FROM LEFT‐WING TO COMMUNIST MELANCHOLY: TRAVERSO'S WAGER

Enzo Traverso's inspired book Left‐Wing Melancholia revisits iconic representations of revolutionary hopes and defeats not to draw up an inventory of what has been lost but rather to remind his readers that past defeats also contain the traces of unfulfilled possibilities. After the end of the Soviet Union and the global triumph of neoliberal capitalism, the communist utopian imagination of a classless society, Traverso suggests, can be reignited through memorial practices of resilient, resistant melancholy. Traverso's argument draws on Walter Benjamin's notions of materialist history, redemptive memory, and knowing melancholy. Yet the nameless vanquished masses to whom Benjamin's concept of history seeks to do justice remain marginal in Traverso's book. Instead, revolutionary defeat is cast in the tragic mold of succeeding by failing, a trope exemplified by figures such as Auguste Blanqui, Charles Péguy, or Daniel Bensaïd. In response to Traverso's reliance on the transhistorical category of the tragic, this essay argues for a more abstractly theoretical understanding of left‐wing melancholy as conditioned by historically specific class relations that constrain and challenge the engaged intellectual. Moreover, this essay questions Traverso's dualistic treatment of politically committed (Benjamin, Brecht, C. L. R. James) and elitist intellectuals (Adorno) and concludes that the concept of left‐wing melancholy must ultimately be interrogated against the backdrop of a lingering uncertainty about the relationship between theory and praxis that, as Adorno claims, one can already find in Karl Marx—an uncertainty that is hence inscribed into the history of any Marxist theory of revolution and history.     

Rethinking historiography and ethnography: Surrealism’s intellectual legacy

ABSTRACT

Taking up Maurice Blanchot’s perceptive claim that “Surrealism remains always of our time”, the essay traces the importance of Surrealism for rethinking the methods of historiography (for Walter Benjamin) and ethnography (for James Clifford) in ways that allow us to appreciate the significance of Surrealism’s intellectual legacy. In his early essays on Surrealism and the monumental, unfinished work, The Arcades Project, Benjamin developed a new historical methodology, what I term surrealist historiography, that sought to uncover the latent dimensions of culture, obscured by the dazzling sheen of progress embedded within conventional historical narrative. If Benjamin found in Surrealism a way to overcome the limitations of a Rankean historicism, the point of departure for Clifford’s essay, “On Ethnographic Surrealism” is the crisis of ethnographic authority precipitated by a postcolonial critique of the discipline of anthropology. Clifford’s aim in this essay is thus to provide a provocative reassessment of Surrealism’s self-reflexive ethnographic spirit and what it might contribute to a refashioning of ethnographic practice as a polyvocal assemblage that holds in tension disparate material realities and aesthetic principles. Surrealism’s intellectual legacy thus lies, as Michel Foucault has claimed, in its path-breaking interdisciplinarity, which is why it continues to be, for Blancot and others, “a brilliant obsession”.     

The commercialization of molecular biology: Walter Gilbert and the Biogen startup

Abstract

Recombinant DNA technology was invented in 1973. Within a few years, molecular biologists began developing practical applications and establishing private companies to exploit them commercially. In 1978, Harvard biologist Walter Gilbert, one of the leading figures in the field, joined the founding scientific advisory board of a Swiss biotech startup called Biogen. He later became the company’s CEO. His participation helped Biogen recruit top scientific talent in the United States and Europe and encouraged many of his professional colleagues to follow his example and go into business. In this way, Gilbert became a linchpin in the formation of the contemporary biotechnology industry. Because his adventures in business were shaped by circumstances unique to the late twentieth century, Gilbert’s case adds a distinctive point of reference to studies of academic entrepreneurship. It also points to internal contradictions and conceptual ambiguities in neo-institutional accounts of research privatization.     

Orthodox violence: “Critique of Violence” and Walter Benjamin's Jewish political theology

This paper deals with the role of Judaism in Walter Benjamin's famous 1921 essay on violence and law, Zur Kritik der Gewalt. Despite the intense attention devoted to this essay, the role of Jewish myth in it has not yet been thoroughly explained. This study contends that the association between what Benjamin termed revolutionary violence and the Jewish messianic tradition, which plays a central role in the evaluation of Benjamin's text, is far more problematic than has hitherto been assumed, and poses a serious challenge, which has not been fully examined in its historical context. Second, this essay claims that the subversive elements that many have supposedly found in Benjamin's text and the attempts to link these elements to messianic traditions are also unconvincing. Third, the paper contextualizes Benjamin's thought within the framework of the Jewish political–theological debate of the period. It contends that Benjamin's theory of law and justice should be understood not as a revolutionary, anti-republican text, as has been generally accepted, but as a secularized conservative orthodox one. In doing so, it seeks to shed light not only on Benjamin's early thinking and its influences, but also on the neglected element of Jewish orthodoxy within the broader topic of political theology.     

Walter the Chancellor on Ilghazi and Tughtakin: a prisoner’s perspective

This article concerns two leading Turkish rulers, active in the Near East during the crusading era: Tughtakin of Damascus and Ilghazi of Mardin. They were important commanders, but the surviving sources create difficulties when outlining the contours of characters and cultural perspectives. Muslim authors typically present them as idealised Islamic rulers and yet it is difficult to accept such stereotyped portraits. This article sheds new light on these men, seeking to understand how far they had transitioned from the steppe culture of their forefathers into a more distinctively Islamic mould. It focuses in particular on the Antiochene chronicle written by Walter the Chancellor. He witnessed both rulers at first hand when he was their prisoner in Aleppo in 1119, an experience which left him deeply scarred. This is tainted evidence, yet it will be shown that many of Walter’s observations also provide invaluable insights that deserve to be taken seriously.     

Alfred Walter Campbell’s return to Australia

Alfred Walter Campbell (1868–1937) established the basic cytoarchitectonic structure of the human brain while he was working as a pathologist at the Rainhill Lunatic Asylum near Liverpool in the United Kingdom. He returned to Australia in 1905 and continued doing research while establishing a neurological practice. His research over the next 17 years focused on four topics: (a) localisation in the cerebellum, (b) the neuroses and psychoses in war, (c) localisation in the cerebral cortex of the gorilla, and (d) the causes and pathology of the mysterious Australian “X” Disease (later known as Murray Valley encephalitis). In this article, I elaborate on his research in these areas, which provided evidence (a) against Louis Bolk’s thesis that variation in the size of the cerebellar cortex reflected variation in the amount of cortex controlling various groups of muscle, (b) against the view that the neuroses and psychoses in war were different from those in civilian life, (c) for a parcelation of the cortex of the gorilla brain that supported his earlier findings in the higher apes, and (d) on the cause and pathophysiology of Australian “X” disease. Much of this research was overlooked, but it remains of considerable value and historical significance.     

“Lachkabinett” und “großes Fest” der Physiker. Walter Grotrians “physikalischer Einakter” zu Max Plancks 80. Geburtstag

“Funhouse” and “Big Celebration” of the Physicists. Walter Grotrian's ?Physical One‐Act Play”? for Max Planck's 80th Birthday. On the occasion of Max Planck's 80th birthday on April 23, 1938, a “big celebration of the physicists” (großes Fest der Physiker) was celebrated at the Harnack‐House in Berlin. The festivities were organized by the German Physical Society. Part of the ceremony was a “Physical One‐act‐play” (Physikalischer Einakter) written by the Potsdam astrophysicist Walter Grotrian. The actors of the humorous play were chief protagonists in the development of quantum theory such as Debye, Sommerfeld and Heisenberg. In this essay we analyze Grotrian's drama against the background of both the festive event and the professional and social setting of the physicists. We argue that below the level of comedy a number of characteristic and normally unexpressed aspects of the epistemic culture of the German physics by the end of the nineteen‐thirties is treated in the play.     

TO THE PLANETARIUM—THERE IS STILL TIME!

This review essay examines James McFarland's Constellation: Friedrich Nietzsche and Walter Benjamin in the Now‐Time of History, which stages a comparative reading of the two thinkers’ works and argues that they shared a resistance to the conventions of nineteenth‐century historicism as well as a desire to attend not to causation as a force in history but rather to the importance of each individual “present.” Benjamin's term “dialectics at a standstill” is a formulation only a reader of Nietzsche could have produced, as McFarland ably demonstrates. This review essay also delves into Benjamin's own use of the “constellation” motif, identifying complexities McFarland leaves out of his account. Influenced by Nietzsche's own uses of astronomical and astrological motifs, Benjamin employed the image of the constellation as a symbol not only for temporality (say, of the time it takes for starlight to reach our planet). He also used it to examine our transforming relationship with the cosmos and with nature most broadly, and, in the famous “Theses on the Philosophy of History,” he used it as a figure for the proper relationship historians should establish between their own period and the past; this is what yields an understanding of the present moment as the Jetztzeit, the “time of the now” enjoying its own dignity beyond any causal relationship with the future it may have. However, and as this review essay suggests, Benjamin's uses of the constellation image, and of images of stars, telescopes, and planetariums more generally, were highly ambivalent. They can serve as indices of his shifting views of modernity and of his desire that modern experience, seemingly condemned to alienation, might be redeemed.     

FROM VAGUE SYMBOLS TO CONTESTED CONCEPTS: PEIRCE,W. B. GALLIE,AND HISTORY

This article explores Walter Bryce Gallie's notion of “essentially contested concepts” from a viewpoint that has hitherto been neglected, namely its relation to the philosophy of Charles S. Peirce. As a matter of fact, Gallie was an authoritative reader of the American philosopher. All areas of his work are influenced by his attempt to take up and further articulate a major insight of Peirce's semiotics, namely the idea that symbols are inherently vague, and that their meaning is in a state of perpetual growth. At the same time, Gallie rejected another crucial tenet of Peirce's philosophy, that is, the idea that the growth of signs is regulated by the possibility of a final agreement among sign‐users. Examining this ambivalent relation between the two authors will help us shed light on a question that was of crucial importance for Gallie: to what extent should we let our appreciation of concepts or beliefs depend on a historical examination of their meaning?     

“History had taken such a large piece out of my life” — Neuroscientist refugees from Hamburg during National Socialism

ABSTRACT

Approximately 9,000 physicians were uprooted for so-called “racial” or “political” reasons by the Nazi regime and 6,000 fled Germany. These refugees are often seen as survivors who contributed to a “brain drain” from Germany. About 432 doctors (all specialties, private and academic) were dismissed from the major German city of Hamburg. Of these, 16 were Hamburg University faculty members dismissed from their government-supported positions for “racial” reasons, and, of these, five were neuroscientists. In a critical analysis, not comprehensively done previously, we will demonstrate that the brain drain did not equal a “brain gain.” The annihilation of these five neuroscientists’ careers under different but similar auspices, their shameful harassment and incarceration, financial expropriation by Nazi ransom techniques, forced migration, and roadblocks once reaching destination countries stalled and set back any hopes of research and quickly continuing once-promising careers. A major continuing challenge is finding ways to repair an open wound and obvious vacuum in the German neuroscience community created by the largely collective persecution of colleagues 80 years ago.