freedom, material abundance, and democracy' by way of a 'revived and revolutionized nationalism ' (p. 292), a civic nationalism based on an extra-statist broad national popular alliance which would, nevertheless, ultimately be connected to a future transformation of the state.In the end, many of Surin's suggestions about progressive prospects for the South look very familiar -control of capital movements, debt forgiveness, a shift from dependency on the production of primary commodities, regional blocs, the eventual abolition of the IMF and World Bank. All of this, together with his arguments about the novel role of finance today, the need to return to dependency theory, a plural and open Marxism that seeks to deepen its reflections on its own place and on the importance of the life-world -all of this is, to my mind, good, important stuff. However, I also feel that appeals to class overdetermination, the need to mobilize the international class struggle (p. 283), and so forth, in the absence of some detailed and up-to-date specification of class maps, class transformations, and possible class alliances, can threaten to leave the reader -however much he or she might be in agreement with the analysis and hopes -feeling a tad empty-stomached.
Hans Blumenberg is best known as the author of weighty studies on The Legitimacy of the Modern Age (1966), The Genesis of the Copernican World (1975) and Work on Myth (1979), all three of which were made available to an anglophone audience in the 1980s thanks to the herculean labours of translator Robert M. Wallace. Readers of those works, dazzled by their erudition and daunted by their sheer bulk, could be forgiven for classifying them as idiosyncratic, wide-ranging contributions to the discipline of intellectual history or Begriffsgeschichte, particularly as it often proved difficult when reading them to disentangle the author's own positions from his closely argued and demanding engagements with texts from the Western philosophical, scientific, theological and literary traditions. Since his death in 1996, however, a clearer understanding and appreciation of his philosophical legacy has begun to emerge. This process has been facilitated by a steady stream of publications from the archives, culminating in the release in 2006 of his major work of philosophical anthropology, Beschreibung des Menschen (Description of Man). Just as important, a number of early texts that were long out of print or difficult to obtain have been reissued in recent years. These texts -Blumenberg's first book, Paradigmen zu einer Metaphorologie
This article argues that the polemic(al) plays a crucial mediating role in Adorno's philosophy. As a theoretical category, it describes the resistance to thought which inevitably frustrates attempts to reconstruct the world in the image of reason. As a political and rhetorical strategy, it contributes in large measure to Adorno's self-understanding as a public intellectual in post-war Germany. The article attempts to chart the interrelationship and interdependence of these two aspects through a reading of 'Parataxis', Adorno's 1963 speech on Hölderlin. This speech suggests that art instantiates a polemic which first comes to be activated through the (polemical) speaking engagement of the philosopher.
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