By Agon Hamza
Agon Hamza deals 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 dating among Althusser’s philosophy and Pier Paolo Pasolini’s movies. Hamza teases out the issues of touch, putting particular concentrate on reviews of ideology, faith, ideological kingdom apparatuses, and the category fight. The dialogue, although, doesn't handle Althusser and Pasolini by myself. Hamza additionally attracts on Spinoza, Hegel, Marx, and Žižek to accomplish his learn. Pasolini’s movies are a treasure-trove of Althusserian notion, and Hamza ably employs Althusserian phrases in his interpreting of the movies. Althusser and Pasolini offers an inventive reconstruction of Althusserian philosophy, in addition to a unique exam of Pasolini’s movie from the viewpoint of the filmmaker’s personal proposal and Althusser’s theses.
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Extra resources for Althusser and Pasolini: Philosophy, Marxism, and Film
The Editor(s) (if applicable) and The Author(s) 2016 A. 1057/978-1-137-56652-2_3 25 26 A. HAMZA The recent republication of Althusser’s early work, known as his early theological–Marxist writings (written in a period of from 1946 to 1951), offers us a completely new possibility of understanding his later phases. Concepts like interpellation, ideological state apparatuses, materialism, and so on cannot be fully intelligible if they are not read also from the standpoint of these writings, precisely because Althusser himself could not overcome either the role of Christianity in emancipatory thinking or that of the institution of the Church in his philosophical project.
This concept caused many opposing positions from different philosophical camps. In an interview with Peter Hallward, Jacques Rancière argues that structural causality allowed for a kind of double attitude. First one could say, here we are presenting theory, as far as can be from any thought of engagement, of lived experience; this theory refutes false ideas, idealist ideas about the relation between theory and practice. 5 Indeed, Rancière does not have to provide “reasons” since he is stating a historical fact: “it didn’t open any such fields”—but nonetheless, one can and should criticize the fact that it could have opened up the field, but something was missing.
Althusser 2014, pp. 2005. Thus, my thesis is that Althusser’s anti-Hegelianism is hostility toward politically interpreted Hegel. 17. 3 PERIODIZATION 27 It is in this sense that one can think of both Althusser’s passage from Christianity to Marxism (and philosophy) and his abandonment of the Church, because of his fidelity to Christianity. It is worth noting that Althusser never became an apostate Roman Catholic. The rejection, or abandonment, of the Church enabled Althusser to rethink Marxism on universal grounds.
Althusser and Pasolini: Philosophy, Marxism, and Film by Agon Hamza