Deniz Prometheus

To Make a Better World: Review of Stéphanie Roza’s Utopia Paul Kincaid Under Review:Utopia: From the Novel to Revolution. Stéphanie Roza, translated by David Broder. Verso, July 2025. Utopia (1516) by Thomas More has a good claim to being one of the most …

To Make a Better World: Review of Stéphanie Roza’s Utopia ancillaryreviewofbooks.org/2025/09/09/t...

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Een Inleiding in Het Kapitaal van Karl Marx
door Michael Heinrich

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Utopianism for a Dying Planet How the utopian tradition offers answers to today’s environmental crises

“Utopianism for a Dying Planet asks for a revival of utopian ideas, not as an escape from reality, but as a powerful means of changing it.” press.princeton.edu/books/paperb...

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“In the midst of noise there is a song that speaks with silence; you whisper to yourself: ‘Everything is easier than it seems, let your steps carry you.’” open.spotify.com/track/0juI2z...

Casina by Plautus. An Annotated Latin Text, with a Prose Translation tinyurl.com/29eazxh3 #freeaccess

+ According to Bloch, music is not merely an emotional experience but also a means of evoking in the collective consciousness the as-yet unrealized potential for freedom.

When Ernest Bloch’s understanding of music is considered within the framework of his philosophy of the not-yet (Noch-Nicht), it assumes a function that renders social utopias and future-oriented hopes visible through aesthetic experience. +

Secessio Plebis, the Roman Antecedent of the General Strike in Which the People Abandoned the City Although the right to strike wasn't regulated until the 20th century, labor strikes occurred for various reasons since ancient times, with the first documented case being that of the workers of Set Ma...

“labor strikes occurred for various reasons since ancient times, with the first documented case being that of the workers of Set Maat (now Deir el-Medina, Egypt) during the reign of Ramesses III.” www.labrujulaverde.com/en/2024/02/s...

From the perspective of contemporary feminist theory, she provides an early example of women’s processes of subjectification, creating a discursive space that challenges gender-based social norms and reinforces the epistemological status of women’s knowledge.

and thereby enacting an epistemic resistance against the monolithic voice of patriarchal discourse.

Christine de Pizan, through her literary practice developed in response to the intellectual and social marginalization of women in Medieval Europe, can be understood, within the framework of Foucault’s discourse theory, as making visible marginalized forms of knowledge

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+ This makes utopia more than a fantasy it’s part of real social change. Today, especially in discussions about ecological crises, gender politics, or alternative economies, utopia feels less like a dream and more like a political necessity and a way to imagine what’s possible in society.

I see Thomas More’s Utopia as a critique of early modern society, presenting a very closed, regulated idea of an ideal community. Bloch’s Das Prinzip Hoffnung, on the other hand, takes utopia out of that static frame, linking it to historical process, social action, and the “not-yet.” +

Marx’s repulsion and Serres’s turbulence: a Lucretian philosophy of movement This article demonstrates the importance of making explicit different conceptions of movement for the philosophy of sport. In addition to the mechanistic and the Aristotelian approaches, this artic...

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In this sense, although Democritus’ materialism provided Marx with a methodological point of departure, Marx’s distinctive contribution lies in surpassing this mechanical determinism by placing social practice and historical contingency at the very center of dialectical materialism. (4/4)

Thus, while the “laws of motion” of the capitalist mode of production may appear analogous to natural laws, they cannot be reduced to blind mechanism; they must be understood as dynamics shaped by class struggle, labor processes, and historical agency. (3/4)

Yet Marx does not remain within the limits of such mechanical causality; rather, he elaborates a dialectical model of historical development grounded in the contradictions internal to the relations of production and in the tensions that these contradictions continuously reproduce. (2/4)

Democritus’ atomistic determinism, which explains all processes of generation and decay through the necessary motion of atoms, bears a structural resemblance to Marx’s analysis in Capital, where the capitalist mode of production is examined in terms of its immanent and necessary laws. (1/4)

In modern political thought, these values are not merely abstract ideals but dynamic concepts continuously shaped through class relations, social struggles, and structures of power. History reveals how these concepts have been interpreted and which social forces have influenced their formation.

Freedom, equality, and justice have never held fixed meanings throughout history; in each era, they have been redefined within the context of prevailing social and political conditions.

Ateş Uslu (@atesuslu.bsky.social), A Social History of Political Thought, “Demands for Equality Against Abstract Universalism (1789‑1917)”

In this context, physical arcades and digital platforms operate as complementary spaces that sustain the continuity of capitalist desires and aesthetic experiences.

As users scroll through the feed, much like flâneurs, they experience social and aesthetic dynamics within these spaces where desires are staged. The mechanisms of “like,” “view,” and “share” generate new forms of modern capitalism through social prestige and digital commodity fetishism.

Today, social media platforms function as the digital projection of the aesthetic and desire-driven experiences that Benjamin identified through the Paris arcades. Instagram and TikTok posts create digital display windows in which users are both observers and consumers.

The task of critical historiography, in Benjamin’s view, is to “brush history against the grain” by retrieving and reactivating the suppressed experiences of the defeated, making the past a site of political struggle in the present. (5/5)

History, therefore, cannot be regarded as a neutral or objective chronology of events; it must instead be understood as a discourse of power, one that actively excludes, erases, and reconfigures memory in the service of hegemony. (4/5)

What he meant is that the cultural and historical record bears the imprint of domination, silencing the struggles and voices of the oppressed. (3/5)

Walter Benjamin, in his “Theses on the Philosophy of History” (1940), famously insisted that every document of civilization is simultaneously a document of barbarism. (2/5)