao teórica. Tudo isso informa, por um lado, sobre a enorme capacidade dessa geraçao de agentes importadores para executar translaçoes conceituais do campo filosófico (em que Louis Althusser originalmente estava inserido) para o campo literário (onde atuavam). Por outro, proporciona informaçoes sobre a hierarquia constitutiva do campo intelectual internacional, pois o acolhimento na Gra-Bretanha e nos Estados Unidos, apesar da afinidade linguística, sao notavelmente diferentes e reforçam a ideia da autonomia dos campos. Palavras-chave | althusserianismo; circulaçao internacional das ideias; Fredric Jameson; sociologia dos intelectuais; teoria literária; Terry Eagleton
Over a decade ago, a number of philosophers declared that the time of what they called “the linguistic turn,” that is, a philosophical orientation to language as the sole medium through which reality ...could be apprehended, had come to an end, having foundered on its own contradictions. In its place, they proposed a turn to objects or things, that is, that to which we were previously told we could gain access only through language or consciousness, insofar as they reflected or represented reality from a position outside of it. Thus, they established the materiality of objects, but at the expense of a dematerialization of language. One of the principal targets of the new materialism was the concept of ideology, to them a realm of ideas, not things. In his famous essay, “Ideology and Ideological State Apparatuses,” published in 1970, Althusser preempted the arguments of the new materialism by asserting that ideology does not consist of ideas but exists in the materiality of apparatuses, practices and rituals. Just as importantly, discourse too possessed a materiality and a reality which was the necessary condition of its functions, including the production of meaning.
Este artículo busca describir la universidad, en primer lugar, como un "aparato ideológico", en el sentido que fuera establecido por el filósofo francés Louis Althusser. Para plantear, en segundo ...lugar, que las transformaciones a este aparato universitario no provienen del interior del propio aparato, sino que desde sus márgenes. En este último sentido, y en tercer lugar, propongo los textos Tres guineas de Virginia Woolf, El segundo sexo de Simone de Beauvoir y Manifiesto A cyborg de Donna Haraway como "manifiestos" que vuelven visible la lógica androcéntrica que anima a la universidad e interrumpen su funcionalidad en tanto aparato ideológico. Es este margen escriturario del feminismo como interrupción del "aparato universitario" lo que, principalmente, será abordado en este artículo. PALABRAS CLAVE: Universidad, aparato ideológico, androcentrismo, manifiestos, feminismo. This article seeks to describe the university, firstly, as an "ideological apparatus" as established by the French philosopher Louis Althusser. Secondly, to argue that the transformations to this university apparatus do not come from within the apparatus itself but from its margins. In this last sense, and thirdly, I propose the texts Three Guineas by Virginia Woolf, The Second Sex by Simone de Beauvoir and A Cyborg Manifesto by Donna Haraway as "manifestos" which uncover the androcentric logic that animates the university and interrupts its functionality as an ideological apparatus. Mainly, it is this scriptural margin of feminism as an interruption of the "university apparatus" what will be addressed in this article. KEYWORDS: University, Ideological apparatus, Androcentrism, Manifestos, Feminism.
In the 1960s and 1970s, Althusser’s ideas were disseminated in different intellectual and political spaces in Latin America. In the context of the transformations then taking place in left-wing ...culture and the social sciences, Althusser’s work was drawn upon by Latin American intellectuals in different ways, for their reflection on their own practice and their link with politics. The Latin American reception of Althusser had the particularity of being directed and controlled by Althusser himself and being relayed by a number of intellectuals acting as mediators between Althusser and the region. This article provides an analysis of how Althusser’s ideas penetrated different countries in Latin America, examining the specific modalities through which his work was propagated in the region.
Dans les années 1960 et 1970, les idées d’Althusser étaient diffusées dans différents espaces intellectuels et politiques d’Amérique Latine. Dans le contexte des transformations développées dans la culture des gauches et dans les sciences sociales, les travaux d’Althusser ont accompagné de différentes manières la réflexion des intellectuels latino-américains sur leur propre pratique et leur lien avec la politique. La réception latino-américaine d’Althusser avait la particularité d’être dirigée et contrôlée par Althusser lui-même et développée par une série d’intellectuels jouant le rôle de médiateurs entre Althusser et la région. Cet article propose une analyse de la manière dont les idées d’Althusser ont pénétré les différents pays d’Amérique latine et rend compte de la particularité de la diffusion de son travail dans la région.
This article analyzes the relatively specific political and theoretical motives, in comparison to other countries in the region, accounting for the modes of circulation of Althusser’s work in Mexico. ...It examines its polemical crystallizations in political debates, but also the way it was drawn upon for the renewal of the left-wing intellectual engagement of Marxism in fields to which it had till then remained foreign, in a broad field of human and social sciences, in the philosophy of science or art criticism. Finally, the author re-examines the highly divergent trajectories taken by some of his supporters and critics from the 1990s onwards, following the fall of socialism, whose reverberations profoundly affected Althusserian Marxism, no less than other suffered no less than other versions of Marxism.
Cet article analyse les motifs politiques et théoriques relativement spécifiques, comparativement aux autres pays de la région, permettant d’expliquer au Mexique les formes de circulation de l’œuvre d’Althusser, ses cristallisations polémiques dans les débats politiques, mais aussi son investissement dans un renouvellement de l’intellectualité de gauche engageant le marxisme sur des terrains auxquels il était resté jusqu’alors étranger, dans un large champ des sciences humaines et sociales, en philosophie des sciences ou en critique d’art. Il retrace pour finir les trajectoires hautement divergentes qu’emprunteront à partir des années 1990 certains de ses partisans et de ses critiques, après la chute du socialisme dont le marxisme althussérien subit non moins que les autres les vicissitudes.
The article identifies four phases, from the 1980s to the present day, in a South Korean reception of Althusser’s work, placed under the sign of an aporia. In the context of the « controversy over ...the nature of Korean social formation » and the attempt to restore Marxism in the 1980s, Althusser was taken up as a « weapon of revolution » rather than as a philosopher representative of « Western Marxism ». His work could however only be appropriated if it was interpreted in a dogmatic Marxist-Leninist way. The author examines the implications of this, from the 1990s onwards, when a trend to the depoliticization of Korean public space got under way. This would provide the context for the taking up of « post-discourses » which would marginalize the Althusserian contribution, until the beginning of the 2010 decade.
Cet article dégage quatre phases, des années 1980 à aujourd’hui, d’une réception sud-coréenne d’Althusser traversée par une aporie: accueilli comme une arme de la révolution plutôt que comme un philosophe représentatif du « marxisme occidental », dans le cadre de la « controverse sur la nature de la formation sociale coréenne » et la tentative de restauration du marxisme des années 1980, le travail d’Althusser ne put être approprié qu’à la condition d’être interprété dans une voie marxisteléniniste dogmatique. L’auteur en suit les conséquences à partir des années 1990 tandis que, sur fond d’effondrement du bloc socialiste, s’accuse une tendance générale à la dépolitisation de l’espace public coréen, qui donne son contexte à l’importation des « post-discours » qui marginaliseront jusqu’au début des années 2010 la contribution althussérienne.
Starting from an indicative panorama of the Latin American readings of Althusser, the article attempts to identify the source of Che Guevara’s questions, raised by the statements in For Marx setting ...out the thesis of uneven development as a « primitive law » that « suffers no exception ». It goes on to amplify the contradictory implications of a tendency to « transcendantalise » the principle of unevenness as a « discrepancy » inherent in any structure, in Lire le Capital. Althusser thus prefigures gestures which would then come to be recognized as characteristic of post-structuralist « philosophies of difference ». He also testifies to an unequal development within his own thinking between a philosophical refoundation of dialectical materialism and a reactivation – announced but constantly postponed – of historical materialism.
Partant d’un panorama indicatif des lectures latino-américaines d’Althusser, cet article tente de cerner la source des interrogations de Che Guevara suscitées par les énoncés de Pour Marx érigeant la thèse du développement inégal en « loi primitive » qui ne « souffre aucune exception », avant d’amplifier les implications contradictoires d’une tendance à « transcendantaliser » le principe d’inégalité comme « décalage » inhérent à toute structure dans Lire le Capital: Althusser préfigure par là des gestes qui seront bientôt reconnus comme caractéristiques des « philosophies de la différence » poststructuralistes, mais au prix d’un développement inégal interne à sa pensée même entre refonte philosophique du matérialisme dialectique et relance – annoncée mais sans cesse différée – du matérialisme historique.
This article is devoted to Kojin Karatani, a representative philosopher in contemporary Japan, and to the indirect dialogue between his structuralist and Freudian reading of Capital (developed in ...1974 in Marx: the centre of possibility) and the Althusserian theses in For Marx and Reading Capital. Underlining Karatani’s emphasis on the internal heterogeneity of capitalist social formation (later developed through the concept of « parallax »), he follows up the implications of his explanation with Althusserian structuralism, both for the Marxist theory of value and the strategic field of possibility of struggles against capitalism.
Cet article est consacré à Kojin Karatani, philosophe représentatif du Japon contemporain, et au dialogue à distance de sa lecture structuraliste et freudienne du Capital, développée en 1974 dans Marx: le centre de possibilité, aux avancées althussériennes dans Pour Marx et Lire le Capital. Soulignant l’accent mis par Karatani sur l’hétérogénéité interne de la formation sociale capitaliste, approfondie plus tard sous le concept de « parallaxe », il suit les implications de son explication avec le structuralisme althussérien, pour la théorie marxiste de la valeur comme pour le champ de possibilité stratégique des luttes contre le capitalisme.
This article explores the affinity, which the concepts of overdetermination and conjuncture allow us to analyse, between Althusser’s work on the question of temporality and the approaches of three ...key figures of Latin American Marxism in the 1970s: the Argentinians José Aricó and Juan Carlos Portantiero, and the Bolivian René Zavaleta Mercado. It defends the hypothesis that the vantagepoint of the periphery confers a particular incisiveness to the theoretical and political implications of the Althusserian problematization of conjuncture, envisaged as an encounter between asynchronous temporalities and the singular configuration of an « exception without norm ». Finally, it examines the question of the relevance of these conceptual montages for the examination of certain features of contemporary Latin American politics.
Cet article explore l’affinité, que les concepts de surdétermination et de conjoncture permettent d’analyser, entre le travail d’Althusser sur la question de la temporalité et les approches de trois figures clés du marxisme latino-américain des années 1970: les Argentins José Aricó et Juan Carlos Portantiero, et le Bolivien René Zavaleta Mercado. Il défend l’hypothèse que le point de vue de la périphérie rend particulièrement aiguës les implications théoriques et politiques de la problématisation althussérienne de la conjoncture, comme rencontre de temporalités asynchrones et configuration singulière d’une « exception sans norme ». On s’interroge pour finir sur l’actualité que conservent ces montages conceptuels pour penser certains traits de la politique latino-américaine contemporaine.
The article begins with a discussion of the times and places of the marginal reception of Althusser’s work in Iran since the 1979 revolution. It goes on to draw on Althusser’s programmatic proposals ...on ideology and the Ideological State Apparatuses in order to analyze the mutation of dominant ideologies, which studies exclusively focused on the singularities of official Shiite Islam have underestimated. Since the end of the war against Iraq and the opening to the world market in the 1990s, these new ideological interpellations have materialized the production of an Iranian « neo-liberal subject » and a new « humanist » discourse, where religious ideology has been fused with a psychological positivism, but also with a paradigm of « cultural development » reactivating presuppositions inherited from colonial history.
Cet article expose d’abord les moments et les lieux d’une réception « mineure » de l’œuvre d’Althusser en Iran depuis la révolution de 1979. Il met ensuite à contribution les propositions programmatiques d’Althusser sur l’idéologie et les appareils idéologiques d’État pour analyser la mutation, sous-estimée par les études focalisées sur les seules singularités de l’islam chiite officiel, des interpellations idéologiques qui ont matérialisé, depuis la fin de la guerre contre l’Irak et l’ouverture au marché mondial dans les années 1990, la production corrélative d’un « sujet néolibéral » iranien et d’un nouveau discours « humaniste », dans lequel l’idéologie religieuse s’est recomposée avec un positivisme psychologiste, mais aussi avec un paradigme de « développement culturel » qui réactive des présuppositions héritées de l’histoire coloniale.
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