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1 Transformations of the Public Intellectual Notes 1 Transformations of the Public Intellectual 1. E.M. Forster (1972 [1946]) ‘The challenge of our time’ in E.M. Forster (ed.) Two Cheers for Democracy (London: Edward Arnold), p. 58. 2. See ‘Hey, Big Thinker’ http://www.nytimes.com/2014/04/27/fashion/ Thomas-Piketty-the-Economist-Behind-Capital-in-the-Twenty-First- Century-sensation.html?_r=3, date accessed 4 January 2015. 3. ‘A 42 ans, celui qui fut pendant trois ans outre-Atlantique l’un des plus jeunes profs du MIT de Cambridge, mais préfère son petit bureau blindé de livres de l’Ecole d’économie de Paris au faste des grandes chaires universitaire made in USA, se dit ‘ravi’. See http://www.liberation.fr/economie/2014/04/25/ piketty-superstar-aux-states_1004593, date accessed 4 January 2015. 4. Die Welt: ‘Franzosen werden selten zu Rockstars in Amerika. Schon gar nicht, wenn sie ein Wirtschaftsbuch schreiben. Aber der bislang unbe- kannte Pariser Ökonom Thomas Piketty hat es in Übersee zu schnellem Ruhm geschafft. Innerhalb weniger Tage ist er zum Gesprächsthema einer ganzen Nation geworden’. See http://www.welt.de/print/die_welt/finanzen/ article127204933/Darum-werden-die-Reichen-immer-reicher.html, date accessed 4 January 2015. 5. The publisher De Bezige Bij paid 125,000 euro to Editions du Seuil, which is exceptional for a book that has already been published. See http://www. nrc.nl/handelsblad/van/2014/mei/07/kapitaal-de-bezige-bij-wint-strijd-om- vertaling-p-1376326, date accessed 4 January 2015. 6. See De Groene Amsterdammer, Special 29 Mei, 2014, and ‘Het ongelijk van Piketty’, 31 mei 2014. 7. ‘Pykettymania in de polder: ik ben boos’. De Volkskrant 6 November 2014. 8. I write about a ‘he’ in the ‘neutral’ form, as this book makes clear there are many female public intellectuals as well. 9. As Stefan Collini (2009, p. 256) has explained, the stress on ‘the universal’ is more French than British meaning ‘an amalgam of the metaphysical and the moral; truth and justice are instances of the universal’. 10. See Heynders and Hou, Transformations of the Public Intellectual in China, forthcoming. 11. These tensions centre around axes: hierarchy versus equality, generality versus expertise, passion versus distance and the individual versus the col- lective. In: Patrick Baert and Josh Booth (2012) ‘Tensions Within the Public Intellectual: Political Interventions from Dreyfus to the New Social Media’, International Journal of Politics, Culture and Society, 25, pp. 111–26. 12. Pierre Bourdieu (1991) ‘Universal Corporatism: The Role of Intellectuals in the Modern World’, Poetics Today, 12, vol.4, pp. 655–69. 13. The description is Said’s in Helen Small, 2002, p. 36. 14. In Habermas, Europe, The Faltering Project, pp. 49–59. 182 Notes 183 15. See ‘How Salman Rushdie Survived the Satanic Verses Fatwa’: http://www. vanityfair.com/online/daily/2014/04/salman-rushdie-fatwa-satanic-verses, date accessed 4 January 2015. 16. In this context, we should also think of the discussions of authenticity that pop up when celebrities donate money for good causes (the ALS bucket chal- lenge, Serious Request etc.). The public cynicism toward philanthropist stars shows just how much self-branding and honest engagement are interwoven. 17. See http://www.nytimes.com/2013/05/14/opinion/my-medical-choice. html?_r=0, date accessed 4 January 2015. 18. See Heynders, 2009. My inaugural lecture was the starting point of the pro- ject on public intellectuals in Europe, from which this book is the outcome. 19. Milan Kundera (2002) De kunst van de roman, Essay, 2nd edition (Amsterdam). 20. Richard Rorty (1989) Contingency, Irony, and Solidarity (Cambridge). In the introduction of this stimulating study Rorty explains his position: ‘This book tries to show how things look if we drop the demand for a theory which unifies the public and the private, and are content to treat the demands of self-creation and of human solidarity as equally valid, yet forever incommensurable’(p. XV). Most interesting are his analyses in part 3 of the works of Nabokov and Orwell. 21. See http://www.theguardian.com/culture/2011/may/08/top-300-british- intellectuals, date accessed 4 January 2015. 22. Among these categories are: Academics, Activists, Critics, Historians, Philosophers, Policy Advisers, and Political Scientists. 23. See among others J. Hillis Miller, On Literature, 2002; Marc Roche, Why Literature Matters in the 21st Century, 2004; Rita Felski, Uses of Literature, 2008. 2 Conscientious Chronicler, H.M. Enzensberger 1. Enzensberger: ‘Der Schlaf der Vernunft wird bis zu dem Tag anhalten, an dem eine Mehrheit der Einwohner unseres Landes am eigenen Leib erfährt, was ihnen widerfahren ist. Vielleicht werden sie sich dann die Augen reiben und fragen, warum sie die Zeit, zu der Gegenwehr noch möglich gewesen wäre, verschlafen haben’. See http://www.faz.net/aktuell/feuilleton/debatten/ enzensbergers-regeln-fuer-die-digitale-welt-wehrt-euch-12826195.html, date accessed 4 January 2015. 2. ‘In der “modernen” digitalen Welt machen sich viele Menschen den Wert des Privaten und der Vertraulichkeit nicht mehr genügend klar. Mit den heutigen technischen Möglichkeiten hätten Gestapo wie Stasi gigantische Möglichkeit zur Bekämpfung des Einzelnen. Und es ist eben nicht so, dass in “demokratischen” Gesellschaften Informationen zum Besten der Menschen eingesetzt werden. Sie werden zum Schaden des Einzelnen und zum Schaden der freiheitlich verfassten Gesellschaft eingesetzt. Deshalb gehen die Hinweise von Enzensberger durchaus in die richtige Richtung. Sie genügen allerd- ings nicht. Der Einzelne kann einem komplexen technischen System nicht die Spielregeln der Freiheit aufzwingen. Nur der Staat, wenn überhaupt, kann milliardenschwere global tätigen Konzerne zum Schutz der Rechte des Einzelnen anhalten.’ 184 Notes 3. Josef Josse, Germano-Google, Das Netzt ist entweder global oder gar nichts. See http://www.zeit.de/2014/11/internet-global-nsa, date accessed 4 January 2015. 4. See http://www.daserste.de/unterhaltung/talk/beckmann/sendung/1209 2013-das-digitale-ich-100.html, date accessed 21 August 2014. 5. Enzensberger’s ideas can be understood in the context of Adorno’s and Horkheimer’s thesis on ‘Kulturindustrie’, drawing on the idea that all cul- tural production is situated in the parameters of the culture industry; popu- lar culture production is standard and manipulates mass society See Dialectic of Enlightenment, 1944. Enzensberger is more optimistic about the critical potential of popular culture. 6. Heteroglossia, as Russian philologist M.M. Bakhtin has stated, is the result of several stylistic interventions: ‘Authorial speech, the speeches of the narrators, inserted genres, the speech of the characters are merely those fundamental compositional unities with whose help heteroglossia can enter the novel; each of them permits a multiplicity of social voices and a wide variety of their links and interrelationships (always more or less dialogized)’ (Bakhtin, 2008, p. 263). 7. See http://www.guardian.co.uk/books/2010/may/15/hans-magnus-enzens berger-interview/, date accessed 13 August 2014. 8. ‘Ich glaube (…) dass die politische Poesie ihr Ziel verfehlt, wenn sie es direkt ansteuert. Die Politik muss gleichsam durch die Ritzen zwischen den Wörtern eindringen, hinter dem Rücken des Autors’. (My Translation, O.H.) 9. A similar point of view was defended by philosopher Jacques Rancière: ‘Literature does a kind of side-politics or meta-politics. The principle of that “politics” is to leave the common stage of the conflict of wills in order to investigate in the underground of society and read the symptoms of history. It takes social situations and characters away from their everyday, earth- bound reality and displays what they truly are, a phantasmagoric fabric of poetic signs, which are historical symptoms as well’ (Rancière, 2010, p. 163). It is in the indirectness of literature that writers can be effective by exposing what is emerging from under the surface, while at the same time throwing light on what is so obvious in the world around us that most of us do not notice it anymore. 10. See http://www.zeit.de/1964/23/bin-ich-ein-deutscher/seite-2, date accessed 4 January 2015. 11. Für einen Bürger von Frankfurt am Main liegt New York vor der Tür, dagegen ist die Reise nach Frankfurt an der Oder psychologisch, politisch und geog- raphisch zur Expedition geworden. Der Fall beweist, daß sich Nationen rein administrativ und von außen, von einem Jahr aufs andere, zunichte machen lassen; er beweist damit die Hinfälligkeit des Prinzips der Nationalität. See Bin ich ein Deutscher?, http://www.zeit.de/1964/23/bin-ich-ein-deutscher/ seite-4, date accessed 4 January 2015. 12. See Enzensberger (2012, p. 129): ‘Ferner schien es uns an der Zeit, die Geschmacksbildung des Publikums mit einer Rubrik zu fördern, die wir “Journal des Luxus und der Moden” nannten; den meisten entging, daß wir damit auf einen ehrwürdigen Titel der Goethezeit Bezug nahmen. Wie sich bald zeigte, faßten die verblüfften Leser eine solche Ankündigung als Provokation auf’. Notes 185 13. See Fritz van Rumler (1970) ‘Cuba Si, Piggies No’, Der Spiegel 25. http://www. spiegel.de/spiegel/print/d-44931197.html, date accessed 4 January 2015. 14. ‘Der Roman als Collage nimmt in sich Reportagen und Reden, Interviews und Proklamationen auf; er speist sich aus Briefen, Reisebeschreibungen, Anekdoten, Flugblättern, Polemiken, Zeitungsnotizen, Autobiografien, Plakaten und Propagandabroschüren. Die Widersprüchlichkeit der Formen kündigt aber nur die Risse an, die sich durch das Material selber ziehen. Die Rekonstruction gleicht einem Puzzle, dessen Stücke nicht nahtlos ineinander sich fügen lassen. Gerade auf den Fugen des Bildes ist zu beharren. Vielleicht steckts in ihnen die Wahrheit, um derentwillen, ohne daß die Erzähler es wüßten, erzählt wird’ My Translation, O.H. 15. See ‘Two Notes on the end of the world’ in Zig Zag: ‘our theorists, chained to the philosophical traditions of German Idealism, refuse to admit even today what every bystander has long since grasped: that there is no world spirit; that we do not know the laws of history, that even class struggle is an ‘indigenous’ process, which no vanguard can consciously plan and lead’ (Enzensberger, 1997, p.
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