April 3, 2013
I have been doing an email interview with comrade C.D. Varn on new ideas and developments in Marxist theory and prospects for the future. It can be seen on the website of The North Star, here.
March 17, 2013
There are books which are of such kind that upon reading them, one immediately knows one is dealing with a future classic. Such a book is Neil Davidson’s How Revolutionary Were The Bourgeois Revolutions?. A sprawling, immensely erudite, and deeply impressive work spanning a good 650 pages of text, this work is a great exercise in Marxist historiography. It deals, as the title suggests, with the famous question of ‘bourgeois revolution’: what it is, when it does and does not apply, how it has been used, and what its political implications may be. The better part of the book is taken up with discussing the concept in the history of the historical discipline, both among Marxists and the mainstream, and with discussing the core examples that have served as ‘ideal types’ for bourgeois revolution: the French Revolution, the English Civil War and Glorious Revolution, the Dutch Revolt (which we call the ‘Eighty Years’ War’), and finally the American Civil War. Davidson has an almost unprecedented grasp of the immense amount of writing on the subject, from the reflections immediately after the French Revolution onwards to current-day historiography, and this book is invaluable alone for the overview it provides on the subject of how the concept of bourgeois revolution has been used and abused in history-writing during that span of time. Read the rest of this entry »
March 14, 2013
I used to be rather a fan of Richard Dawkins. Not so much because of his most famous work, his spirited and systematic defense of atheism known as The God Delusion, but rather because of the inspired, eloquent, and sometimes brilliant way in which he has popularized natural science. Being a biologist, he has naturally made defending and explaining the achievements of that discipline a major topic, working up a complex and many-layered theory like evolution by means of natural selection into an intelligent but fairly straightforward narrative. But not just that: he has also emphasized – as must be done by anyone concerned with questions of the relationship between religion and science – the real aesthetic and sublime that can be had from a materialistic understanding of the world, in the philosophical sense. Dawkins famously cited Darwin about evolution that “there is grandeur in this view of life”, and in works such as Unweaving the Rainbow and A Devil’s Chaplain he has rather gone out of his way, unusually so for an Anglo-trained natural scientist, to engage with the sublime of religion and also of literature and art. He has also, not unimportantly for the purposes of this article, taken his time to examine the ways in which people have (rightly in the former case, wrongly in the latter) felt naturalistic philosophy and theory to undermine the experience of this sublime. Although from academia there is often much contempt and sneering to be heard behind closed doors about the colleagues engaged in ‘the public understanding of science’, it is an essential, invaluable, and by no means effortless task. Richard Dawkins has proven particularly adept at it, and has rightly been included not just in the Royal Society for his efforts, but also in the Royal Society of Literature. (In fact, as far as I can tell, he is currently the only living person to carry both the titles FRS and FRSL.)
For this reason, it has been a disturbing and disappointing trend to notice Dawkins’ increasing indulgence of lazy, narrow-minded, and often outright racist and imperialist thought, fitting the worst traditions of Oxford contempt. On his Twitter account, he has made numerous absurd statements, often (as many people have pointed out) following a pattern of purposefully insulting and ridiculous rhetorical questions, in order to respond to the ensuing outrage and irritation with a smug dismissal of the public’s inability to understand the rhetorical uses of analogy. Such Oxford debating tactics are elitist and unproductive enough in their own sphere, but with the considerable public audience and scientific prestige Dawkins commands, they are all the more unacceptable. Suggesting (be it rhetorically) that one support Christian missionary activity in Africa because “Islam is such an unmitigated evil” compared to it is not only endorsing imperialism, but also totally inconsistent. His repeated inability to understand the significance of sexism, including within atheist debate and campaigning organizations, is disturbing. He makes profoundly silly comments on abortion and women’s bodies, purposely choosing annoying analogies in the Oxonian style thereby further obfuscating a point intended to discuss late-term abortions in moralistic terms. He continuously engages in equivocation about Islam and Muslims which can serve no useful or scientific purpose. He associates himself systematically with figures like Christopher Hitchens and Sam Harris, who share not just a desire to put atheism forward as a political subject, but also immediately integrate this idea into a greater project of ‘reasoned’ Western imperialism. Similar is his coalition with neo-sociobiologists such as the Viscount Ridley, a former director of the failed Northern Rock bank who now pontificates on social darwinist views of the natural liberty of the market, and so forth. All this serves but to reinforce, as many of his political comments generally do, what James Blaut has called ‘the colonizers’ model of the world’. Read the rest of this entry »