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- The Italian intellectual Antonio Gramsci-to whom the term hegemony is attributed broadened materialist Marxist theory into the realm of ideology. Persecuted by his country's then fascist government (and writing from prison), Gramsci emphasized society's 'super.
- In perceiving and combating cultural hegemony, the working class and the peasantry depend upon the intellectuals produced by their society, to which ends Antonio Gramsci distinguished between bourgeois-class intellectuals and working-class intellectuals, the proponents and the opponents of the imposed, normative culture, and thus of the social.
Hegemony.pdf - Free download as PDF File (.pdf), Text File (.txt) or read online for free. Scribd is the world's largest social reading and publishing site. Search Search. Antonio Gramsci was an Italian Marxist. His concept of hegemony was a result of the question as to why western Europe did not see the kind of revolution Marx had predicted.
The Marxist intellectual Antonio Gramsci (1891–1937) developed the theory of cultural hegemony to further the establishment of a working-class worldview.
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In Marxist philosophy, cultural hegemony is the domination of a culturally diverse society by the ruling class who manipulate the culture of that society—the beliefs, explanations, perceptions, values, and mores—so that their imposed, ruling-class worldview becomes the accepted cultural norm; the universally valid dominant ideology, which justifies the social, political, and economic status quo as natural and inevitable, perpetual and beneficial for everyone, rather than as artificial social constructs that benefit only the ruling class.[1][2]
In philosophy and in sociology, the term cultural hegemony has denotations and connotations derived from the Ancient Greek word ἡγεμονία (hegemonia) indicating leadership and rule. In politics, hegemony is the geopolitical method of indirect imperial dominance, with which the hegemon (leader state) rules subordinate states by the threat of intervention, an implied means of power, often soft power, rather than by direct military force, that is, invasion, occupation, and annexation.[3]
- 1Background
- 4Critique of Gramsci
Background[edit]
Etymology[edit]
The etymologic and historical evolution of the Greek word ἡγεμονία, and of its denotations, has proceeded thus:
- In Ancient Greece (8th c. BC – AD 6th c.), ἡγεμονία (leadership) denoted the politico–military dominance of a city-state upon other city-states, as in the Hellenic League (338 BC), a federation of Greek city–states, established by King Philip II of Macedon, to facilitate his access to and use of the Greek militaries against the Persian empire.[2]
- In the 19th century, hegemony (rule) denoted the geopolitical and cultural predominance of one country upon other countries, as in the European colonialism imposed upon the Americas, Africa, Asia, and Australia.[4]
- In the 20th century, the political-science denotation of hegemony (dominance) expanded to include cultural imperialism; the cultural domination, by a ruling class, of a socially stratified society. That by manipulating the dominant ideology (cultural values and mores) of the society, the ruling class can intellectually dominate the other social classes with an imposed worldview (Weltanschauung) that ideologically justifies the social, political, and economic status quo of the society as if it were a natural and normal, inevitable and perpetual state of affairs that always has been so.[2][5][6][7]
Historical[edit]
In 1848, Karl Marx proposed that the economic recessions and practical contradictions of a capitalist economy would provoke the working class to proletarian revolution, depose capitalism, restructure social institutions (economic, political, social) per the rational models of socialism, and thus begin the transition to a communist society. Therefore, the dialectical changes to the functioning of the economy of a society determine its social superstructures (culture and politics).
To that end, Antonio Gramsci proposed a strategic distinction, between a War of Position and a War of Manœuvre. The war of position is an intellectual and cultural struggle wherein the anti-capitalist revolutionary creates a proletarian culture whose native value system counters the cultural hegemony of the bourgeoisie. The proletarian culture will increase class consciousness, teach revolutionary theory and historical analysis, and thus propagate further revolutionary organisation among the social classes. On winning the war of position, socialist leaders would then have the necessary political power and popular support to begin the political manœuvre warfare of revolutionary socialism.
The initial, theoretical application of cultural domination was as a Marxist analysis of 'economic class' (base and superstructure), which Antonio Gramsci developed to comprehend 'social class'; hence, cultural hegemony proposes that the prevailing cultural norms of a society, which are imposed by the ruling class (bourgeois cultural hegemony), must not be perceived as natural and inevitable, but must be recognized as artificial social constructs (institutions, practices, beliefs, et cetera) that must be investigated to discover their philosophic roots as instruments of social-class domination. That such praxis of knowledge is indispensable for the intellectual and political liberation of the proletariat, so that workers and peasants, the people of town and country, can create their own working-class culture, which specifically addresses their social and economic needs as social classes.
In a society, cultural hegemony is neither monolithic intellectual praxis, nor a unified system of values, but a complex of stratifiedsocial structures, wherein each social and economic class has a social purpose and an internal class-logic that allows its members to behave in a way that is particular and different from the behaviours of the members of other social classes, whilst co-existing with them as constituents of the society.
As a result of their different social purposes, the classes will be able to coalesce into a society with a greater social mission. When a man, a woman, or a child perceives the social structures of bourgeois cultural hegemony, personal common sense performs a dual, structural role (private and public) whereby the individual person applies common sense to cope with daily life, which explains (to himself and to herself) the small segment of the social order stratum that each experiences as the status quo of life in society; 'the way things are'. Publicly, the emergence of the perceptual limitations of personal common sense inhibit the individual person’s perception of the greater nature of the systematic socio-economic exploitation made possible by cultural hegemony. Because of the discrepancy in perceiving the status quo—the socio-economic hierarchy of bourgeois culture—most men and women concern themselves with their immediate (private) personal concerns, rather than with distant (public) concerns, and so do not think about and question the fundamental sources of their socio-economic oppression, and its discontents, social, personal, and political.[8]
The effects of cultural hegemony are perceptible at the personal level; although each person in a society lives a meaningful life in his and her social class, to him and to her, the discrete social classes might appear to have little in common with the private life of the individual man and woman. Yet, when perceived as a whole society, the life of each person does contribute to the greater social hegemony. Although social diversity, economic variety, and political freedom appear to exist—because most people see different life-circumstances—they are incapable of perceiving the greater hegemonic pattern created when the lives they witness coalesce as a society. The cultural hegemony is manifested in and maintained by an existence of minor, different circumstances that are not always fully perceived by the men and the women living the culture.[9]
Intellectuals[edit]
In perceiving and combating cultural hegemony, the working class and the peasantry depend upon the intellectuals produced by their society, to which ends Antonio Gramsci distinguished between bourgeois-class intellectuals and working-class intellectuals, the proponents and the opponents of the imposed, normative culture, and thus of the social status quo:
Since these various categories of traditional intellectuals [administrators, scholars and scientists, theorists, non-ecclesiastical philosophers, etc.] experience through an esprit de corps their uninterrupted historical continuity, and their special qualifications, they thus put themselves forward as autonomous and independent of the dominant social group. This self-assessment is not without consequences in the ideological and political fields, consequences of wide-ranging import. The whole of idealist philosophy can easily be connected with this position, assumed by the social complex of intellectuals, and can be defined as the expression of that social utopia by which the intellectuals think of themselves as 'independent' [and] autonomous, [and] endowed with a character of their own, etc.
— Selections from the Prison Notebooks of Antonio Gramsci (1971), pp. 7–8.[10]
The traditional and vulgarized type of the intellectual is given by the Man of Letters, the philosopher, and the artist. Therefore, journalists, who claim to be men of letters, philosophers, artists, also regard themselves as the 'true' intellectuals. In the modern world, technical education, closely bound to industrial labor, even at the most primitive and unqualified level, must form the basis of the new type of intellectual. ..The mode of being of the new intellectual can no longer consist of eloquence, which is an exterior and momentary mover of feelings and passions, but in active participation in practical life, as constructor [and] organizer, as 'permanent persuader', not just simple orator.
— Selections from the Prison Notebooks of Antonio Gramsci (1971), pp. 9–10.[11]
Gramsci’s influence[edit]
![Gramsci Gramsci](https://cloud10.todocoleccion.online/libros-segunda-mano-filosofia/tc/2013/01/28/35491414.jpg)
In the 1960s, the German student leader Rudi Dutschke, of the 68er-Bewegung, said that changing the bourgeois West Germany required a long march through the society’s institutions, in order to identify and combat cultural hegemony. This quote is often mis-attributed to Antonio Gramsci.[12]
Cultural hegemony has philosophically influenced Eurocommunism, the social sciences, and the activist politics of socially liberal and progressive politicians. The analytic discourse of cultural hegemony is important to research and synthesis in anthropology, political science, sociology, and cultural studies; in education, cultural hegemony developed critical pedagogy, by which the root causes of political and social discontent can be identified, and so resolved. Esi tronic 2.0 download.
In 1967, the German student movement leader Rudi Dutschke reformulated Antonio Gramsci's philosophy of cultural hegemony with the phrase The long march through the institutions (German: Marsch durch die Institutionen) to identify the political war of position, an allusion to the Long March (1934–35) of the Communist ChinesePeople's Liberation Army, by means of which, the working class would produce their own organic intellectuals and culture (dominant ideology) to replace those imposed by the bourgeoisie.[13][14][15][16][17]
Critique of Gramsci[edit]
The ideological apparatuses of the State[edit]
As conceptual criticism of cultural hegemony, the structuralist philosopher Louis Althusser presented the theory of the ideological state apparatus to describe the structure of complex relationships, among the different organs of the State, by which ideology is transmitted and disseminated to the populations of a society.[18] Althusser draws from the concepts of hegemony present in cultural hegemony, yet rejects the absolute historicism proposed by Gramsci. He argues that the ideological state apparatuses (ISA) are the sites of ideological conflict among the social classes of a society. That, in contrast to the repressive state apparatuses (RSA), such as the military and the police forces, the ISA exist as a plurality. While the ruling class in power can readily control the repressive state apparatuses, the ISA are both the sites and the stakes (the objects) of class struggle. Moreover, the ISA are not monolithic social entities, and are distributed throughout the society, as public and as private sites of continual class struggle.
In On the Reproduction of Capitalism (1968), Louis Althusser said that the ideological apparatuses of the State are over-determined zones of society that comprise complex elements of the ideologies of previous modes of production, thus, are sites of continual political activity in a society, which are:[19]
- the religious ISA (the system of Churches)
- the educational ISA (the systems of public and private schools),
- the family ISA,
- the legal ISA,
- the political ISA (the political system, e.g. political parties),
- the trade union ISA,
- the communications ISA (press, radio, television, etc.)
- the cultural ISA (literature, the arts, sport, etc.)
Althusser said that the parliamentary structures of the State, by which the “will of the people” is represented by elected delegates, are an ideological apparatus of the State. That the political system, itself, is an ideological apparatus, because it involves the “fiction, corresponding to a ‘certain’ reality, that the component parts of the [political] system, as well as the principle of its functioning, are based on the ideology of the ‘freedom’ and ‘equality’ of the individual voters and the ‘free choice’ of the people’s representatives, by the individuals that ‘make up’ the people.”[20]
See also[edit]
- Domination and the Arts of Resistance: Hidden Transcripts (1990), by James C. Scott
- Hegemony and Socialist Strategy (1985), by Ernesto Laclau and Chantal Mouffe
- 'Ideology and Ideological State Apparatuses' (1970), by Louis Althusser
- The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society (1962), by Jürgen Habermas
References[edit]
- ^Bullock, Alan; Trombley, Stephen, Editors (1999), The New Fontana Dictionary of Modern Thought Third Edition, pp. 387–88.
- ^ abcThe Columbia Encyclopedia, Fifth Edition. (1994), p. 1215.
- ^Ross Hassig, Mexico and the Spanish Conquest (1994), pp. 23–24.
- ^Bullock & Trombley 1999, pp. 387–88.
- ^Clive Upton, William A. Kretzschmar, Rafal Konopka: Oxford Dictionary of Pronunciation for Current English. Oxford University Press (2001)
- ^Oxford English Dictionary
- ^'Timeline', US Hegemony, Flagrancy
- ^Hall, Stuart (1986). 'The Problem of Ideology — Marxism without Guarantees'(PDF). Journal of Communication Inquiry. 10 (2): 28–44. CiteSeerX10.1.1.1033.1130. doi:10.1177/019685998601000203.[permanent dead link]
- ^Gramsci, Antonio (1992). Buttigieg, Joseph A (ed.). Prison Notebooks. New York City: Columbia University Press. pp. 233–38. ISBN978-0-231-10592-7. OCLC24009547.
- ^Selections from the Prison Notebooks of Antonio Gramsci (1971), Quentin Hoare and Geoffrey Nowell Smith, eds., pp. 7–8.
- ^Selections from the Prison Notebooks of Antonio Gramsci (1971), Quentin Hoare and Geoffrey Nowell Smith, eds., pp. 9–10.
- ^Buttigieg, J. A. (1 March 2005). 'The Contemporary Discourse on Civil Society: A Gramscian Critique'. Boundary 2. 32 (1): 33–52. doi:10.1215/01903659-32-1-33.
- ^Gramsci, Buttigieg, Joseph A (ed.), Prison Notebooks (English critical ed.), p 50 footnote 21, archived from the original on 2010-06-16,
Long March Through the Institutions21
- ^Buttigieg, Joseph A. (2005). 'The Contemporary Discourse on Civil Society: A Gramscian Critique'. Boundary 2. 32 (1): 33–52. doi:10.1215/01903659-32-1-33. ISSN0190-3659.
- ^Davidson, Carl (6 April 2006), Strategy, Hegemony & 'The Long March': Gramsci's Lessons for the Antiwar Movement(web log).
- ^Marsch durch die Institutionen at German Wikipedia.[circular reference]
- ^Antonio Gramsci: Misattributed at English Wikiquote for the origin of “The Long March Through the Institutions” quotation.
- ^Althusser, Louis (2014). On The Reproduction of Capitalism. London/ New York: Verso. pp. 74–75, 103–47, 177, 180, 198–206, 218–31, 242–6. ISBN9781781681640.
- ^Althusser, Louis (2014). On the Reproduction of Capitalism. London/ New York: Verso. p. 243. ISBN9781781681640.
- ^Althusser, Louis (2014). On the Reproduction of Capitalism. London/New York: Verso. pp. 222–223.
Further reading[edit]
- Beech, Dave; Andy Hewitt; Mel Jordan (2007). The Free Art Collective Manifesto for a Counter-Hegemonic Art. England: Free Publishing. ISBN978-0-9554748-0-4. OCLC269432294.
- Bullock, Alan; Trombley, Stephen, eds. (1999), The New Fontana Dictionary of Modern Thought (3rd ed.).
- Flank, Lenny (2007). Hegemony and Counter-Hegemony: Marxism, Capitalism, and Their Relation to Sexism, Racism, Nationalism, and Authoritarianism. St. Petersburg, Florida: Red and Black Publishers. ISBN978-0-9791813-7-5. OCLC191763227.
- Gramsci, Antonio (1992), Buttigieg, Joseph A (ed.), Prison notebooks, New York City: Columbia University Press, ISBN978-0-231-10592-7, OCLC24009547
- Abercrombie, Nicholas; Turner, Bryan S. (June 1978). 'The Dominant Ideology Thesis'. The British Journal of Sociology. 29 (2): 149–70. doi:10.2307/589886. JSTOR589886.
- Anderson, Perry (1977). 'The Antinomies of Antonio Gramsci', New Left Review, http://newleftreview.org/static/assets/archive/pdf/NLR09801.pdf
External links[edit]
![Antonio Gramsci Hegemony Pdf Antonio Gramsci Hegemony Pdf](https://s-media-cache-ak0.pinimg.com/236x/f7/84/60/f78460971375240e9cb875c45be589b6.jpg)
- Gramsci(archive), Marxists.
- International Gramsci society.
- Gramsci, journal, AU: UOW, archived from the original on 2012-11-28.
- Rethinking Marxism.
- Rethinking Marxism: Association for economic & social analysis, EI Net, archived from the original(review) on 2013-02-21
- Gramsci, 'Selections', Prison notebooks, Marxists.
- Gramsci, Prison notebooks, Marxists.
Retrieved from 'https://en.wikipedia.org/w/index.php?title=Cultural_hegemony&oldid=917832595'
Cultural hegemony refers to domination or rule maintained through ideological or cultural means. It is usually achieved through social institutions, which allow those in power to strongly influence the values, norms, ideas, expectations, worldview, and behavior of the rest of society.
Cultural hegemony functions by framing the worldview of the ruling class, and the social and economic structures that embody it, as just, legitimate, and designed for the benefit of all, even though these structures may only benefit the ruling class. This kind of power is distinct from rule by force, as in a military dictatorship, because it allows the ruling class to exercise authority using the 'peaceful' means of ideology and culture.
Cultural Hegemony According to Antonio Gramsci
The Italian philosopher Antonio Gramsci developed the concept of cultural hegemony out of Karl Marx’s theory that the dominant ideology of society reflects the beliefs and interests of the ruling class. Gramsci argued that consent to the rule of the dominant group is achieved by the spread of ideologies—beliefs, assumptions, and values—through social institutions such as schools, churches, courts, and the media, among others. These institutions do the work of socializing people into the norms, values, and beliefs of the dominant social group. As such, the group that controls these institutions controls the rest of society.
Cultural hegemony is most strongly manifested when those ruled by the dominant group come to believe that the economic and social conditions of their society are natural and inevitable, rather than created by people with a vested interest in particular social, economic, and political orders.
Gramsci developed the concept of cultural hegemony in an effort to explain why the worker-led revolution that Marx predicted in the previous century had not come to pass. Central to Marx’s theory of capitalism was the belief that the destruction of this economic system was built into the system itself since capitalism is premised on the exploitation of the working class by the ruling class. Marx reasoned that workers could only take so much economic exploitation before they would rise up and overthrow the ruling class. However, this revolution did not happen on a mass scale.
The Cultural Power of Ideology
Antonio Gramsci Hegemony Pdf Online
Gramsci realized that there was more to the dominance of capitalism than the class structure and its exploitation of workers. Marx had recognized the important role that ideology played in reproducing the economic system and the social structure that supported it, but Gramsci believed that Marx had not given enough credit to the power of ideology. In his essay “The Intellectuals,” written between 1929 and 1935, Gramsci described the power of ideology to reproduce the social structure through institutions such as religion and education. He argued that society's intellectuals, often viewed as detached observers of social life, are actually embedded in a privileged social class and enjoy great prestige. As such, they function as the “deputies” of the ruling class, teaching and encouraging people to follow the norms and rules established by the ruling class.
Gramsci elaborated on the role the education system plays in the process of achieving rule by consent, or cultural hegemony, in his essay “On Education.”
Antonio Gramsci Hegemony Theory
The Political Power of Common Sense
Antonio Gramsci Biography
In “The Study of Philosophy,” Gramsci discussed the role of “common sense”—dominant ideas about society and about our place in it—in producing cultural hegemony. For example, the idea of “pulling oneself up by the bootstraps,” the idea that one can succeed economically if one just tries hard enough, is a form of 'common sense' that has flourished under capitalism, and that serves to justify the system. In other words, if one believes that all it takes to succeed is hard work and dedication, then it follows that the system of capitalism and the social structure that is organized around it is just and valid. It also follows that those who have succeeded economically have earned their wealth in a just and fair manner and that those who struggle economically, in turn, deserve their impoverished state. This form of 'common sense' fosters the belief that success and social mobility are strictly the responsibility of the individual, and in doing so obscures the real class, racial, and gender inequalities that are built into the capitalist system.
Antonio Gramsci Hegemony Definition
In sum, cultural hegemony, or our tacit agreement with the way that things are, is a result of socialization, our experiences with social institutions, and our exposure to cultural narratives and imagery, all of which reflect the beliefs and values of the ruling class.