Painting Paranoia: Cold War Art and Anti-Communism with Julia Bailey (U Illinois Press, 2026)
New Books in Critical TheoryShow Notes
The Soviet Union’s rise as a totalitarian state and economic rival to the United States sparked a cultural cold war. The conflict was colored by paranoia and a mindset that pitted the USSR’s state-sponsored Socialist Realism against its so-called opposite: Western art in general and Abstract Expressionism in particular. But can one version of art be the opposite of another?
More from New Books in Critical Theory
To be heard as complaining is not to be heard, writes Sara Ahmed. In No! The Art and Activism of Complaining, her sweeping exploration of complaint as a means of resistance, Sara Ahmed attunes her “feminist ear” to those who seek to challenge powerful institutions. She shows how complaints can unbury past complaints, getting them out of filing cabinets or from behind closed doors, allowing us to see institutions more clearly—how they work, and for whom they work.
A Conversation with the author Amanda Batarseh about Rooted Movements: The Radical Poetics of Palestinian Space (Syracuse UP, 2026).
Today, political theorists and philosophers treat as axiomatic the claim that all persons are equal. Dig deeper, however, and what we mean by equality—and what it demands from us, politically and otherwise—is far from obvious. Does it mean that we are all the same, and so the same standards should apply indifferently to everyone? Or does it mean that we are all different in ways similarly deserving of respect? These questions, and many more, reflect the profound ambiguities and contradictions that have riddled the history of the idea of equality.
In Searching for Jane Crow: Black Women and Mass Incarceration in America from the Auction Block to the Cell Block (Beacon Press, 2022), historian Talitha L. LeFlouria centers Black women at the core of a fresh argument: that the system of mass incarceration was established as protection for the institution of slavery and the profits of enslavers and that this legacy continues today.
At a time when artificial intelligence, neuroscience, and digital technologies increasingly shape our understanding of what it means to be human, Fuchs argues that we need to recover a richer conception of the human person. Rather than viewing ourselves as information-processing systems or collections of neural mechanisms, he develops a philosophical vision centred on embodiment, relationality, and lived experience. The result is a compelling defence of human agency, dignity, and freedom against contemporary forms of reductionism and transhumanism.