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Post structural hyper Marxism is a literary theory that relates directly to the teachings of Karl Marx and how they entwine with a post structural oligopticon and the sisiphusian struggles of the flaneur. Post structural hyper Marxism was first used in 1994 by British literature major Dick Peuphter on his studies of the greek legend of Aldaledes. In the original story Aldeledes and his companion Misogenes swim across the Mediterranean, taking turns sleeping on each others backs. Dick Peuphter however saw this story in a unique way. His higher education and enlightened countenance allowed him to see the same story as if it was post structurally hyper Marxist. in the Post structurally hyper Marxist version of the story, Misogenes and Aldeledes represent the working class and the sea represents the suffering of. when the two friends reach the end the swarm of women who greet them are a representation of the uniting of the workers and the end of labor. Dick Peufter regrettably died in early 2020 from gone horribly wrong.

Post structural Hyper Marxism is in essence the philosophy that everything can be viewed as a Marxist metaphor representing the current and modern modem of cultural comunity. As I said above, Choat's strength lies in his ability to position himself and others against each other to reveal a supposedly monolithic entity called post-structuralism. This is not so much that it obscures the fact that Marxism - poststructuralism - is in the terrain of ideas. It undermines the idea that in philosophy the interplay between ideas for the transformation of forces is secondary. [Sources: 1] At first glance, much of this criticism is puzzled by Choat's use of the term "post-structuralism" in the title of his book "Post-Structuralism." [Sources: 1] Although most American sociologists are not wedded to positivist doctrines, they tend to reflect the world in their research without interfering with the philosophical or theoretical assumptions at work. The three theoretical perspectives discussed here reject unconditional representation by explicitly arguing that such representation is politically undesirable and philosophically impossible. Critical theories of poststructuralism and postmodernity are effective because they challenge the assumptions we take for granted about the way people write and read science, and how people read them. [Sources: 2] Although these three theories lead to an exhaustive frontal attack on positivism, they also claim that each one operates under decidedly non-positivist assumptions. For more information on the history of poststructuralism and postmodernism in the United States, see David Dieter's post-positivist analysis of sociologists in 1991 and the work of the American Sociological Association (1992). [Sources: 2] Ironically, given the form of Harootunian's career, part of the problem seems to stem from the fact that, as he puts it in the opening pages of this introduction (in reference to Western Marxism), "value trumps history. Value does not trump history as a discursive game, but it transforms itself and continues to do so in ways that history does not in its own way. As Western Marxists like Adorno might say, we cannot say that "value," like Marx himself, is clearly a historical form, albeit one that paradoxically dehistoricizes. [Sources: 0] Baudrillard's radical challenge to Marx was his critique of "bourgeois thought," which we all share, but his perspective suffered from the same problems as the bourgeois one he shared. There lurks a disavouement of Marx's critique in the form of an implicit rejection of Marxism as political philosophy. [Sources: 0, 3] Already in his analysis Baudrillard accused it of supporting the cunning of capital, contributing to capitalist mythology and reproducing the system of political economy. It is difficult for me to argue against this point, because every single authority that has tried to bring about a revolution on the basis of Marx's ideas has actually reproduced it. Marxism is in the midst of the same problems as bourgeois criticism of Marx, but in a different form. [Sources: 3] Harootunian spent the next century as a deviant insider, subjecting his Marxism to a culture that is problematic with capitalist development. In the non-European context, the fire has been transferred back to Western Marxism and has thus become the main source of criticism of Marx in post-structural hyperMarxism. [Sources: 0] This fits well with orthodox historical materialism, which propagates stageism as a mode of production, and with the poststructural hyperMarxism of the late twentieth century. [Sources: 0] In this way, postmodern and poststructural ethnographers with their own narrative practices impose distorted frameworks of interpretation on people's experiences. I summarize these five methodological contributions as follows: "The way in which working empiricists possess analytical and literary practices encodes the values and positions that need to be brought to light. [Sources: 2] Habermas contradicts Horkheimer, Adorno and Marcuse that Marx himself was an opponent of positivism. This theoretical critique of the coding of values concerns anyone who rejects positivist attitudes to the values of freedom. [Sources: 2] As these results show, we must work even harder to reconstruct Marx's historical materialism in such a way that his actions become more credible, both in terms of the insights gained through causal analysis techniques and in terms of his self-reflection (cf. McCarthy 1978). Habermas's reconstruction of critical theory is particularly convincing because he has mastered a multitude of theoretical and empirical insights and integrated them into his analysis of Marx and his critique of Marxism. He helped legitimize German critical theories at the university by participating in the same debates in which his former Frankfurt cohort was critical not only of Hegel, but also of Horkheimer, Adorno, and Marcuse. [Sources: 2]

Sources: [0]: https://www.radicalphilosophy.com/reviews/individual-reviews/marx-after-marx-after-marx-after-marx [1]: https://ndpr.nd.edu/news/marx-through-post-structuralism-lyotard-derrida-foucault-deleuze/ [2]: https://www.uta.edu/huma/illuminations/agger2.htm [3]: https://www.uta.edu/huma/agger/fastcapitalism/8_2/Coulter28_2.html

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