Traducir texto 28;dioms Traducir archivos pt, 0c 9p Inglés (detectado) Marx sought to mave communism from the utopian into the historical domain, bringing it down to earth. But in the wake ofits abortive historical realizations, it seemed even to the most ctcal Marxists that only communism’s utopian dimension might redeem its unfulflled promise, It communism was no longer programmed by the “iron laws of historical necessity, then salvaging its possibilty required lsplacing it once more into the utopian realm, The collapse of ‘actually existing socialism” reinforced communism's utopian exile Inits wake, capitalism not only secured its grip ‘upon the domain ofthe actual but began to colonize the realm ofthe possible, The recourse to utopia is an attempt + prize possibilty ree from the rip of capitalist actuality {and salvage communism inthe paradoxical figure ofan impossible pessibilty. But from this attempted sahage two lstinct configurations of utopian possibilty follow: one negative, elocating it in the subject one postv rediscovering it in the object. For Theodor Adorno, the ban ‘on positively figuring utopia desacralzes it while preserving as emancipatory promise. Utopian promise is the secularized redemption ofa transcendence now usurped by ‘apital Since the unity of theory and practice perpetuates capitalsm’s identifieation of subject and object, only ‘thinking from the standpoint of redemption can safeguard x N formal Espafiol Glossio ‘Mane tat de trasadar el comunismo de lo utépico al ambito histérco, bagndolo a fs era, Pero tras sus frustradas realizaciones histéricas, incluso a los marsistas mis crticos les parecié que s6la la dimensidn utdpica del comunismo podria ‘edimir su promess incumplida Si el comunismo ya no estaba programado por la "layes de herra® de Is necesicad histérca, lentonces salvar su posibilidad requeria desplazarlo una vez mas al imbito utépic. El colapso del “sacalismo realmente existent’ reor26 el exiio Ltépico dal comunisme. A su paso, el capitalismo no sélo aseguré su dominio sobre el Smbito de loreal sino que comenzé a colonzar el mbito de lo posible. El recurso ala Ltopia es un intento de premiar la posblidad libre del agarre de Ib sctualdad capitaistay de salvar el comunismo en la figura paradéjia de una posibilida imposible. Pero de este intento de sslvacén se desprenden dos configuracionescistntas de la pposbilidad utépica: una negativa, que la rovbica en el syjeto; otra postva, que la redescubre en el objeto. Para Theodor ‘Adorno, I prohibicin de figurar positvamente la utopia la lesacraliza al tempo que preserva su promesa emancipadora. La ppromess utpica es la redenciin seculsrizada de una ttascendencia ahora usurpada por el capita. Dado que la unidad the possibilty f things being otherwiseRegisering an irrefragable defeat ide la teria y la prSctica perpetia la identificacion del sujeto y el not defeatst; Adorno’s rejection of pseudo- activity isnot the rejection of objeto en el capitalismo, sé el pensamiento desde el punto de ‘evolutionary possibility for which itis often mistaken is stronger the less it— this too a form of relapse — ‘objectifes itself nto a utopia anc hance sabotages its realization’? itis though’ refusal to integrate ise ino the objector the object into itself that safeguards the utopian dimension, Registering an irefragable defeat is not defeatist; Adorno’ rejection of pseudo- activity isnot the rejection of revolutionary possibilty for which tis often mistaken, But the decoupling of utopian possibilty from capitalist actuaty comes at “real movement’ from the actual to the possile3 If activity directed against capitalism turns out to reinforce it then to thin from the standpoint of redemption is also to abjure the cesie to realize utopia as illusory at best (a fllure of ‘though and criminal Yotaitarian’) at worst. The refusal affirm capitalism is shadowed by the refusal to affirm its practical overcoming, We must think rightly while living ‘wrongly. Utopian possibilty is salvaged at the cost of rendering “the wrang state of things, ie. capitalist actuality, practically if not cognitively ineluctable, We know another world is posible but not how it might be realised price. severs communis’s [A Marian citique of capitalism that retains from affirming ‘the real movement ofits abolition is compatible with the brand of liberalism for which iis capitalsm’s “excesses”, not shapes the horizon of political contestation. Liberalism can accommodate the claim that capitalism is wrong, but not that it can and should be abolished, Herbert Marcuse, Adorno's fiend and colleague vista de la redencién puede salvaguardor la posbilidad de que las cosas sean de otro modo. Le resistencia del pensamiento a la "pseudoactividad” que no puede sina traicionar su realizacén| {es ut6pica: “El momento utépico del pensamiento es mis fuerte cuanto menos se cbjetiva también ésta es una forma de recaida- en una utopia y, por tanto, sabotea su realizacion "2 Fs Ib negativa del pensamiento a integrarse en el objeto, 0 e ‘objeto en si mismo, a que sahaguards la dmensién utépics. Registrar una derrotairrefragable no es derrotist; el rechazo de ‘Adorno ala pseutdoactvidad no es el rechazo 2 ly posibiidad revolucionaria con el que a menudo se confunde. Pero la lisociaién de ls posibilided ut6pica de lb actualidad captaista tiene un precio. Separa el “movimiento real” del comunismo de lo real alo posible3 Sila actividad dings conta el captalsmo resulta reforzarlo,entonces pensar desde el punto de vista dela redencién es también abjurar del deseo de realizar la utopia ‘come ilusoro en el mejor de los casos (un fracaso del pensamiento)y criminal ("totaltario") en el peor. La negativa a sfrmar el capitalismo esté ensombrecida por la negatva a afrmar su superacién prSctca, Debemos pensar correctamente mientras vivimos mal. La posibildad utépica se salva a costa de hacer ineludile en la prctia, sina cognitivamente “el estado de cosas equivocado’ es decir, a sctulidad capitalists Sabemos que otro mundo es posible, pero ne cémo podria vealizarse. Una critica manana del captalsmo que se abstenga de afar «eI movimiento real de su aboicién es compatble con el tipo de Hoeralsmo para el que son ls “excesos" del capitalisme, y no suin the Frankfurt Institue for Social Research also acknowledged the defection of communism's historical necessity and the severity of revolutionary defeat But he rejected the ineluctabilty of capitalist actuality just as he refused to sequester utopian possibilty within the realm of thought. This s why Marcuse remains an object of ‘opprobrium even for those otherwise wing to admit that capitalism is fundamentally unjust. Consider, for instance, this recent assessment: [In the decades since the New Left crested and collapsed, has the stature of any intellectual fallen more dramatically than that of Herbert Marcuse? [.] Marcus's stature has shrunk even as scholarly interest in ‘other exemplary figures of the Frankfurt School has intensified. Consider Theodor W. Adorno and Waker Benjamin, Each of them deal direct, explicitly ana frequently with cultural questions and far less with political ‘ones [.] Insofar asthe most confront the lft today is how to enlist the political will to address the injustice of economic inequality, the intellectual ‘and moral lagacy of Herbert Marcuse won't be due for 3 revival anytime soon. Her, telling, Marcuse is chastised for foregrounding polis atthe expense of culture and for essing challenge that targeting capitalist production as a whole, ncluaing culture, rather than capitalist dstbution alone. But the two are linked for Marcuse, as they were for Marx. The primacy of poltcs over cukure is of » piece with the critique of capitalism as a mode of production, net just of distribution Like Marx Marcuse politcizes cuture on the basis of production, whereas liberals cutwize politics on the terrain of distribution. his 1969 essay "The Relevance of Realily’S Marcuse cites striking formulation from the Introduction to Man’s Contbution tothe Critique of Hegel's Philosophy lof Right “Ibis not enough for thought to sive fer realisation, realty must telf strive towards thought."6 The real movement of communis i the junction of though’s realization and of realty’ idealization, its transformation by human hands. The subjective impulse of realization corresponds to the objective impetus of idealization If ‘thought’s movement towards reality is correlative with ‘ealiy’s movement towards thought, then a blockage inthe former indicates a blockage in te latter. The subjective pseudo-actvty sabotaging the realization of communism indexes an objective obstacle in the practical activity shaping communism's material preconcitions. But what is important for Marcuse is not just that falsty in subjective ‘orientation isthe obverse ofa true objective tendency but that practical social dimension. The anticapitalst desire that compels pseudo-activity has an effective, objective reality independent ofthe subjectivity of those it compels. That ‘this desire originates in capitalism does not ental that it rust terminate there. This is Marcuse’ wager. The objective is objective tendency possesses a libidinal as well as a corollary tothe blockage of subjective realization isnot enly a practical material obstacle but also aliiginal switeh- point what compels pseudo-actvty and blacks realization ‘alg a social mateialization of deste that abjectvely counteracts subjective blockage andl converts it into a gateway for practical transformation. Where Adorno sav so-defeating a) resuan dela premisa ahora existente™ Kar Mancy Friedrich Engels La ideologiaalemana en karl Mans Friedrich Engels Collected Works. Volumen §: Mancy Engels 145-1847 (Nueva York: International Publishers, 1976) p. 43, 4 Stephen 1. Whitfield, "Refusing Marcuse ity Years after One- Dimensional Man’, Dissent Magazine Fall 2014 [https vs dissentmagazine org/atce/refusingmarcuse-Fity~ years-after-one-dimensional-man) 5 "The Relevance of Reality’ Proceedings and Acldresses of the American Philosophical Association, Vol. 42 (1968 - 1969), pp. 39-50. 6 Karl Marx, ‘Contribucin a a erties de la flosfia del derecho de Hegel. Introduccin” en Mane & Engels Collected Works, Vol 3: Kar Marx Marzo 1843-Agosto 1844 (Lawrence and Wishart, Eicibn Digital 2010) p. 183.7 Marcuse, An Essay on Liberation (aston: Beacon Press, 1969) pp. 3-4. 8 Véase Sigmund Freud, La ivllzacin y sus descontentos, Tr. James Stachey (Londres: Penguin) 2002.9 Marcuse, “I fn dela utopia, en este volumen, 84. 10 Marcuse, “El progreso y I teoria pulsional de Freud’ este Volumen, p. 46. 11 Ibidem, p. 52.12 lbdem, p. $3 13 “El fin dela utopia, este volumen, p. 87.14 “El progtesoy la eoria pulsiona de Freud, este volumen, . 6-57.15 Ibidem, p. $8, 16 Ibid 17 Ibid. 18 Mare, "Contribucién ala ctica dela flosofia del derecho de Hegel. Introduccibn’ en Marx 8 Engels Collected Works, p. 182 19 Karl Marg, El Capital: Velumen 3. Tr. David Fermbach (Londres: Penguin Books, 1991) p. 969,20 El progreso yl teora pulsional de Freud, en este volumen. Marcuse, Herbert. Psychoanalysis, Polit, and Utopia (pp. 148- 149), Watkins Mecl. Edicién de Kindle » oa ®@ os Estas usando DeepL Pro. Tis textos nunca serdn almacenados. 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