Citação do dia: Irracionalismo de “esquerda” – da crítica à apologia pós-estruturalista
Nas tendências irracionalistas, especialmente que se apresentou na filosofia e em suas vizinhanças, muito daquilo que se passou por crítica ao modo capitalista de produção é essencialmente sua afirmação como último limite. É interessante como isso se renovou durante o último século. Remonta, por exemplo, a Max Weber que, diante do espraiamento e superioridade da ameaçadora “organização burocrática” como forma de dominação, sugeriu aos dominados que sustentassem essa própria dominação uma vez que não poderiam substituir por nada mais potente. A crítica se converte em resignação, para lembrar do título do fabuloso livro de Gabriel Cohn. E a resignação, em apologia indireta. Guardadas as diferenças, semelhante processo se vê entre os “pós-modernos” ou “pós-estruturalistas” como veículos de renovação das tendências irracionalistas, nas figuras de Deleuze and Guattari:
These mutations take place when modernist practices of sacrilege and skeptical disbelief in socioeconomic emancipation start epitomizing the critique of modernity and are gradually treated as contributions to progress. In this case, that which is criticized and denounced as capitalism’s vicious character is simultaneously desired and accepted as the condition of an albeit malicious modernity without engaging any affirmative post-critical imaginaries of social emancipation. This is because such a post-critical condition could be at stake only after the October Revolution, i.e., in a postcapitalist sociality. Such an overlapping of repulsion and fascination with negativity and nihilism characterizes thought and creative practice from Charles Baudelaire to Bataille, and further on up to Guattari, or the accelerationist dystopia and post-humanist theories of the present. Foucault already demonstrated that the mapping of clinical phenomena can arouse desire for them.
Similarly, in Capitalism and Schizophrenia, Deleuze and Guattari find capital monstrous, but at the same time a desirable terrain from which subversion and its emancipatory potential might stem. The acceptance of vicious capitalist contemporaneity is inevitable given the condition of the impossibility of its sublation. In other words, what has to be rejected is unconsciously approved. Certain undesirable conditions become exactly what is de facto desirable. As a result, the potentiality of affirmative social constructivism that could aim at expediency and progress becomes invaded with explicit modes of counter-enlightenment and counter-emancipation—applied paradoxically in the role of practices both emancipatory and enlightening.
A very important aspect of such an aberration lies in the following: the capitalist undercurrent of these emancipatory and critical theories functions not as a program to exit from capitalism, but rather as the radicalization of the impossibility of this exit. Consequently, the impossibility of terminating capitalism mutates into the bureaucracy of critical civility and is packaged in emancipatory, progressive lexicons. The planning and ideological framework is counter-capitalist, but the contents remain either nihilist, or reproduce the status quo of capitalist political economy and sociality in the form of its critique. (Chukhrov, 2020, p. 19-20)
Referência
Chukhrov, K. (2020). Practicing the Good: desire and boredom in Soviet Socialism. E-flux, p. 19-20