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Journal articles on the topic 'Materialist critique'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

Pandora, Passia. "Tearing the Fabric: a Critique of Materialism." Arbutus Review 10, no. 1 (October 4, 2019): 52–65. http://dx.doi.org/10.18357/tar101201918931.

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One of the long-standing questions in the field of philosophy of mind is called the mind-body problem.The problem is this: given that minds and mental properties appear to be vastly different thanphysical objects and physical properties, how can the mind and body relate to and interact with eachother? Materialism is the currently preferred response to philosophy’s classic mind-body problem.Most contemporary philosophers of mind accept a materialist perspective with respect to the natureof reality. They believe that there is one reality and it is physical. One of the primary problemswith materialism has to do with the issue of physical reduction, that is, if everything is physical,how does the mental reduce to the physical? I argue that the materialistic model is problematicbecause it cannot sufficiently explain the reduction problem. Specifically, the materialist model doesnot account for our subjective experience, including qualia. I also consider the question of why thematerialist stance is so entrenched, given all the problems with the reduction problem that havebeen raised. I argue that the paradigmatic influence of materialism explains the puzzling conclusionsdrawn by philosophers. In closing, I argue that the failure of materialist perspectives to explainreduction is our invitation to take a fresh look at the alternatives. In support of my position, I will consider the reduction problem in two sections. In the first section I will present some contemporary arguments put forth by Jaegwon Kim, Ned Block, Thomas Nagel, John Searle, David Chalmers, Frank Jackson and Roger Penrose. These contemporary arguments address four different reduction problems. Although the arguments presented by Kim, Block, Searle, Nagel, Chalmers, Jackson and Penrose are compelling, I will argue that their arguments have not succeeded in altering the mainstream materialist viewpoint. In the second section of this paper, I will address three of my concerns regarding the reduction issue, i.e., 1) concerns regarding unresolved issues with respect to the reduction problem, 2) concerns that materialism cannot account for common characteristics of our mental experience 3) concerns regarding the validity of the materialist stance in general. In closing, I will argue that the failure of materialist perspectives to conclusively explain mind and consciousness is our invitation to take a fresh look at the alternatives. mind-body problem; materialism; physical reduction; qualia; point-of-view

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2

Petersen, Eva Bendix. "‘Data found us’: A critique of some new materialist tropes in educational research." Research in Education 101, no. 1 (August 2018): 5–16. http://dx.doi.org/10.1177/0034523718792161.

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New materialist and posthuman research methodologies are quickly gaining traction in educational research. According to its proponents, new materialism takes us to radically new places of praxis as it reconfigures central notions such as data, researcher positioning and critique. Here I consider how the notion of ‘data’ is invoked in an example of new materialist research by education scholars. Through this critique, I come to question the extent to which the approach constitutes a reconfiguration or whether, instead, it is continuous with some old and problematic tropes. I wonder if the positioning of data as supremely agentic elides the new materialist insistence on intra-action and discuss some of the implications of that including the depoliticisation it entails.

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Aizura, Aren Z., Marquis Bey, Toby Beauchamp, Treva Ellison, Jules Gill-Peterson, and Eliza Steinbock. "Thinking with Trans Now." Social Text 38, no. 4 (December 1, 2020): 125–47. http://dx.doi.org/10.1215/01642472-8680478.

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This roundtable considers trans theory’s status as a site of thinking racialization, empire, political economy, and materiality in the current historical, institutional, and political moment. We ask, what does it mean to think trans in a time of crisis?, and what is the place of critique in a crisis?, acknowledging that global crises are not insulated from trans, and trans is not insulated from the world. This roundtable looks to materialist formations to think trans now, including a new materialism premised on thinking about trans embodiment outside of trans as subject position, the materialism of objects and commodities, and a historical materialism shaped by queer of color critique.

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4

McNeil, Raphaël Arteau. "Platon, critique du matérialisme: le cas de l'Hippias majeur." Dialogue 46, no. 3 (2007): 435–58. http://dx.doi.org/10.1017/s0012217300002006.

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ABSTRACTThe aim of this article is twofold: first, to show that, in Plato'sHippias Major,Hippias is the mouthpiece of a materialist ontology; second, to discuss the critique of this ontology. My argument is based on an interpretation ofHippias Major300b4–301e3. I begin by revealing the shortcomings of P. Woodruff's and I. Ludlam's interpretations. Next, I define the concept of materialism as it was understood in ancient Greece (Democritus) in order to outline the specificity of Hippias' materialism. Finally, I argue that the opposition between the two characters of theHippias Majorrepresents in fact an ontological opposition between two conceptions of what a unity is, i.e., Hippias' elementary corporal unities and Socrates' “formal unity.”

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5

Robinette, Nick. "Postcolonial Studies: A Materialist Critique (review)." Cultural Critique 62, no. 1 (2006): 207–9. http://dx.doi.org/10.1353/cul.2006.0009.

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Acheraïou, Amar. "Postcolonial Studies, A Materialist Critique (review)." Conradiana 39, no. 1 (2007): 59–67. http://dx.doi.org/10.1353/cnd.2007.0000.

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7

Bardin, Andrea. "Simondon Contra New Materialism: Political Anthropology Reloaded." Theory, Culture & Society 38, no. 5 (May 27, 2021): 25–44. http://dx.doi.org/10.1177/02632764211012047.

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This paper responds to an invitation to historians of political thought to enter the debate on new materialism. It combines Simondon’s philosophy of individuation with some aspects of post-humanist and new materialist thought, without abandoning a more classically ‘historical’ characterization of materialism. Two keywords drawn from Barad and Simondon respectively – ‘ontoepistemology’ and ‘axiontology’ – represent the red thread of a narrative that connects the early modern invention of civil science (emblematically represented here by the ‘conceptual couple’ Descartes-Hobbes) to Wiener’s cybernetic theory of society. The political stakes common to these forms of mechanical materialism were attacked ontologically, epistemologically and politically by Simondon. His approach, I will argue, opens the path for a genuine materialist critique of the political anthropology implicit in modern political thought, and shifts political thinking from politics conceived as a problem to be solved to politics as an arena of strategic experimentation.

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8

Burkett, Paul. "Labour, Eco-Regulation, and Value: A Response to Benton's Ecological Critique of Marx." Historical Materialism 3, no. 1 (1998): 119–44. http://dx.doi.org/10.1163/156920698100414329.

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AbstractIn an earlier article, I responded to Ted Benton's charge that Marx and Engels, upon realising the political conservatism associated with Malthusian natural limits arguments, retreated from materialism to a social-constructionist conception of human production and reproduction. I showed that Benton artificially dichotomises the material and social elements of historical materialism, thereby misreading Marx and Engels's recognition of the historical specificity of material conditions as an outright denial of all natural limits. In place of Marx and Engels's materialist and class-relational approach to population issues and the reserve army of the unemployed, Benton employs a partially Malthusianised Marxism heavily reliant on ahistorical notions of natural limits.

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9

TAYLOR, RODNEY. "Georg Büchner's Materialist Critique of Rationalist Metaphysics." Seminar: A Journal of Germanic Studies 22, no. 3 (September 1986): 189–205. http://dx.doi.org/10.3138/sem.v22.3.189.

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10

Burroughs, Catherine, and Daniel P. Watkins. "A Materialist Critique of English Romantic Drama." South Central Review 12, no. 1 (1995): 70. http://dx.doi.org/10.2307/3189737.

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Jewett, William, and Daniel P. Watkins. "A Materialist Critique of English Romantic Drama." Studies in Romanticism 34, no. 2 (1995): 309. http://dx.doi.org/10.2307/25601120.

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12

Epps, B., and J. Katz. "MONIQUE WITTIG'S MATERIALIST UTOPIA AND RADICAL CRITIQUE." GLQ: A Journal of Lesbian and Gay Studies 13, no. 4 (January 1, 2007): 423–54. http://dx.doi.org/10.1215/10642684-2007-001.

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13

Charnock, Greig. "Competitiveness and Critique: The Value of a New-Materialist Research Project." Historical Materialism 16, no. 2 (2008): 117–41. http://dx.doi.org/10.1163/156920608x276305.

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AbstractFollowing Marcus Taylor's critique of Paul Cammack's 'new materialism', this paper proposes a New-Materialist Research Project (NMRP) borne out of a synthesis of the insights of both open Marxism and Cammack's project. The rationale for this lies in the conviction that a more 'applied' focus upon specific forms of contemporary class practice can aid open Marxism to move beyond general and abstract critique, thereby making an original and critical contribution to our understanding of the contemporary management of global capitalism. While the proposed NMRP refutes the problematic theorisation of relative autonomy in Cammack's original proposal, it is argued that a more rigorously theorised NMRP can extend negative critique to the current activities of international regulative agencies. By focusing on the activities of such agencies – beginning with their discursive operations – it is possible to discern how contemporary forms of ideology operate in a retroactive manner, obfuscating and distorting the contradictions being played out across the world market; and also how such agencies are seeking to exercise unprecedented levels of intervention and control in the management of individual national 'capitalisms', and under the rubric of promoting 'competitiveness'.

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14

Crowley, Sharon, and Bruce Horner. "Terms of Work for Composition: A Materialist Critique." College Composition and Communication 53, no. 2 (December 2001): 352. http://dx.doi.org/10.2307/359083.

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15

Legey, Luiz Fernando Loureiro, and Saul Fuks. "Critique of a Materialist Analysis of Operational Research." Journal of the Operational Research Society 39, no. 12 (December 1988): 1095. http://dx.doi.org/10.2307/2583594.

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Legey, Luiz Fernando Loureiro, and Saul Fuks. "Critique of a Materialist Analysis of Operational Research." Journal of the Operational Research Society 39, no. 12 (December 1988): 1095–100. http://dx.doi.org/10.1057/jors.1988.186.

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17

Simpson, William, and John P. O'Regan. "Fetishism and the language commodity: a materialist critique." Language Sciences 70 (November 2018): 155–66. http://dx.doi.org/10.1016/j.langsci.2018.05.009.

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18

Keshishian, Flora. "A Historical-Materialist Critique of Intercultural Communication Instruction." Communication Education 54, no. 3 (July 2005): 205–22. http://dx.doi.org/10.1080/03634520500356188.

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19

Clucas, Stephen. "Margaret Cavendish's Materialist Critique of Van Helmontian Chymistry." Ambix 58, no. 1 (March 2011): 1–12. http://dx.doi.org/10.1179/174582311x12947034675596.

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20

Harmon, Justin L. "Excessive Materialism and the Metaphysical Basis of an Object-Oriented Ethics." Philosophy Today 63, no. 1 (2019): 101–24. http://dx.doi.org/10.5840/philtoday2019611259.

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The aims of this paper are twofold: (1) to critique Graham Harman’s avowedly nonrelational object-oriented ontology from the shared relational vantage of ethics, social philosophy, and feminist new materialism; and (2) to articulate the metaphysical basis for a materialist ontology that serves at once as a posthumanist metaethic, or, as I call it, proto-ethic. The nascent movements of speculative realism and object-oriented ontology suggest some fruitful strategies for challenging the anthropocentrism of the post-Kantian philosophical landscape. They do so, however, by simultaneously foreclosing the possibility of thinking with these strategies to address moral and political problems, insofar as they characterize the real as fundamentally nonrelational. I argue that Harman’s adopted noumenalism is ultimately self-undermining, and offer as an alternative a materialist account of reality as intrinsically phenomenal, where phenomenality is unpacked as the excessive, ongoing source of proto-ethical norms to which every human ethical system implicitly appeals.

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Last, Angela. "Re-reading worldliness: Hannah Arendt and the question of matter." Environment and Planning D: Society and Space 35, no. 1 (August 19, 2016): 72–87. http://dx.doi.org/10.1177/0263775816662471.

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Both new and historical materialisms have attracted a reputation for leading to ‘bad politics’. Historical materialisms have been accused of reducing too much to material relations and their production, whereas new materialisms have been accused of avoiding politics completely. This article reads the critique directed at materialisms against Hannah Arendt’s exceptional distrust of matter. Focusing on her concept of ‘worldliness’, it grapples with the question ‘why do we need an attention to matter in the first place?’ The attempted re-reading takes place through a feminist and postcolonial lens that draws out the contributions and failures of Arendt’s (anti)materialist framework in its banishing of matter from politics. Arendt’s focus on the prevention of dehumanisation further serves as a means to discuss materialism’s risk in negotiating the tension between deindividuation and dehumanisation.

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22

Melaver, Martin, Neil Larsen, Julian Pefanis, and Henry Sussman. "Modernism and Hegemony: A Materialist Critique of Aesthetic Agencies." Poetics Today 12, no. 4 (1991): 817. http://dx.doi.org/10.2307/1772722.

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23

Kucich, Greg. "A Materialist Critique of English Romantic Drama. Daniel Watkins." Wordsworth Circle 25, no. 4 (September 1994): 246–49. http://dx.doi.org/10.1086/twc24043130.

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24

Thiem, Yannik. "Materialist Politics of Fetishism: Balibar’s Critique of Transindividuality’s Cryptonormativity." Australasian Philosophical Review 2, no. 1 (January 2, 2018): 39–46. http://dx.doi.org/10.1080/24740500.2018.1518109.

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25

Higgins, Antony, and Neil Larsen. "Modernism and Hegemony. A Materialist Critique of Aesthetic Agencies." Revista de Crítica Literaria Latinoamericana 19, no. 37 (1993): 367. http://dx.doi.org/10.2307/4530658.

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26

Elder-Woodward, James, Etienne D'Aboville, and Pam Duncan-Glancy. "Normalisation and personalisation: an independent living movement critique." Critical and Radical Social Work 3, no. 2 (August 20, 2015): 261–79. http://dx.doi.org/10.1332/204986015x14286590888394.

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The principle of personalisation has been associated with that of normalisation (Beresford, 2009a). This article considers whether Oliver's (1994) essentially 'materialist' criticisms of normalisation can be applied to personalisation. It critiques the professionally dominant, service-specific approach of personalisation from the standpoint of the more organic, collective and holistic, but also 'materialist', approach of the disabled people's independent living movement. The article ends by suggesting that policy and practice, not just within social policy, but also throughout generic social and economic policy and the structure of society, should return to the original 'deep' personalisation advocated by Leadbeater (2004). This would enable the co-production of whole-system change within society in genuine partnership with those who use its services and contribute to its polity. An account of a multi-stakeholder, 'solution-based' seminar entitled 'Personalisation and Independent Living', organised by the disabled people's independent living movement in Scotland, is provided as an example of such co-production.

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27

Chung, Andrew J. "Vibration, Difference, and Solidarity in the Anthropocene." Resonance 2, no. 2 (2021): 218–41. http://dx.doi.org/10.1525/res.2021.2.2.218.

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Taking the new materialist and climate change themes of Ashley Fure’s The Force of Things: an Opera for Objects as a departure point, this article examines sound studies’ recent invocations of new materialist philosophy alongside this philosophy's foundational concern toward the Anthropocene ecological crisis. I argue that new materialist sonic thought retraces new materialism’s dubious ethical program by deriving equivalencies of moral standing from logically prior ontological equivalencies of material entities and social actors rooted in their shared capacities to vibrate. Some sonic thought thus amplifies what scholars in Black and Indigenous decolonial critique have exposed as the homogenizing, assimilative character of new materialism’s superficially inclusional and optimistic ontological imaginary, which includes tendencies to obscure the ongoingness of racial inequality and settler-colonial exploitation in favor of theorizing difference as a superfice or illusion. As I argue in a sonic reading of Frantz Fanon’s Black Skin, White Masks, some of new materialism’s favored analytical and ecological terms such as objecthood, vibrationality, and connection to the Earth are also terms through which anti-Blackness, colonial desire, and the universalization of Whiteness have historically been routed. This historical amnesia in new materialism enables its powerfully obfuscating premises. As a result, I argue that new materialist sound studies and philosophy risk amplifying the Anthropocene’s similarly homogenizing rhetorics, which often propound a mythic planetary oneness while concealing racial and colonial climate inequities. If sound studies and the sonic arts are to have illuminating perspectives on the Anthropocene, they must oppose rather than affirm its homogenizing logics.

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Fraser, Ian. "Hegel, Marxism and Mysticism." Hegel Bulletin 21, no. 1-2 (2000): 18–30. http://dx.doi.org/10.1017/s0263523200007382.

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Marx's comments on Hegel's philosophy have left an ambiguous legacy for Marxism. One pervasive theme, though, is the interpretation of Hegel's idealist philosophy as being shrouded in mysticism. Marx's main contribution, according to this view, was to demystify Hegel's thought through a more materialist dialectical approach. At the same time, however, there have been those who have sought to rupture this Hegel-Marx connection and purge Hegelianism from Marxism altogether. Appropriate and expunge have therefore been the two main responses to Hegel's influence on Marxism. I will argue against these traditions, however, to assert a more direct relationship between Hegel's and Marx's dialectic. To do so, I want to identify some of the main Marxist thinkers that can be linked with the two main schools above. I will term these the Hegelian-Marxist Materialist Appropriators and the Idealist Expungers. In contrast I put forward the Hegelian-Marxist Materialist school which states that ultimately the dialectic of Hegel is the dialectic of Marx. Before this, I begin by considering some examples of Marx's critique of Hegel. The leitmotif of this critique is a depiction of Hegel's dialectic as mystical or idealistic in contrast to Marx's more materialist dialectic. As we shall see, such a criticism was begun by Marx, perpetuated by Engels as ‘orthodox’ Marxism and ultimately accepted even by those who sought to place themselves within an Hegelian-Marxist tradition.

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Reynolds, Paul. "Sexual Capitalism: Marxist Reflections on Sexual Politics, Culture and Economy in the 21st Century." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 16, no. 2 (May 4, 2018): 696–706. http://dx.doi.org/10.31269/triplec.v16i2.995.

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From an apparent impasse and crisis in the 1970s and 1980s – politically and intellectually – Marxism has recovered to offer critical insights into contemporary changes and developments in late capitalist societies. Sexuality has been one area where Marxist critiques of commodification and consumption, reification, cultural production and its hegemonic effects and the structures of feeling and meaning-making that compose contemporary subjectivities have been of significant value in decoding legal, political and cultural changes in the regulation, prohibition and propagation of forms of sex and sexuality. This discussion will draw from some of the most important contributions to Marxist critiques of sexuality, contemporary and historical, to outline the contours of a critique of contemporary sexuality in society, notably Peter Drucker, Holly Lewis, Rosemary Hennessy, David Evans, and Keith Floyd. The Marxist critique of contemporary sexual politics and rights claims both recognises the importance of these struggles and provides a materialist critique that demonstrates both the contemporary power of Marxist analysis and a critical engagement with queer and constructionist “orthodoxies”. Marxism has become a central and important ground for exploring the vagaries of sexuality under capitalism in all its objectifying, commodifying, alienating and exploitative forms.

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Carley, Robert. "A Materialist and Standpoint Critique of Social Movements’ Theoretical Presumptions." Theory in Action 12, no. 1 (January 31, 2019): 86–111. http://dx.doi.org/10.3798/tia.1937-0237.1903.

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Wilkins, Emma. "‘Exploding’ immaterial substances: Margaret Cavendish’s vitalist-materialist critique of spirits." British Journal for the History of Philosophy 24, no. 5 (August 17, 2016): 858–77. http://dx.doi.org/10.1080/09608788.2016.1210567.

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32

Oakley, Catherine. "Towards cultural materialism in the medical humanities: the case of blood rejuvenation." Medical Humanities 44, no. 1 (May 11, 2017): 5–14. http://dx.doi.org/10.1136/medhum-2017-011209.

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This paper argues for an approach within the medical humanities that draws on the theoretical legacy of cultural materialism as a framework for reading cultural practices and their relationship to the social and economic order. It revisits the origins and development of cultural materialism in cultural studies and literary studies between the 1970s and 1990s and considers how, with adaptation, this methodology might facilitate ideological criticism focused on material formations of health, disease and the human body. I outline three key characteristics of a medicocultural materialist approach along these lines: (a) interdisciplinary work on a broad range of medical and cultural sources, including those drawn from ‘popular’ forms of culture; (b) the combination of historicist analysis with scrutiny of present-day contexts; (c) analyses that engage with political economy perspectives and/or the work of medical sociology in this area. The subsequent sections of the paper employ a medicocultural materialist approach to examine conjectural understandings of, and empirical investigations into, the capacity of transfused human blood to rejuvenate the ageing body. I trace textual faultlines that expose the structures of power which inform the movement of blood between bodies in ‘medical gothic’ fictions from the 19th-century fin de siècle, including Mary Elizabeth Braddon's ‘Good Lady Ducayne’ (1896) and Bram Stoker's Dracula (1897). I conclude with a critique of biomedical innovations in blood rejuvenation in the era of medical neoliberalism, before considering the potential applications of medicocultural materialism to other topics within the field of the medical humanities.

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Nicholls, David. "What’s real is immaterial: What are we doing with new materialism?" Aporia 11, no. 2 (January 30, 2020): 4–14. http://dx.doi.org/10.18192/aporia.v11i2.4594.

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New materialism is emerging as one of the most signifi cant developments in healthcare research in recent years, offering radical new ways to rethink our critical relationship with forms, matter, objects and things. As with any new paradigm, it can take some time for the limitations of the approach to become clear. In this article I examine some of these limitations, focusing particularly on new materialist defi nitions of objects and the ontology of affect. Drawing on the recent work of Graham Harman and Timothy Morton, I argue that new materialism fails the ‘fl at ontology test’, and reinforces the kinds of idealism that it purports to critique. Object Oriented Ontology, on the other hand, may allow us to shape a radical new ethics of objects, using that to transform our abusive relationship with the ecosystem, disturb raditional enlightenment binaries and hierarchies, and to put aside human hubris.

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Jappe, Anselm. "Sohn-Rethel and the Origin of ‘Real Abstraction’: A Critique of Production or a Critique of Circulation?" Historical Materialism 21, no. 1 (2013): 3–14. http://dx.doi.org/10.1163/1569206x-12341283.

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AbstractAlfred Sohn-Rethel did not just elaborate a materialist theory of knowledge, he also introduced the term ‘real abstraction’ into Marxist debate. However, he locates the origin of commodity abstraction solely in the sphere of circulation, conceiving of production itself as a mere metabolism with nature. This conception, in which the critique of capitalism aims exclusively at distribution, and which rejects the Marxian concept of ‘abstract labour’, remains widespread. It is our express intention here to undertake a critique of such a conception for the benefit of a critique of the very mode of capitalist production.

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Krzykawski, Michał. "Why Is New Materialism Not the Answer? Approaching Hyper-Matter, Reinventing the Sense of Critique Beyond ‘Theory’." Praktyka Teoretyczna 34, no. 4 (December 15, 2019): 73–105. http://dx.doi.org/10.14746/prt2019.4.5.

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The article offers a new model of materialist philosophical critique (general technocritique or digital critique) as a critical response to new materialism(s). Drawing on the reinterpretation of the legacy of European philosophies and works by Bernard Stiegler, the article strives to elaborate authentically new theoretical account of matter, notably in relation to the techno-logical mode of its organisation. The critique of new materialism(s) is positioned within the unprecedented crisis of the theoretical model of knowledge. What it is possible to discover by the end of the second decade of the 21st century is that humanities scholars have not managed to confront the central issue for their viable future: the whole theoretical and methodological model, which has so far provided fuel for the contemporary humanities and shaped our social class, postcolonial, gender, queer and other sensibilities, is plunging into a deep epistemological crisis, for having lost its efficient and final cause. In a nutshell, the modelof “doing theory,” is no longer valid, inasmuch as “theory” strangely misrecognized the revolutionary developments in cybernetics, which occurred in the 1950s and radically changed the very nature of knowledge. Therefore, a new epistēmē has to be formed in this new digital condition. However, the formation of this new epistēmē requires for us to radically transform what is referred to as “theory” or “critical theory” and to take into account the developments in the sciences and technology (not necessarily in the methodological framework offered by what is defined as STS) in order to lay the foundations under a new critique of political economy in the hyper-material era.

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Lofton, Kathryn. "The Body (Under Review):On Manuel Vásquez’s More than Belief." Method & Theory in the Study of Religion 24, no. 4-5 (2012): 482–96. http://dx.doi.org/10.1163/15700682-12341242.

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Abstract What sort of critique of religious studies will enjoin religious studies to think about its premises? This essay evaluates an important contemporary critique of the study of religion, Manuel Vásquez’s More than Belief. The author provides a summary of Vásquez’s argument, and then turns to an analysis of Vásquez’s evidence. In More than Belief, Vásquez tracks the development and effects of mind-body dualism on the study of religion. The differentiation between mind and body is a problem for analysts of religion, Vásquez explains, because religious ideas wrestle so directly with that differentiation, and because scholars seeking to explain religion have often imagined themselves to be countering religious supernaturalism with a materialist empiricism. This is, Vásquez explains, a reductive materialism. Vásquez thus offers an account of how matter came not to matter in the specific effort to explain religion, which Vásquez describes as the somatophobia of religious studies. Borrowing from Vásquez’s emphasis on embodiment and emplacement, the reviewer questions Vásquez’s readings of philosophical materials in his admirable effort to correct a disciplinary disposition for our hermeneutic betterment.

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Taylor, Marcus. "Success for Whom? An Historical-Materialist Critique of Neoliberalism in Chile." Historical Materialism 10, no. 2 (2002): 45–75. http://dx.doi.org/10.1163/156920602320318084.

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Popa, Delia, and Iaan Reynolds. "Critical Phenomenology and Phenomenological Critique." Studia Universitatis Babeș-Bolyai Philosophia 66, no. 1 (May 31, 2021): 7–20. http://dx.doi.org/10.24193/subbphil.2021.1.01.

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"Phenomenological critique attempts to retrieve the lived experience of a human community alienated from its truthful condition and immersed in historical crises brought by processes of objectification and estrangement. This introductory article challenges two methodological assumptions that are largely shared in North American Critical Phenomenology: the definition of phenomenology as a first person approach of experience and the rejection of transcendental eidetics. While reflecting on the importance of otherness and community for phenomenology’s critical orientation, we reconsider the importance of eidetics from the standpoint of Husserl’s genetic phenomenology, highlighting its historical and contingent character. Contrary to the received view of Husserl’s classical phenomenology as an idealistic and rigid undertaking, we show that his genetic phenomenology is interested in the material formation of meaning (Sinnbildung), offering resources for a phenomenological approach to a materialist social theory. Keywords: critical phenomenology, critical theory, genetic phenomenology, community, normativity "

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Arboleda, Martín. "Revitalizing science and technology studies: A Marxian critique of more-than-human geographies." Environment and Planning D: Society and Space 35, no. 2 (September 20, 2016): 360–78. http://dx.doi.org/10.1177/0263775816664099.

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This article revisits Marx’s philosophy of history with respect to technological change, outlining some elements for the elaboration of a research agenda for materialist studies of science and technology. I argue that dominant thinking on the subject has been insufficiently attentive to relations of production and to the constitutive role of practical, transformative activity. The article suggests that a focus on class relations not only foregrounds the eminently open and contested nature of technology but also renders into view the multiplicity of actors and agencies involved in the making of natures. I draw from a subterranean strand of Marxist theorists of technology to develop a more-than-human approach to political agency through an interrogation of the complex interactions between human and machine in the everyday, experiential practicalities of the labor process. On this basis, the article contends that foregrounding the class preconditions for an alternative scientific praxis should assert itself as the starting point and horizon of a materialist Science and Technology Studies.

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Las Heras, Jon. "Politics of power: Engaging with the structure-agency debate from a class-based perspective." Politics 38, no. 2 (February 1, 2017): 165–81. http://dx.doi.org/10.1177/0263395717692346.

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This article provides a historical materialist critique and response to Bob Jessop’s Strategic-Relational-Approach (SRA) to the structure-agency debate. The critique is developed in four steps and four class-based solutions are given. First, the SRA provides no ontological entry-point to account for historically specific relations of power, while the researcher inescapably finds herself within them (e.g. class relations). Second, the SRA provides no ‘method of articulation’ to understand and explain why particular disruptive agencies exist within the structure-agency dialectic. Instead, Gramsci’s ‘philosophy of praxis’ locates the researcher as a potential ‘organic intellectual’ in the confrontation and transcendence of class relations. Third, for the SRA, power is meaningless because agency can always be ‘redefined’ so that it is explained through structural determinations. In politicising power through historical materialism, this article provides a concrete emancipatory operationalisation of Jessop’s dialectical ontology. Fourth, when studying uneven historical change, adopting a partisan approach may well suggest focusing on contingent action instead of structural necessities. Therefore, acknowledging the ‘politics of power’ may well be social scientists’ first step when contrasting historical change with their own political views.

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Bohn, Charlotte. "Historiography and Remembrance: On Walter Benjamin’s Concept of Eingedenken." Religions 10, no. 1 (January 10, 2019): 40. http://dx.doi.org/10.3390/rel10010040.

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Engaging with Walter Benjamin’s concept of Eingedenken (remembrance), this article explores the pivotal role that remembrance plays in his attempt to develop a radically new vision of history, temporality, and human agency. Building on his essay “On Some Motifs in Baudelaire” and on his last written text, “Theses on the Philosophy of History”, it will trace how memory and historiography are brought together in a curious fusion of materialist and messianic thinking. Emerging from a critique of modernity and its ideology of progress that is cast as crisis—the practice of remembrance promises a ‘way out’. Many of Benjamin’s secular Marxist critics such as Max Horkheimer and Rolf Tiedemann, however, denied the political significance of Eingedenken—dismissing it as theological or banishing it to the realm of aesthetics. Rejecting this critique, I suggest that the radical ethical aspects of Eingedenken can be grasped only once the theological dimension is embraced in its own right and that it is in precisely this blend of materialist and messianic thought that revolutionary hope may be found.

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Bargetz, Brigitte, and Sandrine Sanos. "Feminist matters, critique and the future of the political." Feminist Theory 21, no. 4 (November 1, 2020): 501–16. http://dx.doi.org/10.1177/1464700120967311.

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Over the last decades, many scholars, feminist and others, have argued that critique must be reframed in different and more ‘productive’ ways because its ‘conventional’ formulation and practice have outlived its usefulness as a conceptual tool. Instead, they have called for affirmation or affirmative critique and a more generative mode of critical engagement in the search for new imaginaries, transformative potentialities and other futures. New feminist materialist thought’s emergence is, we argue, symptomatic of this contemporary intellectual landscape that claims to move beyond critique. While sympathetic with the desire to rethink a form of critique that speaks to the (urgent) politics of the present and the remaking of political imaginaries, we argue that the theoretical gesture to move beyond critique may offer a potentially troubling remapping organised around certain kinds of repression (of the undetermined and ambivalent work of critique) and amnesia (of feminist genealogies and over different feminist projects’ conceptualisation of matter) that yield a politics without politics.

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Andersen, Camilla Eline. "Affirmative Critique as Minor Qualitative Critical Inquiry." International Review of Qualitative Research 10, no. 4 (February 1, 2017): 430–49. http://dx.doi.org/10.1525/irqr.2017.10.4.430.

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This article considers what to do with a political questioning of how to perform qualitative research when engaging with stuck bodily happenings. It does so inspired by philosophical-theoretical-methodological flows in the field of qualitative research where working against colonial ways of knowing and justice-oriented knowledge creation is of importance. The article's storying evolves from a reality- and philosophy-driven curiosity of race in relation to professionalism in early childhood education in a Nordic landscape. As a way of thinking through how to perform critical qualitative inquiry when positioned in a monist materialist thinking and within a philosophy of desire (Deleuze & Guattari, 1983, 1987), it explores Braidotti's (2011, 2013) “affirmative critique” as a way of working creatively with resistance.

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Otterstad, Ann Merete. "What Might a Feminist Relational New Materialist and Affirmative Critique Generate in/With Early Childhood Research?" Qualitative Inquiry 25, no. 7 (November 15, 2018): 641–51. http://dx.doi.org/10.1177/1077800418800760.

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Feminist new material theories and affirmative critique is the returning point in this article. In early childhood education and research, critique and critical perspectives are given an important emphasis and might be taken for granted. Critic, criticism, critical perspectives, negation, opposite tactics, interpretation, explanation, reflection, and judgments have in education, according to Bunz, Kaiser, and Thiele, continued as analytical “tools” since Kant. Searching for complicity and rhizomatic entanglements with/in pedagogical and philosophical thinking practice might open for critical distinctions beyond subject/object, mind/body, knower/known, theory/practice, and nature/culture beyond Kant. The complicity and coemergence of any knowledge or critical assessment with what is known and with whoever knows is always already of perspectival, situated, and entangling nature. The interest of this article is complex and multifaceted. I want to elaborate on the politics of critique as well as experiment with matters of methodology. To critically address critique, I use seven previously copublished articles1as data material. Being affectively attracted to intra-actions of what all matter offers—ways of looking and cutting together-apart—I wonder what an articleassemblage might generate inventively and relationally, also as critique. Resisting an idea of (re)presenting a summary of the articles, my wish is in line with feminist materialist diffractionists (Barad, Haraway)—experimenting with what the concept symbiogenesis might offer together with critical affirmative thinking. Sympoiesis is making-with, and according to Haraway—nothing is making itself, which invites to think of evolution as coevolution opening for intra-entangling and becoming-with potentiality and change.

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Baumeister, Anna-Lisa. "Herder’s Kritische Wälder: A Vegetal Topography of Critique." Literatur für Leser 40, no. 2 (January 1, 2017): 127–38. http://dx.doi.org/10.3726/lfl022017k_127.

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Johann Gottfried Herder’s Kritische Wälder [Critical Forests] capture the project of literary critique in an apparent oxymoron. The title of the essay compilation (containing altogether four diminutive forests or Wäldchen) features vegetative life [Wälder] alongside discourse [Kritik], which, in the eighteenth century as much as today, is generally regarded as the opposite of what is “natural.” Against readings that understand Herder’s vegetal poetological metaphors as essentialist “fictions”104 of immediate cultural production, I argue that Herder’s Kritische Wälder (1769) enact a materialist meta-theory of literary criticism that is modeled after the organizational form of the forest, in conversation with eighteenth-century Forstbotanik. Herder’s notion of Kritische Wälder challenges the paradigm of the critic as “weeder” prevalent in eighteenth-century hermeneutics, whose task it is to cultivate a critical literary discourse through the removal of improper readings. The Wälder, in contrast, envision Kritik as an interdependent cycle of productive overgrowth, accumulation, and decay, Zufall being the condition of its vitality. Taking Herder’s model of Kritik as a central case in point, my reading relates the shift from philological to speculative criticism around 1800 to concurrent developments in Forstbotanik. I show how Herder responds to central questions of the Forstbotanik of his era, suggesting, as he does, that forests are functioning systems. On a different level, my argument also contributes to the histories of genius and the organic work of art, illustrating intersubjective and materialist facets of the concepts. I make my argument, first, by situating Herder’s Kritische Wälder in the context of visions of the proper forest in eighteenth-century Forstbotanik and hermeneutics and, second, by highlighting the concrete composition of Herder’s text as a collection and recycling of discarded materials from former projects.

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Tsolakis, Andreas. "Opening up Open Marxist Theories of the State: A Historical Materialist Critique." British Journal of Politics and International Relations 12, no. 3 (April 27, 2010): 387–407. http://dx.doi.org/10.1111/j.1467-856x.2010.00414.x.

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Burkett, Paul, and John Bellamy Foster. "Stoffwechsel, Energie und Entropie in Marx’ Kritik der Politischen Ökonomie:." PROKLA. Zeitschrift für kritische Sozialwissenschaft 40, no. 159 (June 1, 2010): 217–40. http://dx.doi.org/10.32387/prokla.v40i159.393.

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Until recently, most commentators, including ecological Marxists, have assumed that Marx’s historical materialism was only marginally ecologically sensitive at best, or even that it was explicitly anti-ecological. However, research over the last decade has demonstrated not only that Marx deemed ecological materialism essential to the critique of political economy and to investigations into socialism, but also that his treatment of the coevolution of nature and society was in many ways the most sophisticated to be put forth by any social theorist prior to the late twentieth century. Still, criticisms continue to be leveled at Marx and Engels for their understanding of thermodynamics and the extent to which their work is said to conflict with the core tenets of ecological economics. In this respect, the rejection by Marx and Engels of the pioneering contributions of the Ukrainian socialist Sergei Podolinsky, one of the founders of energetics, has been frequently offered as the chief ecological case against them. Building on an earlier analysis of Marx’s and Engels’s response to Podolinsky, this article shows that they relied on an open-system, metabolic-energetic model that adhered to all of the main strictures of ecological economics – but one that also (unlike ecological economics) rooted the violation of solar and other environmental-sustainability conditions in the class relations of capitalist society. The result is to generate a deeper understanding of classical historical materialism’s ecological approach to economy and society – providing an ecological- materialist critique that can help uncover the systemic roots of today’s “treadmill of production” and global environmental crisis.

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Burns, Tony. "Materialism in Ancient Greek Philosophy and in the Writings of the Young Marx." Historical Materialism 7, no. 1 (2000): 3–39. http://dx.doi.org/10.1163/156920600100414623.

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AbstractWhat is the young Marx's attitude towards questions of psychology? More precisely, what is his attitude towards the human mind and its relationship to the body? To deal adequately with this issue requires a consideration of the relationship between Marx and Feuerbach. It also requires some discussion of the thought of Aristotle. For the views of Feuerbach and the young Marx are (in some respects) not at all original. Rather, they represent a continuation of a long tradition which derives ultimately from ancient Greek philosophy, and especially from the philosophy of Aristotle. As is well known, Aristotle's thought with respect to questions of psychology are mostly presented, by way of a critique of the doctrines of the other philosophers of his day, in his De Anima. W.H. Walsh has made the perceptive observation that Aristotle's views might be seen as an attempt to develop a third approach which avoids the pitfalls usually associated with the idealism of Plato, on the one hand, and the materialism of Democritus on the other. It might be argued that there is an analogy between the situation in which Aristotle found himself in relation to the idealists and materialists of his own day and that which confronted Marx in the very early 1840s. For, like Aristotle, Marx also might be seen as attempting to develop such a third approach. The difference is simply that, in the case of Marx, the idealism in question is that of Hegel rather than that of Plato, and the materialism is the ‘mechanical materialism’ of the eighteenth century rather than that of Democritus. This obvious parallel might well explain why Marx took such a great interest in Aristotle's De Anima both during and shortly after doing the preparatory work for his doctoral dissertation – the subject matter of which, of course, is precisely the materialist philosophy of the ancient Greek atomists Democritus and Epicurus.

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Mcgonegal, Julie. "Of harlots and housewives: a feminist materialist critique of the writings of wollstonecraft." Women's Writing 11, no. 3 (October 1, 2004): 347–62. http://dx.doi.org/10.1080/09699080400200316.

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Thomson, Jody, and Bronwyn Davies. "Becoming With Art Differently: Entangling Matter, Thought and Love." Cultural Studies ↔ Critical Methodologies 19, no. 6 (February 14, 2019): 399–408. http://dx.doi.org/10.1177/1532708619830123.

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In this article, we put new materialist concepts to work in an experiment in thinking-with-matter. We write our way into an encounter with two artworks by Australian French Impressionist John Russell, hanging in an exhibition space at the Art Gallery of New South Wales. In being-with and becoming-with the pictures, we go off the beaten track, not concerning ourselves with aesthetics, critique, meaning-making, or sociocultural conventions. We begin with W. J. T. Mitchell’s question what do pictures want? We extend his question, drawing on new materialist philosophers, to explore what is made possible when the matter of paint-on-canvas is encountered, not as inert, but as lively, affective, and intra-active. Our experiment moves to what happens in between ourselves as human subjects and the more-than-human matter of these works of art.

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