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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T. J. Clark, in “For A Left With No Future,” compares the “immobilized” state of the present-day Left with the impasse of Enlightenment radicals in the years between the Restoration of 1815 and the Revolutions of 1848. He argues that any “reconstruction of the project of the Enlightenment” for today requires a “deeper” look at the history of the Left, and for that, “[t]he book we need to be reading—in preference to The Coming Insurrection, I feel—is Christopher Hill’s The Experience of Defeat.”
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THE INTERVIEW WITH DOMENICO LOSURDO in Platypus Review 46, which coincided with translation into English of his book Liberalism: A Counter-History, seems to be part of a broader attempt to raise the estimation of him as theoretician of the Left.
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DESPITE THE CREATION OF AN AUTOCRATIC and anti-Semitic regime after the Khomeneiite revolution of 1979, the European Community and later the European Union continued to deal with the Islamic Republic of Iran; and even with new, insufficient sanctions in place, trade with Iran continues until today. It is the capitalist state’s primary task to allow the further realization of capital, but there is a certain sense in which politics surpasses this function
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