By Agon Hamza
Agon Hamza bargains an in-depth research of the most thesis of Louis Althusser’s philosophical firm along a transparent, attractive dissection of Pier Paolo Pasolini’s most vital motion pictures. there's a philosophical, non secular, and political courting among Althusser’s philosophy and Pier Paolo Pasolini’s motion pictures. Hamza teases out the issues of touch, putting particular specialize in reviews of ideology, faith, ideological kingdom apparatuses, and the category fight. The dialogue, despite the fact that, doesn't tackle Althusser and Pasolini on my own. Hamza additionally attracts on Spinoza, Hegel, Marx, and Žižek to accomplish his learn. Pasolini’s movies are a treasure-trove of Althusserian proposal, and Hamza ably employs Althusserian phrases in his interpreting of the movies. Althusser and Pasolini presents an inventive reconstruction of Althusserian philosophy, in addition to a unique 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 resources for Althusser and Pasolini: Philosophy, Marxism, and Film
C) A constant attempt to dissolve his theoretical alliances and build a new philosophical framework for his philosophical project, which culminates with the abandonment of Christianity and Hegel. ”7 On another level, he switches from an interesting defense of Hegel against the fascist revisionism to dismissing Hegel as the philosophical rationalization of the existing state of things. In the midst of these conceptual shifts, he is continuously faced with the perplexing question: how to begin with a Critique?
In opposition to this, he developed what is now known as the causality of the “decentered center,” by which the economic determination of base -> superstructure is now replaced by the “double determination,” which involved another (additional) condition of instances in the social structures. In this regard, the overdetermined causality works in various ways, thus forming very complex interrelated instances of the social structures: politics, economy, religion, ideology, law, and so on. It should be understood as following: every capitalist society is, “in the last instance,” determined by the economic base (or instance); however, this very structural relation is then “overdetermined” by yet another instance.
The relation between the elements and the structure is complementary in the sense that the latter determines the elements of the whole. Let us proceed with a quote by Althusser, which indeed renders more meaningful the relationship between the totality and its elements: In every case, the ordinary distinctions between outside and inside disappear, along with the “intimate” links within the phenomena as opposed to their visible disorder: we find a different image, a new quasi-concept, definitely freed from the empiricist antinomies of phenomenal subjectivity and essential interiority; we find an objective system governed in its most concrete determinations by laws of its erection (montage) and machinery, by the specifications of its concept.