Marxism

Download Across the Pond: An Englishman's View of America by Terry Eagleton PDF

By Terry Eagleton

In this pithy, warmhearted, and extremely humorous e-book, Eagleton melds an exceptional outdated roast with real admiration for his friends "across the pond."
Americans have lengthy been interested by the oddness of the British, however the English, says literary critic Terry Eagleton, locate their transatlantic associates simply as unusual. basically an alien race may admiringly consult with a colleague as “aggressive,” use superlatives to explain every little thing from one’s puppy puppy to one’s rock assortment, or communicate often of being “empowered.” Why, asks Eagleton, needs to we broadcast our children’s tuition grades with bumper stickers saying “My baby Made the dignity Roll”? Why don’t we relish the indispensability of the teapot? And why needs to we stay so irritatingly confident, even if all indicators aspect to failure?
On his quirky trip in the course of the language, geography, and nationwide personality of the us, Eagleton proves to be straight away an off-the-cuff and completely idiosyncratic consultant to our abnormal race. He solutions the questions his compatriots have continuously had yet (being British) dare no longer ask, like why american citizens willingly upward thrust on the first light, even on Sundays, or why we publicly chastise cigarette people who smoke as though we’re all spokespeople for the healthcare professional general.

In this pithy, warmhearted, and extremely humorous ebook, Eagleton melds an excellent out of date roast with actual admiration for his pals “across the pond.”

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Extra resources for Across the Pond: An Englishman's View of America

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The Everyday and the Origins of Cultural Theory Nevertheless, Lukács’ turn to the question of the ‘everyday’ out of Hegel’s theory of alienation is propitious, inseparable as it is from the need for Marxism to reconnect its critical-practical modalities to a non-reductionistic theory of consciousness and Roberts 01 chaps 36 25/1/06 17:14:58 THE EVERYDAY AN D T H E P H I L O S O P H Y O F P R A X I S 37 to the cultural determinations of bourgeois power. As such, by the late 1920s the philosophy of praxis began to take on a kind of prescient anti-Stalinist status, hence its ‘clandestine’ value for the next wave of critique of orthodoxy in the writings of Lefebvre in France and in Antonio Gramsci in prison in Italy in the early 1930s and Walter Benjamin in Germany in the late 1920s and early 1930s.

By drawing out Marx’s understanding of alienation as the objective basis of the production of human production and development, Lefebvre argues that the dialectical method ‘joins up again with a profound materialism’:53 a materialism, that is, which is centred on the active engagement with the conflicts and contradictions of living subjects. Thus, even though the everyday is experienced naturalistically as a universal realm of habit and custom by workers, its routinizations and repetitions are not simply the expression of dominant social relations, but the very place where critical thinking and action begins.

In this light, Korsch is emphatic: after 1917 Marxism faces a clear choice: between its collapse into a positive science, and a return to the dialectic philosophy of Hegel. 43 The importance of Hegel, then, for the philosophy of praxis in the 1920s lies in its recovery of Marx’s connection to the philosophy of consciousness. For in producing a ‘rationalist and negative’ theorization of social consciousness, orthodox Marxism, the philosophy of praxis argues, is incapable of grasping Marx’s Hegelian insistence on human beings’ recognition of their own alienation as the basis for its eventual supersession.

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