Customer center

We are a boutique essay service, not a mass production custom writing factory. Let us create a perfect paper for you today!

Example research essay topic: Specters Of Marx Optic Nerve - 2,704 words

NOTE: Free essay sample provided on this page should be used for references or sample purposes only. The sample essay is available to anyone, so any direct quoting without mentioning the source will be considered plagiarism by schools, colleges and universities that use plagiarism detection software. To get a completely brand-new, plagiarism-free essay, please use our essay writing service.
One click instant price quote

... is also coincident with the social interdependence of the laborers to the total amount of objects produced within the span of their labor. The interaction between the objects naturalizes them and their own society starts to exist independent from those people that actually produce the objects at issue. By means of that interchange (or substitution), the results of peoples toil become commodities, sensuous entities, which can be regarded as highly social. For the thing as well as for the worker in his relation to time, socialization or the becoming-social passes by way of this specialization. The phantasmagoria that Marx is deploying in that case to describe, the one that is going to open up the question of fetishism and the religious, is the very characteristic of this social and spectral becoming: at the same time, by the same sign.

Whereas pursuing his optical similarity, Marx concedes that, in the same way, definitely, the shining impression left by a thing on the optic nerve also presents itself as objective form before the eye and outside of it, not as an excitation of the optic nerve itself. However, in visual observation a light goes from the outside entity, to the eye, which is the relation between physical things. 12 However, the commodity / form , as well as the correspondence of explicit value between various products of peoples toil, does not correlate to its inherent (physical) qualities or the materialistic chain of relations that evolves out of it. The very social bonding between people is the primary reason for perceiving the supernatural way of relations between various commodities. Marx argues that point a lot, he claims that commodities are not able to present themselves at he market on their own, people are the inherent part of commodities being taken to the market, which means even more complicated set of relations between men themselves, men and commodities, and the commodities. The autonomy allowed to all types of commodities correlates with an anthropomorphic projection, which is able to inspire those very commodities, as well as embody them with almost human like characteristics and traits. 13 In this situation, the use value obtains another significant meaning, it becomes something like a limit, an inherent part of the limit concept discussed by Marx, and no commodity or object in general can correlate with that concept. We are able to understand only one consequence of that concept here, although there are a lot of other alternatives: if it itself retains some use-value, this limit-concept of use-value is in advance infected, that is, preoccupied, inhabited, haunted by its other, namely, what will be born from the wooden head of the table, the commodity-form, and its ghost dance.

However, there is a certain distinction between the commodity form and the notion of the use value, Marx was able to use that distinction in his analytical processes, and probably so can we. Moreover, if the commodity form is not considered the use value, or if there is absence of the physical presence, it can have a profound impact on that very wooden table we have discussed above. It affects and bereaves it in advance, like the ghost, it will soon become, but, according to Derrida, this is precisely where the haunting begins. However, to engage in haunting does not explicitly imply physical presence, thus it is crucial to discuss haunting within a conceptual framework of a concept, the concepts of being and time being the first ones in that particular case. That is what Derrida refers to as a hauntology. Ontology opposes it only in a movement of exorcism.

Ontology is a conjuration. 14 Derrida is interested in trying to see which aspects of Marx's legacy might still be useful in the 1990 s. It is clear that this is to be no simple application of Marxism, but more a matter of recapturing a spirit or specter. It is to be a spectro politics, an examination of the ways in which Marx and Marxism still haunts us, still has influence. What we need to do is to reconsider and reassert the spirit of Marx, even if some of the concrete applications of Marxism have been catastrophic and dated, as in Soviet communism. This includes the need to reawaken the notion of dialectic and struggle, and even hegemony, but in a more general way, without the specific central emphasis on class. A rather standard Marxist critique of liberal capitalism follows, including criticism of the evacuation of the real public spaces by the media, who construct a new phantom State.

Marxism is badly needed, at least to explain the discrepancies between people in these new orders, and to criticize the ideal picture that is presented of liberal capitalism. We need to preserve the critical and self-critical strain, even if we need to discard concepts such as mode of production, social class... the International, the dictatorship of the proletariat, a single party state and totalitarian monstrosity. Derrida also likes the Messianic affirmation of Marxism, including its promise to produce revolutionary action. Deconstruction can operate properly only within the space left by Marxist critique, which is both rational and universal in its appeal. Derrida suggests that such a haunting is not only an empirical hypothesis.

Without that very haunting, people would not be able to define the concept of the use value, as well as the notion of value at large, or do anything else of the kind. One could not even complicate, divide, or fracture adequately the concept of use-value by suggesting, as Marx, for instance, such an evident fact: for its first presumed owner, the man who takes it to market as use-value meant for others, the first use-value is an exchange-value. 15 Marx suggests that any particular use / value can be possibly utilized by another person, or become a subject of multiple usages, and that very notion makes it possible for it to evolve to the market of equivalences. Are then any particular ghosts here or just the spectral notion at large? That is one of the most important and significant questions that need to be answered. It is not clear whether Marx is done with the ghost at large, or whether he wanted to achieve that, when he states that this ghost is nothing more than the consequence of the free market economy, which will disappear as well as all the other forms of production. Marx believes that the secret of money as fetish can evolve to the commodity being perceived a s fetish once tat very commodity becomes observable however the definition of observable, or visible, are yet to be explained and interpret in that context.

The religious world is the only reference that could be used here to explain the autonomic state of the ideological, as well as its adequate efficiency, its incorporation into the conceptual framework of the apparatuses that have not only the autonomy, but also even a sort of automatic system, as in the example of the wooden table. Using the interpretation of the supernatural essence of the commodity form, we are able to introduce and explain the concepts that Marx considered vital in his studies fetishism and the ideological. According to Marx, they do share a common condition, although they are not reducible one to another. Marx explains utilizing that analogy with the help of his notion of phantasmagoric form; it is a consequence, actually, of deploying that form, which he analyses in some of his works. 16 If the correlation between objects can be considered the evolving phantasmagoric form of the discussed above social bonding between people, the only analogy that can be appropriately applied here is the analogy of religion people themselves form that social relation between the objects, which is the fantastic form of their own social bonding. Marx states that the correlation between fetishism and the concepts of ideological and religious is simply tremendous. Any kind of production implies fetishism: idealization, autoionization and spectral incorporation, mourning work coextensive with all work, etc.

Marx strongly believes he must limit this type being co-extensive to commodity production. 17 The notion that the ontological are supposed to be pre-deconstructive in that situation also has some inherent political influences that should not be underestimated. To make usage of one example only, we can refer again to The German Ideology. It deploys the scheme that Marx has reconfirmed in his Capital as well. Marx suggests using those two works, that the affirmation of the religious specter, thus the belief in the ghost at large, consists in making autonomic a symbol and in forgetting it's origin as well as its original grounding. To disperse the factitious autonomy thus engendered in the history itself, one must again consider the modes of production and techno-economic exchange: in religious world, people create their own world that resembles an entity that is fantastic in its nature and essence. 18 The only reasonable explanation that can be deployed in that situation is the already existing method of production and interaction, which can be considered independent variable in that large equation. Any criticisms of ghosts or spirits, any sorts of phantoms, is actually the criticism of a subjective representation, of something abstract, something that evolves out of the psychological realm of any human being and that can survive even without the physical body necessary to contain it.

However, anything that is possible according to the mentioned above is denied without the mere possibility of surviving without the existence of the physical body itself, without that autonomy outside the head. The most influential criticisms of Marxism and Marx's works incorporate in itself that notion of existence beyond the realm of the physical. 19 Like some sort of a phantom, it is situated nit in the head, but also not outside the head. The theory implies that the same is true for the notion of Marx's spectro logy. Thus is our own definition of the very collection of haunting, the way we perceive it in our real world. There are no definite limits; it appears beyond the name of Marx and his teachings. 20 He is the representative of a time of disjunction, to that time out of joint in which it is inaugurated, arduously, devastatingly, unfortunately, a new definition of limits, and a new experience of the house, the home, and the economy. One should not rush to make of the clandestine immigrant an illegal alien or, what always risks coming down to the same thing, to domesticate him in order to neutralize him through naturalization.

Besides, it can be possible to incorporate him to stop terrifying oneself with him. He is not an element of the family, but one should not drive him back, once again, him too, to the limit. However, animate, fit, critical, and still necessary his burst of laughter may remain, and first of all in the face of the capital or paternal ghost. Marx perhaps should not have chased away so many ghosts too fast, at least not all of them at once or not so simply on the pretext that they did not exist. Moreover, he also knew how to let them go free, emancipate them even, in the motion in which he analyses the relative autonomy of exchange-value, or the fetish. Even if one required to, one could not let the dead bury the dead: that has no sense, which is unfeasible.

Only mortals, only the living that are not living gods can bury the dead. Only mortals can watch over them, and can watch. Ghosts can do so as well, they are all over where there is watching; the dead cannot do so it is unfeasible and they must not do so. That the ground of this impossible can nevertheless take place is on the contrary the ruin or the ultimate ashes, the danger that must be thought of, and exorcised yet again. To exorcise not in order to chase away the ghosts, but this time to give them the right, the privilege, if it means making them come back alive (not in order to give them the right in this sense but out of a worry for fairness). Present existence or quintessence has never been the condition, object, or the thing of justice.

One must constantly remember that the impossible is, alas, always possible. One must constantly remember that this ultimate evil can take place. One must constantly remember that it is even because of the terrible possibility of this impossible situation, when justice is desirable: through but also beyond right and law. If Marx, like everybody, did not begin where he ought to have been able to begin, namely with haunting, before life as such, before death as such, it is doubtless not his fault.

The fault, in any case, by definition, is repeated, we inherit it, we must watch over it. It always comes at a great price and for humanity precisely. What costs humanity very dearly is doubtless to believe that one can have done in history with a general essence of Man, on the pretext that it represents only an arch-ghost, but also, what comes down to the same thing to still believe, no doubt, in this capital ghost. Believing in it will be the same as to follow the credulous or the dogmatic approach. Between the two beliefs, as always, the way remains narrow. Bibliography Books: Derrida, Jacques. (1994) Specters of Marx: The State of the Debt, the Work of Mourning, and the New International.

London. Books, Inc. Fletcher, John. (1996) Marx the Uncanny? Ghosts and Their Relation to the Mode of Production.

In Radical Philosophy, 75, Jan-Feb Lewis, Tom (1999) The Politics of 'Hauntology' in Derrida's Specters of Marx. Springer Computer Software: Specters of Marx: The State of the Debt, the Work of Mourning, and the New International. Computer Software. Scientific Software, 1998.

The Politics of 'Hauntology' in Derrida's Specters of Marx. Computer Software. International Educational Lab, 2000. Capital. Computer Software. Scientific Software, 2000.

German Ideology. Computer Software. Advanced Study Network, 1999. 1 German Ideology. Computer Software. Advanced Study Network, 1999. p. 186 2 Specters of Marx: The State of the Debt, the Work of Mourning, and the New International.

Computer Software. Scientific Software, 1998. 3 Specters of Marx: The State of the Debt, the Work of Mourning, and the New International. Computer Software. Scientific Software, 1998. 4 Specters of Marx: The State of the Debt, the Work of Mourning, and the New International. Computer Software. Scientific Software, 1998. 5 Capital.

Computer Software. Scientific Software, 2000. p. 341 6 Specters of Marx: The State of the Debt, the Work of Mourning, and the New International. Computer Software. Scientific Software, 1998. 7 Specters of Marx: The State of the Debt, the Work of Mourning, and the New International. Computer Software.

Scientific Software, 1998. 8 The Politics of 'Hauntology' in Derrida's Specters of Marx. Computer Software. International Educational Lab, 2000. 9 Specters of Marx: The State of the Debt, the Work of Mourning, and the New International. Computer Software. Scientific Software, 1998. 10 Specters of Marx: The State of the Debt, the Work of Mourning, and the New International.

Computer Software. Scientific Software, 1998. 11 The Politics of 'Hauntology' in Derrida's Specters of Marx. Computer Software. International Educational Lab, 2000 12 Specters of Marx: The State of the Debt, the Work of Mourning, and the New International. Computer Software. Scientific Software, 1998. 13 Capital.

Computer Software. Scientific Software, 2000. p. 289 14 Specters of Marx: The State of the Debt, the Work of Mourning, and the New International. Computer Software.

Scientific Software, 1998. 15 Specters of Marx: The State of the Debt, the Work of Mourning, and the New International. Computer Software. Scientific Software, 1998. 16 The Politics of 'Hauntology' in Derrida's Specters of Marx. Computer Software. International Educational Lab, 2000. 17 Specters of Marx: The State of the Debt, the Work of Mourning, and the New International. Computer Software.

Scientific Software, 1998. 18 German Ideology. Computer Software. Advanced Study Network, 1999. p. 134 19 The Politics of 'Hauntology' in Derrida's Specters of Marx. Computer Software. International Educational Lab, 2000. 20 Specters of Marx: The State of the Debt, the Work of Mourning, and the New International.

Computer Software. Scientific Software, 1998.


Free research essays on topics related to: optic nerve, computer software, conceptual framework, german ideology, specters of marx

Research essay sample on Specters Of Marx Optic Nerve

Writing service prices per page

  • $18.85 - in 14 days
  • $19.95 - in 3 days
  • $23.95 - within 48 hours
  • $26.95 - within 24 hours
  • $29.95 - within 12 hours
  • $34.95 - within 6 hours
  • $39.95 - within 3 hours
  • Calculate total price

Our guarantee

  • 100% money back guarantee
  • plagiarism-free authentic works
  • completely confidential service
  • timely revisions until completely satisfied
  • 24/7 customer support
  • payments protected by PayPal

Secure payment

With EssayChief you get

  • Strict plagiarism detection regulations
  • 300+ words per page
  • Times New Roman font 12 pts, double-spaced
  • FREE abstract, outline, bibliography
  • Money back guarantee for missed deadline
  • Round-the-clock customer support
  • Complete anonymity of all our clients
  • Custom essays
  • Writing service

EssayChief can handle your

  • essays, term papers
  • book and movie reports
  • Power Point presentations
  • annotated bibliographies
  • theses, dissertations
  • exam preparations
  • editing and proofreading of your texts
  • academic ghostwriting of any kind

Free essay samples

Browse essays by topic:

Stay with EssayChief! We offer 10% discount to all our return customers. Once you place your order you will receive an email with the password. You can use this password for unlimited period and you can share it with your friends!

Academic ghostwriting

About us

© 2002-2024 EssayChief.com