Agonistics: Thinking The World Politically by Chantal Mouffe

By Chantal Mouffe

Political clash in our society is inevitable, and its effects are frequently faraway from unfavorable. How then should still we take care of the intractable changes coming up from advanced sleek culture?

Developing her groundbreaking political philosophy of agonistics – the hunt for a thorough and plural democracy – Chantal Mouffe examines diplomacy, options for radical politics, the way forward for Europe and the politics of inventive practices. She indicates that during many conditions the place no possible choices look attainable, agonistics deals a brand new highway map for swap. enticing with cosmopolitanism, post-operaism, and theories of a number of modernities she argues in favour of a multipolar international with actual cultural and political pluralism.


'Mouffe represents a place that each severe pupil of latest political idea needs to recognize and are available to phrases with.'—Philosophers’ Magazine

'Evocative and challenging’ —Radical Philosophy

‘An quintessential read’ —Harvard academic Review

‘Important and timely’—Political conception

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Marx 1976, pp. ; cf. Marx 1867, p. 85.  consists of a certain misrecognition which concerns the relation between a structured network and one of its elements’ (Žižek 1989, pp. 23–4) is, therefore, misleading.  Marx 1976, p. 163.  Marx 1976, p. 166 (my emphasis – JR). 110 As Marx has done with the syntagma ‘idealistic superstructure’, he now combines a term describing thinking (thought-form) and a term referring to ‘reality’ (objective). As an ‘objective thought form’, commodity-fetishism is both a form of social life in bourgeois society and a corresponding form of practice and consciousness, that is, ‘reasonable’ practice as well as practical reason.

154, 164, 167.  Marx 1844, p. 168. 84 According to Marx, it is ‘the same in religion’. 88 It is obvious that these deliberations contain both strengths and weaknesses. The paradigm-shift from a critique of religion to a comprehensive critique of estrangement in the labour-process is an important step towards Marx’s elaboration of a critique of political economy. But the notion that the abolition of private property will lead to a return from ‘religion, family, state’ and thereby cause the respective ideologies to vanish by themselves, is certainly an economistic illusion.

208–9. Because of its ‘cold stream’, Marxism ‘becomes not only the science of conditions, but at the same time the science of struggle and opposition against all ideological inhibitions and concealments’, whereas as a ‘warmth-doctrine’ (Wärmelehre), it signifies the ‘theory-practice of reaching home or of departure from inappropriate objectification’ (Bloch 1986, pp. 209–10).  Marx 1843, p. 175.  Marx 1843, p. 176.  Domenico Losurdo took up Marx’s flower-chain metaphor to illustrate the fundamental opposition between a Marxian critique of religion and a Nietzschean critique, which actually proposed the very thing that Marx was denouncing, that is, that people should ‘tear up the imaginary flowers from the chain’ in a way that they had to ‘wear the unadorned, bleak chain’ (cf.

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