Reading 'Capital''s promotion of the Spinozist sources of Marxism has stimulated a series of important studies in several major zones of Marxist theoretical work. A more general reassessment of Spinoza's thought in the project of a 'radical Enlightenement' provides the opportunity to consider critically the contribution of these studies to the elaboration of Marxist political theory. Vittorio Morfino, well known Italian scholar of Spinoza and Althusser, proposes to study Engels's reading of Spinoza in the context of the inheritance of classical (...) German idealism in the Marxist theory of history. He argues that Spinoza provides resources for rethinking Marxist notions of temporality and structure. The result is a theory of conjunctural analysis, in distinction from 'normative' and 'prescriptive' perspectives. (shrink)

In the wave of critical theory's recent turn to ethics, Karatani's transcritique and Eagleton's ethics of agape have emerged as two of the most outstanding attempts to reinstate morality at the centre of Marx's analysis of capitalist society. This article argues that, in spite of their merits in repositioning the normative generalizations of the moral discourse within the context of Marx's political economy, both theories share certain fundamental flaws which are inherent in the very meaning of the possibility of moral (...) action in a wrong society. By taking Karatani's transcritique as a sample of what Christoph Menke names `rational morality' and Eagleton's revival of classical morality as a variant of `virtue ethics', it is shown that they are both amenable to Adorno's charge that wrong life cannot be lived rightly. Finally, it is contended that what Adorno's criticism indicates is that, when it most matters in real situations, morality always reveals its political overdetermination. Key Words: Theodor Adorno • critical theory • dialectics • Terry Eagleton • Kojin Karatani • rational morality • totality • transcendental • transcritique • virtue ethics. (shrink)

The hypothesis underlying this article is that any narrative of the emergence of modernity—as the one developed by Blumenberg, for example—that leaves behind the eschatological component is incomplete, since it removes from the tradition of modernity a great deal of the Protestant religious experience which shows deep obsession with the thought of the end of the world. Through a confrontation between Adorno and Bloch, the article argues that the notions of utopia and human liberation imply logically the idea of immortality. (...) For Adorno and Bloch the dream of immortality is the dream of matter; both of them believe that the act of human transcendence must cling on to the bodily stuff out of which we are made. Yet, whereas Bloch postulates the positive existence of a transcendent space, Adorno eschews any ontological commitment. The article argues in favour of Adorno's negative approach, showing that, after Auschwitz, what both philosophers take as the truth‐content of theology cannot be automatically transferred into dialectical materialism. (shrink)