Historically, more than any single institution, art publications have been primary sites for discourse surrounding the artistic field. And yet most recently, the discourse has seemingly moved elsewhere—away from the formal vocabulary used to explain art production, away from traditional art capitals, and away from the printed page. At times, new discursive practices even replace traditional forms of art production. Given the current climate of disciplinary reconfiguration and geographic dispersal, it has become apparent that the urgent task has now become to engage the new intellectual territories in a way that can revitalize the critical vocabulary of contemporary art. We ...

Things would be much simpler if there existed a consistent means of evaluating art’s capacity to provide a concrete value for people. It’s a problem to which capital provides the most immediate solution—beyond the mundane routine of the art market, Brandeis University’s (ongoing) attempt to close their Rose Art Museum and liquidate its entire collection stands as a particularly unfortunate example of how a priceless collection of art, given the right circumstances (total financial meltdown), still finds its price. One is also reminded of the tragic decision by Middlesex University to close its renowned philosophy department in order to cut ...

These days, it is fairly clear that we consider art to be a trans-disciplinary field in a position to nurture other disciplines, and to be nurtured by these other disciplines in turn. As promising as this might sound, the terms for this exchange become significant, because it remains unclear what exactly we presume art to offer to the world. When hard pressed, we usually prefer not to prequalify the nature of artistic contribution at all, because in fact artists reserve the right to offer nothing other than doing work on their own terms. This requires a delicate balance, and it ...

Beyond performative resistance and melancholic complicity with the existing order, a crucial strategy emerged in the 1980s from a collective of artists in Yugoslavia who used complicity as its most lethal weapon. Inke Arns and Slavoj Žižek have respectively described the activities of NSK (Neue Slowenische Kunst) and its sub-groupings (the band Laibach and the artist collective IRWIN, and Scipion Našice Sisters Theatre, among others) variously in terms of over-identification or subversive affirmation, as performing the “hidden reverse” of state ideology. From Laibach’s nationalism in drag to the issuing of a passport for an imagined “NSK state,” NSK is perhaps ...

What if history actually did end with the fall of communism and the end of the cold war, as Fukuyama claimed, and we are now enjoying some kind paradise of liberal democracy with no better political framework to strive towards? Or, what if a recognition of exploitation and social inequities actually is leading to a massive workers’ revolution that will reclaim the means of production and lead to a more equal distribution of resources and power—whether Marxist, democratic, or otherwise? Indeed, we are unsure whether we are still inside of an idea of progressive social emancipation and human self-realization that defined the modern era, ...

To get rid of violence, you have to get rid of people, Tariq Ramadan once said in an interview. Of course, Ramadan meant this as an impossibility and a warning against overzealous idealism. But what an idea! By getting rid of people completely, we could have totally frictionless surfaces for exchange. Removing the human factor would effectively erase the difference between ethical and unethical behavior, visible and invisible infrastructure, finally relieving the increasingly tedious obligation to explain how political orders function, how economic transactions are guided. Those still living would only need to deal with the end products of systems ...

Francis Fukuyama, and even his mentor Alexandre Kojève before him, warned of boredom, stasis, and homogeneity being characteristics of the “universal homogenous state” that would mark the end of history. As Fukuyama put it: in the post-historical period there will be neither art nor philosophy, just the perpetual caretaking of the museum of human history. And indeed, the phase of contemporary art has also been characterized in discussions over recent years as a reformatting of time into a perpetual present. The contemporary is the now that never ends, the art that circles itself at the tail end of history looking back on defunct ideologies, archiving and polishing them ...

This issue marks the beginning of e-flux journal’s second year. The open-ended editorial model seems to be working—contributors have frequently chosen to borrow, extend, or elaborate upon concerns opened up by previous texts. So far, discussions on self-design have spoken to an interest in self-building practices, the factory as a museum became the museum as a factory, while a speculative model for granting legitimacy to artistic acts in the absence of exhibition infrastructures sidestepped both spaces. An essay on the dormant potential in the art academy stimulated a discussion about art education, while questions of how art pedagogy can contribute ...