“Badiou and Post-Maoism: Marxism and Communism Today“ (4/30/11 panel)

On April 30, 2011, the Platypus Affiliated Society hosted a panel called “Badiou and Post-Maoism: Marxism and Communism Today.“ This public forum was at the 3rd annual Platypus Affiliated Society international convention, at the School of the Art Institute of Chicago. Panelists: -Chris Cutrone (Platypus Affiliated Society) -Mike Ely (Kasama Project) -Joseph Ramsey (Kasama Project) -John Steele (Kasama Project) Please note: The recording for this panel was started mid-way through Chris Cutrone’s talk. The full text of Cutrone’s is available online here [ Description: How does the prominence of Alain Badiou’s approach to communism today speak to the present historical moment and its emancipatory possibilities? Badiou has prioritized May 1968 in France and the contemporaneous Great Proletarian Cultural Revolution in China for his conception of communism and its potential future. As a former student of Louis Althusser and follower of Jacques Lacan, as well as a philosopher of mathematics, Badiou’s work has emphasized a radical ontology of the “event“ to describe revolutionary transformation. In describing the politics of communism, Badiou has traced its modern history to the Jacobin phase of the French Revolution, periodizing modern communism’s two great “sequences“ from 1792-1871 and 1917-76. How does Badiou’s conception of communism relate to the history of Marxism in the 20th century, with its roots in the 19th century? How does Badiou’s work address the problem of capital, in Marx’s terms, or not, and what are the implications of Badiou’s communism for anticapitalist politics, moving forward? What does Badiou’s work say about the relation of Marxism and communism today? ___________________________________ Curious to learn more about Platypus? E-mail platypusvirtual@ to be connected with a chapter in your area. The Platypus Affiliated Society organizes reading groups, public fora, research, and journalism focused on problems and tasks inherited from the “Old“ (1920s-30s), “New“ (1960s-70s), and post-political (1980s-90s) Left, for the possibilities of emancipatory politics today.