Pieces of Samir Amin, 2009, "Post-Modernist"
Discourse
Samir Amin
Post-modernism
Ideology
of Imperialism
Post-modernism
caps the discourse called by some the "new spirit of capitalism," but
it would be better to call it the ideology of the late capitalism/imperialism
of oligopolies. A recent book by Nkolo
Foe gives a powerful description of how this functions very well to serve the
real interests of the dominating powers.14
Modernism
originated in the discourse of the Enlightenment in the 18th century in Europe,
together with the triumph of the historical form of European capitalism and
imperialism that goes with it, which subsequently conquered the world. It suffers from contradictions and
limitations. The ambition to be
universal that it formulated is defined by the affirmation of the rights of man
(but not necessarily of woman!), which are in fact the rights of bourgeois
individualism. Real capitalism, with
which this form of modernity is associated, is moreover an imperialism that
denies the rights of the non-European peoples who have been conquered and
subordinated to the levying of the imperialist rent.
Criticism
of this bourgeois and capitalist/imperialist modernity is certainly
necessary. And Marx effectively
undertook this radical critique, which it is always necessary to update and
study more deeply.
The new
Reason considered itself emancipatory; and so it was, to the extent that it
freed society from the alienations and oppressions of the Anciens Regimes. It was thus
a guarantee of progress, but a form of progress that was limited and
contradictory because it was capital which, in the final instance, was to
manage society.
Post-modernism
does not make this radical critique to promote the emancipation of individuals
and of society through socialism.
Instead it proposes a return to pre-modern, pre-capitalist
alienations. The forms of sociability
that it promotes are necessarily in line with adherence to a "tribalist"
identity for communities (para-religious and para-ethnic), an antipode to what
is required to deepen democracy, which has become a synonym for the
"tyranny of the people" daring to question the wise management of the
executives who serve the oligopolies.
Post-modernist critiques of "grand narratives" (the
Enlightenment, democracy, progress, socialism, national liberation) do not look
to the future but return to an imaginary and false past, which is extremely
idealized. In this way it facilitates
the fragmentation of the majority of the population and makes them accept adjustment
to the logic of the reproduction of domination by the imperialist
oligopolies. This fragmentation hardly
disturbs that domination; on the contrary, it makes the task easier. The individual does not become a conscious,
lucid agent of social transformation, but the slave of triumphant
commodification. The citizen disappears,
giving way to the consumer/spectator, no longer a citizen who seeks
emancipation, but an insignificant creature who accepts submission.
14 Nkolo Foe, Le post modernisme
et le nouvel esprit du capitalisme, Sur une philosophie globale d' Empire,
Dakar: Codesria, 2009; Samir
Amin, Modernité,
religion, démocratie, Critique de l’eurocentrisme et critique des
culturalismes, Paris: Parangon, 2008; Samir Amin, Sur la
crise, op cit, Chapters 2 and 3; Jacques Rancière, La
haine de la démocratie, Paris: La Fabrique, 2008.
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