toad.social

VesperysHaving it explained in excruciating detail how something you love is used for evil is never a pleasant experience:<a href="https://www.researchcatalogue.net/view/252467/252468/1/944" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://www.researchcatalogue.net/view/252467/252468/1/944</a><a href="https://mementomori.social/tags/musicology" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#musicology</a> <a href="https://mementomori.social/tags/media" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#media</a> <a href="https://mementomori.social/tags/criticaltheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#criticaltheory</a>

Miguel Afonso CaetanoGood Stuff -> Critical Marxist Theory: Political Autonomy and the Radicalising Project of ModernityLukas Meisner(Springer Nature, 08/06/2025 - 409 páginas)"This book argues why Critical Theory – as first developed in the Zeitschrift für Sozialforschung – must be updated to help us tackling today’s capitalist polycrisis, from economic via political to ecological crises. Yet, following the dissolution of the Institute for Social Research in New York, and the latest with the death of Adorno in 1969 and the death of Marcuse almost exactly ten years later, there has been a ‘domestication’ of the main strands of the Frankfurt School. To understand and overcome this domestication, the book traces, with the means of philosophy and sociology, its two affirmative steps in a liberal and in a postmodern turn. As an alternative to both, it defends Habermas’ project of modernity, yet only by disentangling it – in Marxian fashion – from the capitalist process of modernisation. This disentanglement is at the same time a political radicalisation. It is necessary because the cultural-political ideal(s) of the project of modernity – from human autonomy via rational society to qualitative individuality – can only be realised beyond the framework of capitalism. As their conceptual concentrate, the book proposes political autonomy as a key concept confined neither by Kantian or liberal approaches nor by autonomist or operaist traditions. Rather, it draws on thinkers like Herbert Marcuse, Ellen Meiksins Wood, and Martin Hägglund to rephrase Marxist concepts such as social freedom, democratic socialism, and the end of prehistory. In this way, political autonomy is developed both as a legit criterion for justified critique and as the philosophical foundation and emancipatory goal of a pluralist yet transcapitalist Critical Marxist Theory."<a href="https://books.google.pt/books?id=0R9kEQAAQBAJ" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://books.google.pt/books?id=0R9kEQAAQBAJ</a><a href="https://tldr.nettime.org/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> <a href="https://tldr.nettime.org/tags/Marxism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Marxism</a> <a href="https://tldr.nettime.org/tags/FrankfurtSchool" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#FrankfurtSchool</a> <a href="https://tldr.nettime.org/tags/Modernity" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Modernity</a> <a href="https://tldr.nettime.org/tags/Capitalism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Capitalism</a> <a href="https://tldr.nettime.org/tags/PoliticalAutonomy" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#PoliticalAutonomy</a> <a href="https://tldr.nettime.org/tags/Marcuse" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Marcuse</a> <a href="https://tldr.nettime.org/tags/Philosophy" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Philosophy</a> <a href="https://tldr.nettime.org/tags/Sociology" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Sociology</a>

VesperysI don't know what to even post, supposedly people usually post stuff they're into on social media, so I guess I'll give you this incredibly niche and alienating essay on Baudrillard.<a href="https://mementomori.social/tags/criticaltheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#criticaltheory</a> <a href="https://mementomori.social/tags/baudrillard" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#baudrillard</a> <a href="https://mementomori.social/tags/sociology" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#sociology</a><a href="https://divinecuration.github.io/2022/01/03/baudrillard-subject.html" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://divinecuration.github.io/2022/01/03/baudrillard-subject.html</a>

Miguel Afonso Caetano"Desde su recepción por la Nueva Izquierda anglófona en la década de 1970, la Teoría Crítica de Horkheimer y Adorno ha sido criticada por marxistas y habermasianos por abandonar la economía política. Luego, tras la crisis financiera de 2008, teóricos contemporáneos de la Escuela de Fráncfort, como Nancy Fraser, han desarrollado críticas al capitalismo, mientras que marxistas como William Clare Roberts, han reconstruido la teoría crítica de la dominación abstracta e impersonal de Marx.Retomando estos debates teóricos, en la conferencia “Una teoría crítica de la dominación social”, Chris O’kane nos ofrece una interpretación de una rama particular de la teoría crítica que se originó en el pensamiento de Horkheimer. De esta rama se puede derivar un programa de investigación distinto de la crítica de la economía política, entendida como una teoría crítica de la dominación social, y opuesta al marxismo tradicional y a la teoría crítica habermasiana."<a href="https://www.youtube.com/watch?v=mR22IB5AyeQ" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://www.youtube.com/watch?v=mR22IB5AyeQ</a><a href="https://tldr.nettime.org/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> <a href="https://tldr.nettime.org/tags/Marxism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Marxism</a> <a href="https://tldr.nettime.org/tags/SocialDomination" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#SocialDomination</a> <a href="https://tldr.nettime.org/tags/FrankfurtSchool" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#FrankfurtSchool</a> <a href="https://tldr.nettime.org/tags/Marx" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Marx</a> <a href="https://tldr.nettime.org/tags/Horkheimer" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Horkheimer</a> <a href="https://tldr.nettime.org/tags/Adorno" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Adorno</a> <a href="https://tldr.nettime.org/tags/PoliticalEconomy" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#PoliticalEconomy</a>

Jonathan Emmesedi🧵 1/5 A few weeks ago, I picked up Theodor Adorno's "Minima Moralia", started it, but was then distracted, and so put it aside. Being distracted from Adorno is easily explicable, as I don't think even his admirers would describe him as an easy read.Nevertheless, I have struggled through some Adorno before, so I went back to "Minima Moralia" more recently and read the collected essays and aphorisms from cover to cover.I am aware, of course, that were Adorno to be alive today, he would point to my beliefs and preoccupations as evidence of the "damaged life" he describes and deplores. For critical theorists, my reformist social democracy, my belief in the possibility of a science of society, and the joy I take in Richard Strauss, Jean Sibelius, and Kpop are all signs of a pitiful enslavement to a naive positivism and the kitsch culture of capitalism.Nevertheless, I found "Minima Moralia" rewarding, if at times frustrating, reading. I read the Verso edition; I have heard criticisms of older translations of Adorno, of which this is one, it having been first published in 1974 by New Left Books. In this thread, I'm going to link to a newer translation by Dennis Redmond.Overall, Adorno puts forward a number of arguments about culture, intellectuals, and commodification under capitalism. For many years from the mid seventies onwards, he was regarded a grouchy elitist whose high modernist cultural critique could, in the light of Birmingham School cultural studies, be seen as at best guilty of a simplistic, uninformed by Gramsci, and demobilisingly moralistic approach to popular culture and at worst of a marxisant high toryism.These criticisms are not without foundation. Reading "Minima Moralia" can be at times the trying experience of being subjected to page upon page of western marxist curmudgeonry.Yet some of thoughts on the culture of capitalism struck me as meriting my renewed consideration, even though....<a href="https://www.versobooks.com/products/1035-minima-moralia?srsltid=AfmBOoqFv94K1G91IPlOuAP1ZbMfVnqa-PjpM5dR3FFq2tleYY0p-viE" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://www.versobooks.com/products/1035-minima-moralia?srsltid=AfmBOoqFv94K1G91IPlOuAP1ZbMfVnqa-PjpM5dR3FFq2tleYY0p-viE</a><a href="https://c.im/tags/TheodorAdorno" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#TheodorAdorno</a> <a href="https://c.im/tags/MinimaMoralia" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#MinimaMoralia</a> <a href="https://c.im/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> <a href="https://c.im/tags/CulturalCritique" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CulturalCritique</a> <a href="https://c.im/tags/CulturalStudies" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CulturalStudies</a> <a href="https://c.im/tags/Marxism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Marxism</a> <a href="https://c.im/tags/FrankfurtSchool" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#FrankfurtSchool</a> <a href="https://c.im/tags/Adorno" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Adorno</a> <a href="https://c.im/tags/Philosophy" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Philosophy</a> <a href="https://c.im/tags/SocialTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#SocialTheory</a>

disconnectcollective<a href="https://chaos.social/@bitsoffreedom" class="u-url mention" rel="nofollow noopener noreferrer" target="_blank">@bitsoffreedom</a> De keuze is simpel:❌ Doorgaan met Amerikaanse afhankelijkheid ✅ Kiezen voor Europese digitale soevereiniteitTijd dat Nederland van Spanje leert: digitale autonomie is een politieke keuze, geen technische onmogelijkheid.<a href="https://mastodon.social/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> <a href="https://mastodon.social/tags/DigitaleSoevereiniteit" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#DigitaleSoevereiniteit</a> <a href="https://mastodon.social/tags/DisconnectCollective" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#DisconnectCollective</a>3/3 🔚

Grand Hotel Abgrund<a href="https://tldr.nettime.org/@remixtures" class="u-url mention" rel="nofollow noopener noreferrer" target="_blank">@remixtures</a> Um Geschichte eben nicht als Höher- oder Weiterentwicklung zu begreifen, sondern als andauernde Katastrophe, reicht es aus, sich an gestern zu erinnern und einen Blick auf morgen zu werfen; Tag für Tag, Stunde um Stunde, jeden Augenblick.<a href="https://ieji.de/tags/adorno" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#adorno</a> <a href="https://ieji.de/tags/criticaltheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#criticaltheory</a> <a href="https://ieji.de/tags/kritischetheorie" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#kritischetheorie</a>

Miguel Afonso Caetano"This chapter reconsiders the Frankfurt School of Critical Theory’s, and particularly Theodor W. Adorno’s, theories of antisemitism and racism in light of recent debates about global memory of the Holocaust vis-à-vis other genocides and forms of racialized and colonial violence. It reconstructs how the first-generation critical theorists came to recognize the significance and distinctiveness of modern antisemitism through their own experience of persecution as Jews in the 1930s and 1940s, but by the 1960s came to see ‘Auschwitz’ in a global and comparative framework of history, memory and social theory. This chapter thus contests interpretations of Adorno as defending an exclusive focus on the Holocaust and antisemitism at the expense of other historical events with which he repeatedly claimed they were joined in a ‘hellish unity’ as part of the ‘permanent catastrophe’ of the same modern capitalist social order, including the Armenian genocide, the bombing of Hiroshima, war atrocities in Vietnam and ‘torture as a permanent institution’. Instead, it argues for reading Adorno as advancing what Michael Rothberg (2009) has called ‘multidirectional memory’ of antisemitic violence and the Shoah, and for using the understanding of social pathologies arising from these traumatic histories to advance ‘differentiated solidarity’ between contemporary forms of oppression in order to move beyond national, ethnic and identity-based ‘competitive memory’ that Adorno would have rejected as provincializing the truly universal significance of the Holocaust and the ‘new categorical imperative’ he coined in its aftermath: for ‘unfree mankind … to arrange their thoughts and actions so that Auschwitz will not repeat itself, so that nothing similar will happen’ (1973: 365)."<a href="https://www.academia.edu/121983477/Antisemitism_and_racism_after_Auschwitz_Adorno_on_the_hellish_unity_of_permanent_catastrophe_" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://www.academia.edu/121983477/Antisemitism_and_racism_after_Auschwitz_Adorno_on_the_hellish_unity_of_permanent_catastrophe_</a><a href="https://tldr.nettime.org/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> <a href="https://tldr.nettime.org/tags/Marxism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Marxism</a> <a href="https://tldr.nettime.org/tags/Adorno" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Adorno</a> <a href="https://tldr.nettime.org/tags/Antisemitism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Antisemitism</a> <a href="https://tldr.nettime.org/tags/Racism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Racism</a>

Miguel Afonso Caetano"Garo’s Marx, une critique de la philosophie, especially since it is situated on the terrain of Marx’s relation to philosophy, is also an implicit discussion of Althusser’s theses (22). Garo’s interpretation indeed goes against Althusser’s more strictly philosophical reading of Marx, his epistemological break, and his minimalization of Marx’s political implications (for more on this, see Garo 2011). Garo shows, rather, that the critique of political economy is at the same time a critique of traditional philosophy and a redefinition of political economy (160), refusing to turn Marx into a philosopher. Marx’s constant critique of philosophy is presented by Garo as the mean and condition of Marxian analysis (289). She also demonstrates the strong continuity within Marx’s oeuvre, despite his constant reevaluations and the evolution of his thought. Her ability to convey the contradictions and ruptures that fill Marx’s works while convincingly demonstrating their strong continuity is indissociable from her commitment to representation as an interpretative through-line.Marx, une critique de la philosophie is a successful exposition of Marx’s thought, as the work manages to skillfully combine the presentation of the majority of his major works and important biographical elements with a strong interpretative thesis. Garo aptly covers an impressive amount of primary literature, and the contextual notes she adds breathes new life into an oeuvre too often caricatured or sclerosed. Marx’s thought is, with Garo, filled with political urgencies, acute to socio-historical developments and constantly reevaluated – encouraging us, in turn, to confront our own historical conjuncture."<a href="https://marxandphilosophy.org.uk/reviews/22129_marx-une-critique-de-la-philosophie-by-isabelle-garo-reviewed-by-isabelle-le-bourdais/" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://marxandphilosophy.org.uk/reviews/22129_marx-une-critique-de-la-philosophie-by-isabelle-garo-reviewed-by-isabelle-le-bourdais/</a><a href="https://tldr.nettime.org/tags/Marx" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Marx</a> <a href="https://tldr.nettime.org/tags/Marxism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Marxism</a> <a href="https://tldr.nettime.org/tags/Philosophy" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Philosophy</a> <a href="https://tldr.nettime.org/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> <a href="https://tldr.nettime.org/tags/Althusser" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Althusser</a> <a href="https://tldr.nettime.org/tags/PoliticalEconomy" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#PoliticalEconomy</a>

B. Ricardo Brown, PhDStanley Aronowitz. On the Origins of Cultural Studies. September 29 1998. <a href="https://sciences.social/tags/CulturalStudies" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CulturalStudies</a> <a href="https://sciences.social/tags/Sociology" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Sociology</a> <a href="https://sciences.social/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> <a href="https://www.youtube.com/watch?v=Ec487I1Euww" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://www.youtube.com/watch?v=Ec487I1Euww</a>

B. Ricardo Brown, PhDPatricia T. Clough. Questions and Conversations [on Cultural Studies] May 7, 1998 <a href="https://sciences.social/tags/CulturalStudies" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CulturalStudies</a> <a href="https://sciences.social/tags/Sociology" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Sociology</a> <a href="https://sciences.social/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> <a href="https://www.youtube.com/watch?v=HQxD2gjBJco" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://www.youtube.com/watch?v=HQxD2gjBJco</a>

B. Ricardo Brown, PhDPatricia T. Clough. What Cultural Studies did to Marxism. March 19, 1998 <a href="https://sciences.social/tags/CulturalStudies" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CulturalStudies</a> <a href="https://sciences.social/tags/Sociology" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Sociology</a> <a href="https://sciences.social/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> <a href="https://www.youtube.com/watch?v=mYKVyFxmD8Q" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://www.youtube.com/watch?v=mYKVyFxmD8Q</a>

B. Ricardo Brown, PhDPatricia T. Clough. Psychoanalysis, Autoaffection, & Tele-technology February 19, 1998 <a href="https://sciences.social/tags/CulturalStudies" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CulturalStudies</a> <a href="https://sciences.social/tags/Sociology" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Sociology</a> <a href="https://sciences.social/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> <a href="https://www.youtube.com/watch?v=gFhZzhytQTk" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://www.youtube.com/watch?v=gFhZzhytQTk</a>

Miguel Afonso Caetano"Here we finally have it: when the critics accuse the university of being some kind of Marxist indoctrination factory, they do not mean that the university is breeding actual Marxists. They believe that too many people come out of college believing that oppression is real and that it is wrong. That’s how DeLuz can call the Palestine protests the product of Marxist indoctrination. But the truth is that people join these protests because they see something happening that horrifies them: the killing of tens of thousands of people by a heavily-armed military backed by the world’s most powerful country. It’s true that this bears a resemblance to Marxism in the sense that Marx, too, looked out at his time and saw a horror: people toiling themselves to death in the “dark Satanic mills” of the British industrial system, people who did almost nothing in their lives but work and whose bodies and minds were being destroyed to produce profit. He saw oppression, just as people look at Palestine today and see oppression. But one needs no “indoctrination” in order to perceive that reality. All it takes is an open mind and a bit of learning, which can be a very dangerous thing to those who would prefer we swallow whatever dogmas we grew up with."<a href="https://www.currentaffairs.org/news/the-myth-of-the-marxist-university" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://www.currentaffairs.org/news/the-myth-of-the-marxist-university</a><a href="https://tldr.nettime.org/tags/USA" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#USA</a> <a href="https://tldr.nettime.org/tags/Marxism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Marxism</a> <a href="https://tldr.nettime.org/tags/CriticalThinking" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalThinking</a> <a href="https://tldr.nettime.org/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> <a href="https://tldr.nettime.org/tags/Universities" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Universities</a> <a href="https://tldr.nettime.org/tags/HigherEd" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#HigherEd</a>

Agustin V. Startari🔍 New publication | <a href="https://mastodon.social/tags/AI" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#AI</a> <a href="https://mastodon.social/tags/DiscourseAnalysis" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#DiscourseAnalysis</a> <a href="https://mastodon.social/tags/Power" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Power</a>Artificial Intelligence and Synthetic AuthorityHow do algorithms legitimize themselves through language? This article explores “synthetic authority” and the impersonal grammar of power in AI systems, connecting it to older forms of institutional discourse.👉 <a href="https://zenodo.org/records/15442929" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://zenodo.org/records/15442929</a> 📄 DOI: 10.5281/zenodo.15442929<a href="https://mastodon.social/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> <a href="https://mastodon.social/tags/Linguistics" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Linguistics</a> <a href="https://mastodon.social/tags/DigitalHumanities" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#DigitalHumanities</a> <a href="https://mastodon.social/tags/GrammarOfPower" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#GrammarOfPower</a>

Miguel Afonso Caetano"Loren Goldner’s Vanguard of Retrogression: “Postmodern” Fictions as Ideology in the Era of Fictitious Capital can be considered yet another attempt to reckon with the superstructural effects of the long downturn. Published shortly before the September 11 terrorist attacks, it brought together articles written between 1979 and 2001. The book went largely unnoticed upon its appearance, garnering at most a handful of citations, but in many ways it is the best of the genre of Marxian interpretations of postmodernism. It is useful to compare Vanguard of Retrogression with some of the other titles listed above. Quite like Jameson, for example, Goldner grounded postmodern ideologies in material transformations in the sphere of production. Unlike Jameson, he did not outsource his economic analysis to Ernest Mandel. For Goldner, as for Harvey, the 1973 crisis marked a turning point in the history of capital accumulation. However, Goldner did not adopt the regulation school’s “Fordist”/”post-Fordist” periodization, instead characterizing it in terms of a switch from formal to real subsumption (or “domination,” to use his preferred translation). Similar to Callinicos, he had political objections to postmodernism. But whereas Callinicos came out of the British tradition of Cliffite Trotskyism, Goldner was influenced by French neo-Bordigism. And although he shared many of Dews’ criticisms of poststructuralist theory, the latter’s perspective was more akin to that of Theodor Adorno, while the former leaned on Leszek Kołakowski.Early in Vanguard of Retrogression, Goldner remarked that, already by 1971, “a sense of the end of something was in the air.” The sixties, which had seen such upheaval, were over. Ranging effortlessly from politics and economics to philosophy and culture, his account of that turbulent decade in the preface sets the tone for the rest of the book."<a href="http://insurgentnotes.com/2025/04/polemics-against-postmodernism/" rel="nofollow noopener noreferrer" translate="no" target="_blank">http://insurgentnotes.com/2025/04/polemics-against-postmodernism/</a><a href="https://tldr.nettime.org/tags/Marxism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Marxism</a> <a href="https://tldr.nettime.org/tags/PostModernism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#PostModernism</a> <a href="https://tldr.nettime.org/tags/Neoliberalism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Neoliberalism</a> <a href="https://tldr.nettime.org/tags/Crisis" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Crisis</a> <a href="https://tldr.nettime.org/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a>

REACHE LabThis week is National Nursing Week, and yet we can do better in advocating for structural changes that empower nurses. Click the link in our bio to read the latest blog post written by our primary investigator, Dr. Tara Horrill, and her reflections on nursing week 2025! <a href="https://mastodon.social/tags/nurse" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#nurse</a> <a href="https://mastodon.social/tags/criticaltheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#criticaltheory</a> <a href="https://mastodon.social/tags/intersectionality" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#intersectionality</a> <a href="https://mastodon.social/tags/health" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#health</a> <a href="https://mastodon.social/tags/equity" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#equity</a> <a href="https://mastodon.social/tags/inequity" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#inequity</a> <a href="https://mastodon.social/tags/healthcare" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#healthcare</a> <a href="https://mastodon.social/tags/cancer" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#cancer</a> <a href="https://mastodon.social/tags/cancercare" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#cancercare</a> <a href="https://mastodon.social/tags/oncology" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#oncology</a> <a href="https://mastodon.social/tags/research" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#research</a> <a href="https://mastodon.social/tags/reachelab" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#reachelab</a>

Thomas Barrio<a href="https://mastodon.social/@Tattered" class="u-url mention" rel="nofollow noopener noreferrer" target="_blank">@Tattered</a> <a href="https://mastodon.org.uk/@christopher" class="u-url mention" rel="nofollow noopener noreferrer" target="_blank">@christopher</a> <a href="https://mastodon.online/@sz_duras" class="u-url mention" rel="nofollow noopener noreferrer" target="_blank">@sz_duras</a> Oligarchy Behind the Mask: Why Western Democracies Must Be Reinvented🗳️💬 Western societies live under oligarchic rule, not real democracy. Institutions & media serve a small elite, silencing plural voices. It’s time to reclaim collective power and reinvent a living, plural, deliberative democracy! Democracy <a href="https://mastodon.social/tags/Oligarchy" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Oligarchy</a> <a href="https://mastodon.social/tags/CollectivePower" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CollectivePower</a> <a href="https://mastodon.social/tags/Pluralism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Pluralism</a> <a href="https://mastodon.social/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> Western societies are not true democracies, but oligarchies where…<a href="https://homohortus31.wordpress.com/2025/05/14/derriere-le-masque-democratique-pourquoi-il-faut-reinventer-la-democratie-en-occident/" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://homohortus31.wordpress.com/2025/05/14/derriere-le-masque-democratique-pourquoi-il-faut-reinventer-la-democratie-en-occident/</a>

Agustin V. Startari👋 Hello Humanities Commons!I’m Agustín V. Startari — independent scholar, author, and linguist from Uruguay, now based in the Bahamas. My research bridges power, language, history, and speculative physics, with a strong focus on ideological discourse and its structures.📚 Recent works include: • Grammars of Power — how syntactic structures legitimize authority • Gregory X — institutional reform and unity in the 13th-century Church • The Future as Origin — retrocausality and internal expansion in cosmology • Essential Heresies — on dissent in early Christianity • Propaganda Machinery: National Socialism — a critical analysis of Nazi discourse strategies (1920–1933)🔍 I publish in Spanish, English, and Portuguese. 🌐 More at agustinvstartari.com<a href="https://hcommons.social/tags/PropagandaStudies" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#PropagandaStudies</a> <a href="https://hcommons.social/tags/FascismAnalysis" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#FascismAnalysis</a> <a href="https://hcommons.social/tags/DiscoursePower" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#DiscoursePower</a> <a href="https://hcommons.social/tags/HistoricalNarratives" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#HistoricalNarratives</a> <a href="https://hcommons.social/tags/IdeologicalMechanisms" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#IdeologicalMechanisms</a> <a href="https://hcommons.social/tags/CriticalTheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#CriticalTheory</a> <a href="https://hcommons.social/tags/MediaManipulation" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#MediaManipulation</a> <a href="https://hcommons.social/tags/Authoritarianism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#Authoritarianism</a> <a href="https://hcommons.social/tags/PoliticalMythology" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#PoliticalMythology</a> <a href="https://hcommons.social/tags/AgustinVStartari" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#AgustinVStartari</a>

Proletarian Perspective“American aggressiveness, however it may be masked in pious rhetoric, is a dominant force in world affairs and must be analyzed in terms of its causes and motives.” - Noam Chomsky <a href="https://proletarianperspective.wordpress.com/2024/07/04/noam-chomsky-on-the-responsibility-of-intellectuals/" rel="nofollow noopener noreferrer" translate="no" target="_blank">https://proletarianperspective.wordpress.com/2024/07/04/noam-chomsky-on-the-responsibility-of-intellectuals/</a> <a href="https://mastodon.social/tags/NoamChomsky" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#NoamChomsky</a> <a href="https://mastodon.social/tags/USA" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#USA</a> <a href="https://mastodon.social/tags/imperialism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#imperialism</a> <a href="https://mastodon.social/tags/criticaltheory" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#criticaltheory</a> <a href="https://mastodon.social/tags/politics" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#politics</a> <a href="https://mastodon.social/tags/essay" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#essay</a> <a href="https://mastodon.social/tags/amWriting" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#amWriting</a> <a href="https://mastodon.social/tags/America" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#America</a> <a href="https://mastodon.social/tags/imperialism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#imperialism</a> <a href="https://mastodon.social/tags/capitalism" class="mention hashtag" rel="nofollow noopener noreferrer" target="_blank">#capitalism</a>

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