Alain Badiou claims that the twenty first century has yet to begin. We stand mired in the ideology of democratic materialism, which insists there are only bodies and language, and that we can persist without an idea. Our “atonal” environment of weak differences is riddled with a type of nihilism that crushes every master signifier, even those struggling to point in the direction of equality. Emancipatory politics is confronted with the nearly impossible task of going beyond the subject of the market, but with no clear means by which to do so.
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NEGATIVITY AND REVOLUTION seems to fly in the face of the Adorno revival over the last twenty years. The editors bravely assert in the introduction to their book that their focus will not be on Adorno, nor about the body of his work, and, above all, that it is not written by Adorno specialists. The intent of this book, which is the outcome of a seminar at the Instituto de Ciencias Sociales y Humanidades Alfonso Vélez Pliego of the Benemérita Universidad Autónoma de Puebla, is to elaborate on what Adorno called negative dialectics and how it might serve as a counter-strategy to other forms of theorizing the present, and could thus be of benefit to radicals, political activists, and Adorno scholars.
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The first English translation of August Thalheimer's 1924 review of Karl Korsch's seminal work, Marxism and Philosophy, appears below. The review originally appeared in the Soviet journal Under the Banner of Marxism (Pod Znamenem Marksizma, 4-5 [1924]: 367–373). For an earlier discussion of Korsch’s book, see Chris Cutrone’s review of the 2008 reprint of Marxism and Philosophy released by Monthly Review Press, in Platypus Review 15 (September 2009), and the original translation of Karl Kautsky's review of Korsch that was published in Platypus Review 43 (February 2012).
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THERE IS A BAD THEORETICAL HABIT common among leftists: the confirmation of revolutionary aspirations through an unmediated verification by the “facts” or “data.” The ghost of an “objective” reality obscures the effort to grasp the “concrete” as the combination of many abstractions and, instead, “a chaotic representation [Vorstellung] of the whole” (Marx) is preferred, offering a temporary foundation for self-affirmation and miraculously turning a “bad” reality into a “good” one. A more critical way to regard “facts,” related to the pursuit and furtherance of freedom in society, is forgotten if not defamed today. As Max Horkheimer once put it: “But 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.”
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THOUGH PROMPTING BOOS from the audience at this year’s Creative Time Summit, J. Morgan Puett’s declaration that “capitalism is here to stay” 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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