Althusser’s concept of “aleatory materialism” (also called “materialism of the encounter” or “materialism of chance”) marks a significant departure from traditional Marxist theory. Developed in his later years, this theory represents a shift from deterministic or teleological views of history toward an understanding of history as contingent, unpredictable, and shaped by chance. Here are the core ideas behind Althusser’s aleatory materialism:
1. The Role of Contingency in History: Traditional Marxist materialism often sees history as progressing according to laws or stages, moving inevitably toward a certain outcome, such as communism. Althusser’s aleatory materialism, however, argues that history is not a predictable process but is full of randomness and contingent events. Instead of history unfolding according to some overarching plan or purpose, events happen by chance, and outcomes are never guaranteed. This view opposes deterministic interpretations of Marxism and instead emphasizes the unpredictable, accidental aspects of social and political developments.
2. The Concept of the Encounter: Althusser uses the term “encounter” to describe how historical formations (e.g., social structures, ideologies, institutions) emerge from random interactions. In an encounter, various elements or factors—people, ideas, social conditions—come together by chance, forming temporary structures or configurations. These configurations are not permanent or necessary; they could have been otherwise and may eventually dissolve or change. For Althusser, stable social structures result from contingent encounters that solidify over time but remain inherently fragile and subject to change.
3. Atomism and the Void: Althusser draws inspiration from ancient atomist philosophy, especially Epicurus and Lucretius, who posited that the universe consists of atoms moving randomly in a void. Occasionally, atoms deviate slightly in their path (what Lucretius called the clinamen, or “swerve”), leading to encounters that create new forms. Althusser applies this idea to society and history, suggesting that social structures emerge in a similar way: from the random “swerves” or encounters of social forces. This swerve introduces an element of unpredictability, challenging the notion of history as a linear or predetermined process.
4. Ideology and Subjectivity as Products of Chance: In his earlier works, Althusser argued that ideology shapes individuals into subjects who accept and reproduce the social order. However, with aleatory materialism, Althusser suggests that even ideological structures are contingent, products of chance encounters that solidified over time. Subjectivity, too, is not a fixed or stable product of historical necessity; it is formed through random, unpredictable interactions within social structures that could have developed differently.
5. Critique of Teleology: A central component of aleatory materialism is its critique of teleology, the idea that history has an ultimate goal or purpose (such as the inevitable rise of communism). Althusser rejects this idea, arguing that historical developments should not be seen as steps toward an inevitable end. Rather, he suggests that any social structure or political system, including capitalism, is the result of contingent historical conditions and is not inherently destined to evolve into a particular form.
6. Implications for Political Practice: Althusser’s aleatory materialism implies a form of politics that is more flexible and responsive to changing conditions. Since history does not follow a predetermined path, political action must account for the unpredictable nature of events and be ready to adapt to unforeseen circumstances. Revolutionary movements, rather than following a fixed strategy, must be opportunistic and recognize that new possibilities may arise unexpectedly. This approach contrasts with a more orthodox Marxist strategy, which might rely on a rigid plan based on the supposed laws of historical development.
7. Break from Structuralism: Althusser’s earlier work was associated with structuralism, focusing on the structures that shape human behavior and society. With aleatory materialism, he moves away from this rigid structuralism, acknowledging that structures are temporary and contingent products of random encounters. This shift reflects a more dynamic view of social life, where structures are always open to change and instability.
In essence, Althusser’s aleatory materialism reimagines history as a process shaped by chance and contingency rather than necessity. Social and political formations are the result of random encounters that solidify into structures, but these structures are always subject to change and dissolution. This view opens up a different kind of political thinking that is adaptive, responsive, and attuned to the unpredictable nature of social change, suggesting that revolutionary opportunities may arise unexpectedly, without following a fixed historical path.
