Department of Sociology
Kenyon College
Treleaven House
105 West Brooklyn Street
Room 202
Gambier,  Ohio   43022
USA

 
Telephone:  
Office:  (740) 427-5849    
Department Office Manager: 
 (740) 427-5855 (morning)
 (740) 427-5809 (afternoon)
Email:  
McCarthy@Kenyon.edu
Website Address:
http://personal.kenyon.edu/mccarthy/





EARLY BOOKS



                                                     



(Click on the jacket cover image for more information about the Table of Contents and Introduction)


                                                     







MORE RECENT BOOKS



                                   



(Click on the jacket cover image for more information about the Table of Contents and Introduction)


                                   






LATEST BOOK




                                   

Hardbound Cover                     2018                           Frontispiece
                                                                                      by Devin S. McCarthy


Greek goddess of Justice
Dike
balancing and integrating the Ancients and the Moderns
as the classical inspiration and creative vision of Karl Marx's
Griechensehnsucht
(Longing for Ancient Greece)
and
Horizontverschmelzung
(Fusion of Horizons and Traditions)
as he creates a classical vision of workers' associations,
economic democracy, and self-government
"of the people, by the people"
-- The Paris Commune --



150th anniversary of Marx's Capital (2017) and
200th anniversary of Marx's birth (2018)






NEW PAPERBACK EDITION




                                   

Reprint Paperback Cover                       2019                          B&W Frontispiece
                                                                                                     by Devin S. McCarthy


Following closely Aristotle's definition of social justice based on universal and particular justice,
human needs and economic reciprocity, and a critique of the structures and contradictions
of a trade economy (chrematistike), Marx's theories of abstract labor, surplus value,
exchange value, economic crisis theory, overproduction of capital, tendential fall
in the rate of profit, and high unemployment in the Grundrisse and Capital
are an essential part of his modern theory of ethics and social justice.
Marx rewrites and reconfigures Aristotle's Nicomachean Ethics
(morality and virtue) and Politics (political economy and democracy)
into the language of classical political economy and German Idealism.
Both argue for the beauty and dignity of a rational and virtuous life --
moral and intellectual virtue -- within a democratic polity and
moral economy based on self-determination, human need,
reciprocal fairness, equality, and the common good.
This new book on Marx's theory of social justice
attempts to show how he applies and makes
relevant Aristotle's ethics and economics
to an understanding and transformation
of the social institutions and structures
of modern industrial society and
contemporary capitalism -- Marx
portrays how classical Greece
provided the Moderns with
their lost ideals, vision,
and inspiration for
social justice.


https://www.haymarketbooks.org/books/1195-marx-and-social-justice






FOREIGN LANGUAGE TRANSLATIONS




Chinese Translation
of

Marx and the Ancients:
Classical Ethics, Social Justice, and
Nineteenth-Century Political Economy
Ma ke si yu gu ren:
Gu dian lun li xue, She hui zheng yi he
19 shi ji zheng zhi jing ji xue
(2011)





Japanese Translation
of

Classical Horizons:
The Origins of Sociology
in Ancient Greece
Kodai girishia to shakaigaku:
marukusu veba dyurukemu
(2017)




Chinese Translation
of

Marx and Aristotle:
Nineteenth-Century German Social Theory
and Classical Antiquity
Ma ke si yu ya li shi duo de:
Shi jiu shi ji de guo she hui li lun yu gu dian de gu dai
(2015)





BIOGRAPHY


PROF. GEORGE E. MCCARTHY

 NATIONAL ENDOWMENT FOR THE HUMANITIES
DISTINGUISHED TEACHING PROFESSOR
OF SOCIOLOGY

 KENYON COLLEGE



           Professor George E. McCarthy is an American and Irish philosopher and sociologist who teaches nineteenth- and twentieth-century European philosophy, classical and contemporary social theory, ethics and social justice, philosophy and sociology of science, and critical political economy at Kenyon College, Gambier, Ohio. He holds a B.A. in philosophy from Manhattan College (1968), an M.A. and Ph.D. in philosophy from Boston College (1972), and an M.A. and Ph.D. in sociology from the Graduate Faculty, New School for Social Research (1979). At a particular stage early in his academic career, there was a time when he was enrolled simultaneously in two different universities, in two different graduate programs, in two different academic disciplines -- Philosophy and Sociology -- in two different cities, in two different states, while he was also under federal indictment, prosecution, and trial at the U.S. District Court for the Southern District of New York in Manhattan, New York City for draft evasion and resistance to the Vietnam War. And, in between these two American graduate school experiences, he spent two years studying the critical social and political theory of the Frankfurt School at the University of Frankfurt and the Institute for Social Research in Frankfurt/Main, Germany (1973-1975).

           Academic Experience, Study, and Research in Germany: McCarthy has been a DAAD Research Fellow (Deutscher Akademischer Austauschdienst) at the Johann Wolfgang Goethe Universität (University of Frankfurt) and the Institut für Sozialforschung in Frankfurt am Main. He has also been a guest research professor at the Geschwister-Scholl-Institut für Politikwissenschaft at the University of Munich, the Katholische Sozialwissenschaftliche Zentralstelle in Mönchengladbach, and the department of Philosophie und Erziehungswissenschaft-Humanwissenschaften at the Gesamthochschule, University of Kassel, Germany. In 1994-1995, he was a Senior Fulbright Research Fellow in Germany.

          In the spring of 2000 he received the National Endowment for the Humanities Distinguished Teaching Professorship in Sociology at Kenyon College. More recently, he has been the recipient of a twelve-month National Endowment for the Humanities Research Fellowship (2006-2007) for his project, "Aristotle and Kant in Classical Social Theory," which examined the relationship between nineteenth-century European social theory and Greek and German philosophy.

          His main educational goals are: (1) to investigate the philosophical foundations of nineteenth- and twentieth-century European social theory with a special focus on the integration of the Ancients (ancient Hebrews, Hellenes, and Hellenists) and the Moderns (German Romantics, Idealists, Historians, and Critical Materialists); (2) to help rediscover the nature of sociology as an empirical/historical and practical/ethical science; (3) to reintegrate Philosophy, History, and Political Economy back into a Critical Social Theory; (4) to expand the nature of 'social science' beyond traditional quantitative and qualitative methods to include the full range of critical social science, including interpretive and hermeneutical science ( Hermeneutische Wissenschaft or verstehende Soziologie), cultural science (Kulturwissenschaft), historical science (Geschichtswissenschaft or sociology of social institutions and structures), human or moral science (Geisteswissenschaft), historical materialism (political economy), dialectical or critical science (Kritische Wissenschaft: immanent critic of the values, logic, and dialectic of capital), and depth hermeneutics (Tiefenhermeneutik: neo-Freudian analysis), while rejecting the methodology of the natural sciences: positivism, empiricism, naturalism, and nominalism; (5) to develop a critical social theory that incorporates classical and contemporary European social theory -- philosophy, history, and political economy -- into a comprehensive theory of social justice; (6) to integrate the vision and ideals of philosophy with the structures and historical reality of economic and social theory; (7) to expand quantitative and qualitative methods while liberating them from the narrowness of analytic philosophy and positivism (scientism and naturalism); and (8) to interpret Marx's labor theory of value, abstract labor, surplus value, and exchange value, as well as his theory of the structural contradictions (Widersprüche) and economic crises of capitalism in his later writings, not as part of a theory predicting the inevitable breakdown of the economic system, but as a critical theory of ethics and social justice. The main goal of these eight points in education and scholarship is to revive the spirit of nineteenth-century and twentieth-century European social theory and their classical horizons at a time of the decline and "eclipse of reason" in the American academy.

          More specifically, his goal is to draw the connections between Ancient philosophy and the Greek polis and Modern social theory and political economy in order to reconfigure and reinterpret Aristotle's major works Nicomachean Ethics (Philosophy: happiness and the good life of moral and intellectual virtue from courage, moderation, and wisdom to friendship and citizenship) and The Politics (Sociology: institutions and structures of political economy, moral economy, and political democracy) for the modern age. This rewrite will take the form of joining together Ethics, Social Theory, and Social Justice. The main academic goal behind this effort is to fuse the intellectual horizons (Horizontverschmelzung) of Philosophy and Sociology, Ethics and Social Theory, Virtue & Natural Law and Political & Economic Democracy, and Social Justice and Social Science, thereby creating a critical and dialectical discipline or Science with Heart (Herz: ethics, virtue, and moral/social principles) and Spirit (Geist: politics, reason, social institutions, and empirical/historical research). The future of a democratic, egalitarian, and just society within a moral economy is open to those who can dream with critical insight and practical vision, while also looking back to the Ancients for inspiration, compassion, and hope (Griechensehnsucht). Professor McCarthy recently published a book outlining Marx's six-point theory of social justice while integrating the latter's early and later writings into an ethical and political whole:

PART I: Marx's Theory of Social Justice Based on Aristotle's Ethics and Theory of Happiness, Practical Wisdom, and Moral and Intellectual Virtue:
(1) Legal and Civil Justice: emancipation and human rights of free speech, assembly, and political participation as articulated in the French Constitution and the French Declaration of the Rights of Man and of the Citizen, which was originally drafted by Abbé Sieyès and the Marquis de Lafayette in consultation with Thomas Jefferson in 1789 and then expanded in 1791, 1793, and 1795 (On the Jewish Question, 1843).
(2) Workplace Justice: worker ownership of private property and the means of production along with the economic rights to equality, freedom, human dignity, self-determination, and worker creativity in a moral community of artisanship and industrial production. These ethical and political ideals were derived from the traditions of Aristotle to Kant, Schiller, and Hegel in his early writings. Marx's early philosophical writings continue where Hegel's Objective Spirit in the Phenomenology of Spirit left off -- with the French Revolution and Kantian philosophy but within a new and expansive interpretation of historical materialism and a new theory of legal and workplace justice (Economic and Philosophical Manuscripts of 1844).
(3) Ecological Justice: non-exploitative, non-alienated, organic, and ethical view of nature based on Aristotle's Physics and Metaphysics.

PART II: Marx's Theory of Social Justice Based on Aristotle's Politics, Economics, and Theory of Democracy and Political Wisdom:
(4) Distributive Justice: economic reciprocity, fairness, and redistribution based on human needs within a moral economy from the Critique of the Gotha Program (1875).
(5) Political Justice: decentralized politics, workers' communes, producer cooperatives, economic democracy, and self-government "of the people, by the people" expressed in the Paris Commune of 1871 (Civil War in France, 1871).
(6) Economic Justice: critique of the structures of political economy, the logic of capital, and the political incoherence, ethical immorality, and economic contradictions of the alienation, class exploitation, and human misery of capitalist production in his later writings of the Grundrisse (1857), A Contribution to the Critique of Political Economy (1859), and Capital (1867, 1885, and 1894). Traditionally, these later economic writings have been misinterpreted through the positivist prism of naturalism and scientism that predict economic crises and the historically inevitable breakdown of the capitalist system. However, on closer investigation, these writings reveal that, when viewed from within the framework of the German Idealism of Hegel and Schelling and the political and economic theory of Aristotle, they expose the structural irrationality, social immorality, and dialectical contradictions of capitalism. For Marx, the logic, structures, and contradictions of capital or unnatural wealth acquisition, as with Aristotle, are incompatible with a society based on virtue, practical wisdom, freedom, equality, self-determination, and democracy, that is, they are morally incompatible with Ethics and Politics.

Liberalism and capitalism are incompatible and inconsistent with the ethical values and political ideals of the Ancients and the Moderns. With its materialism, consumerism, market morality, class oppression, workplace alienation and exploitation, political authoritarianism, global colonization and militarism, and racism, modern industrial society offends the heart, soul, spirit, and reason of humanity and democracy. Marx used his early and later ethical, political, and economic theories, along with his historical and empirical research, in a manner similar to Aristotle -- they were to provide the foundations for his theory of social justice, and not the foundations for a positivistic, Enlightenment, and economic science. Note: Corresponding to each chapter and aspect of social justice, there is a different understanding of the nature of social science -- historical science, hermeneutical or interpretive science, human or moral science, phenomenological science, critical science (immanent critique), dialectical science, etc. -- that goes beyond the boundaries, questions, and methods of modern positivism and contemporary American sociology and that integrates Science and Social Justice.

This view of justice mirrors closely Aristotle's broad theory of social justice as (1) rectificatory justice, (2) ethics, virtue, and practical wisdom, (3) organic physics and metaphysics, (4) particular justice, (5) universal justice, and (6) the critique of chrematistike or private wealth acquisition. Marx was a nineteenth-century critical social theorist who redefined and retranslated Aristotle's theory of virtue, democracy, and social justice for the modern age. From this perspective, we can characterized Marx as Aristotle with an umlaut --Aristötle.

More recently, Professor McCarthy has turned his attention to the interaction among science, nature, and society as he attempts to integrate issues of ecological justice with social justice. To date, he has published ten books mainly in the area of 19th- and 20th-century German social theory. Three of these books have been translated into foreign languages -- Chinese and Japanese.




                                         
           


****************************
****************
********
*****






EDUCATION



1964-1968  
Manhattan College
4513 Manhattan College Parkway
Riverdale, New York  10471
B.A. in Philosophy, honors
June 1968

1968-1972  
Boston College
Chestnut Hill, Massachusetts  02467
M.A. in Philosophy, August 1969
Ph.D. in Philosophy, June 1972
Dissertation: The Social Anthropology of Hegel and Marx

Summer 1972  
U. S. Department of Justice
United States District Court
Southern District of New York
Foley Square, Manhattan, NY 10007
Indictment, Arrest Warrant, and Federal Trial
for Resistance to Vietnam War and Draft Evasion
Felony Indictment: Failure to Report for Armed Services Induction

Summer 1973  
Goethe Institute in Language Study
Blaubeuren, Baden-Württemberg, near Ulm
(2 months)
Brannenburg-Degerndorf, Bavaria, near Munich
(2 months)
West Germany
Deutscher Akademischer Austauschdienst
(DAAD) Language Fellowship

1973-1975  
Johann Wolfgang Goethe Universität
Universität Frankfurt am Main
Institut für Sozialforschung
(The Frankfurt School of Critical Theory)
Bockenheim, Frankfurt am Main, West Germany
Deutscher Akademischer Austauschdienst
Research Fellowship (DAAD)
in Philosophy and Sociology

1971-1979  
Graduate Faculty of Political and Social Science
The New School for Social Research
66 West 12th Street
New York, New York  10011
M.A. in Sociology, June 1973
Ph.D. in Sociology, June 1979
Dissertation: Systems Theory and the Engineering of Utopia:
Urban Technology and Planning in the Post-Industrial City








PUBLICATIONS:
BOOKS



Marx' Critique of Science and Positivism:
The Methodological Foundations of Political Economy

"Sovietica Series," vol. 53
Institute of East-European Studies
University of Fribourg, Switzerland
edited by T. J. Blakeley, Guido Küng, and Nikolaus Lobkowicz
(Dordrecht, Netherlands; Boston, Massachusetts; and
London, England: Kluwer Academic Publications, 1988)

Marx' Critique of Science and Positivism:
The Methodological Foundations of Political Economy

"Sovietica Series," vol. 53
edited by T. J. Blakeley, Guido Küng, and Nikolaus Lobkowicz
new publisher and reprint paperback edition
(Dordrecht, Netherlands: Springer Publishing, 2012)
 

Marx and the Ancients:
Classical Ethics, Social Justice, and Nineteenth-Century Political Economy

(Savage, Maryland; London, England: Rowman & Littlefield Publishers, 1990)

Marx and the Ancients
Chinese translation
Ma ke si yu gu ren:
Gu dian lun li xue, She hui zheng yi he 19 shi ji zheng zhi jing ji xue

translated by Wennan Wang
"Western Tradition: Classics and Interpretation -
Marx and the Western Tradition Series"
edited by Liu Forest
paperback edition
(Shanghai, China: East China Normal University Press, 2011)
 

Eclipse of Justice:
Ethics, Economics, and the Lost Traditions of American Catholicism

with Royal W. Rhodes
hardcover edition
(Maryknoll, New York: Orbis Books, 1992)

Eclipse of Justice:
Ethics, Economics, and the Lost Traditions of American Catholicism

with Royal W. Rhodes
new publisher & reprint paperback edition
(Eugene, Oregon: Wipf and Stock Publishers, 2009)
 

Marx and Aristotle:
Nineteenth-Century German Social Theory and Classical Antiquity

collection of essays
edited by George E. McCarthy
"Perspectives on Classical Political and Social Thought Series"
(Savage, Maryland; London, England: Rowman & Littlefield Publishers, 1992)

Marx and Aristotle
Chinese translation
Ma ke si yu ya li shi duo de:
Shi jiu shi ji de guo she hui li lun yu gu dian de gu dai

translated by Hao Yichun, Deng Xianzhen, and Wen Guiquan
"Western Tradition: Classics and Interpretation -
Marx and the Western Tradition Series"
edited by Liu Senlin
commentary by Chen Kaihua
paperback edition
(Shanghai, China: East China Normal University Press, 2015)
 

Dialectics and Decadence:
Echoes of Antiquity in Marx and Nietzsche

(Lanham, Maryland; London, England: Rowman & Littlefield Publishers, 1994)
 

Romancing Antiquity:
German Critique of the Enlightenment from Weber to Habermas

(Lanham, Maryland; Oxford, England: Rowman & Littlefield Publishers, 1997)
 

Objectivity and the Silence of Reason:
Weber, Habermas, and the Methodological Disputes in German Sociology

(New Brunswick, New Jersey; London, England: Transaction Publishers, 2001)
 

Classical Horizons:
The Origins of Sociology in Ancient Greece

Choice Outstanding Academic Title Award, January 2004
(Albany, New York: State University of New York Press, 2003)

Classical Horizons:
The Origins of Sociology in Ancient Greece

Recording for the Blind & Dyslexic
(Princeton, NJ: Audiobook on Compact Disk, 2003)

Classical Horizons:
The Origins of Sociology in Ancient Greece

Japanese translation
Kodai girishia to shakaigaku:
marukusu veba dyurukemu

(Japanese title)
Ancient Greece and Sociology:
Marx, Weber, and Durkheim
translated by Tatsuo Higuchi & Daisuke Tagami
paperback edition
(Tokyo, Japan: Shogakusya Publishers, 2017)
 

Dreams in Exile:
Rediscovering Science and Ethics in Nineteenth-Century Social Theory

(Albany, New York: State University of New York Press, 2009)
   

Marx and Social Justice:
Ethics and Natural Law in the Critique of Political Economy

"The Historical Materialism Book Series," vol. 147
hardcover edition
(Leiden, The Netherlands; Boston, Massachusetts:
Brill Publishers, 2018)

Marx and Social Justice:
Ethics and Natural Law in the Critique of Political Economy

"The Historical Materialism Book Series," vol. 147
new publisher & reprint paperback edition
Haymarket Books at the
Center for Economic Research and Social Change
(Chicago, Illinois: Haymarket Books, 2019)
 

Shadows of the Enlightenment:
Critical Theory of Science, Technology, and Nature

(New York, New York: Monthly Review Press,
forthcoming)

 

Justice Beyond Heaven:
Natural Law and Economic Democracy in U.S., German, and Irish Catholic Social Thought

co-authored with Royal W. Rhodes
(Amherst, New York: Humanity Books,
forthcoming)
 

Classical Antiquity and Social Theory:
The Greek Inspiration for Marx, Weber, and Durkheim

edited collection of essays
(future project)
 

Existentialism and Classical Social Theory:
The Foundations of Sociology in the European Crisis of Meaning

(future project)
 




Prose Poem Meditations on the
Dreams of Reason


Sociology as the Wings of Philosophy
&
Dreams of Ithaca and Social Justice


Sociology, when at its best, is philosophy with wings in search of Ithaka,
theory with praxis, ideas with application, values with facts,
ethics with politics, virtue with political economy, and justice with social science;
that is, it makes ideas and ethics historically and empirically concrete and relevant
to understanding and resolving today's complex social and environmental problems.
Philosophy without Sociology is theoretically speculative, meaningless, and empty --
without Content and Spirit,
whereas Sociology without Philosophy is overwhelmingly factual, visionless, and blind --
without Concepts and Heart.
However, together they offer unlimited horizons, creative visions, and hopeful futures.
(Durkheim regarded both Plato and Aristotle as the first sociologists
in his essay, "Sociology in France in the Nineteenth Century," 1900)

Social Theory, when integrating sociology and philosophy, is the poetry of the mind and
soulful yearning for human dignity, beauty, and justice
articulated in the political, economic and cultural institutions of society
that, unfortunately today, is lost in a positivist world of
disciplinary fragmentation, surface phenomena, and alienated consciousness.

Philosophy helps give sociology ethical and social purpose, meaning, and ideals --
it encourages sociologists to dream and hope for a better future,
whereas Sociology helps make philosophy historically and socially
real, alive, and practical --
it encourages philosophers to implement and actualize their thoughts in the modern world.
A clear vision and broad range of classical ideals also help make empirical research possible.
They provide the horizons and focus, the breadth and depth for research and science.
Without the integration of sociology and philosophy into a comprehensive and critical
social theory, one only produces a disenchantment and eclipse of reason -- that is,
an endless spinning of metaphysical ideas and mindless accumulation of
empirical facts accompanied by the loss of ethical reason and the
ideals of social justice. This is then followed by a crippling
inability and political unwillingness to resist the distortions
of public and private language and the rise of fascism.
(G. E. M., April 2019)


"Thoughts without Content are Empty,
Intuitions without Concepts are Blind."
(Kant, Critique of Pure Reason, p. 93)

For of the last man in the iron cage, it may truly be said:
"Specialists without Spirit, sensualists without Heart."
(Weber, The Protestant Ethic, p. 182)

Without Content and Spirit -- Without Science: empirical, interpretive, and historical research
and
Without Objective Spirit or Justice: reason, beauty, and self-determination expressed
in objective social, economic, and political institutions
(Hegel, Marx, and Durkheim)
&
Without Concepts and Heart -- Without Ideas: substantive reason and social ideals
and
Without Morality: virtue, sentiment, compassion, and the common good
(Hume, Kant, Hegel, and Weber)

**************

The true power and grace of nineteenth-century Classical Social Theory
lies in its integration of Social Science with Social Justice --
Political Economy and History with Moral Economy and Ethics
Economic Structures, Contradictions, and Crises
with Virtue, Politics, and Democracy
European Sociology with German Philosophy
Classical Social Theory with Classical Greece
English Factory with the Parthenon and Greek Beauty
Moderns with the Ancients
Marx, Weber, and Durkheim with
Epicurus & Aristotle and
Goethe & Schiller

********************

"As you set out for Ithaka
hope your road is a long one,
full of adventure, full of discovery.
Laistrygonians, Cyclops,
angry Poseidon -- don't be afraid of them:
you'll never find things like that on your way
as long as you keep your thoughts raised high,
as long as a rare excitement
stirs your spirit and your body...
Keep Ithaka always in your mind.
Arriving there is what you're destined for..."
(Constantine Cavafy, Ithaka, trans. by
Edmund Keeley, October 1911)

Dramatic reading of Cavafy's full poem "Ithaka"
https://www.youtube.com/watch?v=1n3n2Ox4Yfk
(poem recited by Sean Connery with music by Vangelis)

Searching for Ithaca--
Learning to Dream with
Aesthetic Creativity and Political Ideals
to realize
Classical Beauty and Social Justice


Descent into Darkness

Crossing the Acheron
into the Silence And Shades
of Modern Liberalism

(Integrating Horkheimer, Dante, and Camus)


American Positivism and Analytic Philosophy
have sadly misunderstood and forgotten the
classical and contemporary dreams of European social theory.
They have fragmented and scientized the disciplines just as
they have repressed the social ideals and classical traditions of the academy
to the point where liberal arts is a lonely and isolated political ideology
incapable of reason, dreams, or theoretical visions of the future.
The academy was once an exalted place of hope and purpose, of dedication and
enlightenment, of intellectual and spiritual exploration, of rebellion and ideals,
and of individual growth and communal moral responsibility.
Now all that remains is a marketplace of ideas, soulless empiricism and
mechanical rationalism, formal and disenchanted science, and a
narcissistic and never-ending search for academic recognition
and power accompanied by the desire for metaphysical
solace and material comfort.

We live in an authoritarian world that still yearns for the classical
ideals and dreams of democracy, equality, and freedom
but has no understanding of what that entails or means.
We see concentration camps for very young immigrants on our Southern border and
watch Nazis and Nationalists march in the streets with impunity and arrogance
as we vaguely remember a time past that echoes throughout the present.
We also see a general imprisonment of Americans in camps of concentrated
inequality, poverty, homelessness, debilitating debt, poor education and
inadequate health care, and despondent human misery all over the country,
even for those who believe that hard work will set them free or that
the modern state will provide for their economic well-being.
There is a frightening hollowing out of any remaining ethical
and political values in society in favor of corporate power
by the right-wing judiciary and fawning politicians.
It is another form of economic slavery under
the guise of market freedom and natural rights.
It represents just another form of chattel and
wage slavery in the modern ghettos and iron
cages of monopoly capital and the rule of
the political elite and top 1%. And
beyond that, there is no recognition
of their abuse or even need for
immediate social change.

There is predatory capitalism, corporate lobbying, looting, and tax evasion,
white nationalism, oppressive racism, militarism, maintenance of a
global economic empire as well as homophobia, misogyny, redlining,
gerrymandering, dark money, Citizens United, voter intimidation and
suppression, union busting, dehumanizing and mindless work,
massive and pervasive class inequality, disruptive and
distorting income, wealth, and power distribution,
crushing violence and poverty of the mind, body, and soul,
misplaced identities, paralyzed potentialities, and lost futures,
a market economy of rapacious materialism and consoling
consumerism replacing ethical, spiritual, and human needs,
brutish narcissism and nasty egoism replacing a moral
economy of love, kindness, and friendship,
false imprisonment due to race, ethnicity, and class,
air pollution, global warming, industrialized farming,
ecological crisis, and gross incoherence and
amnesic indifference among the adults, along
with growing psychological fear, anxiety,
clinical depression, self-deprecation,
and intense, inner isolation and
loneliness among the young.

From Point Comfort, Richmond, Colfax,
Tulsa, and Birmingham to Selma
and Montgomery,
from Wounded Knee, Manzanar, and
Topaz to Charlottesville,
from Haymarket to Kent State,
from Columbine and Newtown,
Ferguson and Parkland to
Minneapolis and Lafayette Square,
from Hamburg and Dresden
to Tokyo and Nagasaki,
from Korea and Vietnam to
Iran and Iraq,
from Chile and Panama to
El Salvador and Nicaragua,
from firebombings and saturation and
carpet bombings to other forms of
social violence, war crimes,
crimes against humanity, and slavery,
there has been mass intolerance,
oppression, and genocide by the
United States unnoticed and hidden
behind a deceptive and deflective
ideology of expanding international
peace, prosperity, and personal
freedom. But no one recognizes
these blatant and soul-crushing,
moral outrages, just as
sorrowful and reflective
tears fall on a desert
floor unheard and
unnoticed by
anyone.

And they still call this system a democracy?
Have they not lost their sense of
honor, shame, or decency
or for that matter even their sense of irony?
Or are these social pathologies simply economic
and ethical externalities and inconveniences
out of sight and out of mind as we descend
deeper and deeper down the darkened and
perilous path to the same soulless and
tragic end as the shadows of Weimar --
the rise of fascism, nationalism,
militarism, and the capitalist elite.
And all that remains among these frozen and
treacherous shades in the ninth circle is a
tormenting and unreasonable silence
unrelenting without love, trust, or tears.
Today, in our own distinctive world of
tortured and homeless shadows, there
is a sickness and silence unto death
in our concepts, theories, and
actions that are a direct betrayal
of reason, democracy, and
humanity -- Silence is a
betrayal of the dreams
of romantic Ithaka and
social justice.

This void of silence and social justice in the academy is a
product of the "decadence," "disenchantment," "anomie,"
and "liquidation" of objective reason, and the "alienation"
and loss of the classical horizons of critical social theory
and its European traditions.
Theory has been displaced and forgotten in the academy by
positivism and its critical questions suppressed by
methodological and scientistic narrowness and purity.
A will to methods and power has replaced ethics and
justice along with our ability to imagine and
speak with strength, depth, and vision.
The end product is a naturalization and
abdication of the critical, public voice
of reason and hope resulting in an
existential and spiritual emptiness,
a nihilistic void of meaning and
purpose in human life, and a
continuing and deepening despair
among the morally uncommitted
and despised souls along the
shores of Acheron lost in
the horrid and blinding
darkness, squalor, and
hypocrisy of Western
liberal democracy
grounded in
neoliberalism,
monopoly capital,
class plutocracy,
friendly fascism.
ecological crisis,
and
structural racism.

This is a vacuous world of indistinct,
vague shadows among the forgotten
and angry souls of Hades --
people who never stood and
fought at Thermopylae --
who lived
without meaning and values,
without concepts and ideas,
without hope and dreams,
and
without compassion and love.
For them, freedom, liberty,
and individual rights meant
property ownership and
wealth accumulation,
market opportunities,
material self-interest,
consumer choices,
and distrust and
fear of others.
The essence of humanity's
potential was measured by
the actualities of the market
and not by the ideals and
institutions of the human
spirit and social justice.
This is an empty, corrupt
world of the morally displaced
and abandoned shades
who cannot remember the past,
cannot change the present,
and
have no life for the future.

It is here in the deepest and darkest caverns of mindless anger
and promoted aggression that democracy is eternally confused
and conflated with an oppressive corporate oligarchy
engaged in a monopoly control of the economy and
state. How can it be that so few people in politics
or the academy notice the logical inconsistencies,
contradictions, and incoherence of this position?
How can it be that so few people speak out?
And how have we lost our broad cultural
horizons, collective consciousness, and
creative voice to counter this
hellish barbarism?
The notions of liberal democracy and freedom
with their economic rights and liberties are
ideals and realities of false consciousness
and distorted political economy that
could only have been sustained by
the numbing cries and languishing
screams of those forsaken and
compassionless shades
of chrematistike,
who undermined the ideals of
classical Athens and modern
socialism, and whose
terrifying and distant
sounds can still be heard
coming from the inner
circle of deceitful
traitors beyond
the Acheron.

This is not a time for a lack of courage,
fear, resignation, or retreat, but a time
to resist, to dream, and to build --
(G. E. M., March 2020)

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"Keep Ithaka always in your mind..."
and
"Honor to those who in the life they lead
define and guard a Thermopylae.
Never betraying what is right,
consistent and just in all they do
but showing pity also, and compassion..."
(Constantine Cavafy, Thermopylae,
translated by
Edmund Keeley & Philip Sherrard)


"The only thing necessary for the triumph of evil is that
good men should do nothing."
(attributed to Edmund Burke and John Stuart Mill)


"Silence is Betrayal,"
(Martin Luther King, Jr., Beyond Vietnam,
Speech on Vietnam War, 1967)

[W]e are saying that something is wrong with capitalism.
There must be a better distribution of wealth and maybe America
must move toward a democratic socialism.
(MLK, Speech to his Staff, 1966)

The evils of capitalism are as real as the evils of militarism
and evils of racism.
(MLK, Speech to Southern Christian
Leadership Conference, March 30, 1967)

"We must see now that the evils of racism, economic exploitation
and militarism are all tied together...you can't really get rid of one
without getting rid of the others...the whole structure of American life
must be changed. America is a hypocritical nation and [we] must put [our]
own house in order.
(MLK, Report to Southern Christian Leadership
Conference Staff, May 1967)


Black capitalism won't save us
You can't end racial inequality with consumerism...or opportunity zones.
Aaron Ross Coleman, The Nation, May 2018


"First they came for the socialists, and I did not speak out because I was not a socialist.
Then they came for the trade unionists, and I did not speak out because I was not a trade unionist.
Then they came for the Jews, and I did not speak out because I was not a Jew.
Then they came for me and there was no one left to speak for me."
(Martin Niemöller, Post-War Confession of a
German Lutheran Pastor,
1946)


Due to rise of radical Protestantism, nominalism, and positivism (Hume) --
"Reason has liquidated itself as an agency of
ethical, moral, and religious insight,"
(Max Horkheimer, Eclipse of Reason,
1947)


Elie Wiesel, noted Holocaust survivor and Nobel Laureate, said he was often asked
the question: "Where was God at Auschwitz?"
His response was, "Where was Man at Auschwitz?"
(Elie Wiesel, Speech at Kenyon College,
February 23, 1983)

"I swore never to be silent whenever and wherever human beings endure suffering
and humiliation. We must always take sides. Neutrality helps the oppressor,
never the victim. Silence encourages the tormentor, never the tormented.
(Elie Wiesel, Nobel Peace Prize Speech, 1986)


"Christ led me to Marx...For me, the four gospels are all equally communist."
(Father Ernesto Cardenal, Catholic poet and revolutionary,
1984 interview mentioned in The New York Times Obituary,
March 2, 2020)


Honor to the memory of the German students of the White Rose at the University
of Munich in the early 1940s who did not remain silent but
resisted Hitler and Nazism.
(Richard Hanser, A Noble Treason)
Watch the movies Die Weisse Rose and Sophie Scholl
See the tribute to the members of the White Rose
by Stephan Beneking at
https://www.youtube.com/watch?v=E9DAShTtd44
and also see the short award winning 2012 documentary
"The Legacy of the White Rose" at
https://www.youtube.com/watch?v=767yxeIreF4


NEVER AGAIN --
GENOCIDE, HUMAN RIGHTS ABUSE, OR
ECONOMIC, POLITICAL, AND CLASS OPPRESSION

NEVER AGAIN AGAINST ANY RELIGIOUS, ETHNIC,
RACIAL, GENDER, WORKING-CLASS, POOR,
OR POLITICAL GROUP

NEVER AGAIN AGAINST ANYONE

NEVER AGAIN
AND
NEVER FORGET



                                               





WIKIPEDIA, DIGITAL KENYON GALLERY,

AND

THE ONLINE COMPUTER LIBRARY CENTER (OCLC)

WORLDCAT IDENTITIES:

BOOKS




https://en.wikipedia.org/wiki/George_E._McCarthy


https://works.bepress.com/george_mccarthy/

and

http://worldcat.org/identities/lccn-n87917357/



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 COURSES AT KENYON COLLEGE



(Click on the blue course number in the left-hand column for more information about
 the syllabus, course description, required readings, and audio recordings for each course)



Socy 102                     Social Dreamers:
          Marx, Nietzsche, and Freud
      (Introductory Sociology Course)
Socy 222           State and Political Economy:
           Profits and Poverty in the
                  Welfare State
Socy 234       Communitarianism and Social
                      Democracy
Socy 242               Science, Society, and
                the Environment:
       Integrating Ecological and
                     Social Justice
    (Environmental Studies Program)
Socy 243                     Social Justice:
         The Ancient and Modern
                      Traditions
          (Legal Studies Program)
Socy 248          Modernity and the Ancients
Socy 324       Natural Law and Natural Rights
                         Theory
Socy 360                 Kant, Hegel, and
           Modern Social Theory
Socy 361             Classical Social Theory:
      Marx, Weber, and Durkheim
Socy 362         Contemporary Social Theory
Socy 461              German Social Theory:
          From Freud to Habermas
Socy 474                Western Marxism:
            Critical Theory of the
               Frankfurt School
National Endowment for the Humanities Project         Democracy and Social Justice:
              Ancient and Modern


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MANY OF THE COURSES LISTED ABOVE ARE ON DIGITAL
AUDIO AND VIDEO EXTERNAL HARD DRIVES








 PICTURE ALBUM




 

Montage of
Ancient Corinth and Athens
Greece




 


 


Palme House
Gambier, Ohio




 


 


Die Weisse Rose
"Liebe, Freundschaft, und Mut zum Widerstand"
Social Dreams and Classical Ideals

"Beauty will save the world," Fyodor Dostoevsky




 


 


"Expanding the Classical Horizons of the
Ancients and the Moderns"

Acropolis and Parthenon
Athens, Greece

Ho ti kalon philon aei
(A thing of beauty is a joy forever)
Euripides, Bakkhai

"Beauty is truth, truth beauty, - that is all
Ye know on earth and all ye need to know."
John Keats, Ode on a Grecian Urn

And the ultimate Beauty of the World is
Social Justice
Expressed in the form of Art, Ethics,
Economics, Politics, and Ecology --
Human Creativity, Self-Determination, and
Social Democracy






   


"Dancing Star" & Friend
Eugene, Oregon







 


"Classical Dreams of Justice and Beauty"

Parthenon from the Pnyx
Athens, Greece
Home of the Athenian Assembly

The True Beauty of Classical Greece lies in
Aristotle and the Athenian Polity






 


"Modern Impression of Classical Beauty"

April 2015






WHAT THE PROPHETS SAW


We shun them, living exiles, labeled mad,
who see the world turned upside down we shrink
by private ownership of all each hand
imprints, and in our iron cage we think

we're free. The mad behold this human treason
and scream against the death of nature's reason.
But dreams reveal to what were blinded eyes
the truth that Justice holds that never dies.

The Commune, like far Ithaka, contains
ideals we journey towards before we die,
when like gods we break our final chains
to boldly face our own Thermopylae.

Life itself is found in simple joy,
in beauty, love, and art the spinning earth
in all the random grace that hearts employ
will see a new creation at its birth.

In dreams an ancient wisdom whispers: Heal
our modern madness, help the heavens move,
seek a newer world and make it real,
with hearts the sun and stars unite in love.

--- Royal Rhodes
Endpiece in Marx and Social Justice
2018





WEBSITE ADDRESS


http://personal.kenyon.edu/mccarthy/


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All syllabi, pictures, paintings, written course outlines, electronic audio lectures,
and electronic video lectures are the personal property of the author
and should not be used without his permission.