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After Theory

Terry Eagleton

Penguin 2004

224  páginas

 

 

 

After the great theories and incisor changes in perspective showing the structures on which Western society rested, and the mutant nature of capitalism that is capable of appropriating even those forms of resistance that opposed and integrated market between many others, it's time to think, that comes after theory. Most of the great names of recent theory, Foucault, Deleuze, Derrida, have died and their ideas and proposals have been accepted in their great majority, or transcended in the initial approach in which the author posed. The revolution caused by the theory seems to be defunct and no alternatives can be seen to counteract the progress of uncritical perspectives and a certain cynicism with which the man assumes reality. In this vein, Terry Eagleton writes, "After Theory", a book in which the English author not only takes us through what were the most important achievements of this rich cluster of theoretical proposals that the houses under the unwieldy name of theory posed alternatives but to continue or redirect epistemic precepts to apprehend reality in a different way to how the market structure is intended to be apprehended.

While there are a number of different and even opposing perspectives Eagleton Board within the term theory, for instance the fact two perspectives together without much in common as that of Derrida and Foucault that although they are theoretical and are intended to reveal the underlying structures in the exercise of power and language constructs have wide differences as evidenced in later editions of the "Essay on Madness in the Classical Period," is also true that the purpose of most if not all the theoretical approaches that Eagleton hosts under that name are theoretical constructs that intend to perspectives from which reality is understood to extend the critical process of appropriation of reality. In that vein, within the term cultural theory, Eagleton takes the greatest contributions in the field of human sciences made within what he calls the "heyday" of theoretical creation that took place between 1950 and 1980.

should first be noted that Eagleton is right when he says that first thing to do to evaluate the achievements of the theory is to recognize the impossibility of nostalgia for a time before theory. For better and / or worse, the achievements and failures of the theoretical approaches have been influential in the perception and appropriation the reality of the subject, to the extent that this frame of reference from which reality is understood that it would be unthinkable without the achievements, changes and errors introduced by the theory. After disposing of conservative nostalgia of those who intended to return to the past, we must recognize that the reason why one should think of alternatives after the theory is that no major theoretical creations are being produced and some, if not Most of those that were created in the mentioned period and are part of the status quo. While it is true that cultural theory has been successful in putting this backgrounds of gender, power structures and dynamics of depersonalization, seeking desubjectivation possible singularities from the speech, as is also true that cultural theory to be focused in specific struggles, has abandoned overall outlook, turning away to answer even basic questions in life human.

not fail to call attention, however, that after recognizing the impossibility of returning to a period before the cultural theory, one of its main purposes is to reposition the discourse in the terms in which this took place before the so-called postmodern, in that vein, Eagleton comes to ideas like "human nature", "true" or "objectivity", not to be returned in time, according to him, but to correct the fallacies committed postmodernism. However, the "solution" proposed by Eagleton, returning three of the most damaging ideas of modernity, this point to how far the attempt to present a stage after the theory is not really a purpose to return to underground that before this period, perhaps by a kind of epistemological convenience, or fear of what will come after the current scenarios.

Eagleton The purpose is not to find alternatives for what comes after the cultural theory, or engage in a debate that goes to authors and texts of postmodernism and recognize its flaws and its merits for the purpose of seeking common points can pave the way for new approaches, the purpose of Eagleton in "After Theory" is to turn the page after an incomplete and irresponsible analysis of postmodernism, returning knowledge about tenets of faith that must be overcome for a long time.

The problem with the exercise carried out by Eagleton is not that the phrase "After Theory" or "after theory" is set to present the question must be carried out, to take stock of the positive and negative that could bring the phenomenon of postmodernism - which is the buried object to which Eagleton is refers to the name of cultural theory - but the lack of a responsible academic year to name the subject of debate by name, and relates to cultural theory if it will be the subject of the postmodern debate or whether it will be the object of debate. After this, authors and representative approach should be made of this in order to dissect the flaws, the advantages and possibilities that the author and his ideas have had and what conditions after such a scenario is possible theoretical approach. But none of the above occurs in "After Theory". While the initial idea is laudable Eagleton, technology, or precisely the lack of it given to derail what otherwise might have been a judicious and responsible academic exercise can propose alternatives to "after the theory."