Showing posts with label free. Show all posts
Showing posts with label free. Show all posts

Friday, May 17, 2013

David Harvey, The Limits to Capital

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"Money represents, after all, exchange value par excellence, and thereby stands opposed to all other commodities and their use values. Money assumes an independent and external power in relation to exchange because, as the universal equivalent, it is the very incarnation of social power. This social power, furthermore, can be appropriated and used by private persons. The significance of this has now to be worked out. Money permits the separation of sales and purchases in space and time."
--David Harvey, The Limits to Capital, pg 245

Saturday, May 11, 2013

Slavoj Zizek - The Year of Dreaming Dangerously


Zizek's latest book, reflecting on the events of 2011. Verso. PDF
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Capitalist Superheroes Caped Crusaders in the Neoliberal Age


Capitalist Superheroes: Caped Crusaders in the Neoliberal Age by Dan Hassler-Forest (.mobi)
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'€œIn the same way that Stallone and Schwarzenegger played film heroes who came to embody the values of Ronald Reagans aggressive conservative agenda in the 1980s, the 21st-century film narratives of Batman, Spider-Man and Superman reflect the policies of the Bush Doctrine after 9/11. This book offers a groundbreaking study of the relationship that exists between post-9/11 American politics and the contemporary superhero movie phenomenon. No other Hollywood subgenre was as consistently popular during the George W. Bush presidency, as films such as Spider-Man, Superman Returns, Iron Man, and The Dark Knight embodied the key contradictions that inform the cultural and political life of the post-9/11 years. By combining in-depth analyses of numerous major superhero films from this era with astute readings of contemporary critical theory, this book offers accessible and academically potent insight into the complex interplay between politics, ideology, and entertainment in the 21st century.'€ (x)

Fredric Jameson: A Collection of Available Texts




Conveniently provided below is a compendium of texts by Jameson for your reading/studying pleasure:
Nationalism, Colonialism, and Literature (with Edward Said) (1988)
Postmodernism or, The Cultural Logic of Late Capitalism (1991)
The Cultural Turn: Selected Writings on the Postmodern, 1983-1998 (1998)
A Singular Modernity: Essay on the Ontology of the Present (2002)
Archaeologies of the Future: The Desire Called Utopia and Other Science Fictions (2005)
The Modernist Papers (2007)
Aesthetics and Politics (with Theodor Adorno, Walter Benjamin, Ernst Bloch, Bertolt Brecht, and Georg Lukรกcs) (2010)
The Hegel Variations: On the Phenomenology of Spirit (2010)
Marxist Literary Theory: A Reader

Mark Fisher, Capitalist Realism: Is There No Alternative? (2009)


Mark Fisher, Capitalist Realism: Is There No Alternative? (2009)
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“The role of capitalist ideology is not to make an explicit case for something in the way that propaganda does, but to conceal the fact that the operations of capital do not depend on any sort of subjectively assumed belief. It is impossible to conceive of fascism or Stalinism without propaganda – but capitalism can proceed perfectly well, in some ways better, without anyone making a case for it.
It is not an exaggeration to say that being a teenager in late capitalist Britain is now close to being reclassified as a sickness. This pathologization already forecloses any possibility of politicization. By privatizing these problems—treating them as if they were caused only be chemical imbalances in the individual’s neurology and/or by their family background—any question of social systemic causation is ruled out…Ask students to read for more than a couple of sentences and many—and these are A-level students mind you—will protest that they can’t do it. The most frequent complaint teachers hear is that it’s boring. It is not so much the content of the written material that is at issue here; it is the act of reading itself that is deemed to be ‘boring’. What we are facing here is not just time-honored teenage torpor, but the mismatch between a post-literate ‘New Flesh’ that is ‘too wired to concentrate’ and the confining, concentrational logics of decaying disciplinary systems. To be bored simply means to be removed from the communicative sensation-stimulus matrix of texting, YouTube and fast food; to be denied, for a moment, the constant flow of sugary gratification on demand. Some students want Nietzsche in the same way that they want a hamburger; they fail to grasp—and the logic of the consumer system encourages this misapprehension—that the indigestibility, the difficulty isNietzsche….If, then, something like attention deficit hyperactivity disorder is a pathology, it is a pathology of late capitalism—a consequence of being wired into the entertainment-control circuits of hypermediated consumer culture. Similarly, what is called dyslexia may in many cases amount to a post-lexia….Teachers are now put under intolerable pressure to mediate between the post-literate subjectivity of the late capitalist consumer and the demands of the disciplinary regime (to pass examinations, etc). This is one way in which education, far from being in some ivory tower safely inured from the ‘real world’, is the engine room of the reproduction of social reality, directly confronting the inconsistencies of the capitalist social field.
Like Sennett, Marazzi recognizes that the new conditions both required and emerged from an increased cybernetization of the working environment. The Fordist factory was crudely divided into blue and white collar work, with the different types of labor physically elimited by the structure of the building itself. Laboring in noisy environments, watched over by managers and supervisors, workers had access to language only in their breaks, in the toilet, at the end of the working day, or when they were engaged in sabotage, because communication interrupted production. But in post-Fordism, when the assembly line becomes a ‘flux of information’, people work by communicating. As Norbert Wiener taught, communication and control entail one another.
Work and life become inseparable. Capital follows you where you dream. Time ceases to be linear, becomes chaotic, broken down into punctiform divisions. As production and distribution are restructured, so are nervous systems. To function effectively as a component of just-in-time production you must develop a capacity to respond to unforeseen events, you must learn to live in conditions of total instability, or ‘precarity’, as the ugly neologism has it. Periods of work alternate with periods of unemployment. Typically, you find yourself employed in a series of short-term jobs, unable to plan for the future.”
ALSO RECOMMENDEDThe Privatisation of Stress (Mark Fisher)

Wednesday, May 8, 2013

Marc Bousquet, How the University Works: Higher Education and the Low-Wage Nation


Marc Bousquet, How the University Works: Higher Education and the Low-Wage Nation

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Excerpt from The Waste Product of Graduate Education:
The core of any redescription of the linkage between graduate education and the system of academic labor more generally has to begin by discarding the Fordist assumption that the situation of the doctoral degree holder can be grasped by a manufacturing analogy to production. Under casualization, it makes very little sense to view the graduate student as potentially a product for the job market: most graduate students are already laboring at the only academic job they’ll ever have. (Hence the importance for organized graduate student labor of inscribing the designation “graduate employee” in law and discourse.) From this standpoint, it has to be acknowledged that increasingly the holders of the doctoral degree are not so much the products of the graduate employee labor system as its by-products, insofar as that that labor system exists primarily to recruit, train, supervise, and legitimate the employment of nondegreed rather than degreed teachers. This is not to say that the system doesn’t produce and employ holders of the PhD, only that this operation has become secondary to its extraction of teaching labor from nondegreed persons, primarily graduate employees and former graduate employees now working as adjunct labor—as part-timers, full-time lecturers, postdocs, and so on. This essay argues that the organized graduate employee has a better description. Against the dominant second-wave heuristic of the “job market,” and as a corrective to the lapsed and too-often residual labor knowledge of the first wave of faculty unionism, a third wave of thinking about academic labor is emergent in the graduate employee union movement. While this emergent knowledge is based in the particular experience of casualization by two generations of graduate employees and former graduate employees, I hope in the next few pages to suggest that it is not only a better knowledge of the “local” circumstance of the graduate employee (because how can the graduate employee be localized, exactly? Every other “location” in the system, from perma-temp to university president, is filled by someone who has been a graduate employee) but, further, that this third wave is an emergent better knowledge of the labor system as a totality. Consistent with the insights of psychoanalytic Marxism, it is in the graduate employees’ character as incipient by-products, their understanding that the system’s constant pressure is not toward their incorporation but toward compelling their recognition that they must serve as the system’s indigestible remainder, that provides the partial standpoint from which we can most usefully and justly accept a description of the whole.
OTHER ESSAYS:
Excerpt from the “Informal Economy”:
One of the reasons that graduate employees are so vocal is becausethe transformation of graduate education accomplished by the three-decade conversion of the university to a center of capital accumulation needs to be viewed as a profound form of ‘employer sabotage’—most graduate employees find that their doctorate does not represent the beginning but instead the end of a long teaching career: as I’ve observed in another venue, the ‘award’ of the doctoral degree increasingly represents a disqualification from teaching for someone who has already been teaching for a decade or more. In the course of re-imagining the graduate student as a source of informationalized labor, the academy has increasingly evacuated the professional-certification component of the doctoral degree (the degree plays a key role in the way professionals maintain a monopoly on professional labor; however, now that work formerly done by persons holding the degree is done by persons studying for the degree, the degree itself no longer represents entrance into the profession). The consequence of this evacuation is that the old Fordist sense of the doctoral recipient as the ‘product’ of graduate education has little meaning—instead, the degree holder must now be understood in systemic terms as the waste product of graduate education—not merely ‘disposable,’ but that which must be disposed of for the constantly-churning system of continuously-replaced student labor to function properly.
As much as we think we know about the modern university, very little has been said about what it’s like to work there. Instead of the high-wage, high-profit world of knowledge work, most campus employees—including the vast majority of faculty—really work in the low-wage, low-profit sphere of the service economy. Tenure-track positions are at an all-time low, with adjuncts and graduate students teaching the majority of courses. This super-exploited corps of disposable workers commonly earn fewer than $16,000 annually, without benefits, teaching as many as eight classes per year. Even undergraduates are being exploited as a low-cost, disposable workforce.
Marc Bousquet, a major figure in the academic labor movement, exposes the seamy underbelly of higher education—a world where faculty, graduate students, and undergraduates work long hours for fast-food wages. Assessing the costs of higher education’s corporatization on faculty and students at every level, How the University Works is urgent reading for anyone interested in the fate of the university. From page 21:
Under casualization [of academic labor], it makes very little sense to view the graduate student as potentially a “product” for a “market” in tenure-track jobs. For many graduate employees, the receipt of a Ph.D. signifies the end, and not the beginning, of a long teaching career. Most graduate students are already laboring at the only academic job they’ll ever have – hence, the importance for organized graduate student labor of inscribing the designation “graduate employee” in law and discourse.
From the standpoint of the organized graduate employee, the situation is clear. Increasingly, the holders of a doctoral degree are not so the products of the graduate-employee labor system as its by-products, insofar as that labor system exists primarily to recruit, train, supervise, and legitimate the employment of nondegreed students and contingent faculty.
As Andrew Ross (author of the highly-recommend “Mental Labor Problem” essay) puts it:
[T]he research university is behaving more and more like an adjunct to private industry in the “concentration of power upward into managerial bureaucracies, the abdication of research and productivity assessment to external assessors and funders … the pressure to adopt an entrepreneurial career mentality, and the erosion of tenure through the galloping casualization of the work force.
This is probably extremely relevant to a good portion of this blog’s followers and may prove a welcome eye-opener.

A Collection of David Harvey

Slavoj Žižek, Violence: Six Sideways Reflections (2008)


Slavoj Žižek, Violence: Six Sideways Reflections (2008)

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In this provocative and brilliantly argued work, philosopher Zizek takes readers on an intellectual and artistic tour—drawing upon Picasso’sGuernica, Alfred Hitchcock and M. Night Shyamalan’s films, Michel Houellebecq’s novels, jokes, Lacanian psychology and a Kantian analysis of Hurricane Katrina—to demonstrate how societies understand, obscure and deny the sources of violence. His is not an examination of offenses but an argument that violence can perhaps be best defined by the bystanders and not by its perpetrators or victims. Zizek enumerates the varieties of violence (subjective, objective, systemic) and how it inheres in language, economics and religion, urging readers to discern the violence that sustains our very efforts to fight violence and to promote tolerance. In meditations on the events of 9/11, the Abu Ghraib scandal and the 2005 Paris riots, the book turns numerous familiar arguments on their ear (he proposes that the guards at Abu Ghraib represent the true underside of American society). His unrelenting scrutiny and host of cultural and literary references dazzle, and this bracing and rewarding read will challenge anyone unwilling to recognize his or her complicity in systems of institutional and interpersonal violence.

Friedrich Nietzsche, The Portable Nietzsche


Friedrich Nietzsche, The Portable Nietzsche

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The works of Friedrich Nietzsche have fascinated readers around the world ever since the publication of his first book more than a hundred years ago. As Walter Kaufmann, one of the world’s leading authorities on Nietzsche, notes in his introduction, “Few writers in any age were so full of ideas,” and few writers have been so consistently misinterpreted. The Portable Nietzscheincludes Kaufmann’s definitive translations of the complete and unabridged texts of Nietzsche’s four major works: Twilight of the Idols, The Antichrist, Nietzsche Contra Wagner and Thus Spoke Zarathustra. In addition, Kaufmann brings together selections from his other books, notes, and letters, to give a full picture of Nietzsche’s development, versatility, and inexhaustibility.
—Edited and Translated by Walter Kaufmann

Michel Foucault, Discipline and Punish


Michel Foucault, Discipline and Punish

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Among so many changes, I shall consider one: the disappearance of torture as a public spectacle. Today we are rather inclined to ignore it; perhaps, in its time, it gave rise to too much inflated rhetoric; perhaps it has been attributed too readily and too emphatically to a process of “humanization”, thus dispensing with the need for further analysis. And, in any case, how important is such a change, when compared with the great institutional transformations, the formulation of explicit, general codes and unified rules of procedure; with the almost universal adoption of the jury system, the definition of the essentially corrective character of the penalty and the tendency, which has become increasingly marked since the nineteenth century, to adapt punishment to the individual offender? Punishment of a less immediately physical kind, a certain discretion in the art of inflicting pain, a combination of more subtle, more subdued sufferings, deprived of their visible display, should not all this be treated as a special case, an incidental effect of deeper changes? And yet the fact remains that a few decades saw the disappearance of the tortured, dismembered, amputated body, symbolically branded on face or shoulder, exposed alive or dead to public view. The body as the major target of penal repression disappeared.
—Foucault, Discipline and Punish, I. Torture. 1. The Body of the Condemned

Gilles Deleuze and Felix Guattari, Anti-Oedipus: Capitalism and Schizophrenia


Gilles Deleuze and Felix Guattari, Anti-Oedipus: Capitalism and Schizophrenia

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Gilles Deleuze, Nietzsche and Philosophy


Gilles Deleuze, Nietzsche and Philosophy

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Heraclitus is the tragic thinker. The problem of justice runs through his entire work. Heraclitus is the one for whom life is radically innocent and just. He understands existence on the basis of an instinct of play. He makes existence an aesthetic phenomenon rather than a moral or religious one. Thus Nietzsche opposes him point by point to Anaximander….Heraclitus denied the duality of worlds, ‘he denied being itself.’ he made an affirmation of becoming. We have to reflect for a long time to understand what it means to make an affirmation of becoming. In the first place it is doubtless to say that there is only becoming. No doubt it is also to affirm becoming. But we also affirm the being of becoming, we say that becoming affirms being or that being is affirmed in becoming. Heraclitus has tow thoughts which are like ciphers: according to one there is no being, everything is becoming; according to the other, being is the being of becoming as such. A working thought which affirms becoming and a contemplative thought which affirms the being of becoming. These two ways of thinking are inseparable, they are the thought of single element….For there is no being beyond becoming, nothing beyond multiplicity; neither multiplicity nor becoming are appearances or illusions. But neither are there multiple or eternal realities which would be in turn, like essences beyond appearance. Multiplicity is the inseparable manifestation, essential transformation and constant symptom of unity. Multiplicity is the affirmation of unity; becoming is the affirmation of being. The affirmation of becoming is itself being, the affirmation of multiplicity is itself one. Multiple affirmation is the way in which the one affirms itself. [Heraclitus] saw no negativity in becoming, he saw precisely the opposite: the double affirmation of becoming and of the being of becoming–in short the justification of being. Heraclitus is obscure because he leads us to the threshold of the obscure: what is the being of becoming? What is the being inseparable from that which is becoming? Return is the being of that which becomes. Return is the being of becoming itself, the being which is affirmed in becoming. The eternal return as law of becoming, as justice and as being.


—Translated by Hugh Tomlinson

Jeffrey Nealon, Post-postmodernism, or, The logic of just-in-time capitalism



Jeffrey Nealon, Post-postmodernism, or, The logic of just-in-time capitalism
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Post-Postmodernism begins with a simple premise: we no longer live in the world of "postmodernism," famously dubbed "the cultural logic of late capitalism" by Fredric Jameson in 1984. Far from charting any simple move "beyond" postmodernism since the 1980s, though, this book argues that we've experienced an intensification of postmodern capitalism over the past decades, an increasing saturation of the economic sphere into formerly independent segments of everyday cultural life. If "fragmentation" was the preferred watchword of postmodern America, "intensification" is the dominant cultural logic of our contemporary era.

Post-Postmodernism surveys a wide variety of cultural texts in pursuing its analyses—everything from the classic rock of Black Sabbath to the post-Marxism of Antonio Negri, from considerations of the corporate university to the fare at the cineplex, from reading experimental literature to gambling in Las Vegas, from Badiou to the undergraduate classroom. Insofar as cultural realms of all kinds have increasingly been overcoded by the languages and practices of economics, Nealon aims to construct a genealogy of the American present, and to build a vocabulary for understanding the relations between economic production and cultural production today—when American-style capitalism, despite its recent battering, seems nowhere near the point of obsolescence. Post-postmodern capitalism is seldom late but always just in time. As such, it requires an updated conceptual vocabulary for diagnosing and responding to our changed situation.