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Lukács on Present Politics
I’m just finishing up Lukács’s brilliant essay “Reification and the Consciousness of the Proletariat” and was struck by this passage which seems to describe in perfect detail the present political situation characterized predominantly by the ideological struggle between neoliberalism and social democracy, the latter of which has increasingly become the willing agent of the former. Unfortunately, Lukács’s somewhat optimistic solution to this antinomy in “bourgeois thought”—rooted in the worldview of the early 1920s when a communist world-revolution seemed imminent—is the so-called “standpoint of the proletariat,” which, thanks to its unique position in the capitalist machinery, is capable of transcending the reified dualism through its ability to grasp history as a concrete dialectical totality. But what happens when—to quote Dylan—”the buyin’ power of the proletariat’s gone down” and “history,” for all intents and purposes, has ended?
Lukács on Self-Narrative
I sort of wish I had written something like this in the opening of my graduate application statement of purpose, taken from Georg Lukács’s 1967 preface to History and Class Consciousness, which I just started reading tonight (and very much enjoying):
A Pessimistic Prediction
Contra Matthew Yglesias’s rosy-eyed belief that passing financial reform will somehow prove to be a much easier task for the Democrats than health care was, I offer you these pessimistic reflections on how things will go horribly wrong:
Shameless Self-Promotion
Oh yeah, I recently completed a redesign of my entire portfolio. If you or anyone you know is in need of some sort of web or graphic design specialist, you should deeply consider pointing them in my direction.
Pessimism Means Fighting for the Impossible
Like a lot of people who voted for Obama, I’m pretty upset about the election results in Massachusetts tonight. On the one hand, I knew full well that Obama would never meet my expectations, which were considerable, and that he had no desire to do so, with his post-partisan belief in abstract “reform,” and even more troubling faith in the Republican Party as acting in good-faith, having been made clear early on in the campaign. I suppose, then, that I’d have no good explanation for why I feel so betrayed and disappointed, and even guilty for being so, as these sentiments bear witness to some small kernel of hope I had that things might be different this time around.
On Philosophical Debates
Whenever we are dealing with an “official” progressive succession of philosophers, the truly interesting thing is to consider how a philosopher who was, according to this “official line,” “overcome” or “completed” by his successor(s), reacts to his successor(s)…
The Anti-Capitalist Transition
David Harvey on the future of capitalism has this to say on communism and the anti-capitalist transition:
Communists, Marx and Engels averred in their original conception laid out in The Communist Manifesto, have no political party. They simply constitute themselves at all times and in all places as those who understand the limits, failings, and destructive tendencies of the capitalist order as well as the innumerable ideological masks and false legitimations that capitalists and their apologists (particularly in the media) produce in order to perpetuate their singular class power. Communists are all those who work incessantly to produce a different future to that which capitalism portends.
What are these fucking iguanas doing on my coffee table?
From Herzog’s Bad Lieutenant: Port of Call New Orleans comes one of the greatest scenes in cinematic history:
I’m not sure I really got the point of Val Kilmer’s “Stevie” character. The guy was just kind of an asshole.
Update: Oh, and in other Herzog news, it looks as though the entirety of Mein liebster Feind is now available on YouTube (h/t Perverse Egalitarianism).
Collective Projects, Plural Pronouns
I’m just on the verge of finishing Fredric Jameson’s Valences of the Dialectic, and expect to write a larger post soon analyzing Jameson’s notion of “making History appear,” but I noticed one rather minute tendency of Jameson’s that I wanted to point out now, which is that Jameson frequently refers to a collective “we,” “us,” and “our” in his writing, particularly those sections that have a sort of messianic or utopian import. For example, at certain points throughout the book Jameson writes, “But pathos here will commit us to the attempt to transform Ricoeur’s project…,” “A few preliminaries before we can make so audacious a claim…,” “Our question must then turn on the affinity between…,” and so on.
Dialogue as Monologue
In his discussion of the problematic of Kantian synthetic judgment and the “paradox of pedagogy” found in Plato’s doctrine of anamnesis, as put forward in the Meno, Kojin Karatani makes the following intriguing remarks:
Against Apocalypticism
Ads without Products has written very intriguing post on apocalypticism and capitalism as of recently (perhaps in response to some of k-punk’s remarks on the issue here):
The cynical narrativization of the crisis by the banks and their helpers in government speaks to a larger issue—the issue of the native temporality, or temporalities, of capitalism. While capitalism advertises itself as affiliated sudden change, unexpected novelty, and revolutionary change, in actual fact it works always and everywhere to flatten whatever forms of time that it can. It attempts, at every turn, to transform qualititative change into quantitative accumuation, differential turbulence into a concretized status-quo. In fact, recent economic developments point toward the secret trajectory (and capitalist use-value) of neo-liberalism. While for many years it was possible to think of the emergence of the liberal center-left as a hybirdization of social democratic politics in service of a cynical (and cynically capitalized) power grab against the strong right of the Thatcher and Reagan era, the last year or so has shown what the relatively strong state of the the third way was actually for – collusion with and the buttressing of corporations, the nullifcation of risk. Along with risk, of course, disappears the temporality of risk – that is to say time itself, in any form more open than inevitable progression of the same. Catastrophe itself is ransomed off by state funds.
Click the link above to read the entire post, it’s certainly worth it.
Who is Utopian Today?
…Those who manage to convince themselves that the order of the Other is here to stay, that the statist power of the present is firmly grounded and basically secure, are the ones clinging to a shaky arrangement with quiet desperation. Those who roll the dice betting on act/event-level transformations are, contrary to senseless common sense and vulgar popular opinion, sober realists; today’s self-declared “realists” (i.e., those banking on the indefinitely enduring continuity of current circumstances) are the ideologically intoxicated utopian idealists enthralled by dreams of a nonexistent, unattainable stability.
Bourdieu on Blogging
Kvond has an interesting post on Bourdieu, blogging, and speculative thinking, linked above. Commenter Corry Shores led me to quote this excerpt, which I liked a lot, too:
If we may be monks, the conditions that allow our speculation are brought along with it, and if we really are pursuing, not just speculation for its pleasures of freedom and imagination, not just some kind of run-around of Institutional restraint, searching for cheaper prestige, but true ideas and ideas that inherently should matter to the world, the consequence of our ideas (politically, ethically, socially) must be embraced. In this way there is an epistemological mandate for our ontological speculation which immediately connects ethics to metaphysics.
I second the need to conect ethics to metaphysics, although I imagine that we would part ways considerably over precisely how to forge such a connection. I also like that Kvond’s remarks on scholasticism tangentially connect up to the Kojin Karatani excerpts a few posts earlier, where he makes a brief critical remark on the philosophia scholastica.
Uniting Subject and Structure
Last night, as I was reading Adrian Johnston’s Badiou, Žižek, and Political Transformations: The Cadence of Change, I noticed an interesting isomorphism between Badiou and Kojin Karatani (Žižek fits here as well, I’m just too lazy to pull out efficacious quotes):
about the author
Bryan likes to read and study things relating to intellectual history, psychoanalysis, and German Idealism. He has spent the last few years writing for the Velvet Howler, but still has no reason why.