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Journal articles on the topic 'Marxism and false consciousness'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Sorentino, Sara-Maria. "The Abstract Slave: Anti-Blackness and Marx's Method." International Labor and Working-Class History 96 (2019): 17–37. http://dx.doi.org/10.1017/s0147547919000164.

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Abstract“The Abstract Slave: Anti-Blackness and Marx's Method” presents an immanent critique of the Marxist value-form. While Marx could historically think the empirical reality of slavery appearing together with capitalism, the value-form theoretically unthinks the significance of the conjuncture slavery and capitalism. Even with attempts to recuperate Marxism from some of the errors of evolutionism, the content and form of slavery is not usually up for debate, only the status of its interaction with capitalist circuits (a rearrangement of difference within unity). Mirroring the Marxist methodology of rising from the “abstract” to the “concrete,” this article moves to substitute the abstraction of labor with that of slavery and closes by restaging the concrete development of “real subsumption” through the problem of abolition. Such a substitution deconstructs Marx's method by situating slavery's transposition to brute force (and race's reduction to false consciousness) as the productive source of the capitalist form of value.

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Hamzah Masood, Muhammad, and Shahzeb Shafi. "Exploring Marxist Perspective Amidst Exploitation and False Consciousness in Hosain’s The Old Man." International Journal of Applied Linguistics and English Literature 9, no. 3 (May 31, 2020): 18. http://dx.doi.org/10.7575/aiac.ijalel.v.9n.3p.18.

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History has witnessed the exploitation of working class at the hands of ruling class since the very beginning of mankind. This exploitation has always led the poor to the state of false consciousness. Karl Marx has pointed out this social injustice in his theory. This research is an attempt to find Marxist elements of exploitation and false consciousness in the short story The Old Man by Attia Hosain, which is written in the context of subcontinent. Current study has incorporated the textual method of analysis through the lens of the proposition of Karl Marx about the behaviour of the bourgeoisie towards the proletariat. The study is qualitative in nature where descriptive method of textual analysis is utilized to look for and examine the instances of exploitation and false consciousness. The major finding of research depicts that the upper class has always exploited the poor and the poor who have false consciousness bear all inhumane behaviour without any resistance. Thus, it is the view that exploitation and false consciousness pose difficulties and hardships for the poor class.

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Engelstad, Ane. "False Consciousness and the Socially Extended Mind." Perspectives 6, no. 1 (September 1, 2016): 24–35. http://dx.doi.org/10.1515/pipjp-2016-0004.

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Abstract In this paper I present a problem for the Marxist idea of false consciousness, namely how it is vulnerable to accusations of dogmatism. I will argue that the concept must be further developed if it is to provide a plausible tool for systematic social analysis. In the second half of the paper I will show how this could be done if the account of false consciousness incorporates Shaun Gallagher’s theory of the socially extended mind. This is a theory that explores how the mind expands towards external objects and systems. I will conclude that it helps to reinstate false consciousness as a reliable tool for the analysis of cognitive dynamics within power structures.

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Amal, Bakhrul Khair. "The Exploring of Marxism Regarding The Poverty Sustainability in Kampung Nelayan Seberang, Belawan, Indonesia." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 1, no. 2 (July 24, 2018): 79–92. http://dx.doi.org/10.33258/birci.v1i2.15.

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The phenomenon of poverty and the trap of poverty is a social reality that cannot be understood without exploring the phenomenon itself. The focus of this dissertation study is to look at the phenomenon of poverty that occurred in Seberang Village with the subject of research is fishermen's family. The phenomenon of poverty that is reflected in the poverty trap that ensnares the society of opposite the fishing village deserves to be explored in depth. The falsity of class consciousness comes from the class position in the economic structure of society. In other words, the people of Seberang Fisherman's Village experienced a form of false consciousness, namely the form of "resignation" to poverty that occurred. The effort they did to get out of the poverty trap is still an effort to utilize the aid with additional income sufficient for mere subsistence.

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Qizilbash, Mozaffar. "Capability, objectivity and “false consciousness”: on Sen, Marx and J.S. Mill." International Journal of Social Economics 43, no. 12 (December 5, 2016): 1207–18. http://dx.doi.org/10.1108/ijse-04-2016-0127.

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Purpose The extent to which Amartya Sen’s capability approach is prefigured in Karl Marx’s views comes into sharper focus when one notes that Marx and Friedrich Engels explicitly argued that the transformation from capitalism to communism would involve the development of “a totality of capacities”. Sen also cites the notion of “false consciousness” in developing his view of objectivity and claims a Marxian pedigree for the notion of “objective illusion”. He suggests that public discussion can make evaluative judgements better informed and less parochial, so that they connect more closely with what people have reason to value. The author argues that this line of argument is also closely related to views John Stuart Mill advanced in his discussion of the “competent judges” and in his defence of liberty of thought and discussion. Design/methodology/approach The approach used is conceptual analysis and discussion of historical texts. Findings The chief findings are that Amartya Sen’s works on capability and objectivity have deeper affinities with some of Karl Marx’s and Friedrich Engels’ views than has been hitherto appreciated by scholars. However, some of the claims which Sen makes about objectivity and false consciousness are prefigured in the writings of J.S. Mill. Originality/value Because some of these affinities between the works of Sen, Marx and Mill have not previously been recognised, the paper’s elucidation of them is a new contribution to the literature.

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Fetnaci, Abdelhakim, and Dr Yousef Awad. "From False Consciousness to Class Consciousness: A Marxist Reading of Rawi Hage’s Cockroach (2010)." International Journal of English Literature and Social Sciences 5, no. 1 (2020): 116–21. http://dx.doi.org/10.22161/ijels.51.24.

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7

Best, Beverley. "Distilling a Value Theory of Ideology from Volume Three of Capital." Historical Materialism 23, no. 3 (September 11, 2015): 101–41. http://dx.doi.org/10.1163/1569206x-12341424.

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This discussion is a reformulation of ideology-critique from the point of view of Marx’s theory of the value form. This rethinking of ideology – a formulation I call a value theory of ideology – is carried out through a reading of Marx’s analysis of the capitalist perceptual economy articulated most systematically in Volume iii of Capital. In the course of this ‘rethinking’ I also revisit several concepts that have become associated with Marxian ideology-critique and which are often presented as grounds for the latter’s dismissal: inverted appearance, false consciousness, economism, and the base-superstructure metaphor.

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8

Young, T. R. "The Sociology of Sporta." Sociological Perspectives 29, no. 1 (January 1986): 3–28. http://dx.doi.org/10.2307/1388940.

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A Marxian theory of sport has two major dimensions: A political economy in which one weighs the degree to which sports serve the accumulation problems of advanced monopoly capital and a cultural-Marxist dimension in which one examines the ways in which sports solve the problems of legitimacy and help produce alienated consciousness in self and society. This article provides insight in both uses to which commodity sports are put. In brief, advanced monopoly capitalism uses the advertising industry to colonize desire and myth in sports as an envelope in which to insert commercial messages. The human desire for good and enlivening social relations is transferred to the lifeless commodity. A better use of sports is to locate desire within community and interpersonal concerns rather than profit and false solidarity. A radical research agenda is summarized in the last section.

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Morrissette, Jason J. "Marxferatu: The Vampire Metaphor as a Tool for Teaching Marx's Critique of Capitalism." PS: Political Science & Politics 46, no. 03 (June 21, 2013): 637–42. http://dx.doi.org/10.1017/s1049096513000607.

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AbstractAlthough today's undergraduates may not have considered the implications of class struggle, they are generally well-versed in the intricacies of vampire lore. This article outlines how the vampire metaphor can serve as a valuable pedagogical tool for introducing students to fundamental concepts in Marxist thought. As opposed to the supernatural vampires featured in Stoker'sDraculaor Meyer'sTwilightsaga, this approach treats capitalism as a form of economic vampirism—with the capitalist taking on the role of the vampire and the worker relegated to its prey. The article further extends the vampire metaphor and demonstrates how it can be used to teach the Marxist perspectives on class conflict, alienation, and false consciousness.

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Park Jai Young. "False Consciousness and the Social Stratification: A Marxist Reading of Saul Bellow’s “Looking for Mr. Green”." English21 28, no. 1 (March 2015): 245–63. http://dx.doi.org/10.35771/engdoi.2015.28.1.011.

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Качуров, Е. В., and С. В. Качурова. "ДЕФОЛТ ІДЕОЛОГІЙ." Humanities journal, no. 1 (July 29, 2019): 46–65. http://dx.doi.org/10.32620/gch.2019.1.05.

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The article, for the first time ever, considers the phenomenon of the emergence and historical development of ideology, up to the full realization of this process. Some scientists call this moment of completion as «crisis», the others – as «doom». Considering one essential feature of modern ideology, we call it a «default». We are talking about its voluntary commitment to replace the philosophical knowledge that traditionally provided the European history of previous eras.To understand this phenomenon, the fact of the relationship between ideology and phenomenology is defined as a matter of principle, which almost completely coincides with it in its subject matter. Both are engaged in consciousness. The nuances of their differences are rooted in the difference of theoretical and practical horizons.Having raised the question of the emergence of ideology, the work comes to the conclusion that its cause is the classical German phenomenology (from Kant to Hegel). The same kinds of phenomenology that were created by ideology itself in the nineteenth and twentieth centuries have a qualitatively different character. All of them come from the «conditioning of consciousness by being», while the philosophical classics sought to «mediate consciousness as an object, with consciousness as a method». Such a sharp deviation of the various theories of knowledge of the last two centuries was caused exclusively by the practical orientation of ideological consciousness.The use of the «crime novel» form in the article, which is indicated by both the researchers of the «false consciousness» and the researchers of phenomenology, made it possible to trace their interaction in dynamics. By exposing each other, ideologies «dragged» their own phenomenologies into this trial, which, in turn, unwittingly, were eventually forced to take the path of de-idealizing their own origins. So the course of this struggle has undergone significant changes in both phenomena.The article for the first time considers its «naive», «political» and «cynical» forms as the stages of the development of ideology. Variants of the idea of a «consciousness that does not know what is happening behind its back» by G. Hegel, the concepts of K. Marx’s «illusory consciousness» and P. Sloterdijk’s theory of the «enlightened false consciousness» here serve as markers for distinguishing these stages.As a result, it is stated that the default of modern ideologies in a positive way led to structural changes in the classical model of philosophical knowledge. Modern forms of phenomenology began to return to it, but in an updated form. The knowledge of positive sciences, which was previously included in all the historical systems of philosophy, is now excluded from it, and logic, history of philosophy and classical phenomenology, with a stable moment of de-ideologization of all types of false consciousness, become its main task.

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Davari, Hossein. "A Marxist Reading of Miss Julie." International Letters of Social and Humanistic Sciences 64 (November 2015): 109–18. http://dx.doi.org/10.18052/www.scipress.com/ilshs.64.109.

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Written in the Victorian era, a period noteworthy for its strict ideological dictates, MissJulie is a sociological play in which the dominant social paradigms control, alienate, and bring about psychological problems for the subjects. If this play be read from a Marxist perspective, it can be obtained how the repressive ideologies of the capitalistic government such as hierarchy and religion are manipulated to control the exploited and dominated class symbolized here by Jean and Kristin and their petty bourgeois mistress, Julie. Both class hierarchy and religion are understood to oppress the individuals, to make them subordinate subjects who internalize the ideological values and belief system of the bourgeoisie. In Miss Julie, Strindberg shows how the hero and heroine are obsessed to achieve their personal needs by any means; what the bourgeoisie strongly supports. Other Marxist terms such as, hailing the subject or interpellation, false consciousness, sign-exchange value, and commodification are also recurrent in this play.

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Geller, Jay. "Table Dancing in an Opium Den: Marx’s Conjuration of Criticism out of “Criticism of Religion” in 1844." Method & Theory in the Study of Religion 26, no. 1 (February 5, 2014): 3–21. http://dx.doi.org/10.1163/15700682-12341263.

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Abstract This article re-examines criticism-of-religion in Marx’s “A Contribution to the Critique of Hegel’s Philosophy of Right. Introduction” and its role in his development of historical materialist criticism in the wake of Derrida’s attempted revaluation of the identification of religion with ideology in Marx’s later writings. It first focuses upon Marx’s appropriation and use of Feuerbach’s criticism of religion in “Contribution” and the Economic and Philosophical Manuscripts. Then it situates “Contribution” ’s famous apothegm, religion “is the opium of the people,” in relation to Marx’s subsequent writings on the “Celestial Empire” China and in the context of opium’s multiple contemporary significations. Marx’s understandings of religion and its critique are thus seen to well exceed the assumed limitation of the latter’s purview to ideology criticism and the conventional characterizations of the former as false consciousness, ineffectual protest, and/or depoliticizing consolation. Marx’s criticism-of-religion is shown to exemplify what he calls “irreligious criticism.”

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Maghbouleh, Neda, Clayton Childress, and Carlos Alamo-Pastrana. "'Our Table Factory, Inc.': Learning Marx through role play." Learning and Teaching 8, no. 2 (June 1, 2015): 5–28. http://dx.doi.org/10.3167/latiss.2015.080202.

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Marx's critique of capitalism remains foundational to the university social science curriculum yet little is known about how instructors teach Marx. In post-industrial, service-oriented economies, students are also increasingly disconnected from the conditions of industrial capitalism that animate Marx's analysis. Inspired by the discussion of how a piece of wood becomes a table in Marx's Capital Vol. 1., 'Our Table Factory, Inc.' simulates a diverse array of roles in the chain of production into and out of a table factory to understand key concepts: means/mode of production, use/exchange value, primitive accumulation wage/surplus labour, proletariat, bourgeoisie, alienation, false consciousness, commodity fetishism and communist revolution. We describe the exercise and present qualitative and quantitative assessment data from introductory sociology undergraduates across three small teaching-intensive universities in the United States. Findings detail the exercise's efficacy in fostering retention of material and in facilitating critical engagement with issues of inequality.

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Ripstein, Arthur. "Commodity Fetishism." Canadian Journal of Philosophy 17, no. 4 (December 1987): 733–48. http://dx.doi.org/10.1080/00455091.1987.10715916.

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Criticism and sarcasm are interspersed with description and analysis throughout Marx's work. Most of the criticism is aimed at one or another side of a single target: what Marx sees as capitalism's pretensions of freedom, equality, and prosperity in the face of exploitation and recurrent crises. But the remarks on commodity fetishism in the first volume of Capital seem to be directed at a different target. Here Marx tells us that a commodity is ‘a queer thing, abounding in metaphysical subtleties and theological niceties.’ But instead of going on to reveal the nature of commodites-the task that occupies him for the preceding 30 and subsequent 700 pages-Marx takes the opportunity to explore their ‘mystical’ character. The passage repays careful consideration. It is one of the few places in his mature writings in which Marx returns to the tone of his youthful works. It is also the passage in which commentators have claimed to find grounds for attributing a doctrine of ‘false consciousness’ to Marx.

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Diggins, John Patrick. "Power and Suspicion: The Perspectives of Reinhold Niebuhr." Ethics & International Affairs 6 (March 1992): 141–61. http://dx.doi.org/10.1111/j.1747-7093.1992.tb00547.x.

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This essay seeks to bring Reinhold Niebuhr into the postructuralist dialogue in order to suggest that his writings are far more constructive about the human predicament. The essay begins by presenting eleven positions commonly taken by poststructuralists. It then examines similarities between Niebuhr and postructuralist thinkers in their interrogation of the Enlightenment to expose the illusions of reason and progress and in their exposure of the Marxist philosophy of history as a false teleology that dramatizes truth and freedom emerging triumphant from conflict and struggle. Instead of posing postructuralist constraints and incarceration, however, Niebuhr's theology and philosophy of history offer indeterminate potentialities for freedom. Whereas the poststructuralists fetishize systems and structures, Niebuhr believes in the possibilities of human agency. And while Foucault presents us with a theory of oppression without an oppressor, Niebuhr seeks to show how power issues from ourselves, from the sin-prone ego that prevents consciousness from rising to knowledge of the motives for its own actions. The essay argues, finally, that in Niebuhr power and morality meet in one, with a suspicious glance at the disavowal of power and the pretensions of morality, and with responsibility for the use of power remaining within mind, will, and conscience.

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Moradi, Maryam, and Fatemeh AzizMohammadi. "Althusserian Reading of The Handmaid’s Tale." International Letters of Social and Humanistic Sciences 49 (March 2015): 83–91. http://dx.doi.org/10.18052/www.scipress.com/ilshs.49.83.

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Louis Althusser (1918-1990) builds on the work of Jacques Lacan to understand the way ideology functions in society. He thus moves away from the earlier Marxist understanding of ideology. In the earlier model, ideology was believed to create what was termed ‘false consciousness’, a false understanding of the way the world functioned. Althusser explains that for Marx “Ideology is [...] thought as an imaginary construction whose status is exactly like the theoretical status of the dream among writers before Freud. For those writers, the dream was the purely imaginary, i.e. null, result of the 'day's residues” (1971:108). Althusser, by contrast, approximates ideology to Lacan's understanding of reality, the world we construct around us after our entrance into the symbolic order. For Althusser, as for Lacan, it is impossible to access the real conditions of existence due to our reliance on language. This could be seen throughout the novel by Margaret Atwood who writes The Handmaid’s Tale (1985) based on the concept of ideology. This is about how the heroine of the story and other women in the society are manipulated by the ideology of ruling class through a communist society. In such a world nothing is real and everything is just an illusion that is made by ruling class. The subjects trapped or forced to believe such misconceptions and unreality through different techniques that are employed by the rulers. The dominant forces and ideology are so strong that the subject at the end gets a new identity since she is required unconsciously without her knowing. The other aspect shown by this novel is the failure of revolution and communism in this society and persistence of capitalism that it never disappears.

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Myurberg, Irina. "Ideology matters: European political philosophy in pursuit of ideological concept of the XXI century." Философская мысль, no. 8 (August 2020): 39–59. http://dx.doi.org/10.25136/2409-8728.2020.8.33672.

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Marxist understanding of ideology as a “false consciousness” should be recognized as most influential (in retrospective assessment) among classical theories of ideology of the XIX and XX centuries. The problem of overcoming this understanding substantiates current situation of distrust of the institution of ideology itself. The goal of this research consists in demonstration of fundamental novelty of certain methods of formation of the renewed political ideology that replace Marxist ideology. The establishing new perspective to some extent originates with the political and philosophical classics of the XX century. The starting point of this research is the fact that since the middle of the previous century, the ideology was perceived as one of the most problematic fields of the Western European political thought. The author examines the theoretical-methodological approaches of M. Foucault, enhanced with the method of morphological analysis. Applicable to the problem of modernization of ideology, the goal traced by Foucault lied in determination of the historically specific “discourse order” opposed to neoliberal polymorphism as the political “art of governance” (“the birth of biopolitics”). This approach suggests following the principle of self-criticism in philosophical cognition of ideology alongside other principles. Within the cognitive framework of political philosophy, it manifests as a solution, speaking of the “political”, going into the field of philosophical concepts from the established language of political science to where it is required by the task for describing “regime of the truth”.

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Wijaya, Ina Yosia, and Lidya Putri Loviona. "Kapitalisme, Patriarki dan Globalisasi: Menuju Langgengnya Kekerasan Berbasis Gender Online." Jurnal Wanita dan Keluarga 2, no. 1 (July 26, 2021): 52–64. http://dx.doi.org/10.22146/jwk.2243.

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Tulisan ini—dengan merujuk kepada tema besar “Kekerasan Gender Berbasis Online di Era Pandemi”—mencoba memaparkan bagaimana kontribusi sistem kapitalisme, budaya patriarki, dan globalisasi dalam mendukung lestarinya kekerasan gender secara daring yang sedang marak terjadi di tengah pandemi. Temuan pada tulisan menunjukkan bahwa sistem kapitalisme memegang peranan kunci dalam mendorong terciptanya budaya patriarki dan globalisasi, yang pada akhirnya mendorong langgengnya kekerasan berbasis gender. Berangkat dari perspektif marxist-feminism dengan premis utama bahwa sistem kapitalisme melakukan aksi eksploitasi atas kaum proletar dengan melegalkan segala cara termasuk membangun kesadaran palsu—false consciousness, temuan pada tulisan akan dielaborasikan lebih lanjut melalui tiga bahasan utama. Pertama, akan dipaparkan temuan bahwa opresi terhadap kaum wanita di tengah lingkungan yang patriarki merupakan salah satu upaya manifestasi elit kapitalis untuk melanggengkan sistem kapitalisme. Kedua, komodifikasi wanita—seperti isu human trafficking— dipercaya sebagai konsekuensi dari sistem kapitalis yang memberikan kebebasan komodifikasi atas segala sumber daya. Terakhir, akan dipaparkan fenomena globalisasi—sebagai salah satu produk liberalisme-kapital—yang dipercaya telah mendorong masifnya aksi human trafficking berbasis daring. Pada akhirnya, melalui temuan dan bahasan terkait kapitalisme sebagai sistem kunci yang telah melanggengkan kekerasan berbasis gender, diharapkan akan muncul kesadaran publik sehingga muncul aksi emansipasi dalam mendorong runtuhnya sisi eksploitatif sistem kapitalisme secara umum dan kekerasan berbasis gender secara khusus. ===== This paper—referring to the big theme of “Online-Based Gender Violence in the Pandemic Era”—tries to explain the contribution of the capitalist system, patriarchal culture, and globalization in supporting the sustainability of gender-based violence that is currently rife in the midst of a pandemic. The findings in this paper show that the capitalist system plays a key role in encouraging the creation of a patriarchal culture and globalization, which in turn encourages the perpetuation of gender-based violence. Departing from the perspective of marxist-feminism with the main premise that the capitalist system exploits the proletariat by legalizing all means, including building false consciousness, the findings in this paper will be further elaborated through three main topics. First, the findings will be presented that the oppression of women in a patriarchal environment is one of the manifestations of the capitalist elite to perpetuate the capitalist system. Second, the commodification of women—such as the issue of human trafficking—is believed to be a consequence of the capitalist system that provides freedom for the commodification of all resources. Finally, we will describe the phenomenon of globalization—as one of the products of capital-liberalism—which is believed to have encouraged the massive action of online-based human trafficking. In the end, through findings and discussions related to capitalism as a key system that has perpetuated gender-based violence, it is hoped that public awareness will emerge so that emancipation actions emerge in encouraging the collapse of the exploitative side of the capitalist system in general and gender-based violence in particular.

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Russell, Francis. "Prescriptive Power: Biologism, Biopsychiatry and Drug-centred Psychopharmacology." Somatechnics 9, no. 2-3 (December 2019): 291–309. http://dx.doi.org/10.3366/soma.2019.0285.

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This paper looks to make a contribution to the critical project of psychiatrist Joanna Moncrieff, by elucidating her account of ‘drug-centred’ psychiatry, and its relation to critical and cultural theory. Moncrieff's ‘drug-centred’ approach to psychiatry challenges the dominant view of mental illness, and psychopharmacology, as necessitating a strictly biological ontology. Against the mainstream view that mental illnesses have biological causes, and that medications like ‘anti-depressants’ target specific biological abnormalities, Moncrieff looks to connect pharmacotherapy for mental illness to human experience, and to issues of social justice and emancipation. However, Moncrieff's project is complicated by her framing of psychopharmacological politics in classical Marxist notions of ideology and false consciousness. Accordingly, she articulates a political project that would open up psychiatry to the subjugated knowledge of mental health sufferers, whilst also characterising those sufferers as beholden to ideology, and as being effectively without knowledge. Accordingly, in order to contribute to Moncrieff's project, and to help introduce her work to a broader humanities readership, this paper elucidates her account of ‘drug-centred psychiatry’, whilst also connecting her critique of biopsychiatry to notions of biologism, biopolitics, and bio-citizenship. This is done in order to re-describe the subject of mental health discourse, so as to better reveal their capacities and agency. As a result, this paper contends that, once reframed, Moncrieff's work helps us to see value in attending to human experience when considering pharmacotherapy for mental illness.

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Glaberman, Martin. "Marxism and Class Consciousness." Labour / Le Travail 37 (1996): 233. http://dx.doi.org/10.2307/25144042.

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Kenny, Michael. "Multiple Consciousness/False Consciousness?" Transcultural Psychiatry 35, no. 1 (March 1998): 125–35. http://dx.doi.org/10.1177/136346159803500107.

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Kalekin-Fishman, Devorah. "`False Consciousness'." Current Sociology 56, no. 4 (July 2008): 535–53. http://dx.doi.org/10.1177/0011392108090941.

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Mills, Charles W. "Determination and Consciousness in Marx." Canadian Journal of Philosophy 19, no. 3 (September 1989): 421–45. http://dx.doi.org/10.1080/00455091.1989.10716488.

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There has been a dramatic increase over the past decade in the volume of Anglo-American philosophical writing on Marxism, with the 1978 publication of G.A. Cohen’s trail-blazing Karl Marx’s Theory of History being a convenient landmark. What has come to be called ‘analytical Marxism’ is now well-established, and valuable clarificatory work has been done on such traditionally murky subjects as the theory of historical materialism, the nature of ideology, Marx’s views on ethics, the character of Marx’s epistemology, the ‘scientific’ status of Marxism, and the problematic interface between Marxism and normative liberal political theory.

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Cross, Richard. "Ecclesial False Consciousness." Linacre Quarterly 73, no. 4 (November 2006): 361–70. http://dx.doi.org/10.1080/20508549.2006.11877797.

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Smith, Tony. "Ideology and False Consciousness." International Studies in Philosophy 27, no. 4 (1995): 128–29. http://dx.doi.org/10.5840/intstudphil199527455.

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Wilberg, Jonah. "Consciousness and false HOTs." Philosophical Psychology 23, no. 5 (October 2010): 617–38. http://dx.doi.org/10.1080/09515089.2010.514567.

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Mills, Charles W. "Marxism, ‘Ideology,’ and Moral Objectivism1." Canadian Journal of Philosophy 24, no. 3 (September 1994): 373–93. http://dx.doi.org/10.1080/00455091.1994.10717375.

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For most of this century, it has been taken for granted that the theoretical commitments of Marxism are difficult, if not impossible, to reconcile with any kind of objectivism in ethics, whether realist or constructivist. Commentators in the analytic tradition who have argued for this antiobjectivist interpretation have categorized Marx variously as a noncognitivist (moral judgments are not actually propositional, and so are neither true nor false) a sort of 'error theorist' (moral judgments are all false), or an ethical relativist (moral judgments are true/false relative to class or the mode of production). Other commentators, less charitable in their assessment, have found Marx to be irredeemably confused and inconsistent in his moral pronouncements, espousing not a consistent anti-objectivism, but rather simultaneously proclaiming the class-relativity and the objectivity of morality.

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Castree, Noel. "False Antitheses? Marxism, Nature and Actor‐Networks." Antipode 34, no. 1 (January 2002): 111–46. http://dx.doi.org/10.1111/1467-8330.00228.

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Paprzycka, Katarzyna. "False consciousness of intentional psychology." Philosophical Psychology 15, no. 3 (September 2002): 271–95. http://dx.doi.org/10.1080/0951508021000006094.

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Hagens, Tobias Garde. "Conscience Collective or False Consciousness?" Journal of Classical Sociology 6, no. 2 (July 2006): 215–37. http://dx.doi.org/10.1177/1468795x06064862.

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32

Myers, Jason. "The Truth about False Consciousness." Contemporary Political Theory 1, no. 2 (June 2002): 139–56. http://dx.doi.org/10.1057/palgrave.cpt.9300035.

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Augoustinos, Martha. "Ideology, False Consciousness and Psychology." Theory & Psychology 9, no. 3 (June 1999): 295–312. http://dx.doi.org/10.1177/0959354399093002.

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Oizerman, T. I. "The Reflection of Marxism in Petty-Bourgeois Consciousness." Soviet Studies in Philosophy 23, no. 4 (April 1985): 68–92. http://dx.doi.org/10.2753/rsp1061-1967230468.

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Robertson, Roland. "Global Connectivity and Global Consciousness." American Behavioral Scientist 55, no. 10 (June 17, 2011): 1336–45. http://dx.doi.org/10.1177/0002764211409562.

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This is a critical discussion of Benedict Anderson’s best selling and highly influential Imagined Communities (1983/1996). This book is located within the Marxist tradition of deliberation on the crucial topic of nationhood and nationalism, which were both regarded as highly problematic in relation to the prospects for proletarian revolution. The manner in which this came to be very influential outside Marxism is discussed, in particular reference to some major features of symbolic interactionism. The final portion of the article deals with the considerable limitations of Marxism in general and the wider study of nationalism. In this respect it is argued that a global vision must necessarily precede any plausible discussion of the “units” that constitute the world as a whole. This vision is demonstrated through invocation of cartography and mapmaking. These are characterized as features of global cultures and consciousness, thereby strongly criticizing the emphasis on connectivity both in the work of Anderson and of most globalization theorists.

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Ghosh, Ritwik. "Marxism and Latin American Literature." SMART MOVES JOURNAL IJELLH 8, no. 4 (April 28, 2020): 208. http://dx.doi.org/10.24113/ijellh.v8i4.10539.

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In the aftermath of the collapse of the U.S.S.R Marxism remains a viable and flourishing tradition of literary and cultural criticism. Marx believed economic and social forces shape human consciousness, and that the internal contradictions in capitalism would lead to its demise.[i] Marxist analyses can show how class interests operate through cultural forms.[ii] Marxist interpretations of cultural life have been done by critics such as C.L.R James and Raymond Williams.[iii]

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Smyth, Bryan. "On the Falseness of “False Consciousness”." Chiasmi International 9 (2007): 131–44. http://dx.doi.org/10.5840/chiasmi2007925.

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Paprzycka, Katarzyna. "Must False Consciousness Be Rationally Caused?" Philosophy of the Social Sciences 28, no. 1 (March 1998): 69–82. http://dx.doi.org/10.1177/004839319802800103.

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Wiener, Jon. "Working-Class Republicans and 'False Consciousness'." Dissent 52, no. 2 (2005): 55–58. http://dx.doi.org/10.1353/dss.2005.0024.

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Maher, Brendan A. "Psychiatry, False Consciousness, and Critical Theory." Contemporary Psychology: A Journal of Reviews 33, no. 12 (December 1988): 1059–61. http://dx.doi.org/10.1037/026322.

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Pirozhkova, Sophia. "The soviet marxism and self-consciousness of Russian philosophy." Вестник Российской академии наук 88, no. 11 (2018): 1039–49. http://dx.doi.org/10.31857/s086958730002337-8.

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Pirozhkova, S. V. "Soviet Marxism and the Self-Consciousness of Russian Philosophy." Herald of the Russian Academy of Sciences 88, no. 6 (November 2018): 539–48. http://dx.doi.org/10.1134/s1019331618060102.

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Cynthia Willett. "False Consciousness and Moral Objectivity in Kansas." Journal of Speculative Philosophy 22, no. 4 (2008): 290–99. http://dx.doi.org/10.1353/jsp.0.0055.

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Rendon, Mario. "István Mészáros, The Unconscious, and False Consciousness." American Journal of Psychoanalysis 73, no. 2 (May 31, 2013): 173–83. http://dx.doi.org/10.1057/ajp.2013.8.

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Tetlock, Philip E. "Who should decide what is false consciousness?" Contemporary Psychology: A Journal of Reviews 33, no. 7 (July 1988): 639–40. http://dx.doi.org/10.1037/030558.

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Waters, A. "Ideology, reality, and false consciousness in ELT." ELT Journal 61, no. 4 (April 13, 2007): 367–68. http://dx.doi.org/10.1093/elt/ccm055.

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Fracchia, Joseph. "The Philosophical Leninism and Eastern ‘Western Marxism’ of Georg Lukács." Historical Materialism 21, no. 1 (2013): 69–93. http://dx.doi.org/10.1163/1569206x-12341282.

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Abstract This essay centres on the English translation (2000) of Georg Lukács’s Tailism and the Dialectic (written in either 1925 or 1926). Lukács is generally heralded as a founding theoretician of a ‘Western Marxism’, in opposition to ‘Eastern’ Soviet Marxism, and his most impressive and most influential work, History and Class Consciousness (1923), is generally treated as having rehabilitated Marxist concern with questions of subjectivity. It might therefore come as a surprise when Lukács in Tailism states that the purpose of History and Class Consciousness was to demonstrate ‘that the organisation and tactics of Bolshevism are the only possible consequence of Marxism’. In my view, however, this should already be abundantly clear from History and Class Consciousness. For Lukács’s absorption with proletarian subjectivity was motivated by an obsession with what he saw as its immaturity. And he coined the category of ‘reification’ in order to explain his disappointed expectations, to explain, that is, why the proletariat did not make a ‘socialist’ revolution in the ‘objectively ripe’ situation of an ‘imperialist war’ created by ‘moribund capitalism’. In short, Lukács did raise anew the question of the subjective, but only to then declare that workers, not even ‘the most revolutionary among them’, could never attain proper class consciousness, which he attributed instead to the ‘revolutionary party’ bearing the properly revolutionary theory. For this reason I agree with Slavoj Žižek’s characterisation of Lukács as the ‘ultimate philosopher [my emphasis] of Leninism’ – although I do think that Lenin himself would have found, as he did in connection with one of Lukács’s other works, Marxism ‘present only at a verbal level’. My concern is two-fold: with a critique of the methodological short-cuts that Lukács made in his purely conceptual derivation of the concept of reification, and his purely conceptual attribution of it as the necessary form of working-class consciousness ‘in its immediacy’; and with the dangerous political consequences that Lukács derived from his assessment of the reified character of working-class subjectivity, mainly a theoretical guarantee that the party with the proper revolutionary theory must always be right, or at least more right than anyone else.

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Sternin, Joseph A. "False Meanings in Linguistic Consciousness: Reality or Fiction?" Journal of Psycholinguistic, no. 1 (March 26, 2021): 98–109. http://dx.doi.org/10.30982/2077-5911-2021-47-1-98-109.

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The article deals with the problem of status of various types of meanings that emerge when describing the semantics of a word by psycholinguistic methods in the linguistic consciousness. It is shown that during the lexicographic fixation of psycholinguistic meanings revealed by the results of an associative experiment, there arises a problem of describing the reflections of meanings that in traditional systemic linguistics are referred to as agnonymic and taronymic. With regard to psycholinguistic meanings that reflect the actual linguistic consciousness of native speakers, there emerges the problem to determine the status of meanings revealed in the linguistic consciousness of native speakers that can theoretically be classified as false, that is, mistakenly understood by some native speakers. The large number of such meanings revealed in the experiment requires the answer to the question whether they should be included in the description of a word semantics in linguistic consciousness and qualified as false. The article shows that contaminated and receptive meanings revealed in the linguistic consciousness cannot be considered false but belong to the individual linguistic consciousness and as such should be tagged in the dictionary with the appropriate marks. Examples of different kinds of such meanings are supported.

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Rubenstein, Steven. "COMMENTARY: Zen Marxism Revisited: Tierney and False Dualisms in Anthropology." Anthropology News 42, no. 1 (January 2001): 7–8. http://dx.doi.org/10.1111/an.2001.42.1.7.

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Wilson, Lee. "Does False Consciousness Necessarily Preclude Moral Blameworthiness?: The Refusal of the Women Antisuffragists." Hypatia 36, no. 2 (2021): 237–58. http://dx.doi.org/10.1017/hyp.2021.27.

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AbstractSocial philosophers often invoke the concept of false consciousness in their analyses, referring to a set of evidence-resistant, ignorant attitudes held by otherwise sound epistemic agents, systematically occurring in virtue of, and motivating them to perpetuate, structural oppression. But there is a worry that appealing to the notion in questions of responsibility for the harm suffered by members of oppressed groups is victim-blaming. Individuals under false consciousness allegedly systematically fail the relevant rationality and epistemic conditions due to structural distortions of reasoning or knowledge practices, undermining their status as responsible moral agents.But attending to the constitutive mechanisms and heterogeneity of false consciousness enables us to see how having it does not in itself render someone an inappropriate target of blame. I focus here on the 1889 antisuffragist manifesto “An Appeal against Female Suffrage,” arguing that its signatories, despite false consciousness, satisfy both conditions for ordinary blameworthiness. I consider three prominent signatories, observing that the irrationality characterization is unsustainable beyond group-level diagnoses, and that their capacity to respond appropriately to reasons was not compromised. Following recent work on epistemic injustice, I also argue that culpable mechanisms constituted their false consciousness, rendering them blameworthy for the Appeal.

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