Download Freedom After the Critique of Foundations: Marx, Liberalism, by A. Kioupkiolis PDF

By A. Kioupkiolis

An exploration of the modern re-conception of freedom after the critique of aim truths and ideas of an unchanging human nature, during which glossy self-determination used to be grounded. This publication specializes in the unconventional theorist Cornelius Castoriadis and the hot paradigm of 'agonistic autonomy' is contrasted with Marxian and liberal methods.

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Additional info for Freedom After the Critique of Foundations: Marx, Liberalism, Castoriadis and Agonistic Autonomy

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The social structure of communism is shorn of political institutions in that sense of 'the political' which signifies state authoritarianism, domination, power struggles and deep social antagonisms (Marx and Engels, 1976: 53, 380-1; Miliband, 1979: 142-50; Marx, 1989c: 519). The order of sociality that Marx maps on to the communist future does not dissolve the individual into the community. Rather, it stages harmonious, co-operative and unmediated connections, both inside and outside the domain of material production (Kolakowski, 1978: 357-63, 417-18, 420; Cohen, 1988: vii).

10 The discourse of a full and determinate universal turns out clear-cut and violent distinctions between the partisans of the singular good and the misguided or evil champions of other faiths, who are denied any legitimacy. The sublimity of the cause fuels passionate attachments, stirs impatience with objections and animates an unscrupulous war on opposing forces. Within the same camp, knowledge differentials justify a centralized direction by competent experts in the doctrine, consolidating a disciplinary regime and engendering hierarchies of enlightened leaders and unenlightened followers.

It also looks as if the specific schemes that lie on his social agenda are not the most fitting for freedom as envisioned by Marx himself. For example, a society familiar with dissonances and receptive to dissent, rather than the Marx on a Tightrope 35 conflict-free world that Marx anticipated, is likely to be more hospitable to diverse individualities that unleash their creative powers in various endeavours (Lukes, 1987: 96; Brenkert, 1983: 229). Unless we believe in magic, the undertakings of different agents, new activities and experiments do not always harmonize spontaneously and cannot exist side by side without frictions that call for negotiation.

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