IT IS NO COINCIDENCE that there is a new English translation of Black Skin, White Masks (Peau Noire, Masques Blancs [1952], hereafter BSWM), since in this first book, Frantz Fanon (1925–1961) himself believed that the fight against racism had nowhere found more succor than in the United States. Fanon poetically describes the shorn “curtain of the sky” over the battlefield after the Civil War that first reveals the monumental vision of a white man “hand in hand” with a black man (196).
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THE NEW TRANSLATION AND REPUBLICATION of Theodor Adorno’s Philosophy of New Music is a further clarification of modernism, necessitated by the latest discontents with postmodernism’s vulgarization, which keeps it at a fictitious distance. Perhaps as his remedy for the most fragmented part of the whole of the arts, namely music, translator Robert Hullot-Kentor has in recent years been steadily reintroducing Adorno’s aesthetic philosophy to English readers.
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“DIESER HÖRSAAL IST BESETZT!” (“This lecture hall is occupied!”) In November and December 2009, signs bearing such slogans were found on doors at over 60 German universities. For the second time that year, a broad student movement managed to gain public attention for its demands. Protests at the University of Vienna kicked off what became a Europe-wide solidarity wave. In Germany, the Viennese protest first triggered occupations in Heidelberg, Münster, and Potsdam, after which students at many other institutions also became involved. In most cases, the biggest or most central lecture halls were taken, and tens of thousands of students marched through the streets.
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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.
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On Thursday November 19, 2009, Platypus Review Editor-in-Chief Spencer A. Leonard discussed with author George Scialabba a new volume of essays entitled What are Intellectuals Good For? (Boston: Pressed Wafer Press, 2009). Their discussion was conducted live on “Radical Minds,” a radio show Leonard conducts weekly with co-host Greg Gabrellas on WHPK 88.5 FM in Chicago. Leonard and Scialabba’s discussion focused chiefly on a single theme of the book, the connections and disconnects between the intellectuals of the anti-Stalinist Old Left forged in America in the 1930s and the New Left that emerged decades later in the early 1960s. What follows is an edited transcript of their discussion.
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