Book Review: Marcello Musto, “The Last Years of Karl Marx”

In this intellectual biography, the Italian sociologist and Marxologist Marcello Musto seeks to rehabilitate the theoretical and political output of the last years of Marx’s life. Covering the period from roughly 1879 to his death in 1883, Musto tries to counter a tendency observed both in academic philosophy and in many biographies of Marx, namely to treat his final years after the publication of Capital as more or less uninteresting and a period of intellectual decline, usually skipped over entirely or at least given short shrift. To support this aim, Musto builds on the much greater manuscript knowledge of Marx’s work, thanks to the MEGA2 project, as well as the re-evaluation of the richness of Marx’s late theorizing, as seen in works like e.g. Kevin B. Anderson’s Marx at the Margins.

In some respects, the book – which consists of four essay-length pieces with a brief introduction by the author – must be considered successful in this regard. The combination of personal biographical material, in-depth theoretical discussion, and political and social context in the book gives a real stimulus to taking the last years of Karl Marx seriously. Some of the material discussed will be quite familiar to people well-versed in ‘high Marxology’: the famous draft letters to Vera Zasulich on the possible persistence of the Russian mir, or the work Marx undertook on revising for translations of Capital volume 1 and the publication of volume 2, or Marx’s engagement with the then highly popular ideas of the American economic reformer Henry George. Musto provides some helpful additional context to Marx’s well-known comments on the work of the political economist Adolf Wagner, whose work was representative of the so-called ‘state socialism’ of the time, a highly conservative form of dirigisme that would eventually play a role in defining some non-Marxist strands of social-democracy.

Even so, there is a lot that was quite new (to me, in any case), either in content or in degree. While scholars probably know that Marx wrote mathematical manuscripts, Musto shows just how thoroughly he engaged with pure maths – especially calculus – as an intellectual hobby, something undertaken for pleasure and mental relaxation as much as for the purposes of supporting his theoretical work. Remarkable to me was learning that Marx engaged on a chronological timeline of world history, with short notes and comments, covering global history from about the time of Caesar onwards. This seems to me something of enormous intellectual interest even though it is apparently still largely unpublished anywhere (the references provided give the IISH source material).

There are also some interesting observations from Marx from his brief stay in Algeria, the only time Marx ever left Europe, something typically only alluded to in biographies because it provided us with the last photograph of the man before his death. (It turns out Marx shaved his beard immediately afterwards! Musto gives us a ‘reconstructed’ version of the photo showing what he might have looked like with less hair – it turns out this is something of a cross between Sigmund Freud and Jules Verne.)

Some of the material is interesting but more tragic in nature. The biographical matter is rather grim reading, a chronicle of Marx’s ever-worsening ill health (Musto suggests he had bronchitis that seems to have worsened into tuberculosis) and the loss of his wife and then one of his daughters. He shows how the impression of a lack of intellectual fertility in this period is rather to be blamed on the dispersed and fragmented nature of his writings and activities, often induced by his bouts of illness, which have given the impression of a lack of systematicity.

But in fact Marx did a great deal, and in some respects was at the height of his abilities. Not just in the revisions of Capital, including preparing the French edition often considered the ‘canonical’ version, but also in working through huge amounts of new material: for the question of Russia, for the anthropology of ancient society, for the development of a political programme for the French communists (of the Guesde faction), for the study of the effect of the railways and the growth of joint stock companies, and for the study of colonialism. Merely the constant interruption of illness and the need to move to warmer climes or keep to his bed forced periods of inactivity on him, and prevented much of this labor from being worked up into published or publishable materials.

In this sense, Musto succeeds quite well in demonstrating that Marx died not a doting old man well past his prime, but really at the prime of his intellectual powers and especially at a time when his theoretical range had if anything markedly widened compared to his early years.

Unfortunately the book also has some less felicitous aspects. In his eagerness to underline how Marx’s thought gained in scope and subtlety as it matured, Musto constantly wants to tell us just how flexible and how undogmatic he was, which ultimately comes to sound so defensive that it achieves rather the opposite. It is an irritating habit of Marxologists, who by nature tend to be fans of the man as well, that they are always so keen to contrast in everything the Marx Who Was Right with the Everyone Else Who Was Wrong. The contrast is inevitably made in an ad hoc fashion against a litany of figures whom such a Marxologist wants to blame for a perceived bad reputation Marxism has: whether it’s the Soviets, or Engels, or the Frankfurt School, or the liberal interpreters does not really matter.

While it’s right of course to point out when later commentators or interpreters have misread Marx or use him poorly, this kind of ‘good cop, bad cop’ practice generally does more harm than good for rehabilitating Marx’s reputation, and is annoying for a reader who isn’t looking for a convenient target to shove the ‘blame’ onto (especially poor Engels is often the most convenient straw figure here, and Musto abuses him similarly).

The more Musto cites Marx seemingly just to tell the reader “See! Look how flexible and nondogmatic this is!!”, the less interested one becomes in what Marx was actually saying, since it is (so to speak) damned with vague praise. Here the old novelists’ adage “show, not tell” would have served the author better: whether Marx’s arguments are wise or subtle is a subjective judgment best left to the reader, not imposed by the author, however enthusiastic he is. The fact the individual parts of the book were probably written or published as separate essays also adds a considerable amount of unnecessary repetition and some clunky structure to the overall work, which is all the more a shame given how short it is.

That said, for a solid systematic overview of what Marx – indeed continuously in collaboration with Engels – was up to during the last years of his life, this work is probably as good as it gets, short of consulting the relevant MEGA2 volumes oneself when they are fully published. Musto finely balances the focus on intellectual-theoretical biography with information about Marx’s social and family circle, political acquaintances and antagonists, his travels, and the many different subjects and themes of interest to Marx in his final days. In so doing, he provides a stimulating portrait of genius at work, and makes one all the more lament how the state of medical knowledge in the Victorian era ultimately cut short the fervor of his wide-ranging mind.

Theory and the Left: A Nighttime Reflection

Introduction
In this post, I intend to do something perhaps unpopular among the contemporary left: that is, to provide a conditional defense of Theory, with a capital T, and by implication the academy from the point of view of the radical left and its critiques. While the first part of this reflection will focus on the latter, this sets the stage for my discussion of the former; it is the need to defend theory for its own sake, the virtues of abstraction, and the recognition of the nature of knowledge and what this means for a radical view that animates my thoughts.

Much has been written about the ‘academic turn’ within Marxism – and radical thought more widely – as a corollary of the decline of a radical workers’ movement. Everyone is familiar with the way in which Marxism besides moved increasingly within the domain of professional theorizing from its previous points of emphasis: economic history, economic theory and political theory are less and less Marxist, whereas (at least in the Anglosphere) many Marxist academics have either abandoned it altogether or sought refuge in the ‘safer’ domains of literary criticism, cultural studies and so forth. This is, however, in a certain sense a battle within the academy, and takes its institutional framework for granted. While I believe that this shift is a major part of the defeat of Marxism in the 20th century, both as cause and effect, this is not the view in many parts of the contemporary left. Rather, it is often questioned whether academia itself is a worthwhile thing for Marxists to pursue and to engage with, and more strongly, whether Marxism today does not suffer from an excess of theory compared to a paucity of practice. The academic left is easily blamed for this perceived state of affairs; not just individually as Marxists, but especially as those responsible for perpetuating Marxism’s academic turn in the first place. Everyone is probably familiar with the exasperated activist’s complaint that all these supposed Marxists are just writing abstract stuff in the ivory tower and that they should come down to join the streets for a picket or a placard instead. Continue reading “Theory and the Left: A Nighttime Reflection”

A Program for the Destruction of Meaning: Identity, the Body, and Trans Narratives

This is a guest article submitted by Morgan.

A Program for the Destruction of Meaning

A Taxonomy of Identities. Inscription and Violence.

What is an identity? The most basic definition I am aware of is that it is culture in microcosm: a relationship between an individual and their social context. Quod est inferius est sicut quod est superius, et quod est superius est sicut quod est inferiusi. These relationships may be roughly taxonified: some are defined by personal characteristics, including – beyond the gender identities that are the topic of this essay – racial and ethnic identities, sexualities, variously abled identities such as that characterizing members of the Deaf community; others arise from material circumstance, such as national and class identities; and still more are products of choice, such as political identities, union identities, self-identifying movements or subcultures such as goths or hippies, various forms of esprit de corps. I am concerned principally with the first set of identities here, and unless specified otherwise any mention of “identity” may be taken in that sense.

The formation of an identity of this primary sort is a response to an enforced psychic territorialization, a confirmation of having been set apart. It is never a pre-emptive self-recognition; it is always a formalization of the violent inscription of Otherness on the subject. This is the great joke of classical psychoanalysis: “man”, rather than describing himself, instead describes, sets apart, and therefore identifies his Other, “woman”. “Man”, it is important to note, is not at all affected, at least directly: just as heterosexuals, cisii people, hearing people, and western whites are not usually thought of as identified, so too “man” is merely the default, the standard against which difference is measured and demarcated. And one might say it is an especial goal of feminist projects to make “man” feel as he has made “woman” feel. Not merely in the service of some Hammurabic vengeance, but in that making “man” consider himself as an identity is a necessary prerequisite to equality between women and men.

The setting-apart is not a purely metaphysical operation: the body is made to bear material significations of difference, to physically represent itself as Other. Deleuze and Guattari refer to the inscribing punishment-machine of Kafka’s In the Penal Colony, describing this violence committed upon bodies as the mechanism by which macrocosmic culture maintains, refines, and propagates itself: “Cruelty has nothing to do with some ill-defined or natural violence that might be commissioned to explain the history of mankind; cruelty is the movement of culture that is realized in bodies and inscribed on them, belaboring them” (145). This violence is not an immediate, personal thing, with a perpetrator directly intending and enacting hurt; it is instead the accumulation of individual cruelties, the hurts and the torments and the “corrections” that are intended solely to make an Other of the target. Each such instance of violence comprises another singular iteration of the ever-repeating punishment-machine, which taken together serve to confirm and codify the differences of the body of the victim. These signs are heavy with meaning for the individual: they are identity-marks, they can signify commonality with others, they ground one’s self-conception in the material. But for the culture considered in aggregate, they are nothing more than respiration.

Identity and Individuation

So identification is born of violence. This is hardly the fault of the multifarious identities so begotten! And as Deleuze and Guattari put it, this violence is the movement of culture: not exactly something we are able to dispense with, and were we, our culture and indeed our bodies would not be recognizable to us – for it is our bodies that are targeted by this violence, and it is the same violence that has given us our understandings of our selves. Still, many theorists have a difficult time of reconciling themselves to things as they are. Witness Judith Butler: “we may seek recourse to matter in order to ground or verify a set of injuries or violations only to find that matter itself is founded through a set of violations, ones which are unwittingly repeated in the contemporary invocation” (BTM, 29). She does, to her credit, admit that she is critiquing “something we cannot do without”; rather less creditable is that she does her best to do without it anyway, as she “continue[s] to hope for a coalition of sexual minorities that will transcend the simple categories of identity … that will counter and dissipate the violence imposed by restrictive bodily norms” (GT, xxvii). She thereby discards the actual and potential value of identification in her haste to combat a violence which is part and parcel of culture itself. Many of her followers do not even bother with such minimal lip service to this problem, a squeamishness one suspects is at the root of queer theory’s decades-long siege against the solidity of identification itself.

Aversion to these fruits of violence, however inescapable that violence is and however useful its fruits may be, is also what informed Andrea Dworkin’s utopian program, predicated as it was on the supersession of gender and the mechanization of the sexed work of childbirth (Ch. 9); it is there behind Haraway when she calls her cyborgs creatures “in a post-gender world”; it inspires Butler to call for the active dismantling of gender identities through infinite fracturing and a paradoxical “parodic” repetition and resignification (GT, 200). Even Halberstam, hardly a voice for conservative readings of gender, seems more than a little shocked and alarmed at realizing that such campaigns have actually worked to a certain degree, noting in 2005 that “many young gays and lesbians [now] think of themselves as part of a ‘post-gender’ world and for them the idea of ‘labeling’ becomes a sign of an oppression they have happily cast off in order to move into a pluralistic world of infinite diversity” (19).

It is not precisely diversity, however, that Halberstam blanches at; for her aims, and for those of other queer theorists, mere diversity is entirely too concrete. Butler complains, writing about being associated with lesbianism in the opening to her article “Imitation and Gender Insubordination”: “I would like to have it permanently unclear what precisely that sign signifies”. How best to accomplish this obfuscation? Taking the simplest possible definition of the lesbian identity – a woman who has sex with women – there are two terms which may be attacked. One might attempt to deny sexuality, assert that what she is doing is not sex by any of several rhetorical tricks; but ask any embarrassed politician how well those tactics worked for them! That leaves “woman” herself; however, Butler is cautious enough to avoid explicitly taking this approach in “Imitation”. Instead she implies, hints, equivocates, claiming that “to install [herself] within the terms of an identity category would be to turn against the sexuality that the category purports to describe; and this might be true for any identity category which seeks to control the very eroticism that it claims to describe and authorize, much less ‘liberate’”. She professes ignorance of a scare-quoted “theory” even as she invokes Foucault and Spivak as talismans against the specter of “totalization” of her self – a slight overestimation of the consequences of identification along the one axis of sexuality, to say the least. Still, looking at her other work, especially at her advocacy of a strictly social-constructionist “performative” model of gender, it is not too difficult to work out her line of reasoning: render “woman” an ambiguous sign, and any composition involving that sign becomes equally if not more ambiguous.

But obfuscating “woman” is no easy task. Primary identities such as gender are impossible to break on their own terms: they are too deeply rooted in physicality, a physicality natal to cis people and whose lack is experienced as dysphoria by trans people. So gender must first be extracted from its material foundation by asserting that it is a secondary (circumstantial) or even tertiary (adopted) identity, an act of calculated misapprehension or misconstrual which then enables the introduction of a profusion of alternative “identities” as being of equal theoretical validity to the identities “woman” and “man”, and which cannibalize them, diluting and distributing their many-fold meanings among themselves. No longer is gender a unifying class of signs; “woman” and “man” have become merely two individuations among many, and cannot themselves mean much at all any more – nothing can. This is not the diversity Halberstam decries, for within diversity there still exist multiple skeins of unity framing the manifold whole. This product of the program of individuation is a shattered psychosocial landscape in which the unified nature of the self held above all inevitably leads to alienation: in other words, a libertarian paradise.

Binaries

Poststructuralism abhors a static binary, and, generally speaking, its suspicion is well-placed. The current state of gender politics does not exactly give the lie to Muriel Dimen’s assertion that “a binary always conceals a hierarchy” (7). But at these deeper strata, where we see not identities and constructions but the bodies in and upon which they are inscribed and built, such framing assumptions are not always helpful. We know sex to be two, broadly speaking; researchers such as Anne Fausto-Sterling have made intersex conditions out to be sexes in their own right, but it is important to note both that she locates them on a continuum between “female” and “male” poles rather than outside them, and that intersexed people tend in any case to identify themselves as women and men, even to the point that some, trans as well as intersex, defy the surgical assignments of sex made in their infancyiii. For Deleuze and Guattari too, the binary of sex is fundamental: “everyone is bisexual, everyone has two sexes, but partitioned, noncommunicating; the man is merely the one in whom the male part, and the woman the one in whom the female part, dominates statistically” (69).

Gender being a relationship between an individual and their culture built up from this sexed binary, it follows that it is twoiv as well. This is effectively borne out, not just by the mass of cis people gendering themselves as expected, but even by the supposed exceptions. As Evan Towle and Lynn Morgan point out, the very concept of a “third gender” is a recent Western anthropological invention “produced by a society just beginning to grapple with the theoretical, social, political, and personal consequences of nondichotomous gender variability”, and is applied for Western reasons to non-Western cultures – particularly by postmodernist queer and gender theorists in order to appropriate cross-cultural understandings and expressions of gender to shore up their own political viewpoints. Worse, such appropriation both ignores the cultural contexts in which “third genders” exist and even works against its own ostensible goals. As Towle and Morgan put it, “By focusing on hijras, for example, American readers may be less inclined to inquire about or to investigate other Indian discourses around sex and gender. The ‘third gender’ concept encourages students to think that ‘the natives’ must have only one alternative to the dichotomous gender system available to them.”

Anuja Agrawal notes that these cultural understandings do “not, by implication, sever sex from gender. It is only when sex is understood in fixed binary terms that such a separation from gender becomes imperative in view of the presence of a third gender which seemingly negates the mimetic relation between sex and gender.” Further on, she adds that “it is even possible that the greater the number of genders the greater their oppressive potential as each may demand the conformity of the individual within increasingly narrower confines.” Her “third gender”, too, is not merely a gender in isolate: it reifies itself and modifies sex, such that “the hijra identity crystallises only with either the prior possession or the subsequent acquisition of a ‘correct body’, here a castrated one.” Gender is not freefloating, but is linked to and even reciprocal with sex; there are not two sexed embodiments, but three. This latter point, the culturally-bound understanding of sex itself, is incompatible with the Deleuzean approach I have taken; however, the proliferation of genders she cautions against is precisely what the individualizing program is intended to bring about. And in order for this program to begin its work, it is imperative that the stable binary, which precludes the usurpation of identities by individuations, be replaced by a more open model.

The Transgender, Quote-Unquote

The set of individuations which the social-constructionist program positions to replace gender are collectively invoked as the figure of ‘the transgender’, an amorphous Other-to-all. The only criterion for inclusion is whether an individuation may be said to ‘subvert’ the heavily-constrained genders considered valid by the hegemonic processes at work within the culture. So in the name of postmodernism, queer theorists throw butch dykes, drag performers, male-identified transvestic fetishists, and others together side-by-side without heed for how they see themselves. This all has little to do with trans people as we actually exist, and unsurprisingly, much of this work appears to have been done by people able to treat gender dissonance more as an academic exercise than as a potentially deadly lived reality.

There are trans people who assert that we are included under this ‘transgender umbrella’, but as Jay Prosser points out in a critique of Butlerian theory, “there are transsexuals who seek very pointedly to be nonperformative, to be constative, quite simply, to be. What gets dropped from transgender in its queer deployment to signify subversive gender performativity is the value of the matter that often most concerns the transsexual: the narrative of becoming a biological man or a biological woman (as opposed to the performative of effecting one) – in brief and simple the materiality of the sexed body” (32). While Prosser is gesturing specifically toward the various physical processes of transitioning, there is a broader point there as well: that trans narratives are predicated on physical sex and on the existence of a gender binary more or less continuous from it, a point A to start from and a point B to cross (trans) over to, a concreteness which the proliferation of individuations is intended to destroy. There is no shortage of construction built on top of gender, no limit to the subjectivities of living it; but denying the physicality from which it springs is to deny us ourselves.

Halberstam responds to Prosser’s critique of Butlerian theory by attempting to further extend the rupture queer theory places between physicality and identity. She opens by claiming to be “totally sympathetic” (50) to his argument that queer theory deploys trans significations in ways that are actively hostile to trans narratives, but this sympathy turns out to be nothing more than an insincere courtesy. She goes on to blithely ignore the subjectivity of embodied experience: ”after all, what actually constitutes the real for Prosser in relation to the transsexual body? The penis or the vagina? Facial hair or shaved legs? Everyday life as a man or a woman?” (51). Instead, she favors a subjectivity of “realness” – the eternal pursuit of an unattainable physicality, which she claims is “precisely the transsexual condition” (52) even as she identifies it equally with “transgendered” individuations; her example of choice is a drag contest. For Halberstam, gender identity at odds with sexed physicality is void, and we are instead all of us hapless Melmoths, doomed to chase after an ever-elusive embodiment – for all that, however undeniable it is that one never really finishes transitioning, we are still just as physical as cis people and must eventually come to terms with that, one way or another.

Matters of Vocabulary

Outside academia, the term ‘transgender’ has been recoded by those at whom it halfheartedly gestures, to the point that the academic use as an umbrella of individuations is now referred to as I have put it above, the ‘transgender umbrella’. The term ‘transgendered’ is now frequently preferred as a descriptor to ‘transsexual’. A few commonly given reasons for the adoption of the term are: that it signifies inclusion of those who experience gendered dysphoria but will not or cannot seek out genital surgery, for whatever reason; that the adjectival form must be used as a modifier (when necessary to highlight my status, I describe myself as a ‘transgendered woman’, or shorten it to ‘trans woman’) rather than the noun indicating totality of nature and connoting a third-sexednessv; and an aversion to anything that might link one’s dysphoria to sex-as-verb rather than sex-as-noun, a rhetorical timidity it is difficult to find fault with given the extent to which we are simultaneously fetishized and despised as the ‘ultimate fetishists’ ourselves.

Related to the recoding of ‘transgender’, the individuations to which queer theorists apply the term are frequently grouped as ‘genderqueer’, both to avoid confusion with the trans people the academic term occludes as well as to draw an association to the activist program of queering – which, it must be acknowledged, is quite a useful thing in itself. As a political program of gender activism, it serves to expand conceptions of what can constitute gender expression and to demonstrate that “valid” gender expressions are not necessarily restricted to being the antitheses of expressions associated with the Other gender – both of which help those of us who end up expressing an Other gender than what we were supposed to have been born with. It is not without its downsides: I remember once discussing being trans with someone, only for him to respond: “oh, I know what that’s like, I used to dress all weird, do the tranny thing for goth shows back in the day”; reading my process of signifying my identity as of a kind with his individualizing expression.

A further recent development of vocabulary has been the addition of an asterisk after the shortened form: trans*. Following the use of the asterisk as a wildcard character in computing, this term explicitly orients discussion of identity towards strict social constructionism. While it is still used to refer to the individuations grouped under the ‘transgender umbrella’, gender and sex are conspicuously absent from the form, making it a symbolic rather than an indexical rheme. It is hence vulnerable to overcoding for still other individuations, gendered and otherwise; perhaps this is intentional, since if being is entirely socially constructed, who can say what is not valid ground for reterritorialization by individuation?

Appropriation as Praxis

Queer theorists have already made mock identities out of particular ‘subversive’ expressions and other qualities by enshrining them as ‘transgender’. But these are insufficient in that they are still shared and held in common, and by groups of people who may not even think of them as identities at that. The individualizing machine will not stop until every person is made unique. So new gender individuations must be manufactured and still new ones from those: we now have people who claim to be ‘agendered’; ‘bigendered’, either in having qualities associated with a stereotype of either binary gender, or, even less defensibly, in switching identification apparently at random; ‘genderfluid’, as the latter definition of ‘bigendered’ except contextualized against the profusion of individuations instead of the binary of identity; ‘butch’, making a particular style of expression connected with lesbian sexual identities a gender unto itself; and others. Many such individuations ‘borrow’ the notion of traversing gender expressions from trans narratives and make of it – instead of a grueling and unpleasant but generally necessary part of living with gendered dysphoria – an ‘identity’ in and of itself, even a mark of pride.

Meanwhile, parallel dramas are playing out in other identity categories: people are inventing and reinventing individualizing sexualities, manufacturing “orientations” out of frequency of sexual activity, desire for romantic as well as sexual fulfilment, a dubious attraction to intelligence to the wholesale exclusion of physical characteristics, kink (again), etc. It is a long list, and, as might be expected from a recursive program of this kind, it is only getting longer. And beyond sexual identities, there are those, particularly in various online communities such as Tumblr and LiveJournal, claiming to identify – individuating themselves – as ‘transspecies’vi, ‘transfat’, ‘transabled’vii, ‘transethnic’viii. Such individuations co-opt the terminology, theoretical concepts, struggles, and narratives of trans people, in the latter cases in order to enable their further appropriation.

Of the people engaged in these patently ridiculous forms of appropriation, many if not most seem to be exactly the kind of person whom one would not expect to bother with them: heterosexual, cisgendered, white, abled. The extreme dysfunction of the communities which exhibit this behavior is beyond the scope of this essay, and in any case owes less in the end to any branch of critical theory than it does to a highly toxic interpersonal dynamic. But it is exacerbated by the piecemeal absorption of postmodernist, poststructuralist, and queer theory that characterizes these communities and enables them to justify their appropriative behavior with appeals to the individuatory program. Their appropriation is an extreme example, but extreme or not, appropriation is the practical counterpart to the theoretical work against concrete identification. It is the process of converting another’s (or an Other’s) identity into an individuation for the self, of severing it from its physical matrix, tearing it apart and refashioning it, an operation that must be repeated until all meaning deriving from materiality has been destroyed and myriad individuations float cloudlike above the body, unsullied by contact with base matter.

Conclusion

The adoption and promulgation of strict social constructionism by queer theorists is founded in a myopic unwillingness to consider products of the inherently violent movement of culture as useful and meaningful in their own right. Instead of working with identity as it exists and relates to physicality, or even making their project the mitigation of this violence as far as possible, they have determined that the whole system is rotten at its core – notwithstanding that the violence that they abhor is not merely patriarchy or heteronormativity or any of the other hegemonic processes, but instead is that which gave birth to these and to still other processes, including those that actively combat hegemonic oppression and erasure.

The social-constructionists propose that identity be severed from physicality, so as to circumvent this violence entirely. But not only is this a project with ramifications far more extensive than they may suspect, it is also doomed to failure: its only possible success condition is nothing less than the abandonment of extant understandings and physical realities of embodiment and the replacement of culture with an infinite – and infinitely alienating – uniqueness. The true danger lies in what it will do before it fails. The individualizing program is inherently and directly hostile to the narratives of trans people, predicated as they are on the normativity of continuity between physicality and identity, and the restoration of that continuity in the instances in which it has been ruptured.

Bibliography

Anuja Agrawal, “Gendered Bodies: The Case of the “Third Gender” in India”. Contributions to Indian Sociology 31:2 (1997), p. 273-297.

Judith Butler, Bodies That Matter: On the Discursive Limits of Sex (London 1993: Routledge)

Judith Butler, Gender Trouble: Feminism and the Subversion of Identity (London 1990: Routledge)

Judith Butler, “Imitation and Gender Insubordination”, in: Diana Fuss (ed.), Inside/Out (London 1991: Routledge)

Gilles Deleuze & Felix Guattari, Anti-Oedipus (Minneapolis, MN 2000: University of Minnesota Press)

Muriel Dimen, Sexuality, Intimacy, Power (London 2003: The Analytic Press)

Andrea Dworkin, Woman Hating (New York, NY 1974: Plume)

Anne Fausto-Sterling, “The Five Sexes: Why Male and Female Are Not Enough”. The Sciences (1993), p. 20-25.

Judith Halberstam, In a Queer Time and Place (New York, NY 2005: New York University Press)

Donna Haraway,  “A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century”, in: Simians, Cyborgs, and Women: The Reinvention of Nature (London 1990: Routledge)

Jay Prosser, Second Skins: The Body Narratives of Transsexuality (New York, NY 1998: Columbia University Press)

Evan B. Towle & Lynn M. Morgan, “Romancing the Transgender Native: Rethinking the use of the “Third Gender” Concept”. GLQ: A Journal of Lesbian and Gay Studies 8:4 (2002), p. 469-497.

Notes

iFrom the Emerald Tablet of Hermes: “That which is below is like unto that which is above, and that which is above is like unto that which is below.”

iiThe inverse of the Latin trans, used as a shorthand for “not-transgendered”.

iiicf Reiner & Kropp “A 7-year Experience of Genetic Males with Severe Phallic Inadequacy Assigned Female” (2004); Minto et al “The effect of clitoral surgery on sexual outcome in individuals who have intersex conditions with ambiguous genitalia: a cross-sectional study”, Lancet 2003; as well as case studies such as those in Catherine Harper’s Intersex.

ivThe criticism that the binary genders as they operate today are unnaturally constrained by patriarchy and other hegemonic processes, and that gender expression can and should be far broader than is currently allowed by these processes, is entirely well-founded if somewhat beyond the scope of this essay. My defense of gender identity as binary should not be construed as a defense of these constraints on expression.

vIt bears reinforcing that “trans” is not an identity, but rather describes a process of amending as best possible a break or discontinuity between a normally-continuous identity and physicality.

viMore commonly referred to, by others and by themselves, as “otherkin” and/or “therian”, and always presenting with a specific “kintype” such as wolf, cat, or dragon. However, a significant and vocal minority continue to use “transspecies” and to claim a comparability of experience and embodiment with trans people in spite of repeated requests for them to stop by trans members of these communities.

viiThe opposite of what one might expect on hearing the term: “transabled” people are abled people who co-opt the signifiers of disability rather than the other way around.

viiiThis term is already used to describe children adopted by parents of other ethnicities; the sense here is of, say, a white person in no such circumstance claiming to truly be Japanese.

Book Review: Wolff & Resnick, “Contending Economic Theories”

One of the core principles of scientific theory is that all theory is specific and limited in its domain. A theory which attempts to explain everything, explains nothing. Equally, the mere observation that ‘everything depends on everything else’ is, while undoubtedly true, useless for scientific inquiry – the virtue rests in identifying the specific and causal connections where possible, or at the very least a model or theory that can explain some subset of the totality of connections in a way that helps us solve problems. To point this out may seem banal, but Richard Wolff and Stephen Resnick would have done well to keep it in mind when writing their book, Contending Economic Theories: Neoclassical, Keynesian, and Marxian. As the name implies, this is a work of comparative economic theory, presenting the elementary (say, undergraduate level) versions of each of the theories in a way that allows novices in economics to compare and contrast their methods and approaches.

Such a book is a great idea, as there is a real shortage of clear and accessible comparative material that gives an overview of the different theoretical conceptions and methodological justifications that exist in economics, both orthodox and heterodox – not least because the interaction between method and content is perhaps nowhere as important as in that discipline. Moreover, as Marxist economists of some recent popular renown – at least in the case of Richard Wolff, as Stephen Resnick sadly died earlier this year – you’d expect the authors’ heterodox view of economic theory to make such a comparison more fair and useful than it would be if undertaken by an orthodox neoclassical historian of economics. Continue reading “Book Review: Wolff & Resnick, “Contending Economic Theories””

What is Wrong With Marxism Today? A Polemic

“The tradition of all dead generations weighs like a nightmare on the brains of the living.” – Karl Marx, The Eighteenth Brumaire of Louis Bonaparte (1852)

In this post, I will attempt to identify a number of in my view underappreciated or insufficiently recognized problems in the main modes of inquiry of Marxism today – in particular in the Marxism common in Western countries, where it is dominated by the activities of academics and small party formations, sectlike or otherwise. These points cannot be but generalizations, and as the Dutch saying goes, ‘whoever fits the shoe should put it on’. Nonetheless, I hope that in discussing these issues it will open up some room for more critical reflection not just on our present conditions on the left, which is perhaps weaker than it has been at any point since the early 20th century, but also on the methods used in the process of transforming a Marxist understanding of the world into politically applicable ideas and praxis. In order to keep these as clear as possible as conceptually distinguishing closely related issues will allow, I will simply present them as a series of points. Continue reading “What is Wrong With Marxism Today? A Polemic”