Spinoza, distributed rootless cosmopolitan

I have written about or documented Spinoza-related materials in various cyberlocales (this one included), and it occurs to me I should link to the relevant pages on my own sites at least, because I was not certain where to place this link to an insightful document on Spinoza's rootless cosmopolitanism:

Baruch-Benedictus: From uprooted roots to root-independent ideas? by Marcelo Dascal

This essay can be compared to Rebecca Goldstein's Betraying Spinoza, which was published at or near the beginning of a popular Spinoza revival of recent years. I wrote about this elsewhere, engaged Goldstein personally on the book talk circuit, and in an online forum. I do not recall where, offhand.  However, I began my blogging about Spinoza with . . . .

Rebecca Goldstein on the 350th Anniversary of the Excommunication of Baruch Spinoza

I followed this up with:

• My Yiddishe Spinoza
• Constantin Brunner (1)
• Leibniz
• October Reading Review (1):  Grossman, Neal. Healing the Mind: The Philosophy of Spinoza Adapted for a New Age

Newer entries show up in the current version of my Studies in a Dying Culture blog under the rubric Spinoza. The entries to date are:

• Leibniz’ Spinoza anxiety revisited
• Spinoza’s Semantics

There are a number of Spinoza pages on my main web site. Regardless of subject matter, they all (and also external web pages) can be accessed via my bibliography:

Spinoza & Marxism (with Basic Spinoza Web Guide)

65th anniversary for Rootless Cosmopolitans!

Today was one of my two candidates for the establishment of a Rootless Cosmopolitans Day. "Rootless Cosmopolitans" was a Stalinist code word for Jews, marking a deadly turn in the nasty anti-Semitic history of almost the entire life span of the Soviet Union. The USSR, already gripped by Stalinist paranoia in the purges of the 1930s, took an even more paranoiac ultra-nationalist, xenophobic turn following its victory over the Nazis, mimicking their bigotry, scapegoating, and destructive cultural policies (the era of Zhdanov).  This ultranationalist, anti-western campaign against "unpatriotic" "cosmopolitan" elements began in 1946 (August 14, in Pravda), and on December 22, 1948, it was specifically tied to Jews, in this speech:

A. Fadeev: "O nekotorykh prichinakh otstavanie sovetskoi dramaturgii" [On Several Reasons for the Lag in Soviet Dramaturgy], Literaturnaya gazeta (Moscow), 22 December 1948, p. 1.

And from there, it only got worse, leading to a murderous campaign against Soviet Jews terminated only by Stalin's death.

Aside from the fact that the anti-Semitic campaign is today eligible for Social Security, it remains relevant. Eastern Europe is a worse anti-Semitic sewer today than it was under Soviet rule, reverting to its prior glorious heritage. But it is also not a dead issue in the USA, for countless Americans are locked in rigid racial/religious categories and simply cannot understand, even when they are not overtly hostile, those sneaky, slippery, chameleon Jews, especially the secular ones, that elude fixed categorization. They don't understand the firmly religious/ethnic ones very well, either.

So rootless cosmopolitans, stand proud, say it loud, and fuck 'em if they can't take a joke!

My other choice for Rootless Cosmopolitans Day is July 27, on which day in 1656 Baruch Spinoza, blessed be he, was expelled from the Jewish community, thus becoming history's first rootless cosmopolitan in theory and in practice.

REFERENCES:

"From Anti-Westernism to Anti-Semitism" by Konstantin Azadovskii and Boris Egorov in Journal of Cold War Studies, 4:1, Winter 2002, pp. 66–80.

"About one anti-patriotic group of theatre critics," Pravda, 28 January, 1949, p. 3.

Rootless cosmopolitan - Wikipedia, the free encyclopedia

Jeremiah Wright, MLK, black theology & Obama (3)

Wow! I have five days of media extravaganzas to catch up on. OK, I need to retrace my steps to Saturday 25 April, when Jeremiah Wright appeared on Bill Moyers Journal.

First, for more background on black liberation theology, see:

Bill Moyers' Interview with James Cone, November 23, 2007.

Now, for the good stuff:

Bill Moyers' Interview with Reverend Jeremiah Wright, April 25, 2008.

Let us disassemble the ideological basis of this presentation step by step. First, we have a review, replete with video clips, of the course of Wright's career with his church, emphasizing the social services provided to the working class black community and political agitation against injustice. Then, we are introduced to Barack Obama, who began his association with Wright as a religious skeptic, with a purely pragmatic political motive to join up with Wright, but later allegedly becoming a religious believer. And then we are introduced to yet another ingredient: a clip of black children dressed in dashikis, with a voice-over indicating Wright's inculcation of allegiance to the "black value system" and and to black Americans' alleged African roots. And here is where the wool begins to be pulled over our eyes.

What is wrong with doing this in the current period, say 1989 or 1999 or next year in 2009 as opposed to 1969 or 1959? What is different about de facto segregation in post-apartheid America compared to the rigid segregation imposed by the state and civil society in the period during what we call the modern civil rights movement revved up in the '50s, reached a turning point with the landmark legislation of 1965, and mutated to a new level of militancy as the civil rights legislation failed to alter the intransigent economic and social institutions that kept black America down? Before the protean black power ideology came to the fore in the late '60s, any "black value system" that existed was not a metaphysical entity but a system of social arrangements imposed by white violence and black strategies of both adaptation and resistance given the conditions imposed. As such, the situation fostered the affirmation of both cultural particulars and universal values. This was the mental universe in which Martin Luther King, Jr. moved, with all the expansiveness and limitations that his historical moment embodied, to become a leader of a real movement and the symbolic representative of the greatest political expression of human dignity the world has ever seen.

The nebulous ideology of "Black power" also reflected a historical moment, and MLK grappled both with this mutation in the movement and the objective conditions that engendered it. On the 40th anniversary of his assassination, the media opened up to the point where the average person today could delve further into the depths of King's courage and greatness than the mainstream media would ordinarily foster on such occasions. Had King not been cut down in Memphis the day he readied himself to lay down his life for black garbagemen, he surely would have never been allowed to survive the Poor People's Campaign then in the planning stages. The Poor People's Campaign was not about the maintenance of a separate "black value system" but multiracial class warfare on the march to smash through the ghetto walls of economic, social, political, educational and cultural segregation, grinding them to dust beneath a blitzkrieg on institutional privilege and intransigence. In comparison to this, the prospective of black liberation theology is a petty-bourgeois piss-ant.

All the documentation of all the politicized black churches that provide social services cannot evade the essential duality of the role of petty bourgeois preachers who minister to the underprivileged. Their role is to firm up their power base and their position atop their power base, ideologically bolstered not merely by a rational rationale and function, but via an irrational and essentially authoritarian legitimation via religion turned provincial and nationalistic, which gives us black liberation theology.

Thus the "black community" and the "black value system" become metaphysical entities, and the black political preachers who survived King, whatever good works they do, have never risen and never will rise to his level but rather ideologically decay and ultimately stink once the historical moment that vivified them has passed and their mode of adaptation is drained of growth and life.

Stay tuned for more to come!