Killing Jews and Critical Theory

For Gabriel Noah Brahm’s preface to this essay, click here.

In the first panel of TPPI’s Israel Initiative webinar series devoted to discussing the atrocities of October 7, one of the chief points of debate was whether critical theory—or any other theory—was up to the task of reckoning with Hamas’s massacre of Jews and its ensuing embrace from certain parts of academia.

Abe Silberstein cautioned that it is not helpful to emphasize the disruptive character of these attacks or the notion that something new has happened. Instead, violence like this is, unfortunately, what human beings have been doing to each other for a long time. And Silberstein, thus, seems committed to the tough work of theorizing about these events and distinguishing carefully where their academic boosters have erred in their theorizing about them.

Cary Nelson, Gabriel Noah Brahm, and Manuela Consonni, however, held that there is not much theory going on. Nelson even admitted that “no theory that I’ve been working with for the past sixty years” is up to the job of understanding or explaining this event. Consonni also cautioned that it’s not a matter of “whether or not Franz Fanon is being followed.” They agree that there is something more sinister at work than bad theory.

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“A Range of Theories Engaged with and Challenging Each Other”: A Conversation with Cary Nelson

As part of its Israel initiative, the Telos-Paul Piccone Institute has published a podcast conversation with Prof. Cary Nelson, former president of the American Association of University Professors, about the role of critical theory in the response within higher education to the Hamas atrocities of October 7. This conversation follows TPPI’s webinar on January 7 on the same subject with Nelson, Abe Silberstein, and Manuela Consonni. The podcast is available in both video and purely audio forms. TPPI will be publishing podcasts featuring open-ended conversations with individual participants in its Israel initiative webinar series throughout the year.

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Critical Theory as Anti-Emancipatory Project

Gabriel Noah Brahm’s interview with Collin May appears here.

The rapid expansion of woke ideology and its attendant cancel culture has produced both a popular and an academic backlash. The recent appearance by the trio of university presidents before the House of Representatives Education Committee has only served to focus that backlash against the conformism and anti-free speech culture that dominate many university campuses.

On a popular level, we are all familiar with concepts such as anti-racism, settler colonialism, and the ubiquitous EDI—equity, diversity, and inclusion. On the intellectual level, the backlash focuses on a growing sense of scholarly puritanism attributed to anti-Enlightenment theories that underly these public concepts. The theories include: neo-feminism; postmodernism, often with a Foucauldian inspiration; and critical theory. As far as critical theory is concerned, the spotlight shines on German-American critical theorist Herbert Marcuse.

Marcuse is famous for an essay he wrote in 1965 entitled “Repressive Tolerance.” In it, he argued that tolerance in the liberal capitalist West was simply a veil that oppressive right-wing movements and state institutions used to dominate public discourse while silencing left-leaning activism. In response, Marcuse called for the outright suppression of speech and discourse deemed right-wing. In other words, intolerance for allegedly right-leaning narratives, with untrammeled promotion of the supposedly emancipatory left-leaning narratives.

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Israel, Hamas, the University, and the Problem of Critical Theory

The first webinar in our yearlong series reckoning with the response to October 7 is available here. Panelists included Cary Nelson, Abe Silberstein, and Manuela Consonni. Their conversation was moderated by Israel initiative director Gabriel Noah Brahm. Eighty audience members heard their illuminating conversation, which provided a model of respectful engagement amidst disagreement, and many stayed for another hour for a casual, after-panel discussion.

The next webinar in the Israel webinar series will take place on Wednesday, February 7, at noon ET.

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Israel, Hamas, the University, and the Problem of Critical Theory: A Webinar Series

Updated Schedule and Format, Registration Information

Panel 1: “Critical Theory in Light of October 7”

The first panel in our series of webinars in response to October 7 will take place on Sunday, January 7, 2024, at noon Eastern Standard Time. Register for the webinar here.

In light of the vigorous response we received to our recent conference announcement, the Telos-Paul Piccone Institute is enhancing the format and expanding the schedule of its initiative about Israel, Hamas, critical theory, and the university. These changes will allow us to cultivate and refine a carefully sustained conversation while events in the Middle East and on campus continue to unfold.

Rather than—as originally announced—hosting just a single, digital gathering on January 12–13, we will instead be hosting a webinar series on different aspects of the topic each month for one full year.

We continue to plan for an in-person conference on the subject as well, to be convened in early October 2024, and we expect to make an announcement about its location shortly.

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Special Conference Announcement: Israel, Hamas, and the Problem of Critical Theory

In sorrow, the Telos-Paul Piccone Institute, in cooperation with the journal Telos, announces a series of events and publications designed to explore the place of critical theory in the response within the American university to the atrocities perpetrated by Hamas on October 7, 2023.

From the start of this war, theory was present. It was present in sublimated ways, as widespread presuppositions and “narratives,” infused with charismatic authority by a popularized “postcolonial” jargon. It was present in kinetic, emotionally charged, intellectually unsophisticated responses in “mass” demonstrations, public statements by groups and institutions, and individual social media campaigns. Yet above all, it was manifest in considered, open, intentional ways, within our universities. The American college campus, the traditional home of critical theory—which emerged in the twentieth century most powerfully as a response to fascism and Nazism—has become a nodal point for the dramatic unfolding of a morally and politically deficient discourse about a present-day Kristallnacht.

What can this state of affairs tell us about American higher education? What does it reveal about the fate of “theory” itself, in concrete, practical, and abstract theoretical terms? How does the ritual deployment of certain theoretical vocabularies in response to the attacks help obscure the interests and power of the New Class of managers, information workers, social engineers, and therapeutic organizers, against which Telos has launched a sustained critique since 1968? What does it signify that many members of this powerful strata have learned to conceive of justice and injustice in terms of reified castes in a hierarchy of victimhood, such that racial, ethnic, national, religious, sexual, or gender identity are largely equated with individual moral culpability or innocence? How have theories critical of symbolic violence turned into justifications for actual violence? And how is this justification of actual violence “by any means necessary” emancipated from any ethical constraints? How do macro-level geopolitical concerns provide a larger context for understanding the place of critical theory in the response to October 7?

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