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thepoeticpast · 1 month
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"Original, subtle, and emphatic, Lee's book is an indispensable contribution to the rethinking of contemporary Chinese art. Breaking free from the conventional historiography that views the postsocialist transition as a break, Lee sheds much-needed light on the confusion, reluctance, remorse, anxiety, and excitement of the late Cultural Revolution and early Reform years. Her analysis is a must-read for those seeking to understand art in the aftermath of Maoist radicalism in China."
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thepoeticpast · 2 months
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thepoeticpast · 7 months
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“Hornsby takes us through the ups-and-downs of the Khrushchev era, with its promising reforms and unexpected reversals, until a new Kremlin leadership, directed by Leonid Brezhnev, crushed all hope for change within the Soviet bloc. The Soviet Sixties is an engaging, deeply informed, and balanced account of a pivotal period in Soviet history."
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thepoeticpast · 7 months
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“Those who commit acts of violence are surely responsible for them; they are not dupes or mechanisms of an impersonal social force, but agents with responsibility. On the other hand, these individuals are formed, and we would be making a mistake if we reduced their actions to purely self-generated acts of will or symptoms of individual pathology of ‘evil’.”
— Judith Butler, Precarious Life
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thepoeticpast · 1 year
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thepoeticpast · 1 year
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« The obsessive fear of the Americans is that the lights might go out. […] In the tower blocks the empty offices remain lit. On the freeways, in broad daylight, the cars keep all their headlights on. In Palms Ave., Venice, California, a little grocery store […] leaves its orange and green neon sign flashing all night, into the void. And this is not to mention the television, with its 24-hour schedules, often to be seen functioning like an hallucination in the empty rooms of houses or vacant hotel rooms […].
There is nothing more mysterious than a TV set left on in an empty room. […] It is as if another planet is communicating with you. Suddenly the TV reveals itself for what it really is: a video of another world, ultimately addressed to no one at all, delivering its images indifferently […].
In short, in America the arrival of night-time or periods of rest cannot be accepted, nor can the Americans bear to see the technological process halted. Everything has to be working all the time, there has to be no let-up in man’s artificial power, and the intermittent character of natural cycles (the seasons, day and night, heat and cold) has to be replaced by a functional continuum that is sometimes absurd […].
You may seek to explain this in terms of fear […]. The skylines lit up at dead of night, the air-conditioning systems cooling empty hotels in the desert and artificial light in the middle of the day all have something both demented and admirable about them. The mindless luxury of a rich civilization, and yet of a civilization perhaps as scared to see the lights go out as was the hunter in his primitive night. »
— Jean Baudrillard, America
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thepoeticpast · 2 years
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“Moreover, when intellectuals, particularly academics, bewail the cheapening of elite education, there’s an almost comical element to their complaint. For most of their histories, neither the Ivy Leagues nor the Oxbridge colleges were particularly known for the difficulty of their education. It’s impossible to overstate how easy it was to get into Harvard in the 19th century. If you were of the right background and had gone to the right secondary school, you would get in. The Greek and Latin requirements were merely class markers. No intimate understanding of the texts or dedication to scholarship was needed to enter. As Richard Karabel documented in his monumental work The Chosen: The Hidden History of Admission and Exclusion at Harvard, Yale, and Princeton (2005), the general raising of academic standards at elite universities is almost entirely due to the entrance of Jewish students at the beginning of the 20th century. Because Jewish kids took all this stuff seriously: they actually studied Latin and Greek; they actually studied and absorbed the Classics. In this devotion, they were continuing a process that’s occurred repeatedly throughout history: the children of the bourgeois exploiting brief periods when a Classical education might gain them an advantage in a changing world… In some ways, these Jewish students killed Classical education, because Harvard and Princeton and Yale realized that, if they were only to admit students on the basis of their knowledge of Greek and Latin, their entering class would be entirely Jewish.”
— Naomi Kanakia, The Myth of the Classically Educated Elite
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thepoeticpast · 2 years
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Honneth discusses that "with the romantic idea of love a utopian vanishing point emerged that allowed members of society increasingly subject to economic pressures to preserve the vision of an emotional transcendence of day-to-day instrumentalism." Thus, anxious and depressed people who feel helpless and broken, people who are struggling economically, often feel that the only escape from the world can be found in romantic love. But romantic love is no real solution to any social or political problem, and in fact this formulation makes love less a practice against the ills of the world than a way to flee the world, to escape it. For many people, there is a real hope that the ills of life can be overcome in the private spaces of romantic love, where we live after work or school, or on the weekends. Honneth calls this a form of "romantic individualism" that becomes an ideology. It is a problematic ideology for many reasons, not the least of which is that the love relationship or family is subjected to the same economic pressures as the individual. If romantic individualism becomes a part of our worldview, then we come to think wrongly of our homes and love relationships as autonomous from the pressures of capitalist society. In this sense, Fromm's hope for love may have gone in an opposite direction. Instead of love appearing as a counterpower to what he regarded as capitalist insanity, romantic individualist love is subsumed fully into, and rendered compatible with, capitalist society . . .
This is where Honneth is most illuminating. He claims that the ideology of opposing love to the world of capitalist exchange relations "was probably always a typical product of bourgeois illusion." Not only does the escapist idea of romantic love never really provide an escape for those suffering socially, economically, and psychologically, but the loving couple also becomes "ever more dependent on consumption." Utopian thinking about romantic love relations is thus a part of bourgeois ideology and ends up endorsing a different set of exchange relations—that is, romantic love relations that are themselves organized and ruled by the capitalist logic they want to escape or break.
Richard Gilman-Opalsky, The Communism of Love: An Inquiry into the Poverty of Exchange Value
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thepoeticpast · 3 years
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The most significant difference between “radicalised” modernity, or postmodernity, and the modernity of say, the 1950s, is that the self-reflexivity inherent in the modern project has come to question modernity at large. In the last twenty years, modernity, as a grand sociopolitical project, has increasingly been called to account by itself; modernity has turned its critical rationality upon itself and has been forced to reluctantly admit to its costs.
The Idea of the Postmodern: A History Hans Bertens 1995
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thepoeticpast · 3 years
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After an overlong period in which Enlightenment universalist representationalism dominated the scene, and a brief, but turbulent period in which its opposite, radical anti-representationalism, captured the imagination, we now find ourselves in the difficult position of trying to honor the claims of both, of seeing the values of both representation and anti-representation, of both consensus and dissensus. Postmodern or radicalized modern—this is our fate: to reconcile the demands of rationality and those of the sublime, to negotiate a permanent crisis in the name of precarious stabilities. The Idea of the Postmodern: A History Hans Bertens 1995
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thepoeticpast · 3 years
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“Perhaps you have forgotten. That’s one of the great problems of our modern world, you know. Forgetting. The victim never forgets. Ask an Irishman what the English did to him in 1920 and he’ll tell you the day of the month and the time and the name of every man they killed. Ask an Iranian what the English did to him in 1953 and he’ll tell you. His child will tell you. His grandchild will tell you. And when he has one, his great-grandchild will tell you too. But ask an Englishman—” He flung up his hands in mock ignorance. “If he ever knew, he has forgotten. ‘Move on!’ you tell us. ‘Move on! Forget what we’ve done to you. Tomorrow’s another day!’ But it isn’t, Mr. Brue.” He still had Brue’s hand. “Tomorrow was created yesterday, you see. That is the point I was making to you. And by the day before yesterday, too. To ignore history is to ignore the wolf at the door.”
- A Most Wanted Man, John le Carré
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thepoeticpast · 3 years
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“Interest in medieval books has often veered toward fetishization, but if reading an antiquated manuscript provides some readers with a quasi-mystical experience, at least the medieval book cannot be treated as an unproblematically transparent and fully legible object. Because we must look at, rather than through, medieval manuscripts, we can never lose sight of their artifactual existence.”
— Jessica Brantley, “The Prehistory of the Book” 
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thepoeticpast · 3 years
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There seems no case for thinking that, some details apart, the Chinese anthropogenic environment was developed and maintained in the way it was over the long run of more than three millennia because of particular characteristically Chinese beliefs or perceptions. Or, at least, not in comparison with the massive effects of the pursuit of power and profit in the arena provided by the possibilities and limitations of the Chinese natural world, and the technologies that grew from interactions with them.
So, if such a view survives further scrutiny, the question arises: Was China, among the great developed premodern civilizations of the world, unique in this? And if not, what does this imply for the realism, or otherwise, of the hope that we can escape from our present environmental difficulties by means of a transformation of consciousness?
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thepoeticpast · 3 years
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“State is the name of the coldest of all cold monsters. Coldly it lies; and this lie slips from its mouth: ‘I, the state, am the people’.”
— Friedrich Nietzsche, Thus Spoke Zarathustra (via philosophybits)
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thepoeticpast · 3 years
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FAMOUS AUTHORS
Classic Bookshelf: This site has put classic novels online, from Charles Dickens to Charlotte Bronte.
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LibriVox: LibriVox has a good selection of historical fiction.
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Prize-winning books online: Use this directory to connect to full-text copies of Newbery winners, Nobel Prize winners and Pulitzer winners.
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thepoeticpast · 3 years
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“The Gospel narratives mark Jesus’s opponents as Jewish by identifying them  as Pharisees, Sadducees, priests, Jews, or elders in the synagogue—and the sensitive preacher may also stress Jesus’s Jewish identity. But the Jewishness of Martha and Mary, the Jewishness of the blind man or the prostitute, and the Jewishness of the disciples are rarely named by preachers. This selective identification of “Jews” with “the religious leaders” misrepresents vital problems of power in first-century Judea. While those Jewish leaders may still have exercised repressive authority in their own spheres of influence, the larger social position of many of those leaders was tenuous and imperiled. The misnaming obscures how intensely Roman domination shaped the political realities of first- and  second-century Judaism, especially after the  destruction  of  the Second Temple. It also silences the profound impact of Roman conquest and the effect of structural and systemic violence on the lives of Jews during the period when the Gospels were composed.”
Julia Watts Belser | What No Longer Serves Us: Resisting Ableism and Anti-Judaism in New Testament Healing Narratives
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thepoeticpast · 3 years
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There is a myopia common to undergraduate history writers just learning to explore the past who do not yet realize how much they themselves bring to the story. They will write long denunciations of mesoamerican human sacrifice, which were intended to keep the sun rising, the maize growing, and to forestall the arrival of an unthinkable future. They cannot fathom time as anything but linear. They will call them barbarians, savages, uncivilized, and then argue that the use of atomic weapons on civilian populations is entirely justified, passionately contending that it was meant to stave off their own unimaginable future which already exists only in the past.
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