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It would be good to show how Marxism varies between two ways of narrative of legitimation, which we just described. The party can take the place of the University, the proletariat - the place of the people or of humanity, dialectical materialism - the place of speculative idealism, etc. so you Can perform Stalinism and its specific relationship to science, whose role was reduced to that to give a quote for the meta-story about the March to socialism as equivalent to the life of the spirit. But it is possible and Vice versa, in accordance with the second version, to develop the critical knowledge, believing that socialism is nothing but the free subject and that justify the existence of science is to give empirical subject (the proletariat) the means of liberation from the alienation and repression (this reflects the position of the Frankfurt school).
The reflection shows austere and in the shadow of something that everyone is looking atthe foreground. It plays like magic then. what is missingevery look: the look of an artist -- models, which plays there onthe picture it shows a double; the eye of the king -- his portrait,ending on the wrong side of the fabric, which is not visible to him from his place;the eye of the viewer -- the real center of the scene, whose place he took as ifforcibly. But perhaps it's the generosity of the mirror is imaginary;perhaps it hides as much and even more than it reveals. The place whereare the king and his wife, is equally the place of the artist andthe place of the spectator: in the depths of the mirror could be -- would haveto appear -- a nameless passer-by's face and the face of Velazquez as a function ofthis reflection is to bring the inside picture of what her, essentially, alien: look who created it and the look, which sheappears. But being is represented in the picture to the left and to the right, the artist andan alien can't fit in the mirror: the king appears in its depthonly insofar as he is not in the picture.
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