Suchergebnisse

Isabelle Garo's study,Foucault, Deleuze, Althusser & Marx: La politique dans la philosophie, presents a historical approach to the French philosophy of the 1960s and 1970s and its relationship to Marx and the Marxist tradition. In her view, these authors were captured by a largely mistaken understanding of the resources present in Marxist thought, and were overly affected by the prejudices instilled by the French Communist Party. Speaking from a perspective of practical commitment, she traces a path from early French Marxism to an anti-totalitarian consensus. Her study renders Louis Althusser's innovations the most pivotal in introducing a whole series of themes, with ambivalent effects on theoretical production today. Most significantly, she discerns a replacement of politics and political economy by philosophy and epistemology. She attends first to the mobilisation of psychoanalysis against humanism, which gave way to a vehement critique of the normative aspects of psychoanalysis itself. Re-reading Foucault and Deleuze as post-Althusserians, Garo suggests that this led to a championing of Friedrich Nietzsche's viewpoints against Marx. Garo's study is immensely valuable in contextualising the apparent innovations of poststructuralist thought. However, we can discern greater relevance for the insights of these thinkers for contemporary Marxist thought than Garo concedes, and her attempt to read them as a complete deviation from Marxist principles ultimately fails to convince.

Gypsies, Travellers and Roma are amongst the most marginalised and vulnerable groups in society presenting something of a bellwether, an indicator of the fairness of society. This article charts the development of One Nation Conservatism in the post-war period and relations between the Conservative Party and Gypsies, Travellers and Roma communities to gain insights into the philosophical and moral influences on the current party of government in the UK. It draws on a recent report monitoring UK progress in achieving equality and inclusion for Gypsies, Travellers and Roma groups and concludes that the potential dilution of social justice and human rights agendas will accentuate exclusion.

Michel Foucault was at times critical of the Marxist tradition, and at other times more sympathetic. After his dismissal of Marx in The Order of Things, he conceded the existence of a more compelling, non-humanist version of this discourse. Louis Althusser's innovations are crucial for the existence of this second Marxism. While consideration of the relation between Foucault and Althusser varies between those who emphasize relations between State and capital, and conversely those who inscribe Marxist considerations into a micro-political account, the distinction between the two thinkers takes place earlier in the development of their respective outlooks. Foucault initially emphasized Marxism as an anthropological eschatology; he revises this argument, commending the possibility of an epistemological mutation of history inherent in Marx's thought. I locate crucial distinctions between Foucault and Althusser in the early work of the 1960s as inflecting relations in the seemingly more proximate work of the 1970s. In this approach, we can better examine Foucault's non-Marxist contentions in order to consider the reciprocal distinctions and contributions between these two forms of anti-humanism, providing the necessary groundwork for debates regarding the nature of subjectivity, the State, and revolution.

The shift in thinking about how to manage national economies and economic systems in the 1980s was part of a broader revolution in intellectual thought. This is seen in ecology, where a shift in thinking about how to manage environments took place at the same time. Traditionally, the environment was viewed in determinist (structuralist) terms, as a system which was susceptible to management and manipulation. Ecosystems were thought to evolve through predictable stages, reaching a climax state. From the late 1980s, ecologists became increasingly convinced that ecosystems, like economic systems, are complex. They argued that while human intervention is often necessary, wherever possible it should be replaced with more natural controls, which can often fulfil policy aims as well if not better than deliberate intervention. Like economies, the best ecosystems are those which largely manage themselves.

Many opponents of globalisation claim that global finance and trade are manipulated in the name of liberalism by a few people and firms, supported by the international media. They argue that democracy should be abandoned and economic and social change resisted. They have widespread support in the intellectual community. Similar views were espoused by the far right wing in the 1920s and 1930s, and disappeared only with the collapse of Nazism and Fascism. Their reappearance parallels the return to legitimacy of the political far right.

The paper gives an overview of Roma, Gypsy and Traveller (RGT) educational exclusion in the European Union and seeks to provide insights into good practice through case studies focusing on Bulgaria and the UK. The paper makes a case for the promotion of collaborative relationships, where RGT communities are active partners in developing curricula and decision-making in school. It is argued in the paper that such action needs to be made in tandem with interventionist and redistributive policy frameworks at the national and European level.Cet article offre un aperçu général de l'exclusion éducative pour les Roms, les Tsiganes et les gens du voyage (RTG) dans l'union européenne et cherche à éclairer les meilleures pratiques en se penchant sur des études de cas portant sur la Bulgarie et le Royaume-Uni. Cet article fait la promotion de relations de collaboration au sein desquels les communautés RTG constituent des partenaires actifs dans le développement des programmes d'études et des prises de décisions à l'école. L'article fait valoir qu'une telle démarche doit être accompagnée de cadres de politiques interventionnistes et redistributives aux échelles nationales et européennes.