This is a short post to capture a superb passage from “Valences of the Dialectic”. I’m not going to add much commentary to it, but will rather quote it at some length.
Jameson is discussing Lukacs’ concept of “totality”, and in particular the post-modern turn which dismisses it as associated with Stalinism and in general the perceived destructiveness of totalising visions of the future when used as drivers for political action.
Jameson describes how modern (“late”) capitalism uses the concept of “pluralism” to express the complexity of social relations and to envelop what had formerly been disruptive non-conformist movements within the social apparatus.
This is fascinating framework within which to understand how ‘identity politics’ has become a mechanism for the co-option of dispute and its incorporation into ‘permitted’ discourse as part of a wider Marxist thought process. This facilitates the neutering of dissent, and thereby events such as the Brexit referendum result and the election of Donald Trump. More traditional channels for discontent have in other words been not blocked but diverted, opening the window for the unexpected. To mix metaphors, what the protectors of the status quo haven’t got to grips with is that in the context of class struggle closing one avenue of dissent is like squeezing a balloon – all that happens is that the challenge pops out somewhere else.
This provides philosophical depth (and a link to Lukacs’ Hegelian Marxism) to the theory of “spirits” of capitalism as a means to incorporate and control challenge and dissent expressed in Boltanski and Chiapello “The New Spirit of Capitalism“.
So that’s the preamble, here’s the segment from Jameson in full:
“Pluralism has therefore now become something like an existential category, a descriptive feature that characterises our present everyday life, rather than an ethical imperative to be realise within it. What is ideological about current celebrations of pluralism is that the slogan envelops and illicitly identifies two distinct dimensions of social complexity. There is the vertical dimension of late-capitalist or corporate institutions, and then the horizontal one of increasingly multiple social groups. Celebrations of pluralism pass the first off under the guise of the second, in whose joyous and Utopian street “heterogeneity” it decks itself out. But the complexity of institutions is also a form of standardisation (the very paradox of the system of reification as Lukacs first described it in an early stage). Meanwhile, the celebration of the diversity of the “new social movements” released by the 1960s obscures their increasing collectivisation and institutionalisation as well. The solitary Romantic rebels and nonconformists of earlier periods have all been transformed into groups and movements, each with its own specific micropolitics. The transformation marks a significant (if provisional) gain in the political power of formerly marginal or repressed individuals, who, however, thereby forfeit the power and the pathos of an older rhetoric of individual resistance and revolt.”
“Yet is is precisely by way of this new institutionalisation, marked, for example, by a new-ethnic movement in culture, in which older groups now produce their “heritage” in the form of the image, that the ideologeme of “pluralism” is able to do its work. It shifts gears imperceptibly from these new group structures to the very different structures of the corporate, which can now appropriate the celebration of Difference and Heterogeneity and harness it to the celebration of consumer goods, free enterprise, and the eternal wonder and excitement of the market itself.”
(Jameson 2009, p212-213)
Jameson, Fredric Valences of the Dialectic (Verso, London, 2009)