Books: 'Marxism and false consciousness'

1

Meyerson, Denise. False consciousness. Oxford: Clarendon Press, 1991.

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2

North, David. Marxism, history & socialist consciousness. Oak Park, Mich: Mehring Books, 2007.

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3

North, David. Marxism, history & socialist consciousness. Oak Park, Mich: Mehring Books, 2007.

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4

Perkins, Stephen. Marxism and the proletariat: ALukácsian perspective. London: Pluto Press, 1993.

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5

Marxism and the proletariat: A Lukácsian perspective. London: Pluto Press, 1993.

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6

Aronowitz, Stanley. False promises: The shaping of American working class consciousness. Durham: Duke University Press, 1992.

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7

Pines, Christopher L. Ideology and false consciousness: Marx and his historical progenitors. Albany: State University of New York Press, 1993.

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8

Rosen, Michael. On voluntary servitude: False consciousness and the theory of ideology. Cambridge, Mass: Harvard University Press, 1996.

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9

Rosen, Michael. On voluntary servitude: False consciousness and the theory of ideology. Cambridge, UK: Polity Press, 1996.

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10

The French Revolution & the Russian anti-democratic tradition: A case of false consciousness. New Brunswick (U.S.A.): Transaction Publishers, 1997.

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11

Houtman, Dick. Class and politics in contemporary social science: "Marxism lite" and its blind spot for culture. 2nd ed. New Brunswick, N.J: AldineTransaction, 2008.

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12

"Recovered memory" and other assaults upon the mysteries of consciousness: Hypnosis, psychotherapy, fraud, and the mass media. Jefferson, N.C: McFarland, 1995.

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13

Lewy, Guenter. False Consciousness. Routledge, 2017.

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14

Attarian, John. Social Security: False Consciousness and Crisis. Transaction Publishers, 2006.

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15

Social Security: False Consciousness and Crisis. Transaction Publishers, 2002.

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16

Class, Race, and Marxism. Verso, 2019.

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17

Aronowitz, Stanley. False Promises: The Shaping of American Working Class Consciousness. Duke University Press, 1991.

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18

Aronowitz, Stanley. False Promises: The Shaping of American Working Class Consciousness. Duke University Press, 1991.

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19

Aronowitz, Stanley. False Promises: The Shaping of American Working Class Consciousness. Duke University Press, 1991.

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20

Kapitalistischer Reproduktionsprozess und Klassenbewusstsein. Moers, Germany: Syndikat-A, 2001.

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21

Rosen, Michael. On Voluntary Servitude: False Consciousness and the Theory of Ideology. Polity Press, 2013.

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22

Rosen, Michael. On Voluntary Servitude: False Consciousness and the Theory of Ideology. Polity Press, 2016.

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23

Routman, Mark J. Understanding Politics : Political Positions, Political Realities, False Consciousness and the Future. Five Corners Publications, 2000.

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24

Switzer, Michelle-Kristina V. Moral sense and objective interests: Facing the problem of false consciousness. 2000.

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25

Leopold, David. Marxism and Ideology. Edited by Michael Freeden and Marc Stears. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199585977.013.0021.

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This chapter discusses the account of ideology found in the writings of Karl Marx (1818–83), and its fate in the subsequent Marxist tradition. Marx understood ideology as consisting of certain social ideas which periodically dominate in class-divided societies. More precisely, ideology was characterized as having a particular epistemological standing (being false or misleading), social origin (arising from the opaque structure of class-divided societies), and class function (sustaining the interests of the economically dominant group). In the subsequent Marxist tradition that ‘critical’ account was often displaced by non-critical, predominately ‘descriptive’, accounts of ideology. This historical pattern is exemplified by the writings of Antonio Gramsci (1891–1937) and Louis Althusser (1918–90). This displacement of critical by descriptive accounts is portrayed as regrettable, not least because it involves a loss of the explanatory purchase and emancipatory potential found in Marx’s original account.

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26

On voluntary servitude : false consciousness and the theory of ideology - 1. edición . Polity press, 1996.

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27

Wright, Erik Olin. Class Counts: Comparative Studies in Class Analysis (Studies in Marxism and Social Theory). Cambridge University Press, 1996.

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28

Class Counts: Comparative Studies in Class Analysis (Studies in Marxism and Social Theory). Cambridge University Press, 1996.

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29

Shlapentokh, Dmitry. The French Revolution and the Russian Anti-Democratic Tradition: A Case of False Consciousness. Transaction Publishers, 1996.

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30

Class and Politics in Contemporary Social Science: "Marxism Lite" and Its Blind Spot for Culture (Sociological Imagination and Structural Change). Aldine Transaction, 2004.

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31

Class and Politics in Contemporary Social Science: "Marxism Lite" and Its Blind Spot for Culture (Sociological Imagination and Structural Change). Aldine Transaction, 2004.

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32

Dean, Marla Kathleen. Recovering ancient ritual and the theatre of the Apache: A journey through the false consciousness of Western theatre history. 2005.

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33

Goff, Philip. The Knowledge Argument. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677015.003.0003.

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The first half of the book argues that physicalism cannot account for consciousness and hence must be false. One of the most well-known arguments that tries to show this is Frank Jackson’s form of the knowledge argument. The knowledge argument has two aims. First to show that there is an epistemic gap between the physical facts and the facts about consciousness, in the sense that there are truths about consciousness that one could not deduce from complete knowledge of the physical facts. Second, to infer from this epistemic gap to the falsity of physicalism. This chapter argues that the knowledge argument achieves the first aim but fails at the second.

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34

Levine, Joseph. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198800088.003.0001.

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In this paper I chart the evolution of my thinking on the metaphysical status of consciousness from the position defended in Purple Haze: The Puzzle of Consciousness to the present. Originally I argued that materialism is very likely true, but we still couldn’t understand how it could be true, whereas now I believe, on the basis of inference to the best explanation, that it is likely false. However, I still maintain that there is no direct argument from conceivability considerations to the falsehood of materialism. In the rest of the paper I give a brief overview of the papers included in the volume.

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35

Watson, Jini Kim, and Gary Wilder, eds. The Postcolonial Contemporary. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823280063.001.0001.

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This volume invokes the “postcolonial contemporary” in order to recognize and reflect upon the emphatically postcolonial character of the contemporary conjuncture, as well as to inquire into whether postcolonial criticism can adequately grasp it. Neither simply for nor against postcolonialism, the volume seeks to cut across this false alternative, and to think with postcolonial theory about political contemporaneity. Many of the most influential frameworks of postcolonial theory were developed during the 1970s and 1990s, during what we may now recognize as the twilight of the postwar period. If forms of capitalist imperialism are entering into new configurations of neoliberal privatization, wars-without-end, xenophobic nationalism and unsustainable extraction, what aspects of postcolonial inquiry must be reworked or revised in order to grasp our political present? In twelve essays that draw from a number of disciplines—history, anthropology, literature, geography, indigenous studies— and regional locations (the Black Atlantic, South Africa, South Asia, East Asia, Australia, Argentina) The Postcolonial Contemporary seeks to move beyond the habitual oppositions that have often characterized the field, such as universal vs. particular; Marxism vs. postcolonialism; and politics vs. culture. These essays signal an attempt to reckon with new and persisting postcolonial predicaments and do so under four inter-related analytics: Postcolonial Temporality; Deprovincializing the Global South; Beyond Marxism versus Postcolonial Studies; and Postcolonial Spatiality and New Political Imaginaries.

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36

Kvanvig, Jonathan L. Lessons from Gettier. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198724551.003.0009.

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This chapter argues that the literature surrounding the Gettier Problem arises from a kind of methodological false consciousness in the epistemology of the middle part of the twentieth century. The underlying methodology is contrasted with two paradigms within the history of epistemology: one prompted by the conversational context of scrapes with the skeptic and the other on the scientific project of trying to understand the universe and our place in it. These competing paradigms call for two quite different epistemological projects and we can separate the two projects in a way that sees them as complementary, unlike the picture that emerges from within the presuppositions of the Gettier literature. The resulting picture does not make the Gettier Problem go away, but implies a weaker claim, that it should not now be and never should have been a primary focus of epistemology.

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37

Gorodeisky, Keren. Rationally Agential Pleasure? A Kantian Proposal. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190225100.003.0009.

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This chapter argues that, on Kant’s account, aesthetic pleasure is an exercise of rational agency insofar as, when proper, (1) it involves consciousness of its ground (the reasons for having it) and thus of itself as properly responsive to its object, and (2) actually feeling this pleasure involves its endorsement as an attitude to have. I claim that seeing this clearly requires that we divest ourselves of the following dilemma: either pleasures are the noncognitive, passive ways through which we are affected by objects or they are cognitive states by virtue of the theoretical beliefs or practical desires they involve. On my reading of Kant, this dilemma is false. Aesthetic pleasure is neither passive, nor theoretically or practically cognitive, and yet, it is an exercise of rational agency by virtue of belonging to a domain of rationality that is largely overlooked in the history of philosophy: aesthetic rationality.

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38

Griswold, Charles L. Being and Appearing: Self-falsification, Exchange and Freedom in Rousseau and Adam Smith. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474422857.003.0010.

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We are familiar with the charge that commercial society reduces exchange (social and economic) to a sort of play-acting characterized by bad faith, false consciousness, and estrangement. Rousseau famously insists that the phenomenon of not appearing as who or what one really is, of living “outside” as opposed to “within” oneself, constitutes a pervasive defect of modern society especially. Remarkably, Smith’s review of the Second Discourse included translations of relevant passages. This chapter explores what Rousseau means by I will call “self-falsification.” Passages from Smith are deployed as a way of fleshing out both the strongest version of Rousseau’s claims and the tenability of Smith’s response. The debate turns in part on how one understands freedom or agency and their connection to spectatorship, role-playing, and delusion. With the help of work by Langton and others, I reflect on Smith’s notion of agential freedom in view of Rousseau’s claims.

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39

de Shalit, Avner. From Environmental Ethics to Environmental Action. Edited by Stephen M. Gardiner and Allen Thompson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199941339.013.48.

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How should we move from environmental ethics—discussing reasons for action—to environmental action: doing and being engaged? Since the way a problem is defined constitutes the way it is solved, it is important to see whether we define the problem as one of environmental awareness—how people think about human-nature relationships—or as one of political consciousness: holding a belief that environmental matters constitute a political issue that should be treated not merely as a technological case but rather as a political one. Both options are possible, yet imply different modes of action. The former option (environmental awareness) implies radical changes in education, and the latter implies radical changes in our political institutions. Since radical changes (in mind or intuitional) need political legitimacy, many activists assume that democracy is an obstacle. It is argued that this is empirically false and confuses the problem with the solution.

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40

Letheby, Chris. Philosophy of Psychedelics. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198843122.001.0001.

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Philosophy of Psychedelics is the first scholarly monograph in English devoted to the philosophical analysis of psychedelic drugs. Its central focus is the apparent conflict between the growing use of psychedelics in psychiatry and the philosophical worldview of naturalism, which holds that the natural world is all that exists. The book reviews scientific evidence that psychedelics such as lysergic acid diethylamide (LSD) and psilocybin can be given safely in controlled conditions, and can cause lasting psychological benefits with one or two administrations. Supervised psychedelic sessions can reduce symptoms of anxiety, depression, and addiction, and improve well-being in healthy volunteers for months or even years. But these benefits seem to be mediated by ‘mystical’ experiences of cosmic consciousness, which prompts a philosophical concern: Do psychedelics cause psychological benefits by inducing false or implausible beliefs about the metaphysical nature of reality? The author integrates empirical evidence and philosophical considerations in the service of a simple conclusion: This ‘Comforting Delusion Objection’ to psychedelic therapy fails. Exotic metaphysical ideas do sometimes come up, but they are not the central driver of change in psychedelic therapy. Psychedelics cause lasting psychological benefits by altering the sense of self and changing how people relate to their minds—not by changing their beliefs about the ultimate nature of reality. The upshot is that a traditional conception of psychedelics as agents of insight and spirituality can be reconciled with naturalism. Controlled psychedelic administration can lead to genuine knowledge gain and spiritual growth, even if no cosmic consciousness or divine Reality exists.

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41

Simon, Gleeson, and Guynn Randall. Part I Elements of Bank Resolution Regimes, 3 Bank Resolution and Bank Groups. Oxford University Press, 2016. http://dx.doi.org/10.1093/law/9780199698011.003.0003.

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This chapter looks at how the structure of bank groups is factored into the resolution process. In analysing the resolution of banks and other legal entities, a focus on the legal entities alone is a form of false consciousness. Instead, the focus needs to be on resolving the overall financial enterprise of which the bank is a part. By focusing on resolving groups instead of individual legal entities, financial regulatory authorities around the world have developed the single-point-of-entry (SPE) resolution strategy, which has been widely accepted as the most promising solution to the too-big-to-fail problem. When applied to a banking group with a holding company at the top and operating subsidiaries at the bottom, only the top-tier holding company would be put into a bankruptcy or resolution proceeding. The holding company’s assets would then be used to recapitalize the operating subsidiaries, perhaps pursuant to secured capital contribution agreements, and keep them out of their own insolvency or resolution proceedings. The recapitalized group would then be stabilized and its residual value distributed to the failed holding company's stakeholders in satisfaction of their claims.

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42

Coffman, Chris. Gertrude Stein's Transmasculinity. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474438094.001.0001.

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By reading written and visual artefacts of Gertrude Stein’s life, Gertrude Stein’s Transmasculinity reframes earlier scholarship to argue that her gender was transmasculine and that her masculinity was positive rather than a self-hating form of false consciousness. This book considers ways Stein’s masculinity was formed through her relationship with her feminine partner, Alice B. Toklas, and her masculine homosocial bonds with other modernists in her network. This broadens out Eve Kosofsky Sedgwick’s account of “male homosocial bonding” to include all masculine persons, opening up the possibility of examining Stein’s relationship to Toklas; masculine women such as Jane Heap; and men such as Pablo Picasso, Ernest Hemingway, and Carl Van Vechten. The Introduction and first four chapters focus on surfacings of Stein’s masculinity within the visual and the textual: in others’ paintings and photographs of her person; her hermetic writings from the first three decades of the twentieth century; and her self-packaging for mass consumption in The Autobiography of Alice B. Toklas (1933). Whereas the chapter on The Autobiography underscores Toklas’s role in the formation of Stein’s masculinity and success as a modernist, the final three register the vicissitudes of the homosocial bonds at play in her friendships with Picasso, Hemingway, and Van Vechten. The Coda, which cross-reads Stein’s Everybody’s Autobiography (1937) with the media attention two museum exhibits about her attracted between 2011 and 2012, points to possibilities for future work on the implications of her masculine homosocial bonds with Vichy collaborator Bernard Fäy.

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43

Friedlander, Jennifer. Real Deceptions. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190676124.001.0001.

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Through a study of recent trends within contemporary media and art, this book considers how political transformation might be facilitated from within the much maligned aesthetic category of realism. It challenges both the enduring position that the realist form tends to be complicit with ideological conservatism and the arguments traditionally made for how realism can, on occasion, play a politically transgressive role. In cases where it is appreciated for its disruptive potential, realism is assumed to have the ability to guide spectators toward previously unseen truths by lifting the veil of ideological deception. In short, at its political best, realism is seen to serve a consciousness-raising politics. By contrast, this book contends that realism’s radical political potential emerges not by revealing deception but precisely by staging deceptions—particularly deceptions that imperil the very categories of true and false. Deception, it argues, does not function as an obstacle to truth, but rather as a necessary lure for snaring the truth. In other words, rather than seek to unearth the truth behind fiction, this book argues that we would do better to turn our attention to the truth of fiction. To make the case that particular relationships between realism and deception maximize the potential for realism to disrupt ideological formations, it draws upon insights from a range of cultural theorists, most notably, Jacques Rancière, Jacques Lacan, and Jean Baudrillard. But rather than simply apply these theoretical frameworks to the media and artworks, it also engages in the reverse move of using the “cases” to illuminate and interrogate their theories.

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Books on the topic 'Marxism and false consciousness'

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