December 5, 2011
On the one hand, critical theory condemns the occupation. (see letter below)
On the other hand, critical theory defends the occupation. (see letter below)
Can it do both and still be itself? As an old dialectician once said,
CRITICAL THEORY has to be communicated in its own language — the language of contradiction, dialectical in form as well as in content: the language of the critique of the totality, of the critique of history. Not some “writing degree zero” — just the opposite. Not a negation of style, but the style of negation.
November 27, 2011
211. IN THE LANGUAGE of contradiction, the critique of culture manifests itself as unified: unified in that it dominates the whole of culture — culture as knowledge as well as culture as poetry; unified, too, in that it is no longer separable from the critique of the social totality. It is this unified theoretical critique that goes alone to its rendezvous with a unified social practice.
Occupiers Evicted From the New School; Graffiti Is Left Behind
November 26, 2011, 3:49 PM
A weeklong occupation at the New School in Greenwich Village ended with a whimper on Friday morning when university officials evicted the handful of remaining protesters from a campus gallery that was defaced sometime before they left.
But the events leading up to that point were uncertain, as some of those who had participated in the occupation said they did not know who the evicted demonstrators were or why slogans were scrawled on the walls of the ground-floor gallery. (One read, “Spoiled New School Anarchists.”)
November 25, 2011
808. However, the other aspect of spirit’s coming-to-be, history, is that mindful self- mediating coming-to-be – the spirit emptied into time. However, this emptying is likewise the self-emptying of itself; the negative is the negative of itself. This coming-to-be exhibits a languid movement and succession of spirits, a gallery of pictures, of which each, endowed with the entire wealth of spirit, moves itself so slowly because the self has to take hold of and assimilate the whole of this wealth of its substance.
November 25, 2011
A lively new polemic about the concepts ‘one divides into two’ and ‘two fuse into one’ is unfolding on the philosophical front in this country. This debate is a struggle between those who are for and those who are against the materialist dialectic, a struggle between two conceptions of the world: the proletarian conception and the bourgeois conception. Those who maintain that ‘one divides into two’ is the fundamental law of things are on the side of the materialist dialectic; those who maintain that the fundamental law of things is that ‘two fuse into one’ are against the materialist dialectic. The two sides have drawn a clear line of demarcation between them, and their arguments are diametrically opposed. This polemic is a reflection, on the ideological level, of the acute and complex class struggle taking place in China and in the world.” —Red Flag (Beijing), 21 September 1964
Autonomous – http://ninetyfifthavenueoccupation.wordpress.com/
General – http://allcitystudentoccupation.com/
Which one will you choose?
November 23, 2011
The planning for this “action”, for logistical and pragmatically necessary reasons was, in its initial stages, kept as quiet as possible. For this reason it was frequently referred to as “the action” in correspondence and conversation. Now we have acted and the abstract concept is apparently no less determined. What does it mean to have engaged in or accomplished this “action”? The “action”, of course, is not accomplished, not terminated with the taking of space, but not for that reason, any less an action. In taking the space, in acting, we have created the condition for further instantiations of “action.” In creating a space for the further development of the movement we create space and opportunity for “action” previously lacking. The “action” is, in this way, a continuous development out of and beyond itself. It does not bleed into something different, but is itself further determined by what it becomes. Only through the process of progressively unfolding in ever richer determinations can we come to understand the meaning of the action we have taken. The determination of all actions is future oriented, that is, they are essentially the possibilities they open by what becomes thinkable and doable as their result. In this radical break from normal relations, we advance in an as yet undetermined dialectic. In recognizing our constitutive role in the process of determination we simultaneously acknowledge our freedom, our freedom to create freely. To continue acting is to continue in the manifestation of free meaning by increasing the horizon of possibilities, and in this way we simultaneously challenge both reified consciousness and the persistent foreclosure of opportunities for a truly rational, socially integrated society.
“No chaos resulted from the actions of people without leadership and without previously formulated program…instead of mob rule there appeared immediately the same organization which for more than a hundred years now has emerged whenever the people have been permitted for a few days, or a few weeks or months, to follow their own political devices without a government (or a party program) imposed from above.” So said Arendt, over fifty years ago, about the Hungarian revolution. She went on, in that article, to point out tat “the councils were born exclusively out of the actions and spontaneous demands of the people, and they were not deduced from an ideology, nor foreseen, let alone preconceived, by any theory about the best form of government. Wherever they appeared they were met with utmost hostility from leaders from right to left ant with the unanimous neglect of political theorists and political scientists. The point is that these councils have always been undoubtedly democratic, but in a sense never seen before and never thought about.” Such is our General Assembly. It is the next form of politics and freedom – one coming blessedly, just in time.