By Russell A. Berman · Wednesday, October 26, 2016 In addition to exploring the history and legacy of the George Circle, Telos 176 (Fall 2016) features a special section of topical writing, introduced here by Russell A. Berman, that continues our ongoing commitment to setting forth a critical theory of the contemporary. Telos 176 is now available for purchase in our store.
 For nearly half a century, Telos has sustained a discussion of critical theory, broadly understood, encompassing various and diverse intellectual traditions and individual thinkers whose work points toward trenchant examinations of our contemporary society and culture. Articles published in the journal operate in various registers—philosophy, political theory, intellectual history, cultural criticism, or more generically “theory”—but despite this range of disciplinary idioms, they each contribute directly or indirectly to the ongoing elaboration of an examination of the present. Beyond their import as contributions to their respective academic fields, Telos articles enhance our ability to articulate the ongoing and constantly evolving critical theory of the contemporary.
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One often speaks of the importance of poetry for thought, even of poetry as a mode of thinking, and perhaps nowhere more than in Germany, the country of Dichter and Denker, of poets and thinkers. The German intellectual tradition is defined by a long, intimately interwoven relation between poetry and thought going back to the solidification of the Modern Age in the eighteenth century: Klopstock’s “Republic of Letters”; Goethe and Schiller’s Classicism, especially Schiller’s “aesthetic state”; Hölderlin’s “founding poets” and the centrality of poets in “the time of need”; Jena Romanticism’s inextricable relation between “Symphilosophie” and “Sympoesie”; Hegel’s definition of beauty as “the sensible shining forth of the idea”; and onward to this day.
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By Andreas Pantazopoulos · Thursday, August 11, 2016 How are we to explain the current “revolt against the elites,” the “new populist wave,” referred to by the French philosopher, political scientist, and historian of ideas Pierre-André Taguieff in a recent interview? What follows will try to reflect on specific aspects of the intimate relationship between populism and nationalism, the import of the conspiracist view of sociopolitical phenomena, and the overall “populist illusion” in the left-wing version of populism, with reference to the Greek experience of the past few years, notably through the Syriza phenomenon. To the extent possible, an effort will be made to examine this against the backdrop of a comparative approach to left-wing populism in general.
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Politicians who warn us against the New Right have been speaking about “Weimar conditions.” Isn’t the comparison with the pre-Hitler era exaggerated?
Not as far as the surprise attack dynamic is concerned. One is in fact reminded of the speed with which the National Socialist party gained political ground in the Weimar Republic. First it had 18%, then suddenly 30%, and soon governing without it became practically impossible. Let’s be honest: Today no one knows where the AfD will reach its limit. In Austria, the candidate of the right-wing populist FPÖ got half the votes. Not that long ago, who would have thought this possible?
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By Pierre-André Taguieff · Saturday, June 25, 2016 Today, the anti-elitist political concept responds directly and effectively to social demands in Europe and the United States. And this anti-elitist or anti-system concept perfectly encompasses both the left and right, and, of course, the extremists. As different as they are, the new leaders are protesting and transgressive. Their demagoguery is marked by the language of transgression, provocation, and excess, based on the subversion of language or behavior codes: for them, this is a matter of drawing a clear distinction from the standard model policy. They can complain about being demonized by their opponents, while still trying to stay slightly demonized in order to maintain their attractiveness. This is the prerequisite to the seduction that they perform. This differentiates them from formatted and conformist leaders, who pursue respectability, which makes them somewhat watery.
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By Kyle Nicholas · Tuesday, June 14, 2016 Christopher Lasch’s “Liberalism and Civic Virtue,” from Telos 88 (Summer 1991), seeks to gain a better understanding of the internal contradictions of liberalism in one of its most optimistic moments. With the fall of the Berlin Wall, Western economic and political liberalism stood as the last-remaining major ideology of the twentieth century. Amidst the euphoric optimism surrounding the “end of history,” Lasch looks at the challenges that liberalism, with no major competitors on the world stage, poses to itself rather than those posed to it from the outside; for it might just be that liberalism itself is decaying like other major twentieth-century ideologies, though this process is merely delayed.
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