Left Ruins in Ethiopia: Imagining Otherwise Amid Necroepistemic Historiography

This essay uses the notion of necroepistemology to expose the killing of the other as executed by the neoliberal historiography in Ethiopia. Utilizing Fanonian negative dialectics, it critiques the ahistorical, immaterial, and reified object, as well as universal history, promoted by the official Ethiopian historiography’s absolute time, space, and matter. It does so to reveal the ways in which the enduring social questions and new imaginations are dismissed by this historiography as the work of the global-local left. To counterbalance this practice, I return to the 1974 Ethiopian socialist revolution and to the staging of Ethiopian socialism as a critical transnational rethinking of the human in the country. At the same time, attending to the everyday struggle of women performers in both the imperial and revolutionary spaces, the essay reminds us how the revolutionary practice, which had envisioned a new social human, ended up marking female performers’ bodies as dangerous for the socialist movement. Revealing the ways in which women performers collaborated with and fought against a male revolutionary figure, this essay ends with a call to respond to the current necroepistemic moment to draw attention to the historically vulnerable people who are dying in Ethiopia in the here and now.

Justice beyond repair: Negative Dialectics and the politics of guilt and atonement

This article draws out a critical, yet under-appreciated political theme in Adorno’s Negative Dialectics, namely his emphasis on guilt and atonement. First, the article assesses how Adorno’s Marxism allows him to think justice and guilt beyond the familiar legalistic frame. Second, the article reconstructs Adorno’s treatment of guilt as a distinctly political capacity to imagine one’s boundedness and indebtedness to others, and the affective engine enabling us to engage in a political ethic distinct from familiar categories of reparation. Third, the article shows how the themes of guilt and atonement give us a more complete picture of Negative Dialectics. This inquiry also intervenes in contemporary debates regarding the political status and emancipatory potential latent within guilt-feelings, and claims Adorno gives us a path forward to imagine the relation between guilt and politics in a novel way.

On the “Spiritual” in Aesthetic Experience; or, The “Nonfactual in Facticity”

This article revisits the original meaning of “spiritual” as distinct from “intellectual” experience in Theodor W. Adorno’s late work. It does so through the implicitly Hegelian motifs in Wassily Kandinsky’s manifesto “On the Spiritual in Art,” a text that Adorno engages in passing in his Aesthetic Theory and that was, in turn, deeply influenced by the thought of Kandinsky’s nephew Alexandre Kojève, who also wrote an essay on his uncle’s paintings. This genealogy of motifs is of more than mere historical and anecdotal significance. At stake is nothing less than an accurate understanding of “spiritual experience [geistige Erfahrung]” as a more than merely theoretical matrix for what Adorno, in Negative Dialectics and the lecture courses, calls his materials studies. Rather than indicating largely esoteric or theosophical elements in Kandinsky’s influence on modernist aesthetic discourse, “spiritual experience,” in part read through the eyes of Kojève and, via him, Vladimir Soloviev, is thereby distinguished from what Adorno sees as an irrepressible tendency toward “spiritualization” in contemporary culture and the philosophy that reflects on it. Instead, it reveals a dimension of depth that the reception of Critical Theory has all too often ignored or disparaged.

Possessed by a slave, not slavery

The present paper is divided into three large steps around the themes of spirit possession and the historical imagination of slavery in Cuba. These three steps reflect both ethnographic dimensions of these themes and broader theoretical approaches towards them. The last step, ‘apomimesis’, is the one proposed by the author, not by way of replacement but displace­ment. The first step, ‘formulaic’ historical imagination, covers the ground of a direct expression of slavery as historical trauma through spirit possession. The second step, ‘mimesis’, displaces the first by adding into it the possibility of reversal, of empowerment, the slave becoming an anti-slave. The third creates another simultaneous condition. Through the negative dialectics of apomimesis the non-slave emerges.

Hass und die negative Dialektik affektiver Herabsetzung

In the past few years, social and cultural theorists have pointed to the dynamic and performative character of forms of disparagement such as public shaming, humiliation, invective or hate speech. In this paper, I endorse a different route and focus on the distinctive affective and dialectical nature of what might be called the ‘politics of disparagement’. I will do so by elaborating on the affective intentionality of hatred, which can be seen as an affective attitude that paradigmatically encapsulates the dialectical antagonism at play in the politics of disparagement. I argue that the affective intentionality of hatred is distinctive in three interrelated ways: First, it has an overgeneralising, indeterminate affective focus, which typically leads to a certain collectivisation of its target. Secondly, short of a determinate affective focus, haters derive the indeed extreme affective powers of the attitude not in reaction to any specific features or actions of the targets or from some phenomenological properties of the attitude but, rather, from the sheer commitment to the attitude itself. Finally, in sharing this commitment to hate with others, hatred involves a certain negative dialectics and becomes entrenched as a shared habitus. Ultimately, I suggest that we can only counteract the politics of disparagement if we understand how a shared commitment to disparagement and hatred establishes its own normative logic, which not only concerns their victims but also, dialectically, sanctions their enactors.

Dialectics of Technical Emancipation—Considerations on a Reflexive, Sustainable Technology Development

The modern idea of emancipation is linked to the goal of overcoming dependencies and domination. However, as argued in the article, negative dialectics of emancipation must also be problematized. The project of emancipation, as it was formulated in the Age of Enlightenment, was often particular and was associated with the establishment of new forms of domination. Especially the project of liberation from the constraints of nature through technical development led to the domination of nature. In view of the ecological crisis, the dark side of this project is becoming apparent today. The ecological base of human development is at risk. It is therefore necessary to pursue the idea of a reflexive emancipation, which also takes nature into account in order to enable a sustainable technology development. Emancipatory Technology Studies should therefore support an emancipatory technology policy which promotes a positive dialectical movement that overcomes the contrast between submission to nature and technical mastery of nature.

El (Im)posible Rango Crítico-Decolonial en la Dialéctica Negativa de Adorno.

The current paper addresses the need to respond critically to the theoretical challenges that arise from the matrix of decolonial thinking and its relation to Theodor W. Adorno’s negative dialectics. Methodologically, a conceptual framework has been developed to establish the possible communicating vessels between the different elaborations on decolonial thinking and Adorno’s theoretical production. Bearing in mind the Castro-Gómez critique of Foucault, this approach disassociates itself from the idea that a thinker is Eurocentric on the mere basis of the locus of enunciation. This work posits that it is perfectly feasible to find an analytical exercise that allows a closer approach to Adorno’s thinking. This implies a paradoxical double movement in the analysis. One is the critical study of the Adornian approach or negative dialectic from decolonial criticism, and the other is determining the possibility of tracing plexuses of concrete interpenetration between both theoretical universes.