Lichtgeschwindigkeit 8320
am Montag, 23. Juli 2018
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Was machen eigentlich die Goethe-Institut-Filialen in den USA anbetracht des Ansehensabsturzes der deutschen Kultur allgemein und auch der deutschen Mitspieler-Rolle in der Politik?
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So frage ich seit vielen Jahren in der LICHTGESCHWINDIGKEIT.
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Wohlwissend, dass Goethe-Institutler von Marx in der Regel überhaupt keine Ahnung haben (wie viele, der 46 blauen MEW-Bände haben Sie gelesen?), ist es ein mehrfacher Skandal, dass ausgerechnet in den USA der Eindruck erweckt wird, MARX spiele eine kulturelle Rolle in Deutschland – heute, morgen oder grundsätzlich.
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Jetzt kommt also STEVE BANNON, der TRUMP-Hetzer, um in Europa eine TRUMP-Partei zu etablieren (die Organisationsform ist noch nicht festgelegt – es geht um Erfassung populistischer Adepten in der EU). Inzwischen war BANNON in LONDON und will nach BRÜSSEL einladen, wo ihn PIS-Polen, UKIP-London und Orbán-Ungarn bereits aufgesucht haben.
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Und was machen die Goethe-Institute in der Wechselrichtung in den USA?
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Da läuft augenblicklich ein MODUL mit dem Titel:
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MARX NOW.
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Ich zitiere www. goethe.de/ins/us/de vom 22. Juli 2018:
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„Marx now. What is still interesting about Karl Marx 200 years after his birth?
The Goethe-Institut in North America asked around for interesting perspectives on Marx and came across all sorts of things worth seeing and hearing.
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The Goethe-Institute in the US – Boston, Chicago, Los Angeles, New York, San Francisco and Washington – in social media schreibt augenblicklich in der WEBSIDE:
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„… For “Reading Marx/Marx Lesen”, the Goethe-Institut has asked people in various cities in North America and Germany to select and read short quotations from Marx and to explain why these texts are still relevant today. The result is a kaleidoscope of voices that raise the key issues of our time and seek their solutions. We were surprised ourselves by what Marx has to say!
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Regardless of one’s opinions about the political movements affiliated with his name, it is impossible to deny that Karl Marx (1818-1883) remains one of the most influential thinkers of all time. Marx Now probes the meaning of his intellectual legacy for our moment
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Marx Now
What is still interesting about Karl Marx 200 years after his birth? Why do people on both sides of the Atlantic read the works of this old philosopher of economics?
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And what can we learn from Marx today?
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The Goethe-Institut in North America asked around for interesting perspectives on Marx and came across all sorts of things worth seeing and hearing. We asked public figures in science, politics and culture to read their favorite Marx texts, select the best Marx films and put together a playlist of revolutionary music. Rediscover Karl Marx with us and join the discussion!
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By Sina Rahmani
Indeed, the identity of modern Germany as “the land of poets and thinkers” (Das Land der Dichter und Denker) owes a great deal to the man born two centuries ago in the small provincial town of Trier. Over the course of the twentieth century, more than two billion people lived under a form of government that utilized (or claimed to utilize) his ideas about economic production and social organization.
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Modern day unionism and the hard-won protections and rights that millions of workers around the globe enjoy are inextricably linked to the pioneering and fearless radicalism of Marx and his allies. Before the collapse of the Soviet Union and the reunification of Germany, one could expect to stumble across a bust of his face or a statue of him in thousands of cities and villages across Europe and Asia. Successive generations of scholars across the globe dedicated their careers to collecting, preserving, and debating his life and writings, and countless universities, schools, and even cities were named in his honor.
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A major reappraisal (eine grundsätzliche Neubewertung von Karl Marx)
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Two centuries after his birth, a century after the Soviet Revolution and three decades since the end of the Cold War, the Goethe-Institut’s Marx Now probes the afterlife of Karl Marx and the various strands of Marxism derived from his oeuvre. Despite all the experts who gleefully announced his demise after the end of the Cold War, Marx is currently experiencing a major reappraisal. Be it Raoul Peck’s film The Young Karl Marx (2018), numerous excellent biographies about him and his circle of friends and family or the thousands of reading groups, inspired by the ‘Occupy’-protests, combing through Das Kapital – Marxist theory is no longer the private domain of professional Marxologists and a narrow band of self-declared radicals.
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More than a hagiography
But Marx Now is intended to be more than simple hagiography – the man was hardly a saint, as his private letters make clear. And, more importantly, for millions of people from South America to Europe to Southeast Asia, his name is very intimately associated with violence and trauma: a natural consequence of the countless authoritarian police states that used his ideas to legitimize their anti-democratic rule. Marx Now probes the meaning of his intellectual legacy for our moment. The world in which Marx lived was only beginning to feel the effects of industrial capitalism; it would take more than a century after his death in 1884 for capitalism to attain unrestrained global dominance. While he did envision what we today call the global assembly line, the nineteenth-century Marx could never have fathomed how mass digitization would fundamentally change not only how we produce and consume virtually every kind of good and service, but also how we think about the world itself.
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The Goethe-Institut has asked a diverse group of philosophers, intellectuals, and artists about the meaning of Karl Marx for our contemporary world. In the face of widespread economic and ecological despair, what – if anything – can Marx do for us now? And how, to borrow his own phrase, can we use Marx now to not simply interpret the world but to change it?
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Author
Sina Rahmani is a writer, scholar, and translator based in Los Angeles. He completed his PhD in Comparative Literature at UCLA. His works have been published in PMLA, boundary 2, Iranian Studies, and the Radical History Review.
April 2018 „
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Dietmar Moews meint: Wie dumm! – Weder deutsche Vertreter des Goethe-Instituts bringen hier „ihren“ Marx. Noch deutsche Philosophen oder Politologen, sondern immer wieder nur SALONPERSONNAGE, die MARX schick finden produzieren da in den Goethe-Filialen der USA.
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Wer ist dann da augenblicklich der Chef im deutschen Bundesaußenministerium, genannt Außenamt (AA). Ja? – es ist der SPD-Politiker HEIKO MAAS, der ebenfalls von MARX keinen Schimmer hat. Er lässt einfach delegieren.
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Die Deleganten delegieren ebenfalls an die im Goethe-Institut auftretenden US-MARXISTEN, die sich folglich selbst importieren, als ihr Vorurteil deutscher Kultur in die USA.
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Was sollten sich TRUMPISTEN dabei über Deutschland denken?
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Kannte MARX den Unterschied zwischen Rustbelt und Roastbeef?
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Und was können wir vom Goethe-Institut heute lernen?
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Und was von Marx?
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