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Why Marx Was Right by Terry Eagleton – review

Is Marx more diminished than enhanced by Terry Eagleton’s defence of him?This article titled “Why Marx Was Right by Terry Eagleton – review” was written by Tristram Hunt, for The Observer on Sunday 29th May 2011 01.30 UTCAs the IMF dishes out its medicine in Lisbon, Dublin and Athens, and the limitations of neo-liberalism become more apparent, the moment is surely right for a compelling account of Karl Marx’s relevance to the modern world. And in campus conferences, continuing sales of Das Kapital, and even the words of Pope Benedict XVI (moved to praise Marx’s “great analytical skill”), there is a growing appreciation for Marx’s predictions of globalisation, rampant capitalism, and the instability of international finance. As the Times put in the middle of the 2008 crash: “He’s back!”But Marx also remains the target of any number of lazy slurs. The easiest way to kill off debate about Marxism is to jump straight to the Stalin show-trials, Soviet gulags, and Khmer Rouge Year Zero. The philosophical beliefs of a mid-19th-century denizen of the British Museum are all too quickly elided with the most terrible atrocities of the 20th century as an all-purpose intellectual get-out card.So Terry Eagleton – literary critic, liberal-baiter, Marxist man of letters – has set himself the task of explaining why Marx was right. “What if all the most familiar objections to Marx’s works are mistaken?” he begins. His plan is to take on “10 of the most standard criticisms of Marx and try to refute them one by one”. He does so, he believes, at a time when capitalism is uniquely in crisis: “the system has ceased to be as natural as the air we breathe, and can be seen instead as the historically rather recent phenomenon it is”. Or as Friedrich Engels used to put it: “This time there’ll be a dies irae such as has never been seen before… all the propertied classes in the soup, complete bankruptcy of the bourgeoisie, war and profligacy to the nth degree.”But for any admirer of Eagleton or Marx, the book is a disappointment. There is none of the logical precision, winning prose or intellectual ambition displayed most recently in Eagleton’s Yale lectures on faith. Part of the problem is the structure. This is a work of intellectual rebuttal, as chapter by chapter Eagleton takes on a century of misreading Marx. All of which means he is fighting on an enemy territory of dreary objections. For example, there’s a long attempt to justify the 1917 Bolshevik revolution and the Leninist aftermath, as well as the East German system of childcare – not something, I imagine, Marx and Engels themselves would have bothered with.The consequence of such deviations is that there is little sense of the anger, brio and bravado of Marx and Engels; none of the humour, irony and creativity so central to the Marxian heritage. Instead, this book reads like a rapidly crammed set of notes for an American midwest college course. There’s an array of lecture-hall style jokes and fairly worthless hyperbole. In no credible sense do one in three children in Britain today “live below the breadline”.Thankfully, amid the banalities, there lurk some wonderful passages. Eagleton is right to stress the centrality of democracy to Marxian communism, as well as explain so successfully the nature of free will within Marx and Engels’s account of history. This is all very much the humanist, Paris Marx of the Economic and Philosophical Manuscripts.Eagleton also stresses the modernity of Marx’s thinking and how, for example, he saw the nature of social class shifting with the progress of capitalism. “As long ago as the mid-19th century, he is to be found writing of the ‘constantly growing number of the middle-classes’ … men and women ‘situated midway between the workers on the one side and the capitalists on the other.’” This is a long way from the hackneyed dichotomy of proletarian and bourgeois.There is also a touch of the old Eagleton when he deploys Thomas Hardy’s Jude the Obscure to explore the interaction of culture and materialism. When it comes to Jude Fawley, we need to appreciate that “Oxford University is the ‘superstructure’ to Jericho’s ‘base’.”However, Eagleton’s touch is less sure when it comes to the human condition under communism. In trying to rebut claims of utopianism, he goes too far in suggesting that “Marxism holds out no promise of human perfection” and “envy, aggression, domination, possessiveness and competition would still exist”. Engels, though, was clear that the ascent from socialism to communism entailed a metaphysical change. Under the leadership of the proletariat, humanity achieves true freedom liberated from its animal instincts: “It is the ascent of man from the kingdom of necessity to the kingdom of freedom.”Here was the quasi-theological endpoint of Marxism and it would have been more rewarding if Eagleton, such an intriguing catholic thinker, had expanded upon the Judaeo-Christian assumptions underpinning much of Marx’s heaven on earth. But perhaps that was too close to the bone.In the end, this is another worthy volume in the rarely scintillating Marx-Engels interpretative canon. Useful for undergraduates at the University of Notre Dame, but not for anyone else interested in the drama, insights, and majesty of Marxism. Marx might well have been right about an awful lot, but sadly Eagleton fails to make you care very much. guardian.co.uk © Guardian News & Media Limited 2010Published via the Guardian News Feed plugin for WordPress.Thanks for subscribing to Andy Roberts blogWhy Marx Was Right by Terry Eagleton – reviewRelated posts:Karl Marx, part 6: The economics of powerThe Wizard of Oz – reviewThe latest word on globalisation

May 29 2011, 11:40am | Comments »

Japan’s horror reveals how thin is the edge we live on

Climate change may not be responsible for the tsunami, but it is shrinking our margin of safety. It is time to shrink back ourselves

This article titled “Japan’s horror reveals how thin is the edge we live on” was written by Bill McKibben, for The Guardian on Friday 18th March 2011 21.00 UTC It’s scary to watch the video from Japan, and not just because of the frightening explosions at the Fukushima plant or the unstoppable surge of tsunami-wash through the streets. It’s almost as unnerving to see the aftermath – the square miles of rubble, with boats piled on cars; the completely bare supermarket shelves. Because the one thing we’ve never really imagined is going to the supermarket and finding it empty. What the events reveal is the thinness of the margin on which modernity lives. There’s not a country in the world more modern and civilised than Japan; its building codes and engineering prowess kept its great buildings from collapsing when the much milder quake in Haiti last year flattened everything. But clearly it’s not enough. That thin edge on which we live, and which at most moments we barely notice, provided nowhere near enough buffer against the power of the natural world. We’re steadily narrowing the margin. Global warming didn’t cause the earthquake and tsunami that devastated the Miyagi coast, but global warming daily is shrinking the leeway on which civilisation everywhere depends. Consider: sea levels have begun to rise. We’re seeing record temperatures that depress harvests – the amount of grain per capita on the planet has been falling for years. Because warm air holds more water vapour than cold, the chance of severe flooding keeps going up and in the last year countries from Pakistan to Australia have recently ended up on the wrong side of those odds. Those changes steadily eat away at that safety margin. With less food stored in our warehouses, each harvest becomes critical. With each massive flood, we have to spend more money rebuilding what was there before: there are still as many as 4 million homeless from Pakistan’s floods, which means “development” has given way to “getting a tarp over your head”. Even rich countries face this trouble: Australia cut much of its budget for renewable energy to help pay the recovery bill for soggy Queensland. Warmer temperatures are helping dengue fever spread; treating one case can use up the annual health budget for a dozen people in some Asian nation, meaning that much less for immunisations or nutrition. Just the increasing cost of insurance can be a big drag on economies: a study by Harvard and Swiss Re found that even in rich nations such as the US, larger and more frequent storms could “overwhelm adaptive capacities”, rendering “large areas and sectors uninsurable”. The bottom line was that, “in effect, parts of developed countries would experience developing nation conditions for prolonged periods”. There have always been natural disasters, and there always will be. For 10,000 years the planet has been by and large benign; you could tell where the safe margin for civilisation was because that’s, by definition, where civilisation was built. But if the sea level rises a metre, that margin shrinks considerably: on a beach that slopes in at 1 degree, the sea is now nearly 90 metres nearer. And it’s not just a literal shrinkage – the insecurity that comes with smaller food stocks or more frequent floods also takes a psychological toll: the world seems more cramped because it is more cramped. We can try to deal with this in two ways. One is to attempt to widen it with more technology. If the Earth’s temperature is rising, maybe we could “geoengineer” the planet, tossing sulphur into the atmosphere in an effort to block incoming sunlight. It’s theoretically possible. But researchers warn it could do more harm than good, and maybe this isn’t the week to trust the grandest promises of engineers, not when they’ve all but lost control of the highest technology we’ve ever built, there on the bluff at Fukushima. The other possibility is to try to build down a little: to focus on resilience, on safety. And to do that – here’s the controversial part – instead of focusing on growth. We might decide that the human enterprise (at least in the west) has got big enough, that our appetites need not to grow, but to shrink a little, in order to provide us more margin. What would that mean? Buses and bikes and trains, not SUVs. Local food, with more people on the farm so that muscles replace some of the oil. Having learned that banks are “too big to fail”, we might guess that our food and energy systems fall into that same category. Imagine, for instance, a nation that got most of its power from rooftop solar panels knitted together in a vast distributed grid. It would take investment to get there – we’d have to divert money from other tasks, slowing some kinds of growth, because solar power is currently more expensive than coal power. We might not have constant access to unlimited power at every second of every day. In the end, though, you’d have not only less carbon in the atmosphere, but also a country far less failure-prone. The solar panels on my roof could break tonight – and I’d have a problem if they did – but it wouldn’t ramify into rolling blackouts across the continent (and no one would need to stand in my driveway with a Geiger counter). Such changes wouldn’t make the world safe: climatologists promise us we’ve already put enough carbon out there to raise our planet’s temperature two degrees in the decades to come, which will make for a miserably difficult century. But they also promise that if we don’t stop burning coal and oil, that number will double, and miserable will become impossible. With Japan’s horror still unfolding, there’s nothing to do for the moment except watch, pray, and try to find some small ways to help people caught up in forces beyond their control. But the lesson we should learn, perhaps, is that it’s time to back off a little. Suddenly squat and plain words – “durable”, “stable”, “robust” – sound sweeter to the ear.

guardian.co.uk © Guardian News & Media Limited 2010 Published via the Guardian News Feed plugin for WordPress.

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March 18 2011, 5:29pm | Comments »

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Why Marx Was Right by Terry Eagleton – review

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