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Western Marxist responses to economism.

机译：西方马克思主义对经济的反应。

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摘要

I argue that contemporary Western marxism is not monolithic, instead being composed of discernable and incommensurable paradigms. To that end, I examine different responses to what some perceive as the limiting economism of "traditional" political economy. Gerald Cohen, whose work I first examine, represents an effort to renovate, rationalise, and retain "traditional" historical materialism. As such it stands as a benchmark for the other studies. Equally of significance is his growing awareness that the traditional model could not address many significant features of our individual lives in communal settings.;Gramsci, some fifty years earlier, had also grappled with the problem of economism. His theory of politics came to stress the multi-dimensionality of political mobilization (hegemony) as a process involving political, economic, intellectual, cultural and, yes, moral leadership. He understood our very selves as the sites of political contestation, and the reformation of common sense as a premier political goal.;Althusser walked a fine line between retaining his membership in the French Communist Party and maintaining his intellectual freedom to refashion the orthodox tenets in a structuralist direction. His system encompasses a very modern view of science, alongside a traditional nineteenth century (Marxist) view. Both conceptions of science ground his use of ideology as a critical weapon to flail opponents, although he concurrently also uses ideology in a non-normative, descriptive sense.;Williams and Thompson, cultural materialists, speak of the logic of process, not of structures. Thompson, a social historian, is renowned for his studies of class. I argue that their concept of a moral economy has a greater continuing significance. Moral economy is analyzed as a series of linked concepts: agency, values, (class) struggle, founded on the bedrock of experience.;I conclude that these are very different, but still Western marxist paradigms; that one can see the emerging outline of a mixed conflict--consensus model of society; and that the problem of bias in paradigm construction is probably unavoidable, and might be welcomed as an index of intellectual freedom.
机译：我认为当代西方马克思主义不是单一的，而是由可辨别和不可估量的范式组成的。为此，我研究了对有人认为“传统”政治经济学的限制性经济学的不同回应。我首先检查的杰拉尔德·科恩（Gerald Cohen）的作品代表了对革新，合理化和保留“传统”历史唯物主义的努力。因此，它可以作为其他研究的基准。同样重要的是，他日益意识到传统模式无法解决我们在公共场合中个人生活的许多重要特征。大约五十年前的葛兰西（Gramsci）也致力于解决经济问题。他的政治理论开始强调政治动员（霸权）的多维性，这一过程涉及政治，经济，知识，文化以及道德领导。他将自己理解为政治斗争的场所，将常识的改革作为首要的政治目标。；阿尔都塞在保持法国共产党员资格与保持思想自由之间重塑了一条合理的路线，以重塑法国的正统宗旨。结构主义的方向。他的体系涵盖了非常现代的科学观点以及传统的19世纪（马克思主义）观点。两种科学观念都将他的意识形态作为挑衅对手的关键武器，尽管他同时还以非规范的描述性意义使用意识形态。；文化唯物主义者威廉姆斯和汤普森说的是过程的逻辑，而不是结构的逻辑。汤普森（Thompson）是一位社会历史学家，以其班级研究而闻名。我认为，他们的道德经济概念具有更大的持续意义。道德经济被分析为一系列相互联系的概念：基于经验的基石的代理，价值，（阶级）斗争。我得出结论，这些是非常不同的，但仍是西方马克思主义范式。可以看到社会冲突的共识模型的新兴轮廓；范式构建中的偏见问题可能是不可避免的，并且可以作为知识自由的指标而受到欢迎。

著录项

  • 作者

    Guzy, Myer Solomon.;

  • 作者单位

    The Pennsylvania State University.;

  • 授予单位 The Pennsylvania State University.;
  • 学科 Sociology Theory and Methods.;Political Science General.;Philosophy.
  • 学位 Ph.D.
  • 年度 1994
  • 页码 653 p.
  • 总页数 653
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 社会学理论与方法论;哲学理论;政治理论;
  • 关键词

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