A panel discussion organized by the Platypus Affiliated Society, held on March 19, 2011, at Left Forum, Pace University.
The "bourgeois revolutions" from the 16th through the 19th centuries-- extending into the 20th--conformed humanity to modern city life, ending traditional, pastoral, religious custom in favor of social relations of the exchange of labor. Abbe Sieyes wrote in 1789 that, in contradistinction to the clerical 1st Estate who "prayed" and the aristocratic 2nd Estate who "fought," the commoner 3rd Estate "worked:" "What has the 3rd Estate been? Nothing." "What is it? Everything." Kant warned that universal bourgeois society would be the mere midpoint in humanity's achievement of freedom. After the last bourgeois revolutions in Europe of 1848 failed, Marx wrote of the "constitution of capital," the ambivalent, indeed self-contradictory character of "free wage labor." In the late 20th century, the majority of humanity abandoned agriculture in favor of urban life--however in "slum cities." How does the bourgeois revolution appear from a Marxian point of view?
Panelists
James Vaughn - University of Texas at Austin, Platypus Affiliated Society
Jeremy Cohan - New York University
Richard Rubin - Platypus Affiliated Society
Spencer Leonard - University of Chicago, Platypus Affiliated Society
A panel discussion organized by the Platypus Affiliated Society, held on March 19, 2011 at Left Forum, Pace University.
Panel Abstract: This panel will focus on the aesthetic tropes that activists use to express political dissent. Theatrical gestures such as street art (e.g., glamdalism), dance parties (e.g., Funk the War), or costumes have found their way into protest tactics. Simultaneously, many contemporary artists create 'activist' or 'social' art by pulling off media pranks against the government or corporations (e.g., Yes Men), reenact past protests (e.g., Mark Tribe or Sharon Hayes) and other forms of public performances. What are the historical roots that contribute to the use of current aesthetic interventions in political protests? In what ways do they expand or limit the possibilities for protests to transform the social order? How does experimenting with aesthetic and artistic sensibilities influence our political consciousness and practice? Political thinkers and art-activists will address these questions in order to make sense of the various forms of protest today.
Chris Mansour - Parsons School of Design, Platypus Affiliated Society
Jamie Keesling - 491
Laurel Whitney - Yes Men
Marc Herbst - Journal of Aesthetics and Protest, Reclaim the Streets
Stephen Duncombe - New York University
Transcript of Chris Mansour's remarks in Platypus Review #39 (Click below):
A public interview with Robert Pippin, hosted by the Platypus Affiliated Society, exploring the implications of Hegel's thought, particularly regarding art, in the present day. Held on March 14th, 2011, at the School of the Art Institute of Chicago.
Robert Pippin is a professor in the John U. Nef Committee on Social Thought, the Department of Philosophy, and the College at the University of Chicago. He is the author of several books on German idealism and related topics, including Hegel's Idealism: The Satisfactions of Self-Consciousness, and Modernism as a Philosophical Problem.
Transcript in Platypus Review #36 (Click below):
On March 21, 2011, the Program in Critical & Visual Studies at Pratt Institute was pleased to join with the Platypus Affiliated Society sponsoring this talk by Professor Tim Hall of the University of East London.
For more information about Pratt's Program in Critical & Visual Studies, please see their site at: http://www.pratt.edu/academics/liberal_arts_and_sciences/critical_visual_studies/
Recent attempts to address the question of the good or worthwhile life have placed it at the center of social and political theory. These attempts have come, for the most part, from explicitly conservative commentators. Timothy Hall reminds us that such questions about the good life are also at the heart of critiques of social domination. In this talk, Hall discusses the continued relevance of Georg Lukacs' critical theory of the social relations of capital and the pervasive nihilism it produces. At a time of uneven challenges to authoritarian regimes and policies, questions of social justice and questions of the meaningful, good, or worthwhile life cannot be separated or put aside, but are pivotal to understanding resistance and social change. Hall brings Lukacs --- and perhaps Critical Theory itself --- back to this contested terrain.
Tim Hall is Senior Lecturer in Politics at the University of East London. His main areas of interest are Marxism and Frankfurt School critical theory. His publications include The Modern State: theories and ideologies (Edinburgh 2007) with Erika Cudworth and John McGovern and The Fundamental Dissonance of Existence (Continuum 2010) with Timothy Bewes. He is currently writing a book on the political thought of Theodor Adorno. In addition he has an interest in state theory and international ethics and is currently researching Marxist state theory and Cosmopolitan political theory.
Sponsored by
The Platypus Affiliated Society
The Department of Social Science & Cultural Studies
and its Program in Critical & Visual Studies, Pratt Institute.
The 20th century has made the question of Marxism an obscure one. The absence of an International Left suggests the irrelevancy of Marxism to the present. Yet historically, Marxism mattered to society at large. It was understood to be relevant, not simply as an anti-capitalist politics, but as a framework for addressing the potentials raised by modern society. Can this history say anything about our own present moment? Does Marxism matter today? This event will explore the question.
A teach-in on the Communist Manifesto led by Platypus Affiliated Society member Jeremy Cohan, PhD candidate in Sociology at NYU, at the New School in NYC on February 17, 2011.
