By Katherine McGinity · Thursday, February 9, 2012 As an occasional feature on TELOSscope, we highlight a past Telos article whose critical insights continue to illuminate our thinking and challenge our assumptions. Today, Katherine McGinity looks at Michael Mack’s “Richard Wagner and the Trajectory of Transcendental Philosophy,” from Telos 123 (Spring 2002).
 Michael Mack’s “Richard Wagner and the Trajectory of Transcendental Philosophy” explores the differing brands of anti-Semitism in Kant, Hegel, Feuerbach, and Schopenhauer, and explains how their scrutiny of Jews as a hindrance to society was radicalized by Richard Wagner. Mack details how each philosopher’s particular form of anti-Semitism fed into Wagner’s social-political writings as well as his “total works of art.” By investigating the concepts put forth by Wagner’s philosophical predecessors, one can more fully understand how a radicalized version of Kantian moral philosophy infiltrated German national culture through the composer’s art. Mack specifically addresses how these ideas manifested in Wagner’s Ring Cycle.
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By Marcia Pally · Tuesday, February 7, 2012 Marcia Pally’s “Non-Market Motives at Work in the Market: ‘New Evangelicals’ in Civil Society in the United States and Overseas” appears in Telos 157 (Winter 2011). Read the full version online at the TELOS Online website, or purchase a print copy of the issue here.
 Since the 2008 global financial crisis, a reassessment of our global market system seems to be afoot: if neoliberalism (too much market) yields the Great Recession, if socialist planned markets (not enough market) produce the failed economies of the former Soviet bloc, and if social-market combinations (too much market centralization) progress toward the high-cost and slow growth of Western Europe, what are better options? This essay describes the economic justice efforts of “new evangelicals,” those who have left the right for an anti-consumerist, anti-militarist focus on economic justice, environmental protection, immigration reform, and racial/religious reconciliation. It reviews the history of U.S. evangelicalism, describes the current shift away from the religious right, and details “new evangelical” common-good capitalism, where the benefits of capitalist markets are preserved yet embedded in—and constrained by—common-good values. This is not alms-giving but the restructuring of opportunity for those whom the market has failed—not an undoing of market relations but a radical change of relations within the market. The undergirding religious doctrines and case studies, both domestic and overseas, are described. Against the view that linking markets to common-good principles is romantic or useless, “new evangelicals” are already on the ground, doing just this sort of linking.
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By Jeffrey Bussolini · Friday, February 3, 2012 Jeffrey Bussolini’s “Ongoing Founding Events in Carl Schmitt and Giorgio Agamben” appears in Telos 157 (Winter 2011). Read the full version online at the TELOS Online website, or purchase a print copy of the issue here.
This article considers ongoing founding events in the work of Carl Schmitt and its interpretation by Giorgio Agamben. The term refers to decisive “events” in Schmitt, which, although they may be exceptional (or perhaps because they are), play a continual role in generating and maintaining the political order. These events are not merely mythic or imaginary devices to describe politics, like the social contract and the veil of ignorance. These events are crucial, in Schmitt’s terms, for understanding “concrete reality.” His idea that the event of decision generates sovereignty, and the related formulation of the friend-enemy distinction founding the political order, are the initial and best-known examples of this argument, and they form a paradigm for considering other instances of this kind in his work and that of Agamben. The article contains five subsections considering events that have enduring effects on the political order. The term “ongoing founding events” calls attention to the persisting action and effect of these events, distinguishing them from historical turns or developments which don’t seem to have the same degree of internal necessity for contemporary politics. In addition to multiple interrelations between them, these five aspects share the evental structure of the exception as described by Schmitt and its special epistemological status for understanding concrete reality and the norm itself.
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By Ulrike Kistner · Tuesday, January 31, 2012 Ulrike Kistner’s “The Exception and the Rule: Fictive, Real, Critical” appears in Telos 157 (Winter 2011). Read the full version online at the TELOS Online website, or purchase a print copy of the issue here.
Walter Benjamin’s famous statement, in the eighth of his “Theses on the Philosophy of History” (1940), that “the state of exception in which we live is not the exception but the rule,” has become as normalized as its proposition asserts. Yet it has given rise to different and contrasting understandings variously bounced around between Carl Schmitt, Benjamin, and Giorgio Agamben. Benjamin’s thesis could be read in correlation with Schmitt’s invocation of the state of exception to protect the Weimar Constitution from its own fragility. However, this would not explain the adjective “real” in “a real state of exception” of the task posed by the thesis. The term clearly points in the direction of the distinction between “fictive” and “real” states of exception, which in turn brings into focus the distinction and relation between sovereign and commissarial dictatorship, as outlined by Schmitt in his history of the concept of sovereignty. It is within the paradox of an impossible form of sovereign dictatorship that Schmitt indicates the possibility of constituent power in constitutional democracies. This idea can be connected with the ruptural power of divine violence of Benjamin’s “Critique of Violence” (1921). While Agamben recognizes some of the lines of derivation of “state of siege” and “state of exception,” he does not realize the critical force of Schmitt’s paradox of sovereign dictatorship or Benjamin’s notion of pure violence. This blind spot is consequential: it eclipses the possibility of critique, along with the imagination figuring possibilities of the new.
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By Telos Press · Monday, January 30, 2012 Telos Press is pleased to announce the upcoming publication of The Democratic Contradictions of Multiculturalism by Jens-Martin Eriksen and Frederik Stjernfelt. This title will be available on March 1, 2012. Pre-order your copy now, and we will ship it to you as soon as it is available. Save 20% when you purchase on the Telos Press website.
 What is multiculturalism? Is it every person’s right in a democratic society to choose his or her religion and culture and to express criticism regardless of taboos and moralistic norms? Or is it, on the contrary, the right of cultures and religions to be protected from insult and to preserve themselves against change? In The Democratic Contradictions of Multiculturalism, Jens-Martin Eriksen and Frederik Stjernfelt examine these questions in relation to both the ideology and the reality of multiculturalism. The discussion covers a range of issues, including the Muhammad cartoons, laws against blasphemy, hijab, the Islamic ban on apostasy, and the limits of the freedom of religion.
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By Peter A. Redpath · Friday, January 27, 2012 Peter A. Redpath’s “Justice in the New World Order: Reduction of Justice to Tolerance in the New Totalitarian World State” appears in Telos 157 (Winter 2011). Read the full version online at the TELOS Online website, or purchase a print copy of the issue here.
This article’s general thesis is that, shortly after World War II, some leading Western intellectuals started to work to build a new world order based upon a modified understanding of national sovereignty and a notion of justice that rejected Machiavellianism. It claims that during the 1960s, this project became hijacked by Western socialists and was turned toward undermining the authority of national constitutions and legal traditions and promoting Machiavellianism on a global scale. Socialists effected this transformation by wedding Nietzsche’s Machiavellianism to Rousseau’s teaching about morality. From Rousseau they adopted the notion of “tolerance”—having the right feelings and right way of reading history about an exploited, sinless, innocent class (the proletariat under communism)—to replace the classical notion of justice as a moral, behavioral, quality (habitually behaving rightly toward other people) in human affairs. Of crucial significance is that, in the process, they changed the West’s understanding of justice from a classical moral category related to behaving rightly toward others into a hermeneutical category of having the right political reading of history.
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