By Martin Hewings
The product has arrived completely in Rio de Janeiro, Brazil. thanks in your first-class companies as always.
The grammar is particularly useful.
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As one of my purposes in this book is to argue that this would have been no bad thing, I shall postpone a fuller consideration of these questions for a later chapter. 16 The maintenance of such a thought/reality distinction has often been regarded as politically crucial for Marxist thought. As Paul Patton has noted, the desire for a normative epistemology by means of which Marxism’s truth claims—and, thereby, its political credentials—might be privileged above those of competing bodies of theory has usually been accompanied by a concept of materialism according to which reality is conceived as existing prior to and independently of thought in order that it might supply a fixed point of truth in relation to which competing claims to knowledge might be adjudicated: usually, in the Marxist lexicon, by the acid test of practice.
It suggests that ideologies are to be understood not as acting upon a set of real economic processes external to them, but as partially constituting such processes through the inscriptions they effect. In brief, ideological discourses do not impinge upon economic processes as a set of secondary modifications to them but help make up those processes. Since, correspondingly, economic processes are thus conceived as being partially constituted by and through the variable ideological inscriptions of social actors, such processes cannot be granted the ‘fixity’ that would allow them to be regarded as identical to themselves such that they might serve as a common ground giving rise to variable ideological expressions.
Foucaultians, feminists and even some schools of deconstruction all say the same thing, and often with better credentials—at least in literary studies—for practising what they preach. As we have seen, Lukács introduced a degree of openness into his definition of Marxism, but only to close it down again in decreeing that the path of its future development could contain no surprises or fundamental transformations. Derrida, never one to close things down, proposes an alternative conception of Marxism’s openness: Marxism presents itself, has presented itself from the beginning with Marx, as an open theory which was continually to transform itself….