Posts in Marx
What is the "Point de Capiton" of "Leftist Ideology?"

This brings me to the ultimate question of this essay: since, according to Žižek and others, a non-ideological perspective is impossible, and, as the le point de capton is the “kernel” of ideology, what is le point de capton of leftist ideology, generally considered—that is, what is the common organizing principle of leftist ideologies?

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From Chapter 5: The Seduction of Theory: Excerpt from Springtime for Snowflakes: "Social Justice" and Its Postmodern Parentage

Had my dad understood it, my graduate school enrollment in “Literary and Cultural Theory” would have struck him as tantamount to madness, like self-commitment to an insane asylum. After the Ginsberg apprenticeship, which definitively ended any remaining prospects I had for medical school, he wouldn’t have had tears left to cry…..
So, twelve years after the Ginsberg apprenticeship and after working in broadcast advertising for nine years, by my early thirties, I finally decided to become a literature professor. Read more…

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A Critique of "Social Justice" Ideology: Thinking through Marx and Nietzsche

In an earlier essay, I offered a brief sketch of the genealogy of social justice mechanisms and beliefs. To date, however, I have yet to examine the philosophical premises of the creed, or formally to offer a theoretical framework or set of frameworks for critiquing and refuting it. This essay represents a first effort at doing both.

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What’s Wrong With Identity Politics (and Intersectionality Theory)? A Response to Mark Fisher’s “Exiting the Vampire Castle” (And Its Critics)

The problem with identity politics, then, is that it is one-sided and undialectical. It treats identities as static entities, and its methods only serve to further reify those categories. It aims to liberate identity groups (o members thereof) qua identity groups (or individuals), rather than aiming to liberate them from identity itself Identity politics fails not because it begins with various subaltern groups and aims at their liberation, but because it ends with them and thus cannot deliver their liberation. It makes identities and their equality with other “privileged” groups the basis of political activity, rather than making the overcoming of the alienate identity, for themselves and all identity groups, the goal. The abolition of the one-sidedness of identity – as worker, woman, man, or what have you – represents real human emancipation. Always failing this, identity politics settles for mere linguistic emancipation, which is offered (and policed so assiduously, as Fisher notes) by the defenders of the sanctuary of identity.

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