By Agon Hamza
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 vital motion pictures. there's a philosophical, spiritual, and political courting among Althusser’s philosophy and Pier Paolo Pasolini’s movies. Hamza teases out the issues of touch, putting particular concentrate on evaluations of ideology, faith, ideological country apparatuses, and the category fight. The dialogue, despite the fact that, doesn't deal with Althusser and Pasolini by myself. Hamza additionally attracts on Spinoza, Hegel, Marx, and Žižek to accomplish his examine. Pasolini’s movies are a treasure-trove of Althusserian idea, and Hamza ably employs Althusserian phrases in his analyzing of the flicks. Althusser and Pasolini presents an inventive reconstruction of Althusserian philosophy, in addition to a singular exam of Pasolini’s movie from the point of view of the filmmaker’s personal inspiration and Althusser’s theses.
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Extra resources for Althusser and Pasolini: Philosophy, Marxism, and Film
We shall come back to this in the next chapter. But, chapter 6 briefly and schematically explore the concept of causality as elaborated by Althusser. 256. Ibid. CHAPTER 5 Structural Causality According to many of Althusser’s students, structural causality was central during their period of Cahiers pour l’Analyse. Structural causality is Althusser’s most important endeavor to overcome Hegelian dialectics. But, the question is: whether he really succeeded in doing so? Through the concept of structural causality, Althusser opposed the conventional conceptions of causality (linear and expressive).
195. 4 MARXISTS’ PREHISTORY 49 it does not emanate from some unique summit: this very semblance of a Summit (the Monarch or some other embodiment of Sovereignty) emerges as the secondary effect of the plurality of micro-practices, of the complex network of their interrelations. 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?
Let us divide these positions as following: scientific, political, and philosophical. I want to add, also: religious lines of demarcations. It is with regard to the conditions that philosophy realizes its function as an activity of drawing lines of demarcations. It intervenes when, and where, the figure of consciousness has grown old, which is structured in a double level: temporal versus structural. In this level, we have the conception of philosophy that intervenes theoretically in the existing conjunctures, as well as the other conception, of a philosopher as a nighttime warden.
Althusser and Pasolini: Philosophy, Marxism, and Film by Agon Hamza