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Displaying: 61-70 of 443 documents

radical legacies
61. Radical Philosophy Review: Volume > 16 > Issue: 1
Russell Rockwell, Marcuse's Hegelian Marxism, Marx's Grundrisse, Hegel's Dialectic
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Herbert Marcuse noted early on in his writings on social theory the importance of both Hegel’s and Marx’s development of the dialectic of necessity and freedom to conceptualize the possibility of a postcapitalist society of freedom emerging from the actually existing capitalist societies. Marcuse was not only the first Marxist to analyze all of Hegel’s philosophic works, he also recognized the significance of and provided analyses of lasting importance of previously unpublished works of Marx, principally the Economic and Philosophic Manuscripts of 1844 and the Grundrisse. We reexamine Marcuse’s work guided by the dialectical concepts of freedom and necessity, capitalist and postcapitalist society.
62. Radical Philosophy Review: Volume > 16 > Issue: 1
Lewis R. Gordon, George Ciccariello-Maher, Nelson Maldonado-Torres, Frantz Fanon, Fifty Years On: A Memorial Roundtable
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Originally delivered to mark the fiftieth anniversary of both Frantz Fanon’s death and the publication of his seminal discourse on decolonization, The Wretched of the Earth, these remarks seek to offer a preliminary outline of Fanon’s continuing relevance to the present. Conceptually spanning such touchstone elements of Fanon’s thought as sociogeny, race, violence, the human, and the relation between decolonial ethics and decolonial politics, the authors turn our attention to diagnosing the neoliberal face of contemporary coloniality/modernity and contributing to movements from the Arab (or North African) Spring to the Occupy movement, from Philadelphia’s “flash mobs” to the new Latin American Left.
63. Radical Philosophy Review: Volume > 16 > Issue: 1
John Abromeit, Whiteness as a Form of Bourgeois Anthropology?: Historical Materialism and Psychoanalysis in the Work of David Roediger, Max Horkheimer, Erich Fromm, and Herbert Marcuse
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In his pathbreaking analysis of the formation of an ideological “white” self-consciousness among American workers in the nineteenth century, David Roediger relies on a theoretical synthesis of historical materialism and psychoanalysis. This paper explores the parallels in methodology and content between Roediger’s work and the critical theory of Max Horkheimer, Erich Fromm, and Herbert Marcuse, which was also based on a synthesis of Marx and Freud. The paper seeks to place Roediger’s arguments in a broader theoretical context and to highlight the ongoing relevance of early Frankfurt School critical theory to contemporary discussions in critical race theory.
64. Radical Philosophy Review: Volume > 16 > Issue: 1
David Roediger, A Note on Psychoanalysis and the Critical Study of Whiteness: Response to John Abromeit's "Whiteness as a Form of Bourgeois Anthropology?"
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This brief response to John Abromeit’s “Whiteness as a Form of Bourgeois Anthropology?” takes up the ways in which, beyond Horkheimer, the Frankfurt School and psychoanalysis have shaped Roediger’s historical writings on whiteness. In particular, it considers as inspirations for those writings the work of Herbert Marcuse, Wilhelm Reich, George Rawick, and the surrealist tradition.
65. Radical Philosophy Review: Volume > 16 > Issue: 1
Lauren Langman, Capitalism, Crises, and "Great Refusals": Critical Theory, Social Movements, and Utopian Visions
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“Great refusals,” the progressive movements that shattered the status quo, can be best understood through the prism of critical theory that sees these mobilizations as responses to the legitimation crises of advanced capitalism that migrated into the realms of subjectivity, rendering identity a contested terrain while eliciting powerful emotions that impelled social mobilizations. Among these emotions, rooted in the Freudo-Marxist philosophical anthropology that enabled the critique of alienated labor, is the capacity for hope. And central to that notion of hope is a vision of utopian possibility in which membership in democratic, identity granting/recognizing communities of meaning allows for the creative self-realization of all.
66. Radical Philosophy Review: Volume > 16 > Issue: 1
Christian Garland, Negating That Which Negates Us: Marcuse, Critical Theory, and the New Politics of Refusal
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Marcuse’s thought is significant for the renewal of a critical theory with a basis in radical praxis or what can be defined as a politics of refusal: the negation of that which negates us. To be sure, refusal and resistance should not be mistaken as simply passive withdrawal or retreat but the active form of a radically different mode-of-being and mode-of-doing: Marcuse’s own definition of “the Great Refusal.” It is thus possible to speak of a negative ontology, and this paper—with extensive reference to Marcuse’s thought—will aim to be a small contribution to that project.
67. Radical Philosophy Review: Volume > 16 > Issue: 1
Imaculada Kangussu, Marcuse on Phantasy
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This paper elucidates the role of phantasy in comprehending the “real world.” Drawing on Marcuse’s synthesis of the Freudian definition of phantasia—an intellectual capacity and psychic activity that maintains the highest degree of autonomy from reality—and the Kantian concept of imagination (Einbildungskraft), it uses the name “Brazil” to illustrate the phantasy of an earthly paradise.
68. Radical Philosophy Review: Volume > 16 > Issue: 1
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69. Radical Philosophy Review: Volume > 15 > Issue: 2
Harry van der Linden, Editor's Introduction
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70. Radical Philosophy Review: Volume > 15 > Issue: 2
Trevor Smith, Punk Rock and Discourse Ethics: 924 Gilman Meets Alison Jaggar
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Alison Jaggar, in her treatment of feminist discourse ethics, expresses worries about using “idealized and imaginary communities” as elucidatory tools for discursive ethics. In response, this paper presents the history of 924 Gilman (an all-ages punk rock collective in the San Francisco Bay area) as a case study of a non-imagined and real discursive community. While the example of 924 Gilman, with its overtly feminist agenda and democratic ethos, bolsters Jaggar’s claims about the need for “closed communities” within discourse ethics, it also challenges some of her basic assumptions and raises important pragmatic and theoretical criticisms against discourse ethics.