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leberwurst proletariat

Month: March, 2017

Paper Menagerie

(Ken Liu’s 2011 short story “Paper Menagerie” was the first work of fiction to win all three of Science Fiction’s major awards: the Hugo, the Nebula and the World Fantasy Award.)


“Paper Menagerie”

by Ken Liu

One of my earliest memories starts with me sobbing. I refused to be soothed no matter what Mom and Dad tried.

Dad gave up and left the bedroom, but Mom took me into the kitchen and sat me down at the breakfast table.

Kan, kan,” she said, as she pulled a sheet of wrapping paper from on top of the fridge. For years, Mom carefully sliced open the wrappings around Christmas gifts and saved them on top of the fridge in a thick stack.

She set the paper down, plain side facing up, and began to fold it. I stopped crying and watched her, curious.

She turned the paper over and folded it again. She pleated, packed, tucked, rolled, and twisted until the paper disappeared between her cupped hands. Then she lifted the folded-up paper packet to her mouth and blew into it, like a balloon.

Kan,” she said. “Laohu.” She put her hands down on the table and let go.

A little paper tiger stood on the table, the size of two fists placed together. The skin of the tiger was the pattern on the wrapping paper, white background with red candy canes and green Christmas trees.

I reached out to Mom’s creation. Its tail twitched, and it pounced playfully at my finger. “Rawrr-sa,” it growled, the sound somewhere between a cat and rustling newspapers.

I laughed, startled, and stroked its back with an index finger. The paper tiger vibrated under my finger, purring.

Zhe jiao zhezhi,” Mom said. This is called origami.

I didn’t know this at the time, but Mom’s kind was special. She breathed into them so that they shared her breath, and thus moved with her life. This was her magic.

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International Council Correspondence / Living Marxism / New Essays, 1934-1943

International Council Correspondence Volume 3, Number 9-10 (October 1937)



Brought together here are references to all the publications by the International Council Correspondence-group in Chicago, Illinois, USA, originally named “United Workers’ Party”; the party-name was dropped early 1936. The periodical was published in ever bigger volumes with ever longer articles but appearing ever less frequent, discontinued in 1943.

The whole series of periodicals: International Council Correspondence; Living Marxism (International Council Correspondence); and New Essays, but without the pamphlets, was reprinted in 1970 in five volumes: in photographic reproduction of reduced size without transcription, edition, annotation or source, by the in 2015 still existing Greenwood Reprint Corporation , Westport, Connecticut, under the general title “New Essays”; with a short introduction in the first volume by Paul Mattick sr. (see below).

The first volume can also be found as pdf at: , in a much smaller file of lower resolution and without optical character recognition. For complete scans in a better resolution but also without (searchable) optical character recognition, also see , posted by Stephen, 13 May 2014; in September 2015 we were unaware of the existence of this publication as proper references to the whole series and tables of content were missing; since, we have given permission to  to reproduce the scans made by us.

An anonymous incomplete table of contents, apparently originally compiled by Bjarne Avlund Frandsen (a source is not given), and amended, with links to html-versions of some of the texts, can be found at . One might doubt the attribution of some articles to Paul Mattick; sources are not given.

Another one, with some texts and some French translations attached (1) at: La Bataille socialiste  (libertarian marxist blog).

Among the original group in Chicago: Paul Mattick, Rudolf (Rüdiger) Raube, Carl Berreitter, Al Givens, Kristen Svanum, Allen Garman (edited Paul Mattick’s essays), Frieda Mattick; later joined by: Karl Korsch, Walter Auerbach (author and co-author with Paul Mattick), Fritz Henssler (negociated possible mergers with other journals), and the New York group: Walter Boelke, Wendeling Thomas, Hans Schaper, Emmy Tetschner, Mary MacCollum. Living Marxism in Chicago in the late 1930’s: Jake Faber, Emil White, Sam Moss, Dinsmore Wheeler (edited Paul Mattick’s essays), Fairfield Porter (financial contributor), Ilse Mattick (2). A regular outside collaborator was Anton Pannekoek. Finally there was Jos. Wagner. For a somewhat “sociological” yet informative introduction to this group, see: The Council Communists between the New Deal and Fascism / Gabriella M. Bonacchi (1976).

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The Surplus Population


 Capital Vol 1, Karl Marx (1867)

Chapter Twenty-Five: The General Law of Capitalist Accumulation

Section 3 – Progressive Production of a Relative surplus population or Industrial Reserve Army

The accumulation of capital, though originally appearing as its quantitative extension only, is effected, as we have seen, under a progressive qualitative change in its composition, under a constant increase of its constant, at the expense of its variable constituent. [13]

The specifically capitalist mode of production, the development of the productive power of labour corresponding to it, and the change thence resulting in the organic composition of capital, do not merely keep pace with the advance of accumulation, or with the growth of social wealth. They develop at a much quicker rate, because mere accumulation, the absolute increase of the total social capital, is accompanied by the centralisation of the individual capitals of which that total is made up; and because the change in the technological composition of the additional capital goes hand in hand with a similar change in the technological composition of the original capital. With the advance of accumulation, therefore, the proportion of constant to variable capital changes. If it was originally say 1:1, it now becomes successively 2:1, 3:1, 4:1, 5:1, 7:1, &c., so that, as the capital increases, instead of ½ of its total value, only 1/3, 1/4, 1/5, 1/6, 1/8, &c., is transformed into labour-power, and, on the other hand, 2/3, 3/4, 4/5, 5/6, 7/8 into means of production. Since the demand for labour is determined not by the amount of capital as a whole, but by its variable constituent alone, that demand falls progressively with the increase of the total capital, instead of, as previously assumed, rising in proportion to it. It falls relatively to the magnitude of the total capital, and at an accelerated rate, as this magnitude increases. With the growth of the total capital, its variable constituent or the labour incorporated in it, also does increase, but in a constantly diminishing proportion. The intermediate pauses are shortened, in which accumulation works as simple extension of production, on a given technical basis. It is not merely that an accelerated accumulation of total capital, accelerated in a constantly growing progression, is needed to absorb an additional number of labourers, or even, on account of the constant metamorphosis of old capital, to keep employed those already functioning. In its turn, this increasing accumulation and centralisation becomes a source of new changes in the composition of capital, of a more accelerated diminution of its variable, as compared with its constant constituent. This accelerated relative diminution of the variable constituent, that goes along with the accelerated increase of the total capital, and moves more rapidly than this increase, takes the inverse form, at the other pole, of an apparently absolute increase of the labouring population, an increase always moving more rapidly than that of the variable capital or the means of employment. But in fact, it is capitalistic accumulation itself that constantly produces, and produces in the direct ratio of its own energy and extent, a relatively redundant population of labourers, i.e., a population of greater extent than suffices for the average needs of the self-expansion of capital, and therefore a surplus population.

Considering the social capital in its totality, the movement of its accumulation now causes periodical changes, affecting it more or less as a whole, now distributes its various phases simultaneously over the different spheres of production. In some spheres a change in the composition of capital occurs without increase of its absolute magnitude, as a consequence of simple centralisation; in others the absolute growth of capital is connected with absolute diminution of its variable constituent, or of the labour power absorbed by it; in others again, capital continues growing for a time on its given technical basis, and attracts additional labour power in proportion to its increase, while at other times it undergoes organic change, and lessens its variable constituent; in all spheres, the increase of the variable part of capital, and therefore of the number of labourers employed by it, is always connected with violent fluctuations and transitory production of surplus population, whether this takes the more striking form of the repulsion of labourers already employed, or the less evident but not less real form of the more difficult absorption of the additional labouring population through the usual channels. [14]With the magnitude of social capital already functioning, and the degree of its increase, with the extension of the scale of production, and the mass of the labourers set in motion, with the development of the productiveness of their labour, with the greater breadth and fulness of all sources of wealth, there is also an extension of the scale on which greater attraction of labourers by capital is accompanied by their greater repulsion; the rapidity of the change in the organic composition of capital, and in its technical form increases, and an increasing number of spheres of production becomes involved in this change, now simultaneously, now alternately. The labouring population therefore produces, along with the accumulation of capital produced by it, the means by which it itself is made relatively superfluous, is turned into a relative surplus population; and it does this to an always increasing extent. [15] This is a law of population peculiar to the capitalist mode of production; and in fact every special historic mode of production has its own special laws of population, historically valid within its limits and only in so far as man has not interfered with them.

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What is Orthodox Critical Theory?


by Fabian Freyenhagen / [pdf]

In 1919, Lukács posed the question, “What is orthodox Marxism?” Even for Lukács, there was an undertone of irony: if by orthodoxy we mean devoutness, then “the most appropriate answer [is] a pitying smile.” But Lukács also points out that the question can be understood and asked in such a way that it invites or even requires a different kind of answer. If we understand it as a question about quintessence, Lukács’ answer is as follows: The quintessence of Marxism does not reside in the results of Marx’s research or a “‘belief’ in one or another proposition,” nor in the “exegesis of a ‘holy book.’” Rather, “orthodoxy in matters of Marxism refers exclusively to method.”1

In this essay I want to reapply Lukács’ question to Critical Theory: What is orthodox Critical Theory? And I’d like to advocate an approach that could be called orthodox in three respects.

First, if we understand orthodoxy to mean quintessence, then my question—as Nancy Fraser puts it in the title of her well-known paper—is: “What’s critical about Critical Theory?” For criticism is the quintessence of Critical Theory, as its very name tells us. According to the prevailing response to the question about quintessence, Critical Theory can be critical only if it includes a program of justification [Begründungsprogramm].2 For Critical Theorists are entitled to operate only with criteria that can be justified as acceptable to all (or, at least, all affected). My position is diametrically opposed: Critical Theory needs no program of justification in order to be critical. In fact, only without such a program of philosophical justification can Critical Theory be adequately and appropriately critical.

I speak of orthodoxy also because I think we need to revive the views of the first generation of the Frankfurt School—the trend is currently either to neglect these views entirely or to overlook their broader significance. Thus, in arguing for a reorientation of Critical Theory as I will do below, I will frequently rely on Horkheimer’s writings of the 1930s.

Thirdly, it will turn out that orthodox Critical Theory actually does have something to do with devoutness in the end—irony (and secularism) notwithstanding.

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The Shut-In Economy

by Lauren Smiley


Angel the concierge stands behind a lobby desk at a luxe apartment building in downtown San Francisco, and describes the residents of this imperial, 37-story tower. “Ubers, Squares, a few Twitters,” she says. “A lot of work-from-homers.”

And by late afternoon on a Tuesday, they’re striding into the lobby at a just-get-me-home-goddammit clip, some with laptop bags slung over their shoulders, others carrying swank leather satchels. At the same time a second, temporary population streams into the building: the app-based meal delivery people hoisting thermal carrier bags and sacks. Green means Sprig. A huge M means Munchery. Down in the basement, Amazon Prime delivery people check in packages with the porter. The Instacart groceries are plunked straight into a walk-in fridge.

This is a familiar scene. Five months ago I moved into a spartan apartment a few blocks away, where dozens of startups and thousands of tech workers live. Outside my building there’s always a phalanx of befuddled delivery guys who seem relieved when you walk out, so they can get in. Inside, the place is stuffed with the goodies they bring: Amazon Prime boxes sitting outside doors, evidence of the tangible, quotidian needs that are being serviced by the web. The humans who live there, though, I mostly never see. And even when I do, there seems to be a tacit agreement among residents to not talk to one another. I floated a few “hi’s” in the elevator when I first moved in, but in return I got the monosyllabic, no-eye-contact mumble. It was clear: Lady, this is not that kind of building.

Back in the elevator in the 37-story tower, the messengers do talk, one tells me. They end up asking each other which apps they work for: Postmates. Seamless. EAT24. GrubHub. A woman hauling two Whole Foods sacks reads the concierge an apartment number off her smartphone, along with the resident’s directions: “Please deliver to my door.”

“They have a nice kitchen up there,” Angel says. The apartments rent for as much as $5,000 a month for a one-bedroom. “But so much, so much food comes in. Between 4 and 8 o’clock, they’re on fire.”

I start to walk toward home. En route, I pass an EAT24 ad on a bus stop shelter, and a little further down the street, a Dungeons & Dragons–type dude opens the locked lobby door of yet another glass-box residential building for a Sprig deliveryman:



“Sweet,” Dungeons & Dragons says, grabbing the bag of food. The door clanks behind him.

And that’s when I realized: the on-demand world isn’t about sharing at all. It’s about being served. This is an economy of shut-ins.

Ain’t No Grave

There ain’t no grave that can hold my body down.
There ain’t no grave can hold my body down.

When I hear that trumpet sound I’m gonna rise right outta the ground
aint’ no grave that can hold my body down.

Well look way down the river and what do you think I see?
I see a band of angels and they’re coming after me.

There ain’t no grave that can hold my body down.
There ain’t no grave can hold my body down.

Well look down yonder Gabriel put your feet on the land and sea.
But Gabriel don’t you blow your trumpet ’til you hear from me.

There ain’t no grave that can hold my body down
ain’t no grave can hold my body down.

Well meet me Jesus meet me meet me in the middle of the air
and if these wings don’t fail me, I will meet you anywhere.

There ain’t no grave that can hold my body down.
There ain’t no grave can hold my body down.

Well meet me mother and father meet me down a river road
and mama you know that I’ll be there when I check in my load.

There ain’t no grave that can hold my body down
There ain’t no grave can hold my body down

There ain’t no grave can hold my body down

Laughter Is Bourgeois


The Roots Of Political Correctness

by L. Grambone

Political Correctness was around for many years before the mass media caught on. It is definitely not an invention of the late 1980’s as many people seem to think. I recall hearing the term almost 25 years ago, used to describe the very sort of priggishness and authoritarianism encountered in the young woman who though it bourgeois to laugh. Political correctness was an insulting term to most of us. But early format PC did harm the movement. There were certain things you would not dare to speak or write about. Our real opinions could only be aired among our closest friends, for if it came out that you thought Mao a mass murderer, the Black Panther Party a bunch of gangsters or that certain fringe feminists were female fascists, you would find yourself attacked as ‘reactionary’, ‘racist’ and ‘sexist’. And there was no place in the leftist counter-culture for anyone having to live under the burden of those epithets.

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Critical social theory and the challenge of neoliberalism


by Roger Foster Capital & Class November 2016


My article offers a sustained critique of the idea of critical social theory presented by Axel Honneth in Freedom’s Right: The Social Foundations of Democratic Life. My article articulates three specific criticisms: (1) the focus on normative relations of recognition obscures the class-based forms of power that pervade contemporary advanced democracies, (2) the method of normative reconstruction cannot make sense of the open-ended nature of class struggle that drives social change in capitalist societies, and (3) Honneth’s political and social prescriptions ignore the consequences of the failure of traditional progressive politics. My article makes an important and original contribution to the literature on Honneth’s recent work in two major respects. First, I argue that Honneth’s descriptions of the fate of the family and the market today betray a failure to understand the configuration of class power in contemporary neoliberal societies. Second, I make the case that the basis for a more successful theory of class power, identity formation, and social change can be found in the ‘first-generation’ critical social theory of Erich Fromm.

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Hegel(‘s) Today


CRISIS AND CRITIQUE: Volume 4, issue 1, 01-03-2017

Edited by Agon Hamza & Frank Ruda

Download the full issue

Introduction: Hegel(‘s) Today, by A.Hamza & F.Ruda

Hegel Political Theologian? by Stefania Achella

Hegel’s Master and Slave by Alain Badiou

The Future of Hegelian Metaphysics by John W. Burbidge

Hegel’s Big Event by Andrew Cole

Being and MacGuffin by Mladen Dolar

Hegel Amerindian: For a non-Identitarian Concept of Identification in Psychoanalysis by Christian Ingo Lenz Dunker

On Threat by Andrew Haas

Hegel and Picture-Thinking, or, an Episode in the History of Allegory by Fredric Jameson

Holding Lenin Together: Hegelianism and Dialectical Materialism—A Historical Excursus by Adrian Johnston

Normative Rationality: Hegelian Drive by Jean-François Kervégan

Substance Subjectivized by Zdravko Kobe

Hegel and the Present by Pierre Macherey

Learning to Love the End of History: Freedom Through Logic by Todd McGowan

The Germ of Death: Purposive Causality in Hegel by Gregor Moder

Ethical Form in the External State: Bourgeois, Citizens and Capital by Terry Pinkard

Hegel on Social Pathology: The Actuality of Unreason by Robert B. Pippin

The Absolute Plasticity of Hegel’s Absolutes by Borna Radnik

Hegel and the Possibility of a New Idealism by Jure Simoniti

Freedom and Universality: Hegel’s Republican Conception of Modernity by Michael J. Thompson

Freedom is Slavery by Oxana Timofeeva

The politics of Alienation and Separation: From Hegel to Marx… and Back by Slavoj Žižek

Hegel and Freud: Between Aufhebung and Verneinung by Alenka Zupančič

Interview with Fredric Jameson: Hegel, Ideology, Contradiction by Agon Hamza & Frank Ruda

Notes on Contributors 


Marx’s Influence on the Early Frankfurt School


by Chad Kautzer

The early Frankfurt School’s theoretical tendency is best described as Western Marxism, while its institutional origin was the Institute of Social Research (Institut fur Sozialforschung), founded in Frankfurt, Germany, in 1923. Marx’s influence on the early Frankfurt School was profound, uneven, and largely filtered through a revived Hegelian Marxism that broke with the economistic and mechanistic doctrines of the Second International (1889-1916). From the beginning, the members and financiers of the Institute explicitly understood its research program as Marxist, although there was no general agreement about what it meant to be Marxist. A few years before the Institute’s founding, Georg Lukács wrote: “Great disunity has prevailed even in the ‘socialist’ camp as to what constitutes the essence of Marxism,” and who has “the right to the title of , Marxist'” (Lukács 1971: 1). The competing Marxist tendencies in the early twentieth century informed both the internal development of the Institute of Social Research and the contours of Western Marxism more generally. . . [continue reading]