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Understanding “Critique” in Marx’s “Capital”
Criticism is something I’m very interested in. It was essentially what my undergrad thesis was on. That’s why I’m linking to this terrific talk, given to the Marx & Philosophy Society, by N. Pepperell of Rough Theory. Here’s an excerpt:
Capital’s reflection on critical standpoint, I suggest, takes the form of a sustained analysis of all the conditions that we have not chosen, of materials – in the form of practices, institutions, beliefs, affects, forms of perception and embodiment, habits of thought, technologies, forms of interaction, and other subjective and objective moments that feed into the reproduction of capital – that have been thrown up from the detritus of history and are currently suspended into a determinate form that reproduces the capital relation. Marx’s analysis examines these materials as they currently are – looking at the properties these materials exhibit while suspended within this distinctive relation. It also, however, examines what other properties these materials might exhibit, if they were to be suspended within new relations. It is through this contrast – examining what we currently create with the historical materials that lie ready to hand, and contrasting this to what we potentially could create with these materials – that Marx establishes his standpoint of critique.
Conditions of Receptivity
Dr. Sinthome:
At what point do certain statements, certain declarations, certain assertions, take on the capacity to resonate and produce effects in a receiver? What are the conditions for the possibility of being heard? … I became capable of receiving a message where before I was not. But how and under what conditions? Likewise, under what conditions do certain political positions and declarations begin to resonate within the social field? This question is at the very heart of social change and is not secondary or ancillary to questions of critique. For without adequately answering these questions, adequate strategies of producing change cannot be formulated. However, a glance at the history of political transformations also seems to indicate that while these shifts are cultural in character, they also seem to involve material transformations that problematize the cultural sphere, calling for new institutions, new group formations, new ways of feeling, new subjectivities, and new ways of living.
America: A Nation of Whiners
It is undoubtedly the case that America is a nation of whiners. It is and always has been, how else do you think it came into existence? I don’t think anyone will contend otherwise, which is probably why the media has focused almost solely and unrelentingly on the “America is a nation of whiners” sound-bite from Phil Gramm’s recent diatribe. Even the blogosphere is partly to blame for this. Of course, this focus is essentially a reaction-formation designed to obscure and repress the far more ideological claim on Gramm’s part that economic failure is “psychological,” i.e. subjective.
The subjectivist theory of economics has long been a staple of neoliberal ideology, which argues, for example, that the value of a commodity, rather than being the objective cost of the labor required to produce said commodity, is in fact reflective of its marginal utility. But on the specific issue of the business cycle and economic crises, marginalist theory fails to provide an adequate explanation: instead it has to rely on its late-capitalist ideological counterpart, New Age obscurantism, which promulgates that the problems we experience, and our reality in general, are purely of our own making. And clearly the liberal rejoinder that “it has real consequences!” is not enough. It is a prototypically pathetic response, as it accepts the neoliberal framing of the debate, simply adding that subjective reality can lead to actual, concrete harm to human-beings.
There is obviously a grain of truth to the liberal argument, but the more…