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The issue includes articles by Antonio Negri, Merab Mamardashvili, Evgeni Pavlov, Pascal Sévérac, Maria Chehonadskih, Andrey Maidansky, Evald Ilyenkov, Giuliano Vivaldi, Alex Levant, Artemy Magun, Keti Chukhrov, Alexei Penzin, Valery Podoroga. 

Fredric Jameson once pointed out that the Marxist tradition is already our Antiquity due to its significance and historical distance. This distance allows us to view it from the outside, and to reinvent Marxism for our own time. The same could be said about the most paradoxical version of this tradition—Soviet Marxism. However, there are particular qualities that single it out from the "classical antiquity" of Marxist tradition. Even internationally known Soviet works (by Vygotsky, Bakhtin, amongst ­others) are not perceived as belonging to a unitary theoretical tradition, and are even less associated with Marxism and the heritage of 1917.
It may therefore seem that the October Revolution of 1917, although being recognized as the key event of the "short twentieth century," has not created a universally recognizable and consolidated body of thought. It is, therefore, a difficult task to outline this field, and this is why the current lens of historical distance might be helpful in attempting to grasp both this unity and the richness of its internal differentiations.

The issue includes articles by Jodi Dean, Valery Podoroga, Evert van der Zweerde. The rubric "The End of the World" features Slavoj Žižek, Serge Margel, Torah Lane, Artemy Magun.

Here is an excerpt from the intro to the topic by Susanna Lindberg, the editor of the rubric:
The idea of the end of the world has an air of banality. Aren't we drifting along a neverending flow of sci-fi books and catastrophe films with whirls of special effects, in which the world ends in a sea of flames, in nuclear radiation, in a technological Armaggedon?—Drifted along by, but not drowned, for don't we also trust that the world is actually not at its end but only purified, reduced to another nuclear family who will start out a better world that is actually more pure and honest than our rotten civilization. Nothing really distinguishes these stories from the ancient myths of Utnapishtim, Noah, or Deucalion and Pyrrha. The point is really to tell a reassuring story of hope of a better future. Maybe it is in reaction to this imagery (and not by poltroonery) that many philosophers today tend to reject the thought of the end of the world. After all, philosophy has spent much effort to settle its affairs with a teleological notion of the end that was important in the middle of the twentieth century (the important debates on the end of history, the end of man, the end of philosophy, etc). But in reality, the problem of the end of the world is not the same as the problem of the the telos of time and human endeavors: The question of the world's end does not boil down to the question of meaning but it refers to the thought of the possibility of the impossibility of the world itself, in which meaning can take place or not.

Since the mid twentieth century, the notion of the public, or Öffentlichkeit, has become a focal point for most normative reflections on democracy. It appeared that electoral democracy and the protection of rights were not enough to integrate the people and to create an atmosphere of freedom: something else was needed, something that was not a procedure or an object but rather a space or a system of relationships. The renaissance of republicanism and the theories of deliberative democracy were developed to understand this need and to establish its conditions. Today, fifty years on, the need to foster public spirit in the twenty-first century is more urgent than ever. However, history has taught us of the structural obstacles that get in the way: the industrialization and commercialization of the media, the terrorist tactics of militant groups, and the elitism of the existing public sphere make the ideal of an inclusive common world look dim. Alternative notions, such as "counter-publics" and the "commons" have been advanced instead, but do they manage to capture the initial intuition of the ephemeral public spirit? Can the public and republican space be extended into the zones of poverty or postcolonial liminality, for example? Can it be imagined above or apart from international and geopolitical divisions?
These and related questions will be the focus of the upcoming issue of Stasis: the deadline for submission is September 15, 2017.