In avant-garde rhetoric, as appropriated by contemporary art, the ideas of social engagement and artistic achievement have been almost identical: after art’s self-sublation, its principal goal has supposedly been social engagement. Yet despite the internalization of the avant-garde’s socially oriented legacy, the true episteme and achievement of art since the 1960s has been conceptual surplus rather than social involvement. The negative antisocial character and vicious genealogy inherent to art since early modernist practices fostered various manipulations of this conceptual surplus, which eventually turned into the surplus value—the “metaphysical index”—of art’s economics, as Diedrich Diederichsen puts it. Regardless of whether this surplus is a cognitive gimmick, symbolic capital enhancing the cultural impact of an artwork, or a financialized abstraction simply increasing the cost of art, it has functioned as a hidden power of art in contemporaneity, and has been effectively disguised by art’s stated good will and emancipatory intentions. But what happens to art as an institution of contemporaneity if its codex of self-sublation and the logic of conceptual surplus are demolished by post-secular, post-conceptual cyber-fantasies?

“Oblivion” is too normal a term for what was and still is happening in “post-communism,” in that famous “transition” to primordial, predatory, or Raub capitalism without a human face in the whole of the ex-Soviet bloc plus Yugoslavia. The counterrevolutions may have in some cases (not in most of ex-Yugoslavia) been velvet ones, but for the most part they always had an iron fist consisting of military violence and financial reengineering toward scarcity and dependence on private funding: in brief, a violence dependent on tanks and banks.

The politicization of art mostly happens as a reaction against the aestheticization of politics practiced by political power. That was the case in the 1930s and it is the case now. For some time after the end of the Cold War, the political process seemed to be reduced to the tedious, boring work of administration. This bureaucratic work did not need art—and art was not especially interested in it. However, today politics has become a spectacle again. On its stage we see individuals who seem to have an artistic charisma of a certain kind. These individuals are celebrated but also passionately opposed. It is obvious that in this situation art cannot remain neutral, because politics has now entered the territory of art. It is also obvious that the contemporary art scene almost unanimously rejects the new populist movements and their leaders. This rejection has political reasons—but it has even deeper aesthetic reasons.

Dao is not a thing. It is not a concept. It is not the différance. In the Cixi of YiZhuan (易傳‧繫辭), Dao is simply said to be “above forms,” while Qi is what is “below forms.” We should notice here that xin er shang xue (the study of what is above forms) is the word used to translate “metaphysics” (one of the equivalences that must be undone). Qi is something that takes space, as we can see from the character and also read in an etymological dictionary—it has four mouths or containers and in the middle there is a dog guarding the utensils. There are multiple meanings of Qi in different doctrines; for example, in classic Confucianism there is Li Qi (禮器), in which Qi is crucial for Li (a rite), which is not merely a ceremony but rather a search for unification between the heavens and the human. For our purposes, it will suffice to simply say that Dao belongs to the noumenon according to the Kantian distinction, while Qi belongs to the phenomenon. But it is possible to infinitize Qi so as to infinitize the self and enter into the noumenon—this is the question of art.

A painting by Klee called Angelus Novus depicts an angel moving backwards, away from something which he is staring at. His eyes are opened wide, his mouth stands open and his wings are outstretched. This is how the Angel of History must look. His face is turned towards the past. Where we see the appearance of a chain of events, he sees one single catastrophe, which unceasingly piles rubble on top of rubble and hurls it before his feet. He would like to pause for a moment to awaken the…

Regardless of which Christian sect we ascribe it to, universalism remains a Western intellectual product. In reality there has been no universalism (at least not yet), only universalization (or synchronization)—a modernization process rendered possible by globalization and colonization. This creates problems for the right as well as the left, making it extremely difficult to reduce politics to the traditional dichotomy. The reflexive modernization described by prominent sociologists in the twentieth century as a shift from the early modernity of the nation-state to a second modernity characterized by reflexivity seems to be questionable from the outset.

1. Recent feminist and queer theorizations have turned emphatically away from the ambitions of late twentieth-century universalism in favor of particular forms of life. Lightning, atoms, jellyfish, and fetuses teem from the pages of prominent journals, as do HeLa cells, extinct aurouchs, wooly coral reefs, sacred pipestone, indigenous cosmologies, toxic dumps, and transgender frogs. 1 This patchwork of objects and life-forms has much to say about the ineradicable openness of the…

In Djibril Diop Mambéty’s 1992 dark comedy Hyènes , an extravagantly wealthy woman returns to her poor village seeking revenge. Her target is the man who humiliated her in her youth by getting her pregnant and abandoning her. It is not only death that she wants, but also justice. She will not murder the man by her own hand, as Charles Tonderai Mudede explains in this issue, but instead asks the village to mete out capital punishment, to murder him for his wrongdoing. In exchange, she will…

This year marks the thirtieth anniversary of Irwin—the artistic group that was and still is a part of the wider art movement known as “Neue Slowenische Kunst” (NSK). NSK has dominated the Slovene art scene of the past few decades and has influenced many artistic practices throughout Eastern Europe. At first glance, the art practice of Irwin seems to be a specific version of postmodernism. Indeed, in their works Irwin artists combine quotations from different artistic periods, styles, and…

Traditionally, the main occupation of art was to resist the flow of time. Public art museums and big private art collections were created to select certain objects—the artworks—take them out of private and public use, and therefore immunize them against the destructive force of time. Thus, our art museums became huge garbage cans of history in which things were kept and exhibited that had no use anymore in real life: sacral images of past religions or status objects of past lifestyles….

The title of this essay paraphrases the famous expression “Socialism with a human face,” which refers back to 1968, to the events in Czechoslovakia known as the Prague Spring, but also to the Soviet 1980s, the time of the late Soviet Union prior to perestroika, when the idea of changing the very nature of so-called “really existing socialism” from the inside according to human/democratic values was still popular among dissidents. Apparently, it was not a renewed and more refined socialism,…