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A QUICK NOTE ON THE POST-PHENOMENOLOGY OF MARX AND HOW TOTALITY IS A PHANTOM THAT IS REAL

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Hegel’s phenomenological story — i.e. phenomena as constitutive moments of the unfolding of the dialectic of essence and appearance — is theoretically central in Marx. Yet, Marxism is post-phenomenological. But what is post-phenomenology? It is nothing but praxis — practice that in its actuality is, at once, itself and its own dialectically-inflected critique. This is “practical materialism”, which Marx radically distinguishes from Feurbach’s “contemplative materialism”. The latter in being a partial materialist critique of Hegel’s dialectical spiritualism is rendered, in the final analysis, subjective-idealism and thus a necessary complement of Hegelian spiritualism. Hence, in its theoretical or cognitive moment (Marxist) post-phenomenology is phenomenology as both the symptom of praxis in its interruption, and a placeholder of the praxis to come.

In that context, one can clearly see how Walter Benjamin’s “dialectical image” (dialectic as an image of its own standstillness), or, for that matter, Brecht’s “gestus”, are nothing but discursively articulated conceptions of the post-phenomenology of praxis in its theoretical or cognitive moment. Something that radically re-defines the cogitative order itself to render thought the image and/or concrete index of its own determinate excess and suspension. This reveals how such conceptions are radically and modally distinct from such essentially phenomenological conceptions of Heideggerian discourse as historicality and the ontico-ontological nature of Being — their seeming resemblance notwithstanding.

Many new-fangled theorists and fashionable ‘radical’ philosophers in their post-Marxist zeal to either reject, or, more dangerously, appropriate Marx, tirelessly insist that totality is a phantom. But if one adheres rigorously to what one has sought to demonstrate above — i.e. the post-phenomenological character of Marxism, which amounts to extenuation of phenomenology precisely through its radicalisation — one will have to admit that even as totality is a phantom it is a real phantom (a “real abstraction” a la Marx). Alfred Sohn-Rethel in his critique of Althusser insists that Marx’s conception of commodity abstraction is, contrary to the French philosopher’s explication of the same, not merely metaphorical but literal. That is to say, the commodity-form is not merely a symptom of its own impossibility — a mark of its own inexistence as it were. Rather, the value-expressing commodity-form — one ought to say following Sohn-Rethel’s critique of Althusser — is a symptom of its own impossibility precisely because it exists as a commodity-fetish in a literal sense. Marx’s explication of commodity-abstraction, particularly in Capital, Volume I, points unambiguously in that direction.

Marx demonstrates how commodity abstraction — and therefore the value-bearing commodity-form — is a living contradiction. He reveals with great clarity how commodity abstraction — or valorisation — is about difference being qualitatively equalised precisely in its being difference. He, therefore, also shows that there is no qualitative equalisation — valorisation — without qualitative difference because the question of exchange, and thus qualitative equalisation, arises only when there is qualitative difference. That is to say, a commodity-form is qualitative difference bearing its own negation, which is qualitative equalisation. That is how commodity-form/value-form, in being itself as a unit of qualitative equalisation, is a symptom of its own negativity; and is, therefore, a living contradiction.

There is no doubt that Althusser’s rearticulation of Marx’s concept of commodity abstraction in Lacano-Freudian terms of “symptomatic reading” is, from a strategic-interventionist standpoint, a crucial theoretical breakthrough. But it is likely to pave the way — as it unfortunately often has — for a post-Marxist, poststructuralist appropriation of Marx. That, not surprisingly, has rendered Althusser’s conception of relative autonomy of contradictions into an absolute autonomy of difference — a good example of this is Deleuze’s affirmative conception of “difference-without-opposition”.

This problem cannot be obviated unless Althusser’s revolutionary anti-humanist theoretical breakthrough — which he accomplished through the Lacano-Freudian symptomatic reading of Marx’s conception of commodity abstraction — is supplemented with Sohn-Rethel’s Hegelian-Marxist critique of the same. This would serve to underscore the fact that Althusser’s entirely valid anti-humanist critique of Hegelian historicism (and Left-Hegelian humanism) is essentially radicalisation of Hegel by thinking Hegel in the extreme — an operation that amounts to brushing Hegel against his own grain.

Clearly, Althusser’s anti-Hegelianism, in radical contrast to the anti-Hegelianism of his post-Marxist epigones and poststructuralist compatriots, is not a premature jettisoning of Hegel but his rigorous extenuation. This is an aspect of Althusser’s thinking that is quite evidently there in such essays of his as ‘Marxism is Not A Historicism’ (in Reading Capital) and ‘Lenin as Philosopher’ (in Lenin and Philosophy and Other Essays). And supplementing his symptomatic reading of the commodity-form with Sohn-Rethel’s critique of the same is likely to foreground that aspect of Althusser’s discourse and thinking. In fact, the Spinozist moment in Althusser, and more significantly in Pierre Macherey, emerges arguably as an integral dimension of this manoeuvre to radicalise Hegel in order to have Hegelian historical reason exceed and surpass itself. This, for example, comes out most clearly in Macherey’s Hegel or Spinoza, wherein Spinoza is made to function deconstructively within the symmetrical Hegelian dialectic of recognition (historicism + humanism) to radicalise and transfigure it into an asymmetrical, materialist dialectic of anti-humanist action.

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