The Mission of Radical Political Economy

The mission of radical political economy is to accentuate the perseverance of critical social scientific enquiry. As such, the aim is to make palpable how the insights of social justice research widely make apparent how the global socioeconomic system does not automatically generate efficient situations whereby unique organizations of production, exchange, and distribution guarantee the attainment of maximum social welfare.

The idea that humans are simple instrumentally rationalists, who supposedly oscillate like a homogeneous globule of Hobbesian brutes, is conclusively a fiction. Radical political economy exposes hidden complex social fractures that limit the capability of humans to safeguard social assets, social claims, and social ties requisite for sustaining an institutional nucleus for human survival. Hence, the goal is to embrace scholarship that evinces the impingement upon the accruement and management of resources vital for catholic cogitation, and realization, of conscious desires for humans to reach their full potential.

In this sense, the purpose is to establish the appropriate consciousness needed to untie the Gordian knot of social complexity, in order to surpass rudimentary assumptions concerning the nature of human social interaction. Accordingly, the concern is with elucidating the intrinsic causal social relationships—the Hegelian ‘notion’ of truth submerged and contained within the confines of appeared ‘being’—that furnishes meaning and understandability, so as to strengthen a philosophy of praxis that strives to build the social conditions for a reconstruction and reconstitution of the social world, such that higher stages of human development are sought and achieved.

In other words, what is requisite active engagement in the construction and strengthening of a broadly shared paradigmatic and methodological orientation that emphasizes the trenchant questioning of manifest social phenomena, in order to expose the underlying structural dynamics that engender mass deprivation and dispossession. This is a tireless exercise in solving the inherent problems related to relationship between abstraction and social reality, in order to elucidate the philosophical, metaphysical, epistemological, ephemeral, and ontological qualities that condition the human lived experience and, regrettably, foster the unnecessary barriers for humans to be masters of their own social organization.

The human brain confronts matters in the most efficient manner possible; so much so that it often becomes counterintuitive to undergo analysis that extends beyond the simplest explanation, even if that explanation is suspect. It is in this inherent method where dogma is born. This process of edification, however, has the power to overcome innate tendencies towards such reductionism. Since radical political economy presents an authentic humanism, which posits as fundamental that human beings of all social locations subjected to domination must fight for their emancipation, then this predisposition towards apathy—intensified through systems of coercive, disconnected, and hierarchical social institutions—can be broken down, spawning a community that is both cooperative and collaborative, whereby all human dignity, creativity, and survival are held in the highest regard.

Another post on radical political economy is here

Radical and Heterodox Economics

Radical economics, the term as much as the theories behind it, is fundamentally a phenomenon of the 1960s and the academia in the United States, intrinsically tied to the upheavals of that transformative decade, in particular the Civil Rights movement and the war in Vietnam. The Union for Radical Political Economics (URPE) was the result of that boom in interest for alternative approaches to the mainstream. I don’t intend to write a history of URPE, in this brief post, but I want to contrast Radical Economics with the term Heterodox Economics, which has gained traction more recently (see Ngram viewer figure).

Read rest here.

PS: I started blogging at the URPE blog too. Check it out here.

Michael D. Yates on Teaching Workers

By Michael D. Yates

Karl Marx’s famous dictum sums up my teaching philosophy: “The philosophers of the world have only interpreted the world in various ways; the point is to change it.” As I came to see it, Marx had uncovered the inner workings of our society, showing both how it functioned and why it had to be transcended if human beings were to gain control over their lives and labor. Disseminating these ideas could help speed the process of human liberation. From a college classroom, I thought that I could not only interpret the world, I could indeed change it.

Thinking is one thing; the trick is bringing thoughts to life. How, actually, does a person be a radical teacher? How, for example, can students be shown the superior insights of Marxian economics in classes that have always been taught from the traditional or neoclassical perspective—taught, in fact, as if the neoclassical theory developed by Adam Smith and his progeny is the gospel truth? My college expected me to teach students the “principles” of economics: that people act selfishly and independently of one another, that this self-centeredness generates socially desirable outcomes. And further, that capitalism, in which we, in fact, do act out of self-interest, is therefore the best possible economic system. Had I refused to do this and taught only Marxian economics, I doubt I could have kept my job.

Read rest here.

On The Rise and Fall of Radical Political Economy In US

The professional eyes of the [social scientist] are on the down people, and the professional palm of the [social scientist] is stretched toward the up people … he is an Uncle Tom not only for this government and ruling class but for any government or ruling class. 

-Martin Nicolaus, “Remarks at ASA Convention,” The American Sociologist 4, 2 (May 1969): 155

The rise and fall of radical political economy in the US is rooted in the rise and ultimate decline of social radicalization there of the 1960s and 1970s. This radicalization was dominated by fuzzy New Left (NL) ideological critiques of American capitalism, notwithstanding that many radicals of the time rejected such critiques as inadequate.

By Al Campbell

Since the term NL was created to refer to everyone with a radical critique of the system other than the ‘Old Left’ (OL), it included many different strands of political thought and ideologies. In addition, in the early years of the NL in the mid-sixties, many prominent members and groups pointedly declared themselves ‘anti-ideological,’ asserting that pure activism would replace ideology. Most currents in the NL fairly quickly came to realise that they had an ideology whether they acknowledged it or not, and so turned to its conscious development. In practice this resulted in approaching one or another of the orientations that existed in the (small) US left, above all Stalinism, Social Democracy, Anarchism, (US) Radical Populism or Marxism. The various NL individuals and currents typically eclectically mixed these and, in addition, continually made major changes to their theories and ideologies over relatively short periods of time. All of these points together indicate the need for caution when referring to ‘a NL ideology’. For a compact treatment of a significant number of the threads in the US NL ideological tapestry, see Young (1977). I will simply refer to ‘the vague NL ideology.’ It was largely a product of the specific history of that US radicalisation. Above all, it was defined by things in the existing society that it was against. Critically absent was an alternative based on a radical social theory – by implication, the alternative was just to eliminate the problems.

Two central issues divided the NL from the OL. The first was the issue of class. The OL had always recognised the need to fight against all forms of oppression. For example, many though far from all of the leaders of the fight against racism both after and before WWII were part of the OL or strongly influenced by it. But the OL at the same time argued that class oppression played a special role in the maintenance and reproduction of capitalism. Capitalism’s goal was the accumulation of capital which required and rested on class oppression and exploitation. Other forms of oppression could be just as individually damaging as class oppression, but they did not play the same role in the continual reproduction of capitalist social relations. The NL, to the contrary, argued strongly for the absolute theoretical symmetry of all forms of oppression as sources of exploitation, leading to the political idea of ‘multi-vanguardism.’ One of the founding documents of the premier NL RPE group in the USA (discussed further below) reflected this concept: ‘The organization opposes all exploitation on the basis of class, race, gender, ethnicity, sexual orientation and other social/economic/cultural constructs’ (URPE, 1968). As the NL went on to develop its ideologies, it drew on (among other sources) C. Wright Mills’ (1956) model of elites based on power, and consciously opposed this to the Marxist concept of class based at its deepest level on economic exploitation. Mills’ concept was particularly suited to a view of multiple, conceptually equivalent, exploitations.

The other central issue for the NL presented itself Janus-like with two related but conceptually very different faces. Negatively (in several senses of that word), the NL exuded a politically primitive anti-authoritarianism. This was an important endogenous contribution to the NL’s general inability to create sustainable institutions. Positively, the NL championed the concept of Participatory Democracy against both the OL and bourgeois democracy. Long after the NL disappeared, this latter idea has remained as a permanent contribution (or ‘rediscovery,’ as the idea existed before the NL), and is still being debated and developed by many (proto) social movements in the USA that continue to fight against capitalism.

Read the rest here.