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With help from the late Moishe Postone, Hamza wants to beckon Marxism away from what he sees as its too positive idea of work.
Like Judith Butler, Žižek makes a pretty good case that Hegel anticipated what was going to become poststructuralism.
It is less clear that Hegel suits Hamza's project.
Maybe Hegel would be usefully critical of Marx’s labor theory of value and would see labor as less emancipatory and even more alienating than Marx thought it was. It would be embarrassing if the authors were really training their big guns on so trivial a target.
Maybe his own vision of labor would turn out to be superior to Marx’s. In fact, Žižek, Ruda, and Hamza seem to be aiming at bigger game: history in general, history imagined as progressive.
It means believing that nothing we do will make a real difference, which is to say a difference that lasts beyond the feel-good doing of it.
This latter belief has no doubt come to seem more credible given the sorry state of the job market for intellectual work and other factors too numerous and depressing to list. The point, however, is to change it.” Their allegiance to philosophy seems to entail a gloomily de-radicalizing reversal of Marx: the duty to interpret is once again placed above or before the duty to change. Capitalist ideology throws our economic reality into the shadows, but much of that reality is perfectly visible—even if it often seems there is no alternative to it.
History is respectable—maybe even too much so—as the domain of the knowledge of differences.
It would be harder to acknowledge the conviction that your subject matter is mysteriously immune to the passage of time, and worthwhile precisely because it sheds its context so as to be freshly and directly in the here and now.
Hegel, after all, was not enthusiastic about monasteries.
The gesture is familiar in Žižek, for whom Hegel has long served as an escape-hatch from crude versions of economic materialism and as a stepping-stone to Jacques Lacan, which is to say to a recognition that the real is inaccessible and human desire is complex and perverse.