{"title":"Negativity as the Compass of Revolution: A Marxist Rejection of the No-Alternative Ethos","authors":"Saladdin Ahmed","doi":"10.1521/siso.2022.86.3.409","DOIUrl":null,"url":null,"abstract":"While the famous Thatcherian slogan “There Is No Alternative” (TINA) has been widely internalized, Marxism remains capable of negating capitalism. The no-alternative ethos may be countered, from a Marxian philosophical perspective, by means of a negativity thesis framed around the following two intertwined arguments. First, capitalist hegemony is itself a reason for a revolutionary project that aims at a world in which alternatives are not thought to be impossible. Second, Marxism does not offer a prefigurative model for communism, and this is not a shortcoming but a merit: communism cannot be known positively under the limiting conditions of capitalism. Given that communism is historical, expecting an a priori model of the communist society amounts to committing an idealist fallacy.","PeriodicalId":132404,"journal":{"name":"Science & Society","volume":"62 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2022-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Science & Society","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1521/siso.2022.86.3.409","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
Abstract
While the famous Thatcherian slogan “There Is No Alternative” (TINA) has been widely internalized, Marxism remains capable of negating capitalism. The no-alternative ethos may be countered, from a Marxian philosophical perspective, by means of a negativity thesis framed around the following two intertwined arguments. First, capitalist hegemony is itself a reason for a revolutionary project that aims at a world in which alternatives are not thought to be impossible. Second, Marxism does not offer a prefigurative model for communism, and this is not a shortcoming but a merit: communism cannot be known positively under the limiting conditions of capitalism. Given that communism is historical, expecting an a priori model of the communist society amounts to committing an idealist fallacy.