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1 Introduction Feeling Utopia Amapoftheworldthatdoesnotincludeutopiaisnotworthglancingat. —Oscar Wilde Q u ee r ne s s i s n ot yet here. Queerness is an ideality. Put another way, we are not yet queer. We may never touch queerness, but we can feel it as the warm illumination of a horizon imbued with potentiality. We have never been queer, yet queerness exists for us as an ideality that can be distilled from the past and used to imagine a future. The future is queerness’s domain. Queerness is a structuring and educated mode of desiring that allows us to see and feel beyond the quagmire of the present. The here and now is a prison house. We must strive, in the face of the here and now’s totalizing rendering of reality, to think and feel a then and there. Some will say that all we have are the pleasures of this moment, but we must never settle for that minimal transport; we must dream and enact new and better pleasures, other ways of being in the world, and ultimately new worlds. Queerness is a longing that propels us onward, beyond romances of the negative and toiling in the present. Queerness is that thing that lets us feel that this world is not enough, that indeed something is missing. Often we can glimpse the worlds proposed and promised by queerness in the realm of the aesthetic. The aesthetic , especially the queer aesthetic, frequently contains blueprints and schemata of a forward-dawning futurity. Both the ornamental and the quotidian can contain a map of the utopia that is queerness. Turning to the aesthetic in the case of queerness is nothing like an escape from the social realm, insofar as queer aesthetics map future social relations. Queerness is also a performative because it is not simply a being but a doing for and toward the future. Queerness is essentially about the rejection of a here and now and an insistence on potentiality or concrete possibility for another world. 2 Introduction That is the argument I make in Cruising Utopia, significantly influenced by the thinking and language of the German idealist tradition emanating from the work of Immanuel Kant and Georg Wilhelm Friedrich Hegel. An aspect of that line of thought is concretized in the critical philosophy associated with the Frankfurt School, most notably in the work of Theodor Adorno, Walter Benjamin, and Herbert Marcuse. Those three thinkers within the Marxist tradition have all grappled with the complexities of the utopian. Yet the voice and logic that most touches me, most animates my thinking, is that of the philosopher Ernst Bloch. More loosely associated with the Frankfurt School than the aforementioned philosophers, Bloch’s work was taken up by both liberation theology and the Parisian student movements of 1968. He was born in 1885 to an assimilated Jewish railway employee in Ludwigshafen, Germany. During World War II, Bloch fled Nazi Germany, eventually settling for a time in Cambridge, Massachusetts. After the war Bloch returned to East Germany, where his Marxian philosophy was seen as too revisionary. At the same time he was derided for his various defenses of Stalinism by left commentators throughout Europe and the United States. He participated in the intellectual circles of Georg Simmel and, later, Max Weber. His friendship and sometime rivalries with Adorno, Benjamin, and Georg Lukács are noted in European left intellectual history.1 Bloch’s political inconsistencies and style, which has been described as both elliptical and lyrical, have led Bloch to an odd and uneven reception. Using Bloch for a project that understands itself as part of queer critique is also a risky move because it has been rumored that Bloch did not hold very progressive opinions on issues of gender and sexuality.2 These biographical facts are beside the point because I am using Bloch’s theory not as orthodoxy but instead to create an opening in queer thought. I am using the occasion and example of Bloch’s thought, along with that of Adorno, Marcuse, and other philosophers, as a portal to another mode of queer critique that deviates from dominant practices of thought existing within queer critique today. In my estimation a turn to a certain critical idealism can be an especially useful hermeneutic. For some time now I have been working with Bloch’s three-volume philosophical treatise The Principle of Hope.3 In his exhaustive book Bloch considers an expanded idea of the utopian that surpasses Thomas More’s formulation of...


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