Gigekonomin är ett växande fenomen på den svenska arbetsmarknaden. Gigarbete har både hyllats som en möjlighet att komma in på arbetsmarknaden och kritiserats för sin prekära natur. I den här studien undersöks den sociala konstruktionen av gigarbetare utifrån ett ideologiskt perspektiv. Den empiriska basen är intervjuer med sex gigarbetande matbud. Studiens övergripande argument är att gigföretagens nyliberala strukturer driver fram exploaterande relationer på arbetsmarknaden, samt att genusassociationer och ond optimism används för att kamouflera dessa exploaterande relationer. Tidigare forskning har lagt vikt vid att synliggöra hur femininitet används för att driva fram den nyliberala utvecklingen, men mindre uppmärksamhet har givits till maskulinitet. Den här studien illustrerar hur maskulinitet används för att interpellera gigarbetarna genom associationer till frihet och entreprenörskap. Därtill skildras hur ond optimism – en falsk förhoppning om uppåtgående social mobilitet – bidrar till att locka gigarbetarna att kontinuerligt eftersträva otillgängliga ideologiska drömmar. Vidare behandlas även socialt motstånd till gigekonomin och ideologi. Det teoretiska ramverket vilar på Althussers begrepp ideologi och interpellation. Ett begreppsligt bidrag i studien är formuleringen av dubbelbindande interpellation. Begreppet avser interpellationer som har en dubbelbindande natur, det vill säga situationer där individer anropas på motstridiga vis, exempelvis hur gigarbetare omväxlande tilltalas som servicearbetare och entreprenörer, vilket orsakar osäkerhet och väcker frågan: Vem är jag för er? Genom att undersöka och identifiera ideologiska konstruktioner av arbetare kan framväxande orättvisor och ojämlikheter på arbetsmarknaden belysas ur förbisedda perspektiv. / The gig economy is a growing phenomenon in the Swedish labor market. Gig work has been hailed as an opportunity to enter the labor market, but it has also been criticized for its precarious nature. This study examines the social construction of gig workers from an ideological perspective. Interviews with six food delivery workers form the empirical basis. The overall argument of the study is that the neoliberal structure of the gig companies propels exploitative relations in the labor market, and that gender associations and cruel optimism are used to camouflage these exploitative relations. Previous research has emphasized the importance of femininity in propelling the neoliberal development, but less attention has been given to masculinity. This study illustrates how masculinity is used to interpellate the gig workers through associations to freedom and entrepreneurship. In addition, it depicts how cruel optimism – a false hope of upward social mobility – contributes to attracting the gig workers to continuously pursue inaccessible ideological dreams. Moreover, social resistance is discussed in relation to the gig economy and ideology. The theoretical framework rests on Althusser's concepts of ideology and interpellation. A conceptual contribution in the study is double-binding interpellation. The concept refers to interpellations that have a double-binding nature, meaning situations where individuals are interpellated in contradictory ways. The food delivery workers are exposed to a double-binding interpellation when they are alternately interpellated as service workers and entrepreneurs, which causes uncertainty and raises the question: Who am I to you? By examining and identifying ideological constructions of workers, emerging injustices and inequalities in the labor market can be highlighted from overlooked perspectives.

Made available in DSpace on 2016-04-29T13:31:20Z (GMT). No. of bitstreams: 1 Leonardo Lopes.pdf: 1449583 bytes, checksum: f95465e18ed4cd9d088184861a9713e1 (MD5) Previous issue date: 2015-11-24 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This research weaves articulation possibilities between the psychoanalytic field and the criminal law, using the case of the philosopher Louis Althusser, while a paradigm of tragic dimension of the not imputable. There for, it is used as an methodology the analyze of his autobiographical memories, written on "The Future Lasts Forever" (1990), five years after strangled his wife and get declared irresponsible because of a melancholic psychosis. The place of the psychotic in legal discourse calls psychoanalytic knowledge for the discussion of responsibility, which is present in the work of Jacques Lacan, since the beginning of his teaching, when he looked for an dissociation between the term "mental offender" from psychiatry, such as specific clinical operators, as" passage to the act" as well. In addition, terms common to psychoanalysis and the criminal speech, such as law, crime and guilt, assume different meanings in each field, a scenario that leads research in two means. First, the psychosis approach, as language structure produced by foreclosure of the significant in the Name-of-Father, and Althusser´s melancholy, as a permanent mourning from the emptiness left by Verwerfung. Second, the conception of homicidal crime as a passage to the act and therefore act caused by guilt feeling and whose inevitable consequence accountability. We conclude, therefore, that there is a hiatus between the law subject from the of subject of the unconscious, among legal responsibility and individual responsibility, but that does not prevent its dialogue. The subject is always responsible for his position in the structure, and the incidence of the law by criminal summons may open the possibility for stabilization. In this sense, the crime committed by Althusser was not a motivated act, but a solution against suicide law, which reveals the very melancholy unconscious structure, and that by no means could have stopped him from answering legally / A referida pesquisa procura tecer possiblidades de articulação entre o campo psicanalítico e o do direito penal, partindo do caso do filósofo Louis Althusser enquanto paradigma da dimensão trágica do inimputável. Para isso, utiliza-se como metodologia a análise de suas memórias autobiográficas, O futuro dura muito tempo (1990), escritas cinco anos depois de ter estrangulado sua esposa e ter sido declarado irresponsável por conta de uma psicose melancólica. O lugar do psicótico no discurso jurídico convoca o saber psicanalítico pela temática da responsabilização, a qual encontra-se presente na obra de Jacques Lacan desde os primórdios de seu ensino, quando procura des-psiquiatrizar o dito louco infrator e operadores clínicos específicos, como a passagem ao ato. Além disso, termos comuns à psicanálise e ao discurso penal, como lei, crime e culpa, assumem significações diversas em cada campo, cenário que conduz a investigação por duas vias. Primeiro, pela abordagem da psicose, como estrutura de linguagem efeito da foraclusão do significante do Nome-do-Pai, e da melancolia de Althusser, como um luto permanente pelo vazio deixado pela Verwerfung. Segundo, pela concepção do crime homicida como uma passagem ao ato, e, portanto, ato causado pelo sentimento de culpa e que tem como consequência inevitável a responsabilização. Conclui-se então que há uma hiância entre os pressupostos do sujeito do direito e do sujeito do inconsciente, entre responsabilidade jurídica e a responsabilidade singular, mas que não impede articulação. O sujeito é sempre responsável por sua posição na estrutura, e a incidência da lei através da convocação penal pode abrir a possiblidade para a estabilização. Nesse sentido, o crime cometido por Althusser não fora um ato imotivado, mas uma solução contra o delírio suicida, que revela a própria estrutura inconsciente da melancolia, e que nem por isso poderia tê-lo impedido de responder juridicamente

On prend pour point de départ le constat d'une résistance dans la réception marxiste française de la thèse féministe de Judith Butler portant sur la construction discursive du «sexe» par le «genre». L'antagonisme apparent du matérialisme et du constructivisme, révélé par la réception française de Trouble dans le genre, invite à chercher, en amont, une solution matérialiste au problème épistémologique de la construction conceptuelle du donné. En remontant à la source de Marx, on peut montrer que sa pensée a nourri, chez Althusser et Foucault, une approche matérialiste du discours qu'on peut qualifier de constructiviste. Au prisme de l'épistémologie historique de Canguilhem, se dessinent des parentés entre Althusser et Foucault qui donnent une postérité inédite à Marx: l'exploration de deux figures du «matérialisme discursif» dans l'archéologie foucaldienne et l'épistémologie althussérienne, permet de rendre caduques les objections empiristes à l'idée d'une construction discursive du« sexe». L'objectif est de proposer une articulation entre le matérialisme marxiste et la pensée queer, en mettant au jour une tradition de pensée qui croise les apports de l'épistémologie historique et du matérialisme, et prend au sérieux la production de la nature et du corps par le discours. Il s'agit de donner à la thèse de Butler les conditions de son audibilité matérialiste et de déterminer en retour la fécondité de sa mise en question du donné pour le marxisme. / This analysis starts by pointing out a reluctance in the French Marxist reception of Judith Butler's feminist theories, mainly those regarding the discursive construction of « sex » by «gender». This apparent conflict between materialism and constructivism encourages us to look upstream for a materialistic solution to the epistemological issue of the conceptual construction of «facts». By getting back at the root of Marx, one can indeed show that his thought has provided input into Althusser's and Foucault's reflections for the development of a materialistic approach of discourse, which may be qualified as contructivist. In the light of Canguilhem's historical epistemology, some philosophical kinship between Althusser and Foucault takes shape, which provides a previously unseen posterity to Marx : the examination of two features of «discursive materialism» in Foucault's archeology and in Althusser's epistemology enables to make null and void the empiricist objections at the idea of a discursive construction of «sex». The goal is to pro vide a philosophical junction between Marxist materialism and queer theory, by highlighting a tradition of thought which combines the contributions of historical epistemology and materialism, and which takes seriously into consideration the production of nature and body by discourse. The goal is to provide Butler's theory with the means to be heard as a materialistic account, and in return to specify for marxism what it might gain when this theory challenges the given facts.

This paper analyses Arthur Miller’s play, Death of a Salesman. The main focus is on the theme American Dream and its influences on the characters. Classical Marxism and Althusser’s Marxist theory have been used as the theoretical framework for this paper to answer the questions: In which ways has the American dream as a concept of happiness and financial success affected the characters? Can the American dream and capitalism be blamed for the Loman family’s situation? The conclusion drawn after studying Miller’s play is that the material side of the American dream can be identified as the dominant in the play and it has more negative effects than positive ones on the Lomans, the effects are both mental and physical. Despite the negative effects of the American dream and capitalism on the characters in Miller’s Death of a Salesman, one cannot blame them for the Loman family’s situation. It is the individuals (characters) that must be blamed because everyone can independently in a democratic and free society make their own choices. For that reason, people have to stand up for their actions and take responsibility for the consequences of their choices and actions whether the consequences are good or bad. Hence, the problem in Miller’s play is not so much about ideological influences as it is about self-awareness.

Ideology, as explained by Louis Althusser, is used by ideological state apparatuses (ISAs) to reinforce the control of the dominant class. ISAs in turn consist of elements of society such as families, schools, and churches. In the works of Michael Ende, Astrid Lindgren, and Paul Maars, Momo, Pippi and the Sams defy the ideologies and norms of their respective societies. This thesis shows that the three children can do this because they are alien children and therefore exist beyond the reach of the ISAs of their respective worlds.

Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Architecture, 2005. / Includes bibliographical references (p. 120-124). / Introduction: Between the work and friendships of Jacques Martin, Michel Foucault and Louis Althusser there are moments, images and texts which tempt us to say, ah... 'that's he,' and furthermore, 'that is his work.' Yet, the textual collaborations of Foucault, Martin and Althusser can be seen as process of subjectivation, even cannibalism, which blurs the boundary between self and other. / by Nikki Moore. / S.M.

This dissertation provides a particular Marxian class analytical political economy critique of post-Marxism. The dissertation demonstrates the ways in which different positions within post-Marxism continue to essentialize the conceptualizations of class and capitalist economy. What distinguishes this dissertation from other dominant critiques of post-Marxism is the anti-essentialist epistemological and ontological position it adopts. By adopting an anti-essentialist epistemological position the dissertation is able to demonstrate the discontinuities and continuities between post-Marxism and the Marxian tradition. The dissertation does this by reading the heterogeneous and disparate post-Marxian approaches as so many different ways to "resolve" the central tension of the Althusserian mode of production debate of the 1960s and 1970s: The tension between the desire to think the overdetermination of social reproduction and transformation and the effort to explain the stability of class domination . The dissertation argues one of the effects of this tension to be the lapse of the Althusserian mode of production problematic into reproductionism .Drawing extensively on the scholarship of Ernesto Laclau and Étienne Balibar, the dissertation substantiates the ways in which the post-Althusserian post-Marxism has developed a critique of the reproductionist tendency of this problematic and constructed a theory of the social that allows for conceiving social reproduction to be both provisionally stable and overdetermined. The dissertation argues, however, that such "resolutions" have failed in different ways to dislodge the constitution of class and capitalist reproduction from essentialist narratives, with the effect of restaging the ontological duality of the mode of production problematic (i.e., overdetermination vs. determinism qua reproductionism ) in a new form: The contingency of politics and the necessity of class and capitalist reproduction. After showing the limitations of some of the prominent positions within post-Althusserian post-Marxism, the dissertation concludes with an alternative post-Althusserian Marxian perspective, initially developed by Stephen Resnick and Richard Wolff, that provides an overdetermined understanding of social and economic reproduction from the entry point of class qua surplus.

En 1969-1970, Louis Althusser a écrit un texte d'une soixantaine de pages intitulé "Idéologie et appareils idéologiques d'État". Celui-ci était l'ébauche d'une théorie des idéologies inspirée principalement par L'idéologie allemande de Karl Marx. Par ce texte, Althusser cherchait, vraisemblablement, à préciser la position marxienne, devenue marxiste, concernant l'idéologie en général. Mon essai vise essentiellement, par extrapolation sur les données marxistes et althusseriennes, à reconstruire la théorie d'Althusser, pour en faire une théorie des idéologies qui soit moins générale, spécifiant les diverses formes qu'implique l'esquisse d'Althusser. Sous la plume de Louis Althusser, le mot idéologie semble souvent référer, selon le contexte, à des concepts différents. Le but de mon texte est, justement, de définir ces concepts. Il est certain que, comme ébauche, le texte d'Althusser laisse une latitude appréciable lorsqu'il s'agit de définition de l'idéologie. Il me semble, cependant, avoir réussi à circonscrire l'idéologie à la Althusser dans des limites raisonnables. Tout d'abord, il m'apparaît qu'il faille situer l'Idéologie là où elle apparaît généralement, i.e. dans une conscience idéelle d'origine matérielle. Après avoir situé l'Idéologie par rapport à l'univers, je cherche à regrouper les idéologies sous des dénominations représentant leurs portées sur les individus. De cette démarche ressort trois étiquettes principales, soit celles que j'ai baptisées l'idéologie atomique, l'idéologie langagière, et l'idéologie partisane. Cette structure hiérarchique étant établie, je tente d'inclure leur mode de fonctionnement respectif (et interdépendant) dans un contexte réel, vrai... matériel, qui correspond à la vision, que j'ai baptisée de suprématie idéologique, de Louis Althusser. Par la suite, je propose une thèse personnelle qui me semble compléter celle d'Althusser. Cette dernière, que j'appelle synarchie structurale, suppose une fonction de l'idéologie qui ne se limite plus à la simple persuasion/dissuasion, mais qui, plutôt, détourne l'attention d'une classe sociale dite dominée des véritables causes de son asservissement à une classe dite dominante.

Texte remanié de : Thèse de doctorat : Philosophie : Paris X - Nanterre : 2004. / Titre provenant de l'écran d'accueil. Pagination de l'édition imprimée, 246 p. Collection de l'édition imprimée : "Ouverture philosophique" Bibliogr. p. [231]-244.

Reproduction de : Thèse de doctorat : Psychologie. Psychopathologie et psychologie clinique : Lyon 2 : 2004. / Titre provenant de l'écran-titre. Bibliogr.