Suchergebnisse

L'article reconstitue tout d'abord l'interprétation gramscienne de Machiavel à travers les fragments présents dans les différents cahiers et en particulier dans le cahier 13. On montrera deuxièmement comment cette interprétation, loin d'être une simple reconstruction érudite, entre en jeu dans la redéfinition de la théorie marxiste de l'histoire et du parti politique.

The chapter will consider the continuity of Althusser's thought and revise my previous interpretation backdating aleatory materialism to the sixties. I will analyse the context in which the concept of 'encounter' emerged in the sixties and show in a second moment that it is possible to identify this concept in the texts of the eighties, but only in one of the two tendencies which traverses this group of texts, the one I would call a materialist tendency. This tendency is intertwined with another tendency, an eschatological one — which emerged in the late seventies. ; Vittorio Morfino, 'Are there One or Two Aleatory Materialisms?', in Materialism and Politics , ed. by Bernardo Bianchi, Emilie Filion-Donato, Marlon Miguel, and Ayşe Yuva, Cultural Inquiry, 20 (Berlin: ICI Berlin Press, 2021), pp. 91–106

In this essay I consider the fundamental features of Althusser's reading of Machiavelli in its historical development, starting from the 1962 lecture course, passing through the 1972–76 course published with the title of Machiavel et nous as well as the writings of 1977–78, concluding with the group of writings written during the 1980s. I show that any teleological reading that sees in the final writings the truth finally revealed of the path of Althusser's reading of Machiavelli (or its inversion, that is, the path itself as a corruption of an original truth) should be rejected, and instead present the thesis that Althusser, through the figure of Machiavelli, theoretically reworks his relationship with the Party.

In this essay I consider the fundamental features of Althusser's reading of Machiavelli in its historical development, starting from the 1962 lecture course, passing through the 1972–76 course published with the title of Machiavel et nous as well as the writings of 1977–78, concluding with the group of writings written during the 1980s. I show that any teleological reading that sees in the final writings the truth finally revealed of the path of Althusser's reading of Machiavelli (or its inversion, that is, the path itself as a corruption of an original truth) should be rejected, and instead present the thesis that Althusser, through the figure of Machiavelli, theoretically reworks his relationship with the Party. ; V pričujočem članku obravnavam temeljne značilnosti zgodovinskega razvoja Althusser-jevega branja Machiavellija. Pričnem s ciklom predavanj iz leta 1962, nadaljujem s predavanji iz leta 1972–76, ki so objavljena pod naslovom Machiavel et nous, s spisi iz let 1977–78 ter sklenem s spisi, ki so bili napisani v osemdesetih letih. Pokažem, da moramo zavrniti vsako teleološko branje, ki vidi v zadnjih spisih končno razkrito resnico poti Althusserjevega branja Machiavellija (ali, narobe, tj. pot kot izprijenje izvorne resnice) in namesto tega predstaviti tezo, da s pomočjo lika Machiavellija Althusser teoretsko preoblikuje svoj odnos do Partije.

The article reconstructs the complex relation between Althusser and Gramsci. Considering both published and unpublished writings, the article argues that this relation is profoundlyambivalent: on the one hand, Gramsci is considered the sole precursor in the Marxist tradition who tried to think the superstructure, and particularly politics; on the other hand, he is the paradigm of a conception of temporality and politics from which Althusser wants to take distance.

This essay aims to clarify the theory of «time» in Negri's thought by considering his two fundamental test on this issue, «The Constitution of Time» and 'Kairòs, Alma Venus, Multitude'. The former text, written in prison in 1982, can be considered the high point of the first period of Negri's thought, which poses the basis for his «ontological turn». The second text, written during Negri's period in prison after his Parisian exile, develops a theory of temporality as the realization of his political theory in between 'Insurgencies' and 'Empire'.

Este trabajo examina las lecturas de Gramsci realizadas por Althusser, desde sus primeras notas críticas y anotaciones hasta sus escritos sobre la crisis del marxismo. Subraya la profunda ambivalencia de las interpretaciones de Althusser. Por una parte, Gramsci es presentado como un precursor, como la única figura dentro de la tradición marxista que intentó pensar la superestructura y en particular lo político. Por otra parte, el corpus gramsciano es criticado como la instancia paradigmática de un concepto de la temporalidad y de la política con el que Althusser disiente. Considerando la crítica althusseriana, identificamos dos fases distintas, comenzando por una crítica al desconocimiento del status específico de la ciencia en general, y en particular de la ciencia de la historia, que caracteriza al período de la segunda mitad de los sesentas, Althusser formuló, hacia el final de los setentas, una crítica del concepto gramsciano de hegemonía que, en su opinión, borra el problema de la dominación de clase.This paper examines Althusser's readings of Gramsci, from the first critical notes and annotations to his writings on the crisis of Marxism. It highlights the profound ambivalence of Althusser's interpretations. On the one hand, Gramsci is presented as a precursor, as the only figure within the Marxist tradition deemed to have attempted to think the superstructure, and in particular the political. On the other side, the Gramscian corpus is criticized as the paradigmatic instance of a concept of temporality and politics with which Althusser is in disagreement. Regarding the Althusserian critique, we here identify two distinct phases starting out from a critique of the lack of knowledge of the specific status of the science in general, especially of the science of history, characteristic of the second half of the sixties, Althusser would, in the late seventies, formulate a critique of the Gramscian concept of hegemony which, in his view, erases the question of class domination.