KARL KORSCH'S SEMINAL ESSAY “Marxism and Philosophy” (1923) was first published in English, translated by Fred Halliday, in 1970 by Monthly Review Press. In 2008, they reprinted the volume, which also contains some important shorter essays, as part of their new “Classics” series.
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On October 16, 2008, a panel discussion titled What is a Movement? A Discussion on the Meaning and Direction of Left Political “Movements” Historically and Today was held in Chicago. The panelists were Luis Brennan of the new Students for a Democratic Society, Elena Davis of Pomegranate Health Collective, Chuck Hendricks of UNITE/HERE, Jorge Mujica of Movimiento 10 de Marzo, and Richard Rubin of Platypus. The following edited transcript represents only a portion of a more extensive and wide-ranging discussion.
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The nature of the present crisis in Iran
Chris Cutrone
Confusion on the Left around the 2009 electoral crisis in Iran has been expressed both in defense of President Ahmadinejad's claim to victory as well as by support of Iranian dissidents and protesters. Slavoj Žižek has weighed in, questioning prevailing understandings of the nature of the Iranian regime and its Islamist character. Responses to the current crisis have recapitulated problems on the Left in understanding the Islamic Revolution since 1979. All share in attributing to Iran an autonomous historical rhythm or logic of its own, rather than as a symptomatic effect of a greater history. Žižek has come closest to addressing this issue of greater context, but even he has failed to address the history of the Left.
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THE STORY ITSELF IS WELL KNOWN: Originally trained as a physician, Ernesto "Che" Guevara was an Argentine revolutionary who played a significant part in the Cuban Revolution. Later, Che tried to help incite revolution in the modern day Democratic Republic of the Congo and in Bolivia, where he was eventually killed in 1967. In the more than four decades since his death, Che has been transformed from one among many icons of the revolutionary 1960s into the most recognizable political icon of the period.
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SUSAN BUCK-MORSS'S RECENT OFFERING, Hegel, Haiti, and Universal History, takes critical aim at two targets: what she identifies as Eurocentric models of universal history, on the one hand, and, on the other, the rejection of any notion of universality whatsoever in favor of the postmodernist "plurality of alternative models" (ix). What she proposes instead is "a universal history worthy of the name" (x), by which she means one that does not give the European Enlightenment and its direct heirs a monopoly on the historical project of freedom. It is refreshing to see the false choice of Eurocentrism vs. postmodernist pluralism identified as such, but if Buck-Morss opposes such a false choice, she fails to register and critique it as a contemporary historical symptom itself. She thus ends up with a theory that is universal in name, but which remains essentially postmodernist in content.
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