By Rajagopalan Radhakrishnan

Ebook by way of Radhakrishnan, Rajagopalan

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His is a kind of Pyrrhic triumph, since his diagnosis is so profound and fundamental that it challenges the very possibility of remediation and hence the escape to science. Since Althusser's thinking as a diagnostic theoretician owes a lot to Lacanian psychoanalysis, I would like to digress a little into just those aspects of Lacan that have influenced Althusser's thought. The Lacanian interrogation of history, despite Lacan's statements to the contrary, carries forward the Heideggerian project of the de-struction of metaphysics and ontotheology.

But even in Derrida, this desire to situate local and historically determinate instances of oppression within the more basic histories of centrism, logocentrism, the History of the Name, and so on, results in huge, inconsequential generalizations. 20 The problem is not so much with Derrida the individual person or agent, but with the 18 / The Changing Subject kind of discourse that he chooses to privilege: a discourse that prefers a purely theoretical consciousness to a historically situated critical consciousness.

The Marxist-structuralist conjuncture becomes a macro-micro conjuncture where Marxism provides certain "fundamental" categories that are both addressed and transformed by reading practices toward a Utopian and hence differential resolution. Surely, there is something unmistakably Marxian about the scenario just described, for are we not talking about a revolutionary "subject" that proceeds autocritically through discrete phases toward a Utopian indeterminacy, the Marxian name for which is the stateless society?

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