Theses Against Occultism (Adorno, 1947)

by Theodor Adorno, from Minima Moralia

I. The tendency to occultism is a symptom of regression in consciousness. This has lost the power to think the unconditional and to endure the conditional. Instead of defining both, in their unity and difference, by conceptual labour, it mixes them indiscriminately. The unconditional becomes fact, the conditional an immediate essence. Monotheism is decomposing into a second mythology. “I believe in astrology because I do not believe in God”, one participant in an American socio-psychological investigation answered. Judicious reason, that had elevated itself to the notion of one God, seems ensnared in his fall. Spirit is dissociated into spirits and thereby forfeits the power to recognize that they do not exist. The veiled tendency of society towards disaster lulls its victims in a false revelation, with a hallucinated phenomenon. In vain they hope in its fragmented blatancy to look their total doom in the eye and withstand it. Panic breaks once again, after millennia of enlightenment, over a humanity whose control of nature as control of men far exceeds in horror anything men ever had to fear from nature.

“No Individual Can Resist”: Minima Moralia as Critique of Forms of Life (Jaeggi, 2005)

by Rahel Jaeggi (Constellations, 2005)

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Can forms of life be criticized? Can we say whether particular forms of life are good, successful, or even rational? Since Kant it has been broadly accepted that happiness or the good life, in contrast to the morally right, cannot be determined philosophically. And since Rawls the ethical content of forms of life has been regarded, in view of the irreducible ethical pluralism of modern societies, as not up for debate. Philosophy has thus withdrawn from the Socratic question of how one should live and restricted itself to the problem of how, given the multiplicity of mutually incommensurable “comprehensive doctrines,” a just common life can be secured as the “coexistence” of different forms of life. The question of how we lead our lives has been consigned to the domain of unquestioned preferences or irreducible and unchallengeable identities. As with taste, there is no quarreling with forms of life.

This restraint is alien to Adorno’s critical theory.

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See also by Jaeggi:

• Alienation (2014)
• Capitalism: A Conversation in Critical Theory (2018)
• Critique of Forms of Life (2018)

Minima Moralia by Adorno

The End of Utopia (Marcuse, 1967)

Herbert Marcuse, lecture at FU West Berlin 1967, published in Five Lectures

Today any form of the concrete world, of human life, any transformation of the technical and natural environment is a possibility, and the locus of this possibility is historical. Today we have the capacity to turn the world into hell, and we are well on the way to doing so. We also have the capacity to turn it into the opposite of hell. This would mean the end of utopia, that is, the refutation of those ideas and theories that use the concept of utopia to denounce certain socio-historical possibilities. It can also be understood as the “end of history” in the very precise sense that the new possibilities for a human society and its environment can no longer be thought of as continuations of the old, nor even as existing in the same historical continuum with them. Rather, they presuppose a break with the historical continuum; they presuppose the qualitative difference between a free society and societies that are still unfree, which, according to Marx, makes all previous history only the prehistory of mankind.

Siegfried Kracauer (1889-1966): Collected Works

“The position that an epoch occupies in the historical process can be determined more strikingly from an analysis of its inconspicuous surface-level expressions than from that epoch’s judgments about itself. Since these judgments are expressions of the tendencies of a particular era, they do not offer conclusive testimony about its overall constitution. The surface-level expressions, however, by virtue of their unconscious nature, provide unmediated access to the fundamental substance of the state of things. Conversely, knowledge of this state of things depends on the interpretation of these surface-level expressions. The fundamental substance of an epoch and its unheeded impulses illuminate each other reciprocally.” – Kracauer, The Mass Ornament, 1927

By Siegfried Kracauer:

The Mass Ornament: Weimar Essays (1922-1931)

The Salaried Masses: Duty and Distraction in Weimar Germany (1930)

From Caligari to Hitler A Psychological History of the German Film (1947)

Theory of Film: The Redemption of Physical Reality (1960)

The Pasts Threshold: Essays on Photography (1927-1951)

Siegfried_Kracauer’s_American Writings: Essays on Film and Popular Culture (1941-1961)

History-The Last Things Before the Last (1969)

On Siegfried Kracauer:

Koch, Introduction to Siegfried Kracauer (2000)

Gilloch, Siegfried Kracauer: Our companion in misfortune (2015)

Hansen, Cinema and experience: Siegfried Kracauer, Walter Benjamin, and Theodor W. Adorno (2012)

Craver, Reluctant Skeptic: Siegfried Kracauer and the Crises of Weimar Culture (2017)

Reeh, Ornaments of the Metropolis_ Siegfried Kracauer and Modern Urban Culture (2005

New_German_Critique_54: _SPECIAL ISSUE ON SIEGFRIED KRACAUER 1991

Ockman, Between Ornament and Monument: Siegfried Kracauer and the Architectural Implications of the Mass Ornament

Forrest, The Politics of Imagination: Benjamin, Kracauer, Kluge, 2015

Cured Quail Vol. 2

PREORDER NOW

As industrial culture grinds to a halt, what better time to reflect, in this hour of unprecedented catastrophe, unwieldy political ferment and social distance, on the backlog of damages inflicted by this society? The economy continues to demand reverence from lives barely tottering along while offering cultural consolation hardly worth the name.

Preorders are now open for Cured Quail Vol. 2. The more preorders we receive, the faster the printer cylinders rotate.

Cured Quail Volume 2 | Fall 2020 | 304 pages

• The New Parochialism
• For a Dialectical Concept of Culture by Marcel Stoetzler
• On Dosing Culture by Christopher Crawford
• How to Scratch Off Wallpaper by Veronika Russell
• Art and Social Reality: Historical Origins of Aesthetic Abstraction by Ross Wolfe
• A Short Twenty-First Century by Paul Barrow
• Fichte’s Ghost by Rebecca Carson
• Residue of the Absurd: Adorno and the Reconciliation of the Poetic Lyric by George Kovalenko
• Empowerment: An Infantile Disorder by Eric-John Russell
• Enemies of Art for the Sake of its Realization: Some Comments on Crawford and Adorno by A New Institute for Social Research
• Wrong World, Right Wishing by Christoph Hesse
• Narcissism as Norm: Psychic Deformation in Late Capitalist Society by Peter Samol
• Narcissus or Orpheus? Notes on Freud, Fromm, Marcuse and Lasch by Anselm Jappe
• Psychologizing Sociology? by Alexandra Ivanova
• What are the Children Lacking? by Anselm Jappe
• The Cave Where Echo Lies by Juan Chabrier

Cured Quail also now has its own Facebook and Twitter pages. Be sure to follow!

The Hamletmachine (Müller, 1979)

by Heiner Müller (original / alt translation) 1979

1

Family Album

I was Hamlet.  I stood at the coast and spoke with the surf BLABLA, behind me the ruins of Europe.  The bells rang in the state funeral, murderer and widow a pair, the council in goose-step behind the coffin of the High Cadaver, howling in poorly paid grief WHOSE IS THE CORPSE IN THE CORPSE TRAIN/ FOR WHOM IS HEARD THIS LAMENTING STRAIN/ THE CORPSE IS OF A GREAT/ GIVER OF ESTATE the framework of the people, work of his statecraft HE WAS A MAN TOOK THEM ALL FOR ALL.  I stopped the funeral train, pried open the casket with my sword which broke the blade, with the blunt remainder I succeeded and distributed my dead maker FLESH AND FLESH GLADLY JOIN TOGETHER before the surrounding guise of misery.  The grief turned to rejoicing, the rejoicing into smacking, on top of the empty casket the murderer mounted the widow SHOULD I HELP YOU UP UNCLE OPEN YOUR LEGS MAMA.  I laid on the ground and heard the world turning her rounds in step with the decay.

Capital Abandon: Some Words On and Oft Inspired by Jacques Camatte

by Howard Slater, January 2020 (metamute)

While for many on the Left, the theory of ultra-left communist Jacques Camatte has long been condemned for its ‘nostalgia’ and ‘primitivism’, our current moment of climate crisis and a ‘generalised madness’ brought on by capitalism’s psyche harvesting reveals these works to have a powerful relevance. In this overarching account of Camatte’s project, Howard Slater, citing previously untranslated texts, draws out the former’s interest in unlocking the repressed communal dimensions of the human being as a marker of revolutionary praxis

‘What is important for us is to create new

emotional relationships for a redeployment of life

–Jacques Camatte

The work of Jacques Camatte is still relatively little known in the English-speaking world and as a consequence rarely discussed by Marxologists. His work is more familiar to that mix of disgruntled anarchists and non-Leninist communists who had passed through the Situationist School: anarchists tempted by the revelatory rigour of Marx, and Marxists tempted by the communitarian and non-party dimension of anarchism. In more recent years Camatte’s work has found itself utilised and commented on by two divergent schools: the accelerationist and communising tendencies. This is perhaps testament to the resonant eclecticism of Camatte’s work, his deep familiarisation with the work of Marx and yet his ‘shocking’ rejection of one of its main tenets: class struggle.

Behind our Backs: Moishe Postone in Conversation

Moishe Postone, who was Thomas E. Donnelley Professor of the College, History, and the Center for Jewish Studies at the University of Chicago, passed away in March of 2018 after a long battle with cancer. A founding editor of Critical Historical Studies, he is best known for his important and novel reinterpretation of Marx in Time, Labor, and Social Domination. His passing is a serious blow; his mind and his person will be deeply missed.

In the spring of 2015, we sat down with Professor Postone to talk about everything except Marx. Our conversation focused on the authors read in the Social Sciences Core (Soc Core) sequence that he chaired from 1990 to 2016, “Self, Culture, & Society.” Professor Postone was the most formative influence on the “Self, Culture, & Society” curriculum during his tenure as chair and was a passionate advocate for general education requirements.

All undergraduates at the University of Chicago are required to take a year-long, three-quarter course in the Soc Core. “Self, Culture, & Society” (“Self”) is one of the three most popular Soc Core sequences at the University, the others of which are “Classics of Social and Political Thought” (“Classics”) and “Power, Identity, and Resistance” (“Power”), both of which are mentioned below. The reading list for “Self, Culture, & Society,” circa 2015, was roughly as follows:

Reification and Utopia in Mass Culture (Jameson, 1979)

by FREDRIC JAMESON

The theory of mass culture-or mass audience culture, commercial culture, “popular” culture, the culture industry, as it is variously known-has always tended to define its object against so-called high culture without reflecting on the objective status of this opposition. As so often, positions in this field reduce themselves to two mirror-images, and are essentially staged in terms of value. Thus the familiar motif of elitism argues for the priority of mass culture on the grounds of the sheer numbers of people exposed to it; the pursuit of high or hermetic culture is then stigmatized as a status hobby of small groups of intellectuals. As its anti-intellectual thrust suggests, this essentially negative position has little theoretical content but clearly responds to a deeply rooted conviction in American radicalism and articulates a widely based sense that high culture is an establishment phenomenon, irredeemably tainted by its association with institutions, in particular with the university. The value invoked is therefore a social one: it would be preferable to deal with tv programs, The Godfather, or Jaws, rather than with Wallace Stevens or Henry James, because the former clearly speak a cultural language meaningful to far wider strata of the population than what is socially represented by intellectuals. Radicals are however also intellectuals, so that this position has suspicious overtones of the guilt trip; meanwhile it overlooks the anti-social and critical, negative (although generally not revolutionary) stance of much of the most important forms of modem art; finally, it offers no method for reading even those cultural objects it valorizes and has had little of interest to say about their content.

Anxiety and Politics (Franz Neumann, 1957)

Franz Neumann (1957)

Anxiety is, or ought to be, a central problem of the sciences. Anxiety impairs the freedom of decision, indeed it may make such freedom impossible—only a fearless man (or woman, ed.) can decide freely. The discussion of the problem of anxiety should be open to all the disciplines, not reserved to any one of them, for the great concern of science is the analysis and application of the concept of human freedom. My task today is to discuss the problem of anxiety in politics, a task which is confronted with many obstacles. In contrast to the traditional disciplines, the science of politics has no method of its own—it has, in the last analysis, only a focus, namely the dialectical relation between domination and freedom. In other words the science of politics revolves solely around a problem and uses all kinds of methods to attack this problem. However, with this approach the political scientist runs the danger of dilettantism, a danger which he can avoid only by being conscious of his limitations and by giving hearing to authorities from other disciplines. Thus this contribution will often consist merely in a synthesis of the results of research or perhaps in a felicitous hypothesis. [READ PDF]

Authority and the Family (Horkheimer, 1936)

by Max Horkheimer (1936) PDF

THE history of mankind has been divided into periods in very varying ways. The manner in which periodization has been carried out has not depended exclusively on the object, any more than other concept formations have; the current state of knowledge and the concerns of the knower have also played a part. Today the division into antiquity, Middle Ages, and modern times is still widely used. It originated in literary studies and was applied in the seventeenth century to history generally. It expresses the conviction, formed in the Renaissance and consolidated in the Enlightenment, that the time between the fall of the Roman Empire and the fifteenth century was a dark era for mankind, a sort of hibernation of culture, and was to be understood only as a period of transition. In contemporary scholarship this particular periodization is considered highly unsatisfactory. One reason is that the “Middle Ages” were in fact a time of important progress even from a purely pragmatic viewpoint, since they saw decisive advances in civilization and produced revolutionary technical inventions. A further reason is that the usual criteria for making the fifteenth century a dividing point are partly indefensible, partly applicable in a meaningful way only to limited areas of world history. . . PDF

source: Max Horkheimer, Critical Theory: Selected Essays, Continuum: New York, 1975

The Dialectic of Sex (Shulamith Firestone, 1970)

Shulamith Firestone  – The Dialectic of Sex (1970)

In the following chapters we shall assume this definition of historical materialism, examining the cultural institutions that maintain and reinforce the biological family (especially its present manifestation, the nuclear family) and its result, the psychology of power, and aggressive chauvinism now developed enough to destroy us. We shall integrate this with a feminist analysis of Freudianism: for Freud’s cultural bias, like that of Marx and Engels, does not invalidate his perception entirely. In fact, Freud had insights of even greater value than those of the socialist theorists for the building of a new dialectical materialism based on sex. We shall attempt, then, to correlate the best of Engels and Marx (the historical materialist approach) with the best of Freud (the understanding of inner man and women and what shapes them) to arrive at a solution both political and personal yet grounded in real conditions. We shall see that Freud observed the dynamics of psychology correctly in its immediate social context, but because the fundamental structure of that social context was basic to all humanity – to different degrees – it appeared to be nothing less than an absolute existential condition which it would be insane to question – forcing Freud and many of his followers to postulate a priori constructs like the Death Wish to explain the origins of these universal psychological drives. This in turn made the sicknesses of humanity irreducible and incurable – which is why his pro posed solution (psychoanalytic therapy), a contradiction in terms, was so weak compared to the rest of his work, and such a resounding failure in practice – causing those of social/political sensibility to reject not only his therapeutic solution, but his most profound discoveries as well. . . [PDF]

See also: Further Adventures of the Dialectic of Sex: Critical Essays on Shulamith Firestone

 

The Psychopharmacology of Everyday Life

by Jamieson Webster (2018)

Everyone is on drugs. I don’t mean the old-fashioned, illegal kind, but the kind made by pharmaceutical companies that come in the form of pills. As a psychoanalyst, I’ve listened to people through the screen of their daily doses; and I’ve listened to them without it. Their natural rhythms certainly change, sometimes very dramatically—I guess that’s the point, isn’t it? I have a great many questions about what happens when a mind—a mind that uniquely structures emotion, interest, excitement, defense, association, memory, and rest—is undercut by medication. In this Faustian bargain, what are we gaining? And what are we sacrificing?

Omnipotence or Fusion? A Conversation between Axel Honneth and Joel Whitebook

Madonna Lita – Leonardo da Vinci 1490

Constellations Issue 23. Number 2 – 2016

Joel Whitebook: This discussion has a long history. In fact, it’s almost twenty years old now. It goes back to the academic year of 1995–1996, when I was teaching in the philosophy department in the psychoanalytic studies program at the New School, and Axel [Honneth] was the Theodor Heuss Professor for the year. Axel’s book The Struggle for Recognition had been translated into English and was being widely discussed. And in psychoanalysis, this was the heyday of the relational movement. “Relationality” had become the hot topic. Steve Mitchell and Jay Greenberg’s text had become something of a basic text of psychoanalysis which everybody was using. In The Struggle for Recognition, Axel drew on material from the relational psychoanalysts, from infant research, and from Donald Winnicott, and tried to integrate that into his analysis of the young Hegel and Aristotle. But the use he was making of analysis, the analysis he was appropriating at the time, was from this very lively world of relational psychoanalysis and infant research. Jessica Benjamin had tried to do something similar before that with her synthesis of Winnicott and Hegel around the theory of recognition. . .  [Read PDF]

 

The Scientific Standing of Psychoanalysis

by Mark Solms  (2018) BJPsych International, Volume 15, Issue 1,February 2018 , pp. 5-8

This paper summarises the core scientific claims of psychoanalysis and rebuts the prejudice that it is not ‘evidence-based’. I address the following questions. (A) How does the emotional mind work, in health and disease? (B) Therefore, what does psychoanalytic treatment aim to achieve? (C) How effective is it?