THERE IS A BAD THEORETICAL HABIT common among leftists: the confirmation of revolutionary aspirations through an unmediated verification by the âfactsâ or âdata.â The ghost of an âobjectiveâ reality obscures the effort to grasp the âconcreteâ as the combination of many abstractions and, instead, âa chaotic representation [Vorstellung] of the wholeâ (Marx) is preferred, offering a temporary foundation for self-affirmation and miraculously turning a âbadâ reality into a âgoodâ one. A more critical way to regard âfacts,â related to the pursuit and furtherance of freedom in society, is forgotten if not defamed today. As Max Horkheimer once put it: âBut in regard to the essential kind of change at which the critical theory aims, there can be no corresponding concrete perception of it until it actually comes about. If the proof of the pudding is in the eating, the eating here is still in the future. Comparison with similar historical events can be drawn only in a limited degree.â
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THOUGH PROMPTING BOOS from the audience at this yearâs Creative Time Summit, J. Morgan Puettâs declaration that âcapitalism is here to stayâ was unintentionally but conclusively affirmed by the content of the event as a whole. In its second year, the Summit is an annual, weekend-long international forum showcasing various forms of public art practice that strives to be anti-capitalist.
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WHAT WERE THE 1960S? The Left is still a bit confused. Activist and lawyer Osha Neumann, in his memoir Up Against the Wall, Motherf**ker, suggests that the 1960s not be thought of as a single coherent movement, but rather as a collection of movements gathered under the umbrella of âliberation.â The civil rights movement overlapped with the anti-war movement, but they were not fully aligned. Similarly, the politically earnest Students for a Democratic Society often came head-to-head with the counterculture and the seemingly more radical tactics of Neumannâs own group, the Motherfuckers.
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IN A 2005 COMMENCEMENT ADDRESS, Howard Zinn urged the graduates of Spelman College to look beyond conventional success and follow the tradition set by courageous rebels: âW.E.B. Dubois and Martin Luther King and Malcolm X and Marian Wright Edelman, and James Baldwin and Josephine Baker.â At first, Zinnâs lineage feels like an omnium-gatherum. Compare Malcolm Xâs âby any means necessaryâ militarism to Marian Edelmanâs milquetoast non-profit advocacyââby any grant-writing or lobbying necessaryââand the incoherence stands out. But there is logic to Zinnâs cherry picking: namely, the flattening out of history to instill pride in oneâs own identity. Du Bois and King may have belonged to radically divergent political tendencies, but what matters is their usefulness as role models, heroes in a continuous tradition of black resistance.
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STUDY THE STALLS OF A SEMINARY BATHROOM and chances are you will find the following scrawled out in ballpoint: âNietzsche: God is Dead. God: Nietzsche is dead.â The quip relies on a misreadingâGod, for Nietzsche, did not die like your grandmother or pet turtle might die. God died like a language might die. In a secular world, belief becomes unbelievable. But the bathroom graffiti retains a bit of truth. Nietzsche, writing in 1882, recognized the collapse of religion. Today, the situation has changed: God is undead.
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