I’m more of a fan of Guy Rundle than Slavoj Zizek. Now the former has reviewed the latter’s First as Tragedy, Then as Farce. It’s a generally positive review – it’s good as motivational literature apparently – but it makes the following point about a certain brand of philosophical Marxism that has been pretty fashionable these last few years, a point I think is spot on:
The question Žižek perhaps does not face is whether invoking the idea of communism for the relatively unspecified transformation he suggests acts as a form of focus, and a renewal of possibility, or a slaking-off of energy by taking on the glamorous role of spectre, the – hushed tones – ‘communist’. It is not ridicule that is the greatest risk, but an easy resort to an historically given role, which not only refuses to connect to current struggles or movements, but on whose ideal content one is equally silent.
If you start worrying about what you are going to call a movement, before you actually get on with building it, are you firing your guns too early? After all, it is potent movements – from Methodism to Big Bang physics to Marxism itself – which have been named by their enemies, a moment of recognition of their real status. Meanwhile it is the most ephemeral and/or dated movements – Theosophy, Christian Science, fissiparous late Trotskyism – that wasted so much energy arguing over names.
Since the act of self-describing is rhetorical anyway, its only criteria of judgement is whether it gets some sort of effect – or whether it instead rushes to get a dividend from a process of getting people to think otherwise what, at this stage, needs to be more concrete and particular, albeit not fragmented and ungrounded in postmodern fashion.