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Marginalia Review Inc
Marginalia Review Inc is a U.S.-based nonprofit organization recognized by the IRS as a charitable organization under the category of Literary Organization. It was granted its exemption status in July 2022. The organization is classified as a Corporation and operates on a calendar ending in December.
Purpose and Activities
Marginalia Review Inc focuses on providing access to critical knowledge through its publication, The Marginalia Review of Books, which serves as a platform for scholarly discussions and reviews. It covers a wide range of subjects, including literature, history, science, and cultural studies. The organization aims to foster intellectual discourse and make complex ideas accessible to a broader audience.
Financial Overview
As of the latest available information, Marginalia Review Inc has reported no income or assets, indicating that it operates on a minimal budget. It is required to file Form 990-N with the IRS due to its low annual income, which is less than $25,000.
Charitable Status
As a charitable organization, contributions to Marginalia Review Inc are tax-deductible. This status allows donors to support the organization's mission while receiving tax benefits. Marginalia Review Inc relies on public support, aligning with its classification under section 170(b)(1)(A)(vi) of the IRS code.
Recognition and Impact
The organization has received positive recognition for its intellectual depth and accessibility. Scholars such as Bernard M. Levinson and Anthony T. Grafton have praised Marginalia's efforts in presenting complex scholarship in a readable format.
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Technology
Marginalia Review Inc
- 2025-05-21
Marginalia Review Inc
Can we achieve a new form of consciousness, of Enlightenment, through the critique of power structures? Many today assume such Enlightenment-through-critique is either straightforward or impossible. Gillian Rose, an influential critical theorist, thought the answer to the question was complicated. Most of Rose’s readers have found her own work to be as difficult as the questions it addressed. In this issue, the philosopher Nigel Tubbs deftly explores Rose’s work in, “Marxist Modernism and the Crisis of Social Enlightenment: Gillian Rose, the Frankfurt School, and the Dialectic of Culture and Emancipation,” providing a lucid introduction to the Frankfurt School of Critical Theory and its importance today: “Critical consciousness was now perpetuating and reinforcing the society it was trying to overcome. This was given its fullest and most dramatic expression by Horkheimer and Adorno in their idea of the ‘dialectic of enlightenment.’ This carries the melancholic, perhaps tragic insight, that the ideals of enlightenment, rather than being a means of liberation, have become a new form of domination or even of enslavement in people’s lives. Enlightenment had created the opposite of what it had promised.” Powerful ideas, like those of Horkheimer and Adorno, outlast their settled origins, often fleeing into exile with the refugees that carry them, transforming culture through cafe conversations and books written on the edge of borders and breakdowns, like the Jewish German philosopher Franz Rosenzweig writing his masterpiece of philosophy, the Star of Redemption, on postcards from the trenches of World War I. In “Waiting for a Future: Jewish Refugees and Lisbon’s Cafe Culture,” Jan Burzlaff reviews Marion Kaplan's Hitler’s Jewish Refugees: Hope and Anxiety in Portugal (Yale), offering a nuanced narrative of Portugal's Jewish refugees: “In a field that has long focused on structures, perpetrators, and bureaucracies, Kaplan asks us to sit with uncertainty, longing, and shame. It’s striking how rarely Holocaust studies has undertaken what she calls an ‘emotional history of fleeing.’ This is not a story about rescue, but something far more urgent: a chronicle of feelings, endurance, and identity under siege. Fleeing Germany, Austria, France, or the Netherlands, Jews who washed up in Lisbon in 1940 and 1941 had outrun armies, bartered for visas, crossed mountains by foot. But as her elegant, devastating book shows, hope was complicated.What emerges is a richly layered portrait of this group, comprising up to 100,000 estimated to have passed through Portugal between 1940 and 1942, neither fully hunted nor fully free.” The meeting place of these refugees was the cafe, a place of conversation, criticism, and coffee. Embodying Marginalia’s love of cafe culture, Peter Harrison and Carlos Eire continue their conversation on how science and scholarship decide what is possible and impossible. It turns out, the very enlightened sounding idea that science explains everything, a view called Scientism, has theological origins in Protestant polemics about supernatural occurrences and how they could be rationally assessed. David Hume's breezy dismissal of wonders is more a move of Protestant polemic than an act of secular reason. The conflation of polemical religious positions, like Hume's, with scientific theory and data leads to the tragic and unnecessary undermining of scientific authority. The Enlightenment's tendency to self-subversion is a sign that we need a much deeper historical understanding of science and the Enlightenment, not a rejection of either. Mainstream discourse often assumes this nuance is not possible, just because it is hard. It is difficult to integrate relevant experts across professional divides, yet nothing is more important today. That's what we do here at Marginalia, and it is what the intellectual culture of the twenty-first century demands: expert integration for a higher wholeness. Samuel Loncar, Ph.D. Editor-in-Chief, Marginalia Review of Books (fb)
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Technology
Marginalia Review Inc
- 2025-05-08
Marginalia Review Inc
https://t.co/t0igxZFLPT (tw)
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