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brb has written 100 posts for The Berlin Review of Books

A Sociology of Texas

Texas looms large in the story that America tells about itself, and this has given rise to a subgenre where male writers from Texas (usually of European ancestry) seek to understand better, apologize for, and thoroughly explain to their readers the conditions of the author’s home state. Though Lawrence Wright’s ‘God Save Texas: A Journey into the Soul of the Lone Star State’ (Knopf, 2018) nominally falls into this subgenre, it manages to overcome the constraints that some with it, or so BRB reviewer Christopher Landrum argues. While much of the book examines how Texas’s economy, population, and political influence over the rest of the nation have expanded since about 1978, Wright is ambivalent, and more than a little impatient, with the continued “immature political culture” of Texas — a culture that, as the current occupants of the White House demonstrates, has long rubbed off on the rest of the country. All in all, the book, in spite of some glaring omissions, provides a readable and informative for Texas and non-Texas alike to gain a new perspective on the ‘lone star state’.

On Flusser in Artforum

In 1986, following the warm reception of his ‘Towards a Philosophy of Photography’, Vilém Flusser began a regular column in Artforum Magazine, New York. The recent volume ‘Artforum // Essays’ (Metaflux, London 2017) gathers together for the first time, in one volume, all twenty-nine essays, both published and unpublished, which Flusser wrote for the magazine until his death in 1991. As BRB reviewer Frank Karioris argues, the volume not only vividly illustrates the ability of Flusser to engage in dialogue across disciplines and fields, but also shows him to be a masterful theorist — in the original sense of ‘theoria’ as itself a view of view, viewing, and viewpoints. What is important is not so much what was said in these essays, but that the essays and thinking drive one out into an open field of thought.

Essay Review: Greening Berlin

In his book ‘Greening Berlin’ (2013), Jens Lachmund contributes to the growing genre of the social studies of environmental science and governance. Focusing on Berlin’s biotope-protection policy, Lachmund’s work provides an analysis of the co-emerging of ecology and urban environmental planning. Lachmund’s presentation of empirical material and context as well as his line or argument are certainly compatible with his objective to demonstrate the co-production of science, politics and urban nature. Yet, as BRB reviewers Ingmar Lippert and Josefine Raasch argue in this essay, review Lachmund’s approach is not uncontroversial and without problems. For one, conflict seems rather marginal in Lachmund’s analysis of the production of environmental information. His analysis focuses on the version of greening that wins. Another criticism relates to the tension emerging from Lachmann tendency to write himself out of the text and the very real need to reflect on his own knowledge production. Yet, all in all, Lachmund presents a comprehensive and ‘systematic analysis of the development of urban nature conservation in one German city’, Berlin — one that has played a cetral role in constituting environmentalist publics and attempting to deal with the way in which city, humans, and nature co-constitute each other.

Making a Masala Modern Anglophone Indian Philosophy

A handful of conventional narratives dominate the Western world’s view of Indian philosophy: while some commentators cling to the view that India’s pristine philosophical heritage has been preserved in Sanskrit texts, others dismiss pre-colonial traditions as ‘non-philosophical’. Philosophy, on this latter view, did not arrive in India until the onset of modernity under British colonialism, and whatever philosophical insights earlier traditions may have had, can only be unearthed through analysis from within the dominant Anglophone philosophical tradition. Yet, nothing could be further from the truth — or so argue the authors of ‘Minds Without Fear’, Nalini Bhushan and Jay Garfield. Epistemology — to mention just one example — was not transported to Indian shores by the ships of the East India Company, but was explored in intellectual communities and movements such as the Navya-Nyaya long before colonialism took hold. And the discomfort with using the English language after colonialism, as expressed by, say, Rabindranath Tagore, does not reflect any incompatibility of Indian thinking with philosophical traditions, but instead reflects the distrust of a colonial mindset that gave rise to Thomas Macaulay’s infamous remark ‘that a single shelf of a good European library was worth the whole native literature of India and Arabia’. In offering a historical explanation for this discomfort, Bhushan and Garfield place their philosophical protagonists in a broader, political context, while also making a case for the richness and intellectual depth of what they aptly call the ‘Indian renaissance’. By deftly combining criticism of established narratives with a positive case for the intellectual value of Indian philosophy, Bhushan and Garfield — argues BRB reviewer Monika Kirloskar-Steinbach — succeed in nudging their readers to seek a truly free knowledge, a knowledge which honestly faces up to its social grounding and which confronts the prejudices that stand in the way of truly globalizing our philosophical thinking.

The Changing Faces of STS

Four editions and counting: our BRB reviewer Gabor Istvan Biro takes the publication of the new edition of the ‘Handbook of Science and Technology Studies’ as on occasion to reflect on the changing character of the research field better known under its acronym ‘STS’. Whereas the first edition was very much programmatic, in that it set the tone for the consolidation of STS as an academic field and its methodological proliferation, the current — fourth — edition, with its thirty-six chapters, provides a snapshot of a multi-faceted ‘living’ interdisciplinary entity, rather than presenting a thoroughly pre-visioned and planned state-of-the-art narrative.

The New French Right

A growing number of French intellectuals, from Alain Finkielkraut to Jean-Pierre Le Goff and Michel Houellebecq, are dissociating themselves from liberalism, which they consider to be undergoing a crisis, and a few are openly aligning themselves with what one might call the ‘New French Right’. BRB reviewer Thorsten Botz-Bornstein examines two recent books in this vein:
‘The New Children of the Century’ (Les Nouveaux Enfants du siècle) by Alexandre Devecchio and Bérénice Levet’s ‘Twilight of the Progressive Idols’ (Crepuscule des idoles progressistes). Where Devecchio openly declares his sympathies for a new generation of right-wing activists and thinkers, whom he believes have little in common with the older Le Pen generation, Levet takes herself to be defending originally progressive Enlightenment ideals and reinvents many points that international critics of neoliberal education have been working on for years. Yet both books suffer from serious oversimplifications. Devecchi laments that cultural liberalism was the Trojan horse of the free circulation of capital, and Levet speaks likewise of a ‘tacit pact between cultural leftism and economic liberalism’. Yet such connections are merely asserted — and reflect a willful ignorance of the far more complex relationship between cultural and economic liberalisms and freedoms. Instead of obsessively fighting against liberalism, it would be more constructive and also logically cogent to fight against what Gilles Lipovetsy has called “hedonist capitalism” — yet such an analysis would require more depth and fewer polemical distractions.

Life, ‘Technics’, and the Decline of the West

With the unexpected resurgence of ‘völkisch’ thinking in German politics in recent months, and a concomitant revival of the old antagonism between ‘culture’ and ‘civilisation’, it may be high time to re-examine the philosophical sources of such thinking. The recent reissue of Oswald Spengler’s ‘Man and Technics’ (first published in 1932 as ‘Der Mensch und die Technik’) is a good occasion to reflect not only on Spengler’s dark vision of history and life, but also on the celebration of martial heroism, which — in the age of weaponized populism and American-style ‘Trumpism’ — seems once again so eerily familiar. ‘Man and Technics’, argues BRB reviewer Ian James Kidd, has many things in common with Spengler’s more well-known ‘The Decline of the West’ –- its brooding character, grand ambition, and agonistic vision of life. But there is also, underneath that, something different. For, only when the depth of ‘technics’ is properly grasped can the ‘soul of man’ be set free — or so Spengler suggests in his plea for a genuine ‘philosophy of life’, fuelled by the release of vast energies and power. ‘Man and Technics’ describes a restlessly stirring ‘will-to-power’ that ‘embraces the world’ in the ‘gigantic power of its technical processes’. Sleepless factories, roaring furnaces, tireless production lines –- all of these show the on-going manifestation of ‘technics’, the dynamic, agonistic force that Spengler conceived as a metaphysical force. There is, then, in ‘Man and Technics’, a rich (if deeply problematic) resonance with deeper currents in German intellectual history, including those that aligned themselves with the most reactionary and destructive political forces. Engaging with these tendencies, without thereby endorsing them, may be unavoidable, lest ignorance of the technological mediation of political hubris breed intellectual complacency.

The Passage of the Text

Books are — or, at any rate, used to be — powerful tools of fantasy, ambition, and enlightenment. Even today, those affected by war, disaster, or oppression, risk their lives preserving the remnants of literary culture. How do books inspire such care and passion? How do they travel across cultures? How do they resonate with readers across time and space? It is such questions concerning the movement of literature that guide the investigation of B. Venkat Mani in Recoding World Literature: Libraries, Bibliomigrancy, and Germany’s Pact with Books (Fordham, 2016). Mani’s term for the movement of texts, both the central paradigm of the work and a theory of world literature writ large, is “bibliomigrancy”, i.e. “the physical and virtual migration of literature as books from one part of the world to another”. In Mani’s dutiful reading, Germany plays a crucial role in the history of bibliomigrancy and the construction of the paradigm of world literature. Mani focuses specifically on Goethe’s internationalism, a literary worldview that saw the book a site of connection to other texts and to non-European literary traditions. It is such a relation, of Europe with “non-European peripheries”, that Mani regards the conceptual genesis of world literature in Germany. While the book is comprehensive and offers a deeply nuanced portrayal of global networks of writing and readership, BRB reviewer James Daniel wonders whether Mani should not perhaps also have included further discussion of the contemporary political crises and the attendant migrancies they have borne. How, for example, has the rising tide of nationalism and xenophobia influenced world literature? These are questions that a future-oriented study of the phenomenon of world literature might need to tackle.

Unity, (Inter-)Nationalism, and Science

One might think that there is only one genuine science, and that all the various disciplines and approaches are just historically contingent, or simply a matter of convenience. The general question of what provides the ‘cement’ that does the unification — whether this is achieved by laws of nature or shared concepts, say — is rarely asked these days. Partly this is because a major part of contemporary philosophy of science has moved towards the actual, micro-level description of scientific practice. Yet broader forces are at play too. Up until the mid-20th century, Unity of Science movements flourished since — in the minds of philosophers, at least — social and moral virtues were firmly attached to the epistemic virtues of unification, reduction, and conceptual economy. Yet during the Cold War period this link was permanently severed, and discussions about the Unity of Science were at best confined to questions of scientific knowledge in the abstract. A recent edited volume by the late Harmke Kamminga and Geert Somsen gathers new essays on the rise and decline of Unity of Science movements. As BRB reviewer Adam Tamas Tuboly argues, the volume makes a convincing case that questions concerning the Unity of Science cannot be separated from questions of ideology; indeed, that the history of science, philosophy, persons, and institutions can only be told successfully once this link is accepted and subjected to rigorous analysis.

Love in the Time of Swarms

What sort of life has digital technology given us? The techno-utopians of Silicon Valley claim to have the answer: connectivity — the ‘neutral’ fact of creating links between nodes in a network — has the potential to transform and improve every aspect of society, from economics to politics and culture. In a series of recent books, Korean-German philosopher Byung-Chul Han, who teaches cultural studies at the Berlin University of the Arts, has explored a diametrically opposed vision of digitally mediated societies: The vanishing, in the digital age, of established norms of privacy has not led to the promised condition of transparency and openness, but has only furthered neoliberalism’s project of surveillance and control, while the constant demand for self-improvement and an entrepreneurial notion of the self has given rise to a pandemic of existential fatigue. In his two most recent translations, ‘In the Swarm: Digital Prospects’ (2017, original German 2013) and ‘The Agony of Eros’ (2017 [2012]), Han turns his eye to the digital terrain of contemporary social relations, in politics as well as at an interpersonal level. And in both cases, the promised means of transformation turns out to be a very real hindrance: In politics, digital connectivity does not facilitate, but more often than not precludes, the establishment of meaningful political collectives; likewise, the ubiquitous availability of pornographic images does not liberate sexuality, but rather impedes intimacy. Yet, as reviewer James Daniel concludes, Han’s incisive criticism of boilerplate techno-utopianism raises a thorny question: How can we effectively condemn the supremacy of the digital without at the same time appealing, at least implicitly, to technophobia?