WHEN PRESIDENT TRUMP ANNOUNCED the withdrawal of the United States from the Paris Climate Accord on June 1, 2017, for many liberals it meant that doom was upon us, that the earth was surely soon to be uninhabitable. Yet, if the Paris Accord was the best shot that our civilization had at survival, we were perhaps doomed from the start. NASA scientist James Hansen, at least, one of the earliest voices to raise the alarms about the effects of climate change, had deemed the Accord to be thoroughly inadequate to begin with.
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The short article "Why not Trump?" by Chris Cutrone in Platypus Review #89 is both brilliant and deeply flawed. It is brilliant in its provocative polemic, starting with the title, forcing us to engage with the question in a fresh way. This undeniably is what Cutrone intended, a challenge starting with and finally culminating in "the obvious question that is avoided but must be asked by anyone not too frightened to think." Yes, we must ask the question. Yes, we need to think about it clearly. Cutrone is not just right; he is persuasive.
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Stalinism’s impact is difficult to see in the world today. North Korea and Cuba limp along, sponsored by a capitalist China and caudillo-ist Venezuela, respectively. The official Stalinist parties in the Western world remain, at least on paper, but tend to throw support behind Hillary Clinton or the local equivalent. In one way or another, any examination of Stalin is thus historical—not a critique of a living political movement, but of a movement situated in a time remote from our own. The object of investigation is a legacy whose practical effect in the present is deeply obscure.
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Politics as a personal racket—no one has perfected this science better than the Clintons, a power couple that decided very early in their political careers on what they deemed “The Journey,” that eight years of Bill's presidency would inevitably be followed by eight years of Hillary
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Famously, Clement Greenberg wrote in 1939 that the avant-garde is connected to the bourgeoisie by an “umbilical cord of gold.” This image has become so familiar that its peculiarities are rarely commented upon. The point is not simply the obvious one for Marxists, that art reflects the interests of a bourgeois class.
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