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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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 “liberation.” 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 Neumann’s 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: “W.E.B. Dubois and Martin Luther King and Malcolm X and Marian Wright Edelman, and James Baldwin and Josephine Baker.” At first, Zinn’s lineage feels like an omnium-gatherum. Compare Malcolm X’s “by any means necessary” militarism to Marian Edelman’s milquetoast non-profit advocacy—“by any grant-writing or lobbying necessary”—and the incoherence stands out. But there is logic to Zinn’s cherry picking: namely, the flattening out of history to instill pride in one’s 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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