Althusser and Pasolini: Philosophy, Marxism, and Film by Agon Hamza PDF

By Agon Hamza

ISBN-10: 1137566515

ISBN-13: 9781137566515

ISBN-10: 1137566523

ISBN-13: 9781137566522

Agon Hamza bargains an in-depth research of the most thesis of Louis Althusser’s philosophical company along a transparent, attractive dissection of Pier Paolo Pasolini’s most crucial motion pictures. there's a philosophical, spiritual, and political dating among Althusser’s philosophy and Pier Paolo Pasolini’s movies. Hamza teases out the issues of touch, putting particular specialise in opinions of ideology, faith, ideological nation apparatuses, and the category fight. The dialogue, even though, doesn't tackle Althusser and Pasolini on my own. Hamza additionally attracts on Spinoza, Hegel, Marx, and Žižek to accomplish his research. Pasolini’s motion pictures are a treasure-trove of Althusserian concept, and Hamza ably employs Althusserian phrases in his studying of the flicks. Althusser and Pasolini offers an artistic reconstruction of Althusserian philosophy, in addition to a singular exam of Pasolini’s movie from the point of view of the filmmaker’s personal concept and Althusser’s theses.

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Extra info for Althusser and Pasolini: Philosophy, Marxism, and Film

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7 Following this, the thesis that I want to put forward is that Althusser’s attachment to institutions should be accounted only on premises of ideological domain. Can we talk about Althusser’s need or necessity to relate to organized institutions or practices and rituals, since the basic definition of an institution is that of organized and synchronized practices and rituals, which gives us the basic definition of his concept of interpellation? Here, we can encounter Althusser’s own paradox at work in the sense that he was attached to, or even subjectively depended on, those very “state ideological apparatuses” as well as “state repressive apparatuses” that he was vigorously condemning throughout his work.

It is no wonder their journals were called Theoretical Practice (1971–1973) and Economy and Society (1972–1974), even though they still import the Althusserian problematic into British academia. And as is often the case, Hindess and Hirst moved from what Elliott calls “hyper-Althusserianism” to anti-Althusserianism. A careful reading of Thompson’s book indicates that he has read Althusser through Hindess’s and Hirst’s reading of Althusser’s oeuvre. ”38 The reactionary turn in French academia and the emergence of nouveaux philosophes (André Glucksmann, Bernard-Henri Lévy,39 and the like) equaled anti-Marxism.

Being a Hegelian in philosophy implies a level of fidelity to the Christian tradition and legacy. CHAPTER 7 Marxists’ Prehistory The story is well known: Althusser was a devoted Catholic. He started his political life as a Christian, a member of Roman Catholic Church. The status of the Church in France is radically different from other Roman Catholic Churches in Europe, especially with regard to countries like Italy, where the Church was always political in the sense that it exercised its influence on the political life of the country, and France, where due to the legacy of the French Revolution and its aftermath, the role of the Church was highly limited and it could exercise its power only within the institution itself.

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Althusser and Pasolini: Philosophy, Marxism, and Film by Agon Hamza


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