RE-CANONIZING MARX

In this article, I underline the continuing intellectual force and rhetorical sophistication of The Communist Manifesto. Both in terms of its explanatory and normative strategy, and in terms of the way it handles the discursive balance between monologue and dialogue, there are, remarkably, still fresh things to say about the way Marx's thought works in this text. The favourable reception given to the Manifesto on its sesqui-centenary is also due to the increased awareness in today's audience of the apparently uncontrollable character of global capitalism, and the deep inequalities and uncertainties it continues to produce. Renewed appreciation of Marx's discursive quality, together with the new-found resonance of aspects of his substantive theories, raises again the question of Marx's status in cultural studies and sociological theory. This study discusses Marx in the light of the whole question of canonicity, and argues that Marx's re-canonization, if that is what is happening, is inevitably double-edged. On the one hand, it is indeed salutary to return to Marx after a prolonged phase of reflexivity, while at the same time the shift towards questions of discourse and affect in the human sciences has itself been responsible in part for sensitizing us to the distinctive effect of Marx's words. If the return of Marx properly radicalizes once more our sense of the point and practice of the human sciences, his legacy is nevertheless unlikely to regain exclusive authority among the plurality of sources for critique and action.     

Commodity Fetishism and Consumer Senses: Turn‐of‐the‐Twentieth‐Century Consumer Activism in the United States and England

At the turn of the twentieth century, the National Consumers’ League, the Co‐operative Wholesale Society, and the Women's Co‐operative Guild encouraged people to become ethical consumers. I argue that we can explain their common strategies by invoking commodity fetishism. By casting their consumer activism as a practical response to the fetish of commodities, we explain: 1) activists’ use of sensory techniques – both figurative and literal – to connect producers, commodities, and consumers and 2) their commitment to the ethical power of the senses. This account reveals the virtues of commodity fetishism as a tool for understanding the dynamics of consumer activism.     

Freud s Sisters A Fantasia on a Photograph

This psychoanalytically based imaginative inquiry into the role of Freud's sisters in shaping the meanings of Femaleness and gender difference for Freud starts from the author's study of a photograph in the Library of Congress Freud exhibit, “Portrait of the Jakob Freud Family ca. 1876,” which shows Sigmund Freud, age 20, with his live then adolescent sisters. Freud's Dream of the Botanical monograph, especially as reconsidered by Didier Anzieu, is used as a window into Freud's early childhood relations with his sisters and the registration of gender difference in his psychic reality. A peculiarity in the photograph in the presentation of Freud's half-brother, Emmanuel, leads the author's reverie to another dream of Freud's, the “nonvixit dream.” especially as reconsidered by Didier Anzieu and by Max Schur. The non-vixit dream is thought to bear traces of Freud's experience of the death of his infant brother Julius. New suggestions are made with regard to Freud's difficulties with depressive-position anxieties in relation to his mother; it is suggested that these difficulties led to his concept of girls' genitals as “castrated” becoming dominant over another stratum of psychic experience in which girls' genitals, and femininity, were viewed with erotic wonder as intact in their own right. This idea is linked with Freud's difficulties in construing woman as subject.     

The subject of objects: Marx,new materialism, & queer forms of life

Abstract

This article examines two interrelated themes in the scholarship categorized as ‘new materialism’: first, the aim to undermine the subject/object distinction; second, the proposition that agency exists across the material world. While new materialists, such as Jane Bennett, conceive of their approach as an intervention against the injurious effects of capitalism, I argue that destabilizing the object/subject binary and endowing inanimate objects with vitality and agency is actually a constitutive feature of capitalism itself. To illustrate this point, I turn to Marx’s analysis, providing a queer reading of his theorization of commodities. Revisting Marx’s account of commodity fetishism in tandem with new materialism yields fresh insights into the logics of capitalism, specifically, the manner in which it thrives on concurrently producing and erasing subjectivities, thereby distorting social materiality and material sociality.     

End of an orthodoxy? The critique of sociology's view of Marx on class *

In this paper I comment critically on the dominant form of appropriation of Marx's theory of class and the state within what one might call the‘conventional’sociology of class in the post-war period. I argue that the typical mode of interpretation and assimilation has been highly selective and has taken a form that has rendered the proposed theory particularly vulnerable to sociological criticism especially in the light of changes in the structure of capitalist social formations in the twentieth century, although there is no suggestion here that the selectivity has been intentional. I contrast the dominant sociological construction and critique of Marx's theory of classes and the state with an interpretation drawn from recent scholarship, arguing that it is possible to document the contention that most theorems hitherto regarded both as central to Marx's analysis and as particularly susceptible to criticism were actually revised by Marx himself in his maturity as part of a more general process of intellectual formation and theoretical development. Many of these revisions have been widely discussed in debates within the world of Marx scholarship and some have undoubtedly been noticed in sociological interpretations of Marx. However, they have not led to the major overall reinterpretation of Marx's theory of class that is now long overdue.     

Sigmund Freud's Discovery of the Etiological Significance of Childhood Sexual Traumas

ABSTRACT

Challenging assumptions that Freud's early writings have no place in the current discourse on child sexual abuse, this article reconstructs Freud's early treatment of Emma Eckstein. Setting Emma's account of childhood sexual abuse in the context of Freud's early therapeutic practice reveals how Freud first formulated his radical theory, that his patients' psycho-neuroses were due to their having been sexually traumatised as children. The article concludes by inviting a reevaluation of Freud's work.     

Marx and the Category of Individuality' in Communist Society*

Marx was one among the great humanist philosophers who, like the humanists from the Renaissance up to those of our day, have stressed the idea that all social arrangements must serve the growth and the unfolding of man; that man must always be an end and never a means; that each individual carries within himself all of humanity; that human progress in science and in art depends upon freedom; that man has the capacity to perfect himself in the process of history…. It is an ironical fact that the main accusation against Marxism in the capitalist countries has been his “materialism”; this is ironical because it was precisely Marx's aim to fight the materialism engendered in bourgeois life and to create a society in which man—the creative, “self-active” human being—is the summon bonum, in which the rich man is the one, as Marx put it, who is much, and not the one who has much.     

Fetishes and factishes: Durkheim and Latour

This paper defends the concept of ‘fetishism’ as an explanatory parameter in sociological theorizing on Durkheimian grounds, while at the same time paying due attention to important insights regarding the role of objects in social life, originating from Actor‐Network Theory (ANT). It critically assesses the current critique of the concept of fetishism propagated by ANT protagonist Bruno Latour. Latour and suggests a compromise between these two ‘schools’. First, to place the paper firmly in context, I analyse some examples of modern fetishism and outline the themes of the ensuing discussion. Next, I turn to Durkheim, seeking to develop a distinct interpretation of the concept of the social and of fetishism, and then point to some of Durkheim's shortcomings and attempt to make room for Latourian perspectives. Finally, I critically assess Latour's dismissal of forms of social ‘explanation’ and of the concept of fetishism.     

Freud and Developmental Theory A 21st-Century Look at the Origin Myth or Psychoanalysis

This article traces both Freud's contribution to developmental theory and the major trends in developmental theory since Freud. Although Freud's developmental theorizing has been criticized as outdated scientism, a close examination of his writings reveals a more radical “21st-century” Freud, whose, theoretical approach, to some extent, anticipated the deconstructive and postmodern perspectives of the current psychoanalytic scene. Freud's self-subversive analytic process has been lost in the developmental writings of his classical followers and in the writings of the alternative schools of psychoanalysis that have arisen since. In place of a psychoanalysis of inquiry, these theorists have reinstated a psychoanalysis of “truths,” universalist models of normal and pathological development, ostensibly allied to confirmatory infant observation. Such models can best be understood as psychoanalytic “origin myths,” selected and codified to support the belief system, meanings, and customs immanent in the school of thought they purport to validate.     

George Herbert Mead and Karl Marx: Exploring Consciousness and Community*

Current discussions within symbolic interaction point to a concern with (a) returning to Mead's original insights, (b) extending Meadian thought beyond the micro realm, and (c) linking Mead's ideas to constructive social action. These concerns complement an effort within contemporary Marxist literature to provide a systematic social psychology for understanding new forms of domination in capitalist society. In exploring the philosophical foundations of Mead and Marx, the authors identify fundamental similarities in their approaches to the relation between consciousness and community. The authors criticize the current attempts to synthesize Marx and Freud and call for a more thoroughly sociological approach. A Meadian reading of Marx, unlike the Marx-Freud synthesis, is consistent with sociological assumptions and points to the practical possibility of transformative social change through the interpersonal act.     

Dostoevsky and Freud: Autonomy and Addiction in Gambling

In this paper the modern ideal of “autonomous” or “pure” gambling is put forward in an analysis of Dostoevsky's gambling behavior, his novel The Gambler (1866) and Freud's psychoanalysis of Dostoevsky. The significance of The Gambler lies in the way conceptions of gambling are related to the social conditions of gamblers. Furthermore, the author demonstrates that Dostoevsky and Freud express contradictory views on gambling addiction. While Dostoevsky primarily appreciated roulette as a means of making money, Freud mistakenly interpreted this as a “pathological passion”. In different ways, however, both approaches toward excessive gambling presuppose and reinforce “gambling‐for‐its‐own‐sake” – Le jeu pour le jeu.     

Marx and the Method of Successive Approximations*

Karl Marx's sociology has been interpreted incorrectly as the consequence of the application of a “dialectical” method to social phenomenon. In this paper, I discuss his actual method of theory construction (a rather more complicated phenomenon than the simple reversal of the Hegelian dialectic), the Ricardian method of successive approximations. This method involves three steps or stages-observation, model formation, and model testing and revision. Marx's Capital is reviewed in the light of his use of this method.     

Psychoanalysis: A Traveller's Guide for Family Therapists

ROLL UP, ROLL UP! AirFreud is pleased to announce a special and spectacular Around-The-World Package for Down Under Family Therapists. Psychoanalytic ideas are being rediscovered in your field and you may like to encounter these first hand, in the places and spaces where the ideas arose. Visit first Vienna, the city of Freud's love-hate and his adopted home: see Freud's apartment, in a fashionable Viennese suburb, home now to the Sigmund Freud Museum. Then on to Paris, La Rive Gauche and the Sorbonne. Hear the echo of Jacques Lacan's Seminar resound along the famous boulevardes. Experience the stirrings of 1968. Then to London and feel the tension that still exists between the Anna Freud Clinic and the Tavistock, just as in the days of Miss Freud and Mrs Klein. Then whisk across the Atlantic to New York and then on to Los Angeles. Follow the footsteps of the psychoanalytic diaspora from Hitler's Germany to the security and comfort of forward-looking middle-class America. Along the way friendly tour guides will provide you with plenty of information. In the Handy Travel Pack, there are useful summaries of major theoretical writings, a map, and a splendid bound journal is included for your own notes and observations. No prior knowledge is assumed; take an open mind and enjoy the journey.     

“Who Wears the Pants Here?”: Gender as Protest

Psychoanalysis has, from Freud's earliest ideas, been drawn to comprehending and defining gender—decoding what is masculine and what is feminine. Although Freud believed that masculinity and femininity would normatively fall along biological lines, gender, as a category, very quickly became destabilized by theorists who contested Freud's view. This article looks at a case in which the analyst came to view the patient's gender performance as a form of protest as it became transacted within the transference-countertransference relationship. In drawing upon contemporary gender and relational psychoanalytic theories, the author considers the multiple layers of gender meanings held within the patient and within the analyst and concludes that gender is never fully resolved and will continue to carry shifting relational meanings.     

All I Need is Shoe: An Investigation into the Obligatory Aspect of Sexual Object Fetishism

Using a mixed-methods approach, the authors explored whether individuals reporting sexual object fetishism require the presence of their fetish for sexual activity. In Study 1 (n = 63), a qualitative study, the majority of participants reported enjoying sexual activity without the fetishized object. However, sexual activities involving their fetish were preferred. In Study 2 (n = 195), the majority of participants reported having engaged in both fetish and nonfetish sexual activities, and that the fetish was not required for sexual arousal. On average, both fetish and nonfetish sexual activity were rated as sexually satisfying, although fetish sex was rated as more satisfying.     

Unknowing

“Unknowing” explores how phobias, hoarding, and fetishism regulate the internal world through the use of external objects.     

READING HALL READING MARX

This essay introduces and highlights the significance of Stuart Hall' essay, ‘Marx' Notes on Method: A “Reading” of the “1857 Introduction’’ which follows. Hall' essay is a key text in understanding the theoretical work of the Centre for Contemporary Cultural Studies in the mid-1970s, specifically the Centre' engagement with Althusser. Hall' text sets the theoretical groundwork for the concept of articulation and raises important questions of method within cultural studies. It also represents an exemplary reading of Marx.     

Gypsy fetish: music,dirt, magic,and freedom

This article offers a reading of Transylvania (2006) directed by Tony Gatlif. It makes evident Gypsy identity’s unconscious dynamics when it occupies the position of a fetish within the cinematic story and in the interaction of the viewer with the exotic images on the screen. This specific reading argues that Gypsy fetish signals and covers over a site of psychic pain for the protagonist as well as for the viewer. Our argument insists that as a fetish Gypsy identity props up the social order. In this sense Gypsy identity is not addressed as it often is as a symptom, or more specifically as a challenge to the social order, but instead the analysis renders it to be a concealment of the lack around which the symbolic network is articulated. The article further explores Gypsy identity’s music, magic, dirt, and freedom as its key characteristics which conserve a potential access to what was disavowed and covered over – a lost enjoyment.     

Fetishizing Music as Rape Culture

The concept of “rapey music” has recently emerged as a social problem in feminist and mainstream contexts. Rapey music references songs that critics perceive as artifacts of “rape culture” because they allegedly perpetuate sexual violence, misogyny, and rape myths. This article draws on the concept of “fetishism” to analyze accusations that certain songs are rapey and argues that such songs can be recuperated through a kink lens. In the first part, I review the burgeoning category of songs that have been condemned in feminist media analyses and the weak evidence that connects certain songs to sexual coercion, arguing that the terms “rapey” and “rape culture” operate as negative fetish concepts. I then analyze the disproportionate and more vehement targeting of Black performers, contending that a racialized fetishization underlies this phenomenon. In the last part, I defend music branded as “rape culture” by suggesting that its pleasurable dynamic can be understood through a non-normative kinky fetish framework.