ТОП просматриваемых книг сайта:
The Retreat from Class. Ellen Meiksins Wood
Читать онлайн.Название The Retreat from Class
Год выпуска 0
isbn 9781786630025
Автор произведения Ellen Meiksins Wood
Издательство Ingram
The NTS encompasses a variety of political stances and has found expression in various intellectual genres. Its exponents count among their number political and economic theorists, analysts of ideology and culture, and historians; they cover a broad range of interests and styles including, for example, Ernesto Laclau, Barry Hindess, Paul Hirst, and Gareth Stedman Jones. One of the major theoretical organs of the NTS in the English language is Marxism Today, the theoretical journal of British Eurocommunism, but, although the NTS has been closely tied, theoretically and politically, to the development of Eurocommunism on the Continent and in Britain, it has joined together a fairly broad array of socialists, from Communists to Labourites, and has found exponents on both sides of the Atlantic.
To a great extent, the NTS can be identified with what has been called the ‘new revisionism’3 but distinctions need to be made, if only to mark out those ‘new revisionists’ who support their political views with elaborate theoretical formulations which, while purporting to be part of the Marxist tradition, represent fundamental departures from it and indeed a rejection of its essential premises. In general, the ‘new revisionism’ represents a ‘spectrum of thought’ with certain shared political principles. These include most notably the rejection of the primacy of class politics in favour of ‘democratic struggles’ especially as they are conducted by the ‘new social movements’. For the NTS, these political principles demand a thorough reassessment of social reality or at least of the theoretical apparatus by which it is to be explained. It would also probably be true to say that those who have contributed most to this theoretical reconsideration tend to be situated at the far right of the new revisionist spectrum and have staked out positions which many of their comrades would find too extreme. Perhaps it might even be suggested that there seems to be a direct correlation between the extent of the rightward shift and the degree of theoretical elaboration and complexity, not to mention pretension and obscurity. In any case, the main object of the present study will be that part of the spectrum which is both devoted to theoretical reconstruction and located on the political right of the current.
Despite the diversity of this movement and the fact that not all its members are equally explicit about, or committed to, all the same principles, we can perhaps put together a kind of maximum construct, in the form of a few major propositions, to indicate the logic of the trend:
1) The working class has not, as Marx expected, produced a revolutionary movement. That is, its economic situation has not given rise to what was thought to be an appropriate corresponding political force.
2) This reflects the fact that there is no necessary correspondence between economics and politics in general. Any relation between class and politics is contingent. In other words, ideology and politics are (relatively? absolutely?) autonomous from economic (class) relations; and there are no such things as ‘economic’ class interests that can be translated a posteriori into political terms.
3) More particularly, these propositions mean that there is no necessary or privileged relation between the working class and socialism, and indeed that the working class has no ‘fundamental interest’ in socialism.
4) Therefore, the formation of a socialist movement is in principle independent of class, and a socialist politics can be constructed that is more or less autonomous from economic (class) conditions. This means two things in particular:
5) A political force can be constituted and organized on the ideological and political planes, constructed out of various ‘popular’ elements which can be bound together and motivated by purely ideological and political means, irrespective of the class connections or oppositions among them.
6) The appropriate objectives of socialism are universal human goals which transcend class, rather than narrow material goals defined in terms of class interests. These objectives can be addressed, on the autonomous ideological and political planes, to various kinds of people, irrespective of their material class situations.
7) In particular, the struggle for socialism can be conceived as a plurality of ‘democratic’ struggles, bringing together a variety of resistances to many forms of inequality and oppression. In fact, it may even be possible to replace the concept of socialism with the notion of ‘radical democracy’. Socialism is a more or less natural extension of liberal democracy; or at any rate ‘democracy’ as it exists, albeit in a limited form, in advanced capitalist societies is in principle ‘indeterminate’ and capable of extension to socialist democracy. (It is worth noting that in the United States, the NTS exists above all in the form of this proposition, which has received quite elaborate development at the hands of writers like Samuel Bowles and Herbert Gintis).
The declassing of the socialist project represents not only a redefinition of socialist goals, which can no longer be identified with the abolition of class, but also a rejection of the materialist analysis of social and historical processes. It should be evident that the logic of the whole argument requires a relegation of material production to at best a secondary role in the constitution of social life. As the socialist project is dissociated from any particular class, it is relocated in social collectivities – ‘popular alliances’ – whose identity, principles of cohesion, objectives, and capacity for collective action are not rooted in any specific social relations or interests but are constituted by politics and ideology themselves. Thus the NTS postulates historical forces which are not grounded in the specific conditions of material life, and collective agencies whose claim to strategic power and capacity for action have no basis in the social organization of material life. To put it more precisely, the possession of strategic power and a capacity for collective action are not treated as essential criteria in identifying the agents of social transformation.
The theoretical tendency to autonomize ideology and politics is, at its most extreme, associated with a drift toward the establishment of language or ‘discourse’ as the dominant principle of social life, and the convergence of certain ‘post-Marxist’ trends with post-structuralism, the ultimate dissociation of ideology and consciousness from any social and historical base. The flaws in this dissolution of social reality into language, the circularity and, finally, nihilism of this approach, have been forcefully exposed by Perry Anderson.4 What is important from our point of view is how this approach has been harnessed to a political strategy which assumes that social and political forces are constituted by discourse itself, with little foundation in social relations.
The typical subject of the NTS project, then, appears to be a broadly conceived and loose collectivity, a popular alliance, with no discernible identity except that which it derives from an autonomous ideology, an ideology whose own origins are obscure. And yet, it may not be entirely true that the subject of the NTS has no determinate identity. The new ‘true’ socialists seem to share the view that the natural constituents of socialism are what might be called ‘right-minded’ people, whose common ground is not crass material interest but a susceptibility to reason and persuasion. More particularly, intellectuals tend to play a very prominent role. In some cases, the primacy of intellectuals is made quite explicit; but it can be argued that even where it is not, the NTS project necessarily ascribes to intellectuals a predominant role in the socialist project, insofar as it relies on them to carry out no less a task than the construction of ‘social agents’ by means of ideology or discourse. In that case, the inchoate mass that constitutes the bulk of the ‘people’ still remains without a collective identity, except what it receives from its intellectual leaders, the bearers of discourse.
We can then add one final