"AFTER ME, THE DELUGE," the saying attributed to Louis XV (1710–74), would have been better said by his son and heir Louis XVI, who was soon thereafter overthrown by the French Revolution that began in 1789. Muammar Qaddafi has said something similar, that if he is overthrown Libya will be condemned to chaos. Qaddafi even claims to be fighting off "al-Qaeda." Perhaps he is.
THE UPRISING IN EGYPT, which followed soon after the toppling of the old regime in Tunisia, succeeded in bringing down Hosni Mubarak on February 11, the 32nd anniversary to the day of the 1979 Islamic Revolution in Iran. Already, before this timely coincidence, comparisons between the Iranian Revolution and the revolts gripping the Arab world had started to be made. But other historical similarities offered themselves: the various “color revolutions” in Eastern Europe and former Soviet Central Asian states and Lebanon in recent years, and the collapse of Communism in the Soviet bloc and beyond (the former Yugoslavia) starting with the fall of the Berlin Wall in 1989. Behind these revolutions on the pattern of 1989 stood the event of which 1989 itself had been the bicentennial, the great French Revolution of 1789. The Bastille is to be stormed again, anew. Who would not welcome this?
On Saturday, November 20, 2010, Platypus hosted a panel entitled “The Relevance of Critical Theory to Art Today” moderated by Chris Mansour at The New School for Social Research in New York. The panel consisted of Philosophy Professors J.M. Bernstein (The New School), Lydia Goehr (Columbia University), and Gregg Horowitz (Pratt Institute and Vanderbilt University), and Chris Cutrone (Adjunct Assistant Professor of Art History, Theory and Criticism, School of the Art Institute of Chicago), member of Platypus. What follows is an edited transcript of the event. Full video and audio is available online by clicking the above links.
ALAIN BADIOU'S RECENT BOOK (2010) is titled with the phrase promoted by his and Slavoj Žižek’s work for the last few years, “the communist hypothesis.” This is also the title of Badiou’s 2008 essay in New Left Review on the historical significance of the 2007 election of Nicolas Sarkozy to the French Presidency
DAVID BHOLAT ADOPTED, as epigraph for his essay “Beyond Equality,” the following passage from Joseph Schumpeter’s classic 1942 book Capitalism, Socialism and Democracy: First and foremost, socialism means a new cultural world…. But second—what cultural world?… Some socialists are ready enough with folded hands and the smile of the blessed on their lips, to chant the canticle of justice, equality, freedom in general and freedom from “the exploitation of man by man” in particular, of peace and love, of fetters broken and cultural energies unchained, of new horizons opened, of new dignities revealed. But that is Rousseau adulterated with some Bentham.
On January 30th, 2007, Platypus hosted its first public forum, “Imperialism: What is it—Why should we be Against it?” The panel consisted of Adam Turl of the International Socialist Organization (ISO), Kevin Anderson of the Marxist-Humanist group News and Letters, Nick Kreitman of the new Students for a Democratic Society (SDS), Danny Postel of Open Democracy, and Chris Cutrone of Platypus. What follows is an edited transcript of this event. The question of imperialism remains obscure on the Left. In light of the continued failure of the anti-war movement to end the U.S. presence in Iraq and Afghanistan, along with the decline of anti-war protest in the wake of Barack Obama’s election, it seems that the critique of imperialism has not been clarified, but only become more impotent in its opacity. Consequently, the Platypus Review believes that this panel retains its salience.
AT THE LEFT FORUM 2010, held at Pace University in New York City in March, Cindy Milstein, director of the Institute for Anarchist Studies, spoke at a panel discussion on anarchism and Marxism, chaired by Andrej Grubacic, with fellow panelists Roxanne Dunbar-Ortiz and Andrew Curley. The topic of Milstein’s talk was the prospect for the “synthesis of anarchism and Marxism” today. The relation between anarchism and Marxism is a long-standing and vexing problem, for their developments have been inextricably intertwined.
ADORNO’S HABILITATIONSSCHRIFT was on Kant and Freud. It ended with Marx. Why did Adorno think that Marx addressed the problems of both Kantian and Freudian accounts of consciousness?
GILLIAN ROSE’S MAGNUM OPUS was her second book, Hegel Contra Sociology (1981). Preceding this was The Melancholy Science: An Introduction to the Thought of Theodor W. Adorno (1978), a work which charted Rose’s approach to the relation of Marxism to Hegel in Hegel Contra Sociology. Alongside her monograph on Adorno, Rose published two incisively critical reviews of the reception of Adorno’s work. Rose thus established herself early on as an important interrogator of Adorno’s thought and Frankfurt School Critical Theory more generally, and of their problematic reception.
DAVID BLACK’S VALUABLE COMMENTS and further historical exposition (in Platypus Review 18, December 2009) of my review of Karl Korsch’s Marxism and Philosophy (Platypus Review 15, September 2009) have at their core an issue with Korsch’s account of the different historical phases of the question of “philosophy” for Marx and Marxism. Black questions Korsch’s differentiation of Marx’s relationship to philosophy into three distinct periods: pre-1848, circa 1848, and post-1848. But attempting to defeat Korsch’s historical account of such changes in Marx’s approaches to relating theory and practice means avoiding Korsch’s principal point. It also means defending Marx on mistaken ground. Black considers that Korsch’s periodization—his recognition of changes—opens the door to criticizing Marx for inconsistency in his relation of theory to practice. But that is not so.