I am not a Deadhead nor an expert on the Grateful Dead, by any means. I am an occasional listener and, one might say, occasional enthusiast of Deadhead culture, in that I find it equal parts mystifying and fascinating. I mention all these qualifiers fully aware that thousands upon thousands of dedicated fans have spent lifetimes listening to, following, and taping the Dead. It is possible that those people have absolutely no need of what follows below, a chronological playlist of 346 hours of live Grateful Dead, tracking the band’s career on stage after stage, from their very beginnings in 1966 with the talented and tragic Pigpen to their tragic end with the death of Jerry Garcia in 1995.
Completists may scoff and quibble—I can’t tell what’s missing here. I speak for those who kind of get it and kind of don’t—somewhere between people “who believe that the Dead only ever stumbled,” as Nick Paumgarten writes at The New Yorker, and those who “believe that they only ever soared.” Sometimes, maybe a lot of times, the Grateful Dead just sounded awful, and I dare anyone to prove otherwise. But the same could be said of a lot of great bands, who have all had far less longevity and proficiency.
And so much depends on the quality of the recording, to be fair, not a given in most Dead tapes. Then there’s the “copious drug use, an aversion to rehearsal, and a genuine anarchic streak.” But when they were in phase and in time, and sometimes even when they weren’t, they could be “glorious”:
The chance at musical transcendence amid a tendency toward something less—was what kept us coming back. This argument is a little like the East Coaster’s on behalf of his weather: the nice days are nicer when there are crappy ones in between.
Writing, he says, as an “apologist,” Paumgarten claims that the Dead’s ups and downs were largely the result of their most talented and “charismatic figure” Jerry Garcia’s erratic performances. “When he had a bad night, you knew it. The others, when they were off, could sort of hide.” When he was on, his “iridescent guitar leads” were transporting (check out his effortless country licks at the top in “Big River”). But his strength waned, and the band lost much of its energy in later years.
Another Dead fan, Marc Weingarten, writes at Slate in praise of the “famously varied… architecture of band leader Jerry Garcia’s frequently transcendent guitar work,” and blames not Garcia’s decline for the band’s decline in general but, you probably guessed it, Deadhead fans, who harbor an “a priori assumption… that Dead shows were always magic and that the magic could be routinely summoned on a nightly basis.”
Perhaps unfair. Sometimes fans could make a bad show magical… ish. And it’s impossible to imagine the Grateful Dead without their rabid fanbase, who crucially allowed the band to grow, expand, and experiment, always assured of a packed house. But a large part of the Dead’s appeal, to casual fans, at least, is that they were only human. Dudes you could totally get high with (on the power of music!). That’s right, I’ll say it, take a long strange trip. Come back in 346 hours and tell us what you found.
We couldn’t possibly ignore, here at Open Culture, the glory of movie posters: from the film noir era, from Martin Scorsese’s predictably sizable collection, and even the deeply askew interpretations seen outside the theaters of Ghana. But somehow, the visual art-inclined cinephile’s attention returns again and again to one region of the world: Eastern Europe, especially in the Cold War era. Poland’s movie posters have long since accrued a fandom around the world, but we shouldn’t neglect the equal promotional wonders of its neighboring Czechoslovakia.
Or rather, as the even mildly geographically astute will note, the neighboring Czech Republic and Slovakia. But in this case, we really do mean Czechoslovakia, the movie posters featured here having hung in its movie houses between 1930 and 1989.
You can also browse Terry’s Czechoslovakian collection by year, by artist, by genre, by actor, and by the film’s country of origin. However you explore them, these posters offer a reminder of the way that cinema culture used to vary most starkly from region to region, even when dealing with the exact same movies. The “globalization” process in effect over the past thirty years has done much to make serious cinephilia possible everywhere (not least by defeating various once-formidable forms of censorship and suppression) but it may have brought an end to the multiplicity and variety of images on display here, all especially vivid pieces of a faded culture — and of a dismantled country. Enter the digital archive here.
Based in Seoul, Colin Marshall writes and broadcasts on cities and culture. His projects include the book The Stateless City: a Walk through 21st-Century Los Angeles and the video series The City in Cinema. Follow him on Twitter at @colinmarshall or on Facebook.
It is maybe easy for those unfamiliar with the study of religion to reduce the academic discipline to a ponderous exercise—self-serious, obsessed with tradition, rendered suspect by histories of violence and highly implausible, contradictory claims. But this is a mistake. For one thing, as scholar of religion Wilfred Cantwell Smith once wrote, “the study of religion is the study of persons”—quite broadly, he suggests, to study religion is to study humanity: anthropology, sociology, history, art, literature, philosophy, mythology, psychology, etc. Studying religion can also be—contrary to certain stereotypes—a great deal of fun.
But of course, not many an advanced scholar would find him or herself immersed in all of these texts, specializing, as they must, in one particular area. Those of us who are merely curious, however, or insatiably curious, can do as we please in the theology library, thumbing through whatever strikes our fancy.
Like many texts written by colonial observers and Orientalist scholars, some of these books may tell us as much or more about their authors than about the purported subjects—we encounter in religious scholarship no more nor less bias than in any other field, though piety is given license to take more overt forms. Unfortunately, as Cantwell Smith wrote, “the traditional form of Western scholarship in the study of other men’s religion was that of an impersonal presentation of an ‘it.’” But these outdated views are themselves instructive—as part of a process towards a wider humanist understanding, “the gradual recognition of what was always true in principle, but was not always grasped.”
For students and professional scholars, the Princeton digital library is obviously, well… a godsend. For the merely—or insatiably—curious, it is an open invitation to explore strange new worlds, so to speak, and to realize, again and again, that they’re all the same world, seen in innumerably different ways. In this archive, you’ll find primary texts and commentaries on Islam, Buddhism, Hinduism, Judaism, Zoroastrianism, Greek and Egyptian religions, indigenous faiths of all kinds, and, of course, given the source, plenty of Christianity (like the 1606, pre-King James Bible at the top). “The next step,” writes Cantwell Smith, in moving the study of religion forward, “is a dialogue.… If there is listening and mutuality… the culmination of this progress is when ‘we all’ are talking with each other about ‘us.’”
Design Kit: Prototypingwill help you learn how to build prototypes in “a low-cost and risk-averse way to get your ideas into the hands of the people you’re trying to change.” Running from March 12 through April 17, the course will teach you best practices for prototyping products, services, interactions, and environments.
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Most anyone who regularly spends time in nature knows the name The North Face. For fifty years now, the company has furnished outdoorsmen and outdoorswomen with not just apparel but much else of the equally rugged gear they might conceivably need to go hiking, camping, or permanently off the grid. Some of their product designs have remained basically the same through the decades, while others have changed dramatically. Even early in the company’s life it knew that a better tent, for instance, would get the outdoorsy world beating a path to its door: hence its engagement of no less a design thinker than R. Buckminster Fuller.
Bruce Hamilton, who worked for the company from 1970 to 1989, recently wrote a few posts (part one, part two, part three) telling the story of the North Face/Buckminster Fuller connection. It began in his first year on the job, when the company’s owner Hap Klopp asked a friend whose family had connections to Fuller to send the already world-famous architect-systems theorist-inventor a letter. Describing The North Face as “a small company that produces what I believe to be the finest equipment presently available,” the friend asked Fuller for ideas on how to improve the “archaic designs” then used to construct tents. “I have thought a great deal in the past about your subject of the compact, lightweight, back-packable environment controlling device,” Fuller replied. “I am accepting your challenge.”
Hamilton, a fan of Fuller’s work, had already been thinking about how to use the principles of the light but sturdy triangle-and-dome-based “tensegrity structures” Fuller so often wrote and (as in the clip above) talked about. One day Hamilton showed Klopp a model of a Fullerian geodesic sphere, and “it was at that moment that he connected me with Bucky and with his drive to bring a new tent to life.” The result, the Oval Intention tent, first appeared in The North Face’s Fall 1975 catalog, accompanied by a photo of Hamilton relaxing inside one and a typically sweeping quote from Fuller himself: “It is no aesthetic accident that nature encased our brains and regenerative organs in compoundly curvilinear structures. There are no cubical heads, eggs, nuts, or planets.”
The North Face kept incorporating Fuller’s ideas into their tents, and they hammered out the terms of direct collaboration on a new model in 1983, a month before Fuller died. Judgments about other tensegrity structures — geodesic dome homes, for example — have varied over the years, but the Oval Intention lives on in the form of the new Geodome 4. “Thanks to the most spatially efficient shape in architecture, it can withstand winds of up to 60 mph as the force is spread evenly across the structure whilst even providing enough height for a six-foot person to stand comfortably inside,” writes Archdaily’s Ella Thorns. “The extremely efficient design has allowed the tent to weigh not much more than 11kg and comprise of 5 main poles and the equator for fast and easy assembly and storage.”
If this already has you excited about your improved prospects for more geometrically and structurally efficient camping on the surface of our Spaceship Earth, do be warned: at the moment The North Face has only made the Geodome 4 available in Japan (see its Japanese page here), and with a price tag equivalent to $1,635 at that. Even so, one hopes that Bucky — as Hamilton and many of the others who knew him called him — looks on with pride from whichever spaceship he now finds himself aboard.
Based in Seoul, Colin Marshall writes and broadcasts on cities and culture. His projects include the book The Stateless City: a Walk through 21st-Century Los Angeles and the video series The City in Cinema. Follow him on Twitter at @colinmarshall or on Facebook.
I spent a good part of a decade-long sojourn through New York City in Harlem—at the neighborhood’s threshold at the top of Central Park, just a short walk from its historic main attractions: jazz haunts, famed restaurants, theaters, architectural splendor and wide, vibrant avenues. After a while, I thought I knew Harlem well enough. Then I moved to Sugar Hill, at the very edge of the island, across the water from Yankee Stadium. Usually overlooked, leafy street after street of stately brownstones and pre-World War I apartment buildings, sometimes worse for wear but always regal. A few avenue blocks from my building: St. Nick’s Pub, which I became convinced, for good reason, was the city’s true remaining heart of jazz.
Shuttered, to the neighborhood’s dismay, in 2012, the humble bar—where, on any given night, Afro-jazz, hard bop, free jazz, and classic swing ensembles of the very finest musicians performed from dusk till dawn, passing the hat to an always appreciative crowd—was, as a New York Times obituary for the deceased nightspot wrote, “simply magical… one of the few remaining jazz clubs in Harlem.” But then, I didn’t visit Marjorie Eliot’s apartment. I remember seeing her play at St. Nick’s a time or two, but never made it over to 555 Edgecombe Avenue, Apartment 3‑F. This was to my great loss.
It’s not too late. Since 1994, Ms. Eliot, a jazz pianist, has carried on a grand tradition of Harlem’s from its golden ages, with weekly house concerts in her parlor, “Harlem’s secret jazz queen of Sugar Hill,” writes Angelika Pokovba, “single-handedly upholding the musical legacy of a neighborhood that nurtured legends like Duke Ellington and Billie Holiday.”
Except she isn’t single-handed, as you can see in the videos here, but always joined by a talented crew of players whom she handpicks and pays out of pocket. The hat is passed, but no one’s obligated to pay, there are no tickets, door charges, or drink minimums; all you’ve got to do is show up at 3:30 on a Sunday afternoon.
Marjorie greets each guest at the door. A full house is a crowd of up to 50 people. The atmosphere is reserved and family friendly, a far cry from the riotous rent parties of legend. But this is the place to be, say both the regulars and the musicians, like saxophonist Cedric Show Croon, who told NPR, “When you play here you have to be honest. You can only play in an honest way, you know.” You can get a small taste of the intimacy here, but to truly experience Parlor Jazz at Marjorie Eliot’s—as a Harlem culture guide notes—you’ve got to travel uptown yourself.
“Rain or shine, with no vacations,” the free concerts have gone on for 25 years now, beginning, as you’ll see in the video above, with a tragedy, the death of Eliot’s son Philip in 1992. The following year, on the anniversary of his death, she arranged an outdoor concert on the lawn of Morris-Jumel Mansion in Washington Heights. Then, the next year, the memorial moved to her apartment and became a weekly gig that carried her through more terrible loss—the death of another son and the disappearance of a third.
Eliot refused to give up on the music that kept her going, creating community in an easygoing, open-hearted way. “This idea of sharing and celebrating the music came real early,” she told NPR. “So I don’t do anything different now than when Aunt Margaret is coming over and come show what you did in your lessons.” As you’ll see in the videos here—and experience in full, no doubt, if you can make the trip: Parlor Jazz at Marjorie Eliot’s is anything but an ordinary Sunday afternoon with Aunt Margaret.
“I’m not an idiot,” the artist confided in an interview. “I know that people are mostly interested in it because it’s David Bowie. But I think it’s still a valid artwork.”
In addition to positioning such influences as collaborator John Lennon, filmmaker Stanley Kubrick, and former roommate Iggy Pop as atomic numbers, Robertson’s table allows for artists who came after.
“Fly My Pretties Fly (Thank You. We’ll Take It From Here)” includes Lady Gaga, Pulp frontman Jarvis Cocker, and fellow dandy, Morrissey, while Bowie’s 90s-era costumer, designer Alexander McQueen and artist Jeff Koons hold down “History Is a Choice the Future Decides Upon.”
Fittingly, author Oscar Wilde appears in the Hydrogen slot.
In 22 lectures, Yale historian Paul Freedman takes you on a 700 year tour of medieval history. Moving from 284‑1000 AD, this free online course covers “the conversion of Europe to Christianity, the fall of the Roman Empire, the rise of Islam and the Arabs, the ‘Dark Ages,’ Charlemagne and the Carolingian renaissance, and the Viking and Hungarian invasions.” And let’s not forget St. Augustine and the “Splendor of Byzantium.”
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The many fans of Ta-Nehisi Coates, longtime Atlantic correspondent and author of books like The Beautiful Struggle and Between the World and Me (not to mention his more recent role as a writer of Black Panther comics), know a thing or two about the trials and tribulations he went through to become one of America’s best-known public intellectuals, but fewer of them know how intense a battle he’s waged, over the past few years, on the side: that of mastering the French language in his 30s and 40s.
“I’m taking an hour a week to try to teach myself French,” Coates wrote on his blog at The Atlantic in the summer of 2011, explaining that his wife “went to Paris five years ago and loved it. She wants me to go back with her, and I want to go. But I refuse to do so until I have a rudimentary understanding of the language. This isn’t about impressing the French — I expect my accent to mocked — it’s about how I interpret the world. Language is a big part of it.” After starting to dig into the Foreign Service Institute’s French materials (available free in our language-learning collection), he crossed out the word week in “an hour a week” to replace it with day, already sensing, no doubt, the unexpected demands this particular language would make on him.
“ ‘Et alors’ is similar to our ‘So what?’ But ‘Et Alors’ doesn’t simply sound different, it feels different, it carries another connotation, another music,” he wrote in an early 2012 follow-up. “I don’t know if that means anything to people who don’t write professionally, but for me it means a ton.” It seems only right, he concluded, “that a writer should explore languages and try to spend time with as many as he or she can. That I should arrive at such an obvious conclusion at this late date is humbling.” And so he pressed steadfastly on, memorizing French vocabulary words and grammatical structures, taking classes, meeting with a tutor, and after receiving his first passport at the age of 37, studying and practicing in real Francophone places like Paris and Switzerland.
Coates stepped up to a higher level of French skill — and a much higher level of French challenge — when he signed up for Middlebury College’s seven-week French immersion program, throwing himself into an environment of much younger and “fiercer” classmates without the possibility of leaning on his native language. When he sat down for the four-minute video interview at the top of the post before shipping out to Middlebury, he later revealed, “there were several moments when I didn’t even understand the question.” No such problems when he sat for another short conversation after the seven weeks, captured in the video just above: “What changed most at Middlebury, for me, was not in how I talked, but how I heard.”
Though Middlebury clearly helped push him forward, Coates doesn’t seem to consider participation in such a program a requirement for even the ambitious French learner. Maintaining the right attitude, however, is non-negotiable: “I expect to suck for awhile. Then I expect to slowly get better. The point is neither mastery, nor fluency. The point is hard study — the repeated application of a principle until the eyes and ears bleed a little.” Grappling with French has taught him, among other life lessons he’s written about, “that it is much better to focus on process, than outcomes. The question isn’t ‘When will I master the subjunctive?’ It’s ‘Did I put in my hour of study today?’ ”
How you feel about your process of study, Coates emphasizes, “it is as important as any objective reality. Hopelessness feeds the fatigue that leads the student to quit. It is not the study of language that is hard, so much as the ‘feeling’ that your present level is who you are and who you will always be. I remember returning from France at the end of the summer of 2013, and being convinced that I had some kind of brain injury which prevented me from hearing French vowel sounds. But the real enemy was not any injury so much as the ‘feeling’ of despair. That is why I ignore all the research about children and their language advantage. I don’t want to hear it. I just don’t care.”
After less than a year of studying French, Coates found, his brain had begun to “hunger for that feeling of stupidity” that comes from less-than-satisfactory comprehension. “There is absolutely nothing in this world like the feeling of sucking at something and then improving at it,” he wrote in a more recent reflection on his ongoing (and now surely lifelong) engagement with French. “Everyone should do it every ten years or so.”
Based in Seoul, Colin Marshall writes and broadcasts on cities and culture. His projects include the book The Stateless City: a Walk through 21st-Century Los Angeles and the video series The City in Cinema. Follow him on Twitter at @colinmarshall or on Facebook.
The so-called “Great Vowel Shift” was a very unusual occurrence. During the period between around 1500 to around 1700, the English language “lost the purer vowel sounds of most European languages, as well as the phonetic pairing between long and short vowel sounds,” writes the site The History of English. Such radical linguistic change seems a “sudden and dramatic shift” historically, and “a peculiarly English phenomenon…. contemporary and neighboring languages like French, German and Spanish were entirely unaffected.” Over a period of around 200 years, in other words, English completely morphed from Chaucer’s melodic, nearly incomprehensible Middle English into the sounds we hear in Damian Lewis’s speech as Antony in Julius Caesar, above.
Shakespeare’s English sounded like neither of these, but somewhat like both. English became more distinctive precisely during the time it became more cosmopolitan, philosophical, and, eventually, global.
It was a period of “a large intake of loanwords from the Romance languages of Europe…, which required a different kind of pronunciation”—and of a great flood of Latinate words from scientific, legal, and medical discourse. “Latin loanwords in Old and Middle English are a mere trickle,” writes Charles Barber in The English Language, “but in Early Modern English,” Shakespeare’s Elizabethan English, “the trickle becomes a river, and by 1600 it is a deluge.”
The English Renaissance sits smack in the middle of the Great Vowel Shift, its literary productions reflecting a riotous and thrilling confluence of speech, a wild field of linguistic play and experimentation, novelty, ingenuity, and controversy. The scholars and writers of the time were themselves very aware of these changes. One “Elizabethan headmaster,” notes Barber, “commented in 1582 on the large number of foreign words being borrowed daily by the English language.” (Emphasis mine.)
Shakespeare’s language revels in such borrowing, and coining, of words, while often preserving the pronunciation and the syntax, of earlier forms of English from all over the UK. All other arguments for reading and listening to Shakespeare aside—and they are too numerous—the richness of the language may be the most robust for centuries to come. As long as there is something called English—though a thousand years hence, our version may sound as alien as the language of Beowulf does today—Shakespeare will still represent some of the wittiest, most adventurous expressions of the most fertile and creative moment in the language’s history.
Luckily for those future English speakers, writers, and appreciators, Shakespeare has also been the most widely adapted, recorded, and performed writer in the English language, and there will never be a shortage of his work in any format. Original Pronunciation Shakespeare has only recently left the academy and made it to regular performances on the stage, giving us a taste of just how different the verbal music of Hamlet and Romeo and Juliet sounded to their first audiences. But what’s remarkable is how Shakespeare seems to work in any accent and any setting… almost.
As far as American actors go, Brando may have been more up to the task of playing Mark Antony than Charlton Heston was, but that doesn’t mean we shouldn’t have both, and hundreds more besides. I would argue that there’s no such thing as too much Shakespeare in too many different voices. His plays needn’t be the greatest ever written to nonetheless contain some of the greatest speeches ever performed on any stage. That very much includes the speeches in lesser-known tragedies like Coriolanus, which an ensemble cast of Ralph Fiennes, Vanessa Redgrave, Brian Cox, Elan Eshkeri, and Gerard Butler turned into a 21st-century political barnburner of a movie.
The music and dialogue from that 2011 film adaptation open the playlist of Shakespeare’s tragedies, further up, which also includes a performance from Sir John Gielgud in Hamlet and a recorded performance of American composer Samuel Barber’s Antony and Cleopatra, a 1966 opera with a libretto by Franco Zeffirelli based exclusively on Shakespeare’s text. This work premiered as “one of the great operatic disasters of all time,” according to one critic who was in its first audience, “at one point the soprano Leontyne Price… found herself trapped inside a pyramid.” The idiosyncratic delivery in these various performances all stress the flexibility of Shakespeare’s language, which can still mesmerize, even under Spinal Tap-like conditions of performance anxiety.
After you’ve worked your way through 18 hours of Shakespeare’s tragedies, listen further up to 19 hours of Comedies, 13 hours of Histories, and, just above, to something we may not have enough of—5 hours of readings of Shakespeare’s poetry, by actors like Gielgud and Sir Anthony Quayle, Richard Burton, Emma Topping, and many more. Another great vowel shift may be coming, along with other world historical changes. These copious recordings preserve for the future the diverse sounds of Late Modern English, speaking the richest literary language of its Early Modern ancestor.
On a seemingly daily basis, we see attacks against the intellectual culture of the academic humanities, which, since the 1960s, have opened up spaces for leftists to develop critical theories of all kinds. Attacks from supposedly liberal professors and centrist op-ed columnists, from well-funded conservative think tanks and white supremacists on college campus tours. All rail against the evils of feminism, post-modernism, and something called “neo-Marxism” with outsized agitation.
For students and professors, the onslaughts are exhausting, and not only because they have very real, often dangerous, consequences, but because they all attack the same straw men (or “straw people”) and refuse to engage with academic thought on its own terms. Rarely, in the exasperating proliferation of cranky, cherry-picked anti-academia op-eds do we encounter people actually reading and grappling with the ideas of their supposed ideological nemeses.
Were non-academic critics to take academic work seriously, they might notice that debates over “political correctness,” “thought policing,” “identity politics,” etc. have been going on for thirty years now, and among left intellectuals themselves. Contrary to what many seem to think, criticism of liberal ideology has not been banned in the academy. It is absolutely the case that the humanities have become increasingly hostile to irresponsible opinions that dehumanize people, like emergency room doctors become hostile to drunk driving. But it does not follow therefore that one cannot disagree with the establishment, as though the University system were still beholden to the Vatican.
Understanding this requires work many people are unwilling to do, either because they’re busy and distracted or, perhaps more often, because they have other, bad faith agendas. Should one decide to survey the philosophical debates on the left, however, an excellent place to start would be Radical Philosophy, which describes itself as a “UK-based journal of socialist and feminist philosophy.” Founded in 1972, in response to “the widely-felt discontent with the sterility of academic philosophy at the time,” the journal was itself an act of protest against the culture of academia.
Radical Philosophy has published essays and interviews with nearly all of the big names in academic philosophy on the left—from Marxists, to post-structuralists, to post-colonialists, to phenomenologists, to critical theorists, to Lacanians, to queer theorists, to radical theologians, to the pragmatist Richard Rorty, who made arguments for national pride and made several critiques of critical theory as an illiberal enterprise. The full range of radical critical theory over the past 45 years appears here, as well as contrarian responses from philosophers on the left.
Rorty was hardly the only one in the journal’s pages to critique certain prominent trends. Sociologists Pierre Bourdieu and Loic Wacquant launched a 2001 protest against what they called “a strange Newspeak,” or “NewLiberalSpeak” that included words like “globalization,” “governance,” “employability,” “underclass,” “communitarianism,” “multiculturalism” and “their so-called postmodern cousins.” Bourdieu and Wacquant argued that this discourse obscures “the terms ‘capitalism,’ ‘class,’ ‘exploitation,’ ‘domination,’ and ‘inequality,’” as part of a “neoliberal revolution,” that intends to “remake the world by sweeping away the social and economic conquests of a century of social struggles.”
One can also find in the pages of Radical Philosophy philosopher Alain Badiou’s 2005 critique of “democratic materialism,” which he identifies as a “postmodernism” that “recognizes the objective existence of bodies alone. Who would ever speak today, other than to conform to a certain rhetoric? Of the separability of our immortal soul?” Badiou identifies the ideal of maximum tolerance as one that also, paradoxically, “guides us, irresistibly” to war. But he refuses to counter democratic materialism’s maxim that “there are only bodies and languages” with what he calls “its formal opposite… ‘aristocratic idealism.’” Instead, he adds the supplementary phrase, “except that there are truths.”
Badiou’s polemic includes an oblique swipe at Stalinism, a critique Michel Foucault makes in more depth in a 1975 interview, in which he approvingly cites phenomenologist Merleau-Ponty’s “argument against the Communism of the time… that it has destroyed the dialectic of individual and history—and hence the possibility of a humanistic society and individual freedom.” Foucault made a case for this “dialectical relationship” as that “in which the free and open human project consists.” In an interview two years later, he talks of prisons as institutions “no less perfect than school or barracks or hospital” for repressing and transforming individuals.
Foucault’s political philosophy inspired feminist and queer theorist Judith Butler, whose arguments inspired many of today’s gender theorists, and who is deeply concerned with questions of ethics, morality, and social responsibility. Her Adorno Prize Lecture, published in a 2012 issue, took up Theodor Adorno’s challenge of how it is possible to live a good life in bad circumstances (under fascism, for example)—a classical political question that she engages through the work of Orlando Patterson, Hannah Arendt, Ludwig Wittgenstein, and Hegel. Her lecture ends with a discussion of the ethical duty to actively resist and protest an intolerable status quo.
If nothing else, these essays and many others should upend facile notions of leftist academic philosophy as dominated by “postmodern” denials of truth, morality, freedom, and Enlightenment thought, as doctrinaire Stalinism, or little more than thought policing through dogmatic political correctness. For every argument in the pages of Radical Philosophy that might confirm certain readers’ biases, there are dozens more that will challenge their assumptions, bearing out Foucault’s observation that “philosophy cannot be an endless scrutiny of its own propositions.”
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