Everyone remembers Althusser’s numerous objections to the overemphasis placed on the concept of “alienation” amongst Marxists, and in general the fascination with the young, “humanistic” Marx at the expense of the old, “scientific” Marx. What is less often remembered, however, is that even many who stressed the Hegelian underpinnings of Marxism had grown tired of the all the talk of “alienation” by the 1960s. In his Introduction to Sociology lecture series delivered in 1961, no less a dialectician than Theodor Adorno remarked:
One hears much talk about the concept of alienation — so much that I myself have put a kind of moratorium on it, as I believe that the emphasis it places on a spiritual feeling of strangeness and isolation conceals something that is really founded on material conditions. (Introduction to Sociology, pg. 3).
Since the word “alienation” is used ad nauseum today, I try to dispense with it as far as I can. Nevertheless, it does impinge on the subject under discussion, and I shall mention it at least as a general heading for what I mean. We live within a totality which binds people together only by virtue of their alienation from each other. (Ibid., pg. 43)
Clearly, Adorno is not objecting to the concept of alienation as such, but rather a pernicious effect resulting from its overuse. Two years later, he linked this tendentious usage of the young Marx’s terminology to a rekindled communitarianism enchanted by the memory of “community” [Gemeinschaft] and distraught over the reality of “society” [Gesellschaft]. In one of his lectures on History and Freedom (1963), he maintained:
Infected by an irrational cult of community, the term “alienation” has recently become fashionable in both East and West, thanks to the veneration of the young Marx at the expense of the old one, and thanks to the regression of objective dialectics to anthropology. This term takes an ambivalent view of a repressive society; it is as ambivalent as genuine suffering under the rule of alienation itself. (History and Freedom, pg. 265)
As has already been mentioned above, the French Marxist Louis Althusser was likewise exhausted with the jargon of “alienation” being bandied about in the universities. Unlike Adorno, however, this led him to reject the entire philosophical apparatus of the young Marx root and branch. Furthermore, adopting the rather hazy distinction made by the humanist Marxists — he had in mind here Jean-Paul Sartre, Erich Fromm, and Roger Garaudy rather than Raya Dunayevskaya — Althusser posited a decisive, unequivocal “epistemic break” between the young Marx and the old Marx supposedly taking place around 1845. (Though, for the curious, Dunayevskaya had this to say about Althusser: “Althusser really goes backward. Compared to him, [Eduard] Bernstein was practically a revolutionary. Althusser wants to ‘drive Hegel back into the night’.”)
Rejecting the earlier category of “alienation,” Althusser now railed against the theory of “reification” proposed by Marxist Hegelians influenced by Georg Lukács and Isaak Rubin during the 1920s. Continue reading