The article offers a comparison of two near-contemporary views of Karl Marx in the history of thought those of Louis Althusser in the book Reading Capital and of Michel Foucault in the book The Order of Things. The tertium comparationis is provided by Marx’s conception of man and work. Despite their common starting points (a critique of dialectics and humanism), the two authors bring diametrically opposed interpretations to Marx. The article argues that the most significant difference is one of methodology. While Althusser takes as his starting point a conception of the history of science due to G. Bachelard, Foucault constructs his own history of knowledge which, thanks to the thesis of the discontinuity between particular periods, constitutes a radicalisation of the Bachelard-Althusser approach. On the other hand a critical eye is, however, cast on Foucault’s overly selective reading of Marx. The article also indicates the prospects for a synthesis of Althusser’s symptomatic history and Foucault’s archeology.
The French sociologist Raymond Aron himself felt that his reflections on the conditions of political action, a topic dealt with in his Introduction à la philosophie de l'histoire, became the basis for his own political involvement. In the book, the problem of action is closely linked to an analysis of man's relationship to history, an analysis that explores the issue of man's ability to know his past and present. This article looks at Aron's attempt to overcome the scepticism of historical relativism, and to regain objectivity. Before explaining this process the author attempts to place the book in its proper historical and intellectual context, and he then reveals how its theme of human action is linked to Aron's epis-temology. According to Aron, choice, action and decision are the three main concepts and requisites positively linked with man's relationship to history. After explaining their relevance, the author shows how Aron uses them to overcome historical relativism and scepticism. This solution is then confronted with the issue of the other, not really elaborated by Aron, and discussed in the light of postmodern thought. The article closes with a look at the question of Aron's existentialism, as his Introduction is often said to resemble Sartre's philosophy.