4 NOTHING MAT(T)ERSWe cannot afford to continue to separate the intellectual in a man (I choosemy terms carefully) from the emotional: the depression from the ideas; or thepolitical from the p<strong>ers</strong>onal: the commitment to class struggle from the stormymarriage, the dead wife… Neither Althusser, “France”, nor the world’sintellectuals and revolutionaries will acknowledge patriarchy as the powerful,pervasive and pernicious ideological state apparatus which it is; at the sametime, none <strong>of</strong> them escape its effects (Finn: 1981, p. 28, italics in original).When Althusser died in 1990, many masculine Marxists and philosoph<strong>ers</strong> still foundreference to the murder to be in very bad taste. One obituary read:It is still too early to draw up a balance sheet. The master has left too deep animpression on us. Above all, the man was so close to us, with his exquisitegentleness, his tact…Then came the tragedy, which he himself described, partly out <strong>of</strong> a sense <strong>of</strong>propriety and partly out <strong>of</strong> derision, as the “non-event”, the killing <strong>of</strong> his wife,the committal to hospital (Comte-Sponville: 1990, p. 16). 3Gregory Elliott is more indignant and feels that Althusser is unjustly attacked andbeset: “doubtless pour décourager les autres, some have not hesitated to identify thedeath <strong>of</strong> Hélène Althusser at her husband’s hands as the inevitable denouement <strong>of</strong>[his theoretical endeavour]” (1991, p. 28). Indeed, Hélène victimizes Louis Althusserby staging a supposed murder, murder rendered now in quotation:When, in November 1980, defeat came, provoked in part by the politicalsetbacks <strong>of</strong> the late ’70s, the pitiless form it took—the “murder” <strong>of</strong> hiscompanion <strong>of</strong> some thirty-five years— condemned him to oblivion thereafter(1991, p. 29).Melancholic musings on the Master beset by feminism and the woman hemurdered… A Master is Being Beaten.No manifesto has been endorsed by structuralism, the nouveau roman, semiotics,deconstruction, poststructuralism and postmodernism. The Saussurian-dominatedintellectual problematic was inaugurated by Lévi-Strauss in reaction to the Marxismand existentialism <strong>of</strong> Sartre and oth<strong>ers</strong>. Yet the indefinability and shiftingcategorization <strong>of</strong> Lacan, Derrida and Foucault contribute to the confusionsurrounding already abstract, slippery texts. It’s difficult to know who is what,where, and when. This is also complicated by their search for ancestors. 4 JohnRajchman (1991, p. 120) remarks that “postmodernism is what the French learnedAmericans were calling what they were thinking.” What follows is a briefpresentation <strong>of</strong> definitions and a history <strong>of</strong> the categories.3. I am grateful to Angela Miles who brought this reference to my attention.4. Nietzsche, for example, is und<strong>ers</strong>tood in conjunction with postmodern anti-narrative critique(Shapiro: 1989) and as a pr<strong>of</strong>ound influence on the modernist work <strong>of</strong> D.H.Lawrence, and Gide(Foster: 1981).
A SPACE ODYSSEY 5Male-stream literature (Ésprit, 1967; Caws, 1968) named the stars <strong>of</strong> the Frenchstructuralist movement: Claude Lévi-Strauss, the founding father from anthropology;Roland Barthes from belles lettres and literary criticism; Foucault and Derrida in thephilosophical mode; Althusser the structuralist Marxist; and Lacan, thefundamentalist and surrealist Freudian. Pavel (1990, p. 5) argues that the work <strong>of</strong>Lévi-Strauss, Lacan, Foucault and Derrida has the following common features: theuse <strong>of</strong> linguistic concepts, the critique <strong>of</strong> humanism, subjectivity and truth and “thereplacement <strong>of</strong> metaphysics by metacriticism” (1990, p. 6, italics in original). Of therise and “fall” <strong>of</strong> French structuralism and poststructuralism, Pavel writes “in Franceduring the 1960s, the concepts <strong>of</strong> structural linguistics were transformed into alasting set <strong>of</strong> metaphysical notions, which, in turn, played a crucial role in one <strong>of</strong> thiscentury’s most spectacular attempts to achieve intellectual modernization” (1990,p. 1). Lacan makes this proposition clear in “The Meaning <strong>of</strong> the Phallus”:This passion <strong>of</strong> the signifier then becomes a new dimension <strong>of</strong> the humancondition, in that it is not only man who speaks, but in man and through manthat it [ça] speaks, that his nature is woven by effects in which we can find thestructure <strong>of</strong> language, whose material he becomes, and that consequently thereresounds in him, beyond anything ever conceived <strong>of</strong> by the psychology <strong>of</strong>ideas, the relation <strong>of</strong> speech (1985b, p. 78).Language, sign, and code are the privileged forms <strong>of</strong> mediation, which is reduced toexchange. The post-war emphasis on rational positivism and critique <strong>of</strong> metaphysicsled many philosoph<strong>ers</strong> to borrow scientific models from the human sciences,especially linguistics. Meaning and value had no place in the analysis <strong>of</strong> signifierand signified. Indeed, the new epistemology is primarily linguistic. Central to all thisis the notion <strong>of</strong> structure as the reduction <strong>of</strong> matter to form. According to Lévi-Strauss, structuralism, unlike formalism, does not distinguish between form andmatter. On the contrary, it challenges such distinction: “Form defines itself byopposition to a content which is exterior to it; but structure has no content: it is itselfthe content, apprehended in a logical organization conceived as a property <strong>of</strong> thereal” (Lévi-Strauss: 1960, p. 122). This is foundational to postmodernism’sepistemology: structure is matter, energy is male, and He is the female <strong>of</strong> form aswell.Edith Kurzweil defines structuralism as “the systematic attempt to uncover deepuniv<strong>ers</strong>al mental structures as these manifest themselves in kinship and larger socialstructures, in literature, philosophy and mathematics, and in the unconsciouspsychological patterns that motivate human behaviour” (1980, p. 1). Josué Hararihas determined the following basic outlines <strong>of</strong> a structuralist position: “(1) therejection <strong>of</strong> the concept <strong>of</strong> the ‘full subject’ to the benefit <strong>of</strong> that <strong>of</strong> structure; (2) theloss <strong>of</strong> the pertinence <strong>of</strong> the traditional ‘form/content’ division in so far as for allstructuralist theorists content derives its reality from its structure; and, (3) at themethodological level, a stress on codification and systematization” (1979, p. 27).
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