“David Harvey says capitalism is amoral and lawless – and should be overthrown.”
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“Another world is possible” – that’s a catchword I’ve been hearing for more than a decade, and it still sounds catchy and urgent, broad enough for a huge diversity of people and movements to gather under its motherly umbrella. In 2003, in Porto Alegre, Brazil, the first World Social Forum was held, as the project of a global movement to create an alternative to the mainstream trend of globalization was gaining momentum. Rising up to confront the global dominance of corporate capitalism (always coupled with “shock and awe” politics), people all around the globe starting to voice their discontent with a system that generates vast accumulation of capital in few hands (the 1% denounced by the Occupy Movement), while causing massive empoverishment, debt and environmental destruction.
The Seattle No-WTO protests in 1999, and then Québec City’s demonstrations in 2001, and then Porto Alegre’s Forum in 2003 – this sequence of events, and the ones that followed, have shown that multitudes are willing to confront imperialism in its new encarnation as “neo-liberalism” – also known as “Free Market”, usually exported abroad by bombings and military coups (never forget: it took a Pinochet to enforce it in Chile, 1973). People are fed up of mercenary politicians, willing to sell all the public services to private interest. At the twilight of the 20th Century (an “Age of Extremes”, to quote Eric Hobsbawn’s excellent expression), and at the dawn of the 21st Century, we experienced some massive demonstrations against a world order ruled by the IMF, the World Bank, the OMC, and so on and so forth. It goes on. It’s going on right now.
The main difference I perceive between the mass demonstrations against the dominant model of capitalist globalization, on one side, and the social forums held by les altermondialistes, on the other, is this: in the first case, the focus is on protesting against the global elite (G8s and G20s, for example) and its un-democratic business decisions, made in military bunkers, surroundered by walls and riot police (we live in an age of epidemic tear-gas bombing of citizens); in the latter case, the focus is on a collective engagement to build a viable, effective alternative to our global elite’s mad ecocidal plans. That it is absolutely urgent to dethrone the New Emperor and its new clothes is nowhere stated better than in the global environmental crisis we are now confronting, and that menaces to wipe out entire ecosystems. If you are an apocalyptic freak or a nihilist, who wishes thousands of species to be extinct, all you need to do is this: nothing. Do nothing, and you’ll be siding with those who stabbing Gaia – and all living things within it, ourselves included – in her heart.
Arundhati Roy, speaking at the event held in Porto Alegre, stated that this “alter-world” wasn’t only a possibility, confined to the realm of potentialities, which may or may not come to life: “I can hear her breathing.” A Social Forum is a place where we gather to hear the Another World already breathing. And quite an interesting choice of worlds, Mrs Arundathi! To refer to the world-we-wish-to-build as a SHE sounds to my ears as an interesting concept, which suggests that too much testosterone and male-domineering-militarist culture is one of the most destructive trends in our world. This one that we need to subvert and revolutionize if Gaia, with the whole Web of Life in her bosom, is to survive this huge menace.
I believe in the fecundity of thinking about the alter-world as a she, which means a reawakening of respect for the Earth and its limites. And maybe mythology isn’t an innefective allie in our struggles if we regard our current crisis through the mythological lens of the goddess Gaia, symbol of interdependent and interelated Life, coexisting in a connected network of balanced, sustainable organisms that know themselves to be like instruments in the same symphony. She – alas! poor Gaia! – is currently ravaged by capitalism’s greedy extractivist & productivist húbris. So what we hear mostly, all around, is dissonance. A Social Forum is a place where we try, collectively, to bring back Melody and Harmony to our Civilization’s song.
Some may despise as corny and kitsch this sort of talk about “respecting Mother Nature”, but think about this: if we treat her like an exploitable whore, instead of a nurturing mother, we’ll pay a heavy price. We are already in the midst of a massive global crisis, and the prospect is that it will keep worsening as global warming produces brand-new draughts, floods, hurricanes, displacements, “climate refugees”, and so on and so forth. Here in Ottawa, 2014, the Social Forum provides its participants with hope that people coming together can join forces in order to save Gaia from this agony which she’s currently going through. Just regard her wounds and how much they’re bleeding!
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Naomi Klein’s lecture was one of the main attractions of the Social Forum’s first day, August 21. When I got at the University of Ottawa to listen to one of the contemporary journalists that I admire the most, the place was packed-full and there were no chairs left. I had to resign myself to listen to her standing on my tired legs, as if I was in a rock concert regarding a far-away stage.
In her home country, Naomi is certainly a very well-known and respected writer, pride and joy of Canada’s intellectual landscape. As the author of the quintessencial “The Shock Doctrine – The Rise of Disaster Capitalism” – it’s safe to say it’s one of the greatest non-fiction books published in our century so far – she has earned recognition as one of the world’s leading thinkers about neo-liberal capitalism and the way it really works. She can count as some of her attentive readers and interlocutors some highly significant figures such as Noam Chomsky, Slavoj Zizek and Arundhati Roy.
Even though she’s Canadian, Naomi Klein doesn’t deal in the cheap merchandise of demagogic patriotism. She’s clearly no fan of Mr. Stephen Harper’s policies and doesn’t fall for his jive (she’s too smart for that). “In this country, he are in the midst of an extraction frenzy”, she denounced, exposing Canada’s current practices of tar sands oil extraction, pipeline construction, high-scale fracking and mining.
She describes the “logic that sacrifices life in the altar of money” with two peculiar adjectives: “supremacist” and “psychotic”. When her new book comes out in September, “This Changes Everything – Capitalism vs. the Climate” – we’ll see to what extent Naomi Klein has ventured into the diagnosis of our collective neurosis. In her Social Forum talk, she showed no signs of optimism: if we don’t change this system, she suspects, our future will be one in which “serial climate disasters will be dealt with dystopian barbarism”.
To explain what she means by “dystopian barbarism”, she mentions one of the greatest sci-fi movies produced in the last few years, “Snowpiercer” (by Korean director Joon-ho Bong). The Apocalypse on Wheels that the film portrays is one of the most poignant representations of what our Earthship may look like if we let business as usual proceed with its Earth-wrecking practises. “What we do in the next 10 years will define the fate of generations to come”, said Klein, underlining unequivocally that the doctrine of economic growth, when it disregards environmental sustainability, is a “suicidal path”.
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After Naomi’s thought-provoking contribution had kick-started the Forum’s multiple discussions and dialogues, it was time for us to take the streets. At least a dozen yellow school buses, packed with noisy bands of joyful and excited activists, were deployed for the transportation of the people from the University of Ottawa to the Canadian Museum of War. While police officers riding bikes stood by, just witnessing this strange gathering of colourful flags and shouting-and-cheering humans, a series of speakers adressed the crowd before the start of the march (videos coming soon!). Mr. Harper was treated as a punchbag, and the audience loved it. Leaders of labour unions, civil rights activists, defenders of First Nations (indegenous populations), all had their chance to voice their perspectives and to spark in the crowd the fires of enthusiastic democratic participation.
I must confess that I’m a sort of march-junkie – it’s one of my favorite drugs. My feelings of powerlessness get crushed when I’m embarked in the flow of a marching human stream. It almost brings tears of excitement to my face when my senses immerge in such a sea of human collective effort. It was my first day in Canada’s capital and I was about to participate in a massive take-over of Parliament Hill. Wow! Trust me, my friends: there’s no Hollywood thriller that can be provide thrills such as these. The avant-garde of this massive river-of-people – I would estimate that 10.000 people were marching – was composed of drumming and chanting First Nations representatives. Several different organizations were there adding their voices to the choir – a rainbow of diversity ranging from moderate and kitschy Nature Loving hippie-talk, to more radical, punkish and anarchist “smash the State!” utterings.
I must also confess that Ottawa’s establishment, its status quo, its machinery of power, its main public spaces, gave me a distasteful impression of too-much-militarism. By that I mean that military deeds seem to be celebrated much more than I think it should. It leaves in my tongue a somewhat bitter flavour to see plazas filled with statues of colonels and generals. I have also a difficult relationship with Ottawa’s monuments devoted to those who died in the battlefields – World War II or Korea, for example. Quoting from Virgil’s Aeneid, these military heroes are celebrated in Ottawa’s streets as men (they are all male!) “whose names will never be erased from History”. Methinks we should oppose the culture of militarism with the same fierceness with which we fight and despise the culture of rape, racism, patriarchy or xenophobia.
The first thing I did in the morning, for instance, was to attend to a ritual considered to be a delightul spectacle for tourists: the changing of the Guard in Parliament. Quite a boring show, if you ask me, and I couldn’t help but secretly despise those tourists who were admiringly watching this display of traditional military ritualization. In exactly the same place, in the afternoon, I could experience something much sweeter to my taste: the Social Forum’s multitude claiming its right to occupy the Parliament. After a beautiful, noisy, exciting march through Ottawa’s streets, the people gathered there to exchange ideas, to make plans for action, to chant and drum – and even to sing protest songs against the very people who work in the surrounding buildings and who are supposed to represent the people.
“Whose streets? Our streets! Whose streets? Our streets!” This call-and-response massive outcry is still ringing in my ears, still fresh in my memory, and to have experienced this has a already become so dear to my heart that I’ll carry it through life until my dying day.
This, my friends, is what democracy looks like.
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TO BE CONTINUED…
Next chapter: my remarks on Cowspiracy, one of the greatest docs I ever saw.
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This was blogged by Awestruck Wanderer
from the Social Forum’s Media Center,
Ottawa, Ontario – 22/08/2014.
FRIEDRICH ENGELS (1820-1895)
On The History of Early Christianity
“The history of early Christianity has notable points of resemblance with the modern working-class moviment. Like the latter, Christianity was originally a movement of oppressed people: it first appeared as the religion of slaves and emancipated slaves, of poor people deprived of all rights, of peoples subjugated or dispersed by Rome. Both Christianity and the workers’ socialism preach forthcoming salvation from bondage and misery; Christianity places this salvation in a life beyond, after death, in heaven; socialism places it in this world, in a transformation of society.
[…] The parallel between the two historic phenomena forces itself upon our attention as early as the Middle Ages in the first risings of the oppressed peasants and particularly of the town plebeians. These risings, like all mass movements of the Middle Ages, were bound to wear the mask of religion and appeared as the restoration of early Christianity from spreading degeneration; but behind the religious exaltation there was every time a very tangible worldly interest.
[…] This trait pervades the whole of the Middle Ages until it gradually fades away after the German Peasant War (1535) to revive again with the working-men Communists after 1830. The French revolutionary Communists, in particular Wilhelm Weitling (1808 – 1871) and his supporters, referred to early Christianity long before Ernest Renan’s (1823-1892) words: “If I wanted to give you an idea of the early Christian communities I would teel you to look at a local section of the International Working Men’s Association.”
[…] One of our best sources on the first Christians is Lucian of Samosata (AD 125 – AD 180), the Voltaire of classic antiquity, who was equally sceptic towards every kind of religious superstition and therefore had neither pagan-religious nor political grounds to treat the Christian otherwise than as some other kind of religious community. On the contrary, he mocked them all for their superstition, those who prayed to Jupiter no less than those who prayed to Christ; from his shallow rationalistic point of view one sort of superstition was as stupid as the other.
[…] German criticism of the Bible has as one of its main representatives Bruno Bauer (1809-1882). His greatest service consists not merely in having given a pitiless criticism of the Gospels and the Epistles of the apostles, but also in having seriously undertaken an inquiry into the Jewish, Greco-Alexandrian and Greco-Roman elements that first opened for Christianity the career of a universal religion.
The legend that Christianity arose ready and complete out of Judaism and, starting from Palestine, conquered the world with its dogma and morals already defined in the main, has been untenable since Bruno Bauer; the enormous influence which the Philonic school of Alexandria and Greco-Roman philosophy – Platonic and mainly Stoic (especially Seneca) – had on Christianity, which became the state religion under Constantine, is far from being defined in detail, but its existence has been proved and that is primarily the achievement of Bruno Bauer.
He laided the foundation of the proof that Christianity was not imported from outside – from Judea – into the Romano-Greek world and imposed on it, but that, at least in its world-religion form, it is that world’s product. (…) Not Galilee and Jerusalem, but Alexandria and Rome, according to Bauer, are the birthplaces of the new religion.
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We have in the New Testament a single book which belongs to the very beginning of the Christian era, and it must have been written between 67 and 68 (after Christ). It reflects with the most naive fidelity the ideas of the beginning of that era. This book, therefore, in my opinion, is a far more important source from which to define what early Christianity really was than all the rest of the New Testament – which, in its present form, is of a far later date. This book is the so-called Revelation of John.
[…] That was a time when even in Rome and Greece – and still more in Asia Minor, Syria and Egypt – an absolutely uncritical mixture of the crassest superstitions of the most varying peoples was indiscriminately accepted and complemented by pious deception and downright charlatanism; a time in which miracles, ecstasies, visions, apparitions, divining, gold-making, cabbala and other secret magic played a primary role. It was in that atmosphere, and, moreover, among a class of people who were more inclined than any other to listen to these supernatural fantasies, that Christianity arose.
[…] All the apocalypses attribute to themselves the right to deceive their readers. Not only were they written as a rule by quite different people than their alleged authors, and mostly by people who lived much later; as far as their main content is concerned, they prophesy only things that had already happened long before and were quite well known to the real author.
[…] Thus in the year 164, the author of the Book of Daniel makes Daniel, who is supposed to have lived in the time of Nebuchadnezzar (605 BC – 562 BC), prophesy the rise and fall of the Persian and Macedonian empires and beggining of the Roman Empire, in order by this proof of his gift of prophecy to prepare the reader to accept the final prophecy that the people of Israel will overcome all hardships and finally be victorious.
[…] The John who claims to be the author of the Book of Revelation, in any case, was a man of great distinction among the Christians of Asia Minor. […] The most characteristic in the whole book is that it never occurs to the author to refer to himself and his co-believers by any other name than that of Jews. He reproaches the members of the sects in Smyrna and Philadelphia against whom he fulminates with the fact that they ‘say they are Jews, and are not, but are the synagogue of Satan.’
[…] Here it is therefore not a case of conscious Christians but of people who say they are Jews. Granted, their Judaism is a new stage of development of the earlier one… Hence, when the saints appeared before the throne of God there came first 144.000 Jews, 12.000 from each tribe, and only after them the countless masses of heathens converted to this renovated Judaism.
[…] There was among the early Christians a division into countless sects, which was the very means by which discussion and thereby later unity was achieved. We already find it in this book, which is beyond doubt the oldest Christian document, and our author fights it with the same irreconcilable ardour as the great sinful world outside. There were those who said they were Jews but where the synagogue of Satan; the supporters of Balaam, who is called a false prophet, in Pergamos; those who said they were apostles but were not, in Ephesus; and finally, in Thyatira, the supporters of the false prophetess who is described as Jezebel.
[…] Our John had his own views on the sexual relations allowed to orthodox Jews. He says (XIV, 4) of the 144.000 heavenly Jews: ‘These are they which were not defiled with women; for they are virgins.” And, in fact, in our John’s heaven there is not a single woman. He therefore belongs to the trend, which also often appears in other early Christian writings, that considers sexual relations generally as sinful. He calls Rome the Great Whore with thom the kings of the earth have commited fornication and have become drunk with the wine of fornication…
[…] These passages in the messages are an obvious indication of a phenomenon common to all times of great agitation, that the traditional bonds of sexual relations, like all other fetters, are shaken off. In the first centuries of Christianity, too, there appeared often enough, side by side with ascetics which mortified the flesh, the tendency to extend Christian freedom to a more or less unrestrained intercourse between man and woman.
[…] That is all the dogmatic content of the messages. The rest consists in exhorting the faithful to be zealous in propaganda, to courageous and proud confession of their faith in face of the foe, to unrelenting struggle against the enemy both within and without – and as far as this goes they could just as well have been written by one of the prophetically minded enthusiasts of the International.
[…] What kind of people were the first Christians recruited from? Mainly from the ‘labouring and burdened’, the members of the lowest strata of the people… small peasants, who had fallen more and more into bondage through debt; emancipated slaves; and, above all, actual slaves. There was absolutely no common road to emancipation for all these elements. For all of them paradise lay lost behind them: for the ruined free men, it was the former polis, the town and the state at the samen time, of which their forefathers had been free citizens; for the war-captive slaves, the time of freedom before their subjugation and captivity; for the small peasants, the abolished gentile social system and communal land-ownership. All that had been smitten down by the levelling iron fist of conquering Rome.
[…] The Roman Empire had put an end once for all to the smaller unions; military might, Roman jurisdiction and the tax-collecting machinery completely dissolved the traditional inner organization. To the loss of independence and distinctive organization, it was added the forcible plunder by military and civil authorities, who took the treasures of the subjugated away from them, and then lent them back at usurious rates in order to extort still more out of them. This plunged the peasants into ever deeper bondage to the usurers, gave rise to great differences in fortune, making the rich richer and the poor completely destitute.
Any resistance of isolated small tribes or towns against gigantic Roman world power was hopeless. Where was the way out, salvation, for the enslaved, oppressed and impoverished? And yet it had to be found if a great revolutionary movement was to embrace them all. This way out was found. But not in this world. In the state in which things were it could only be a religious way out. Then a new world was disclosed.
The continued life of the soul after the death of the body had gradually become a recognized article of faith throughout the Roman world. A kind of recompense or punishment of the deceased souls for their actions while on earth also received more and more general recognition. Antiquity had been too spontaneously materialistic not to attribute infinitely greater value to life on earth than to life in the kingdom of shadowss; to live on after death was considered by the Greeks rather as a misfortune.
Then came Christianity, which took recompense and punishment in the world beyond seriously and created heaven and hell. And a way out was found which would lead the labouring and burdened from this vale of woe to eternal paradise. And in fact only with the prospect of a reward in the world beyond could the stoic-philonic renunciation of the world and asceticism be exalted to the basic moral principle of a new universal religion which would inspire the oppressed masses with enthusiasm. But this heavenly paradise does not open to the faithful by the mere fact of their death. We shall see that the kingdom of God, the capital of which is New Jerusalem, can only be conquered and opened after arduous struggles with the powers of hell…
[…] Our John can only give a superficial description of the kingdom of heaven that is reserved for the faithful. The New Jerusalem is laid out on a fairly large scale, at least according to the conceptions of the time: its area is about 5 million square kilometres, more than half the size of the United States of America. And it is built of gold and all manner of precious stones. There God lives with his people and there shall be no more death, neither sorrow, neither shall there be any more pain. A pure river of water of life flows through the city, and on either side of the river are trees of life, bearing fruits every month, and the leaves of the tree ‘serve for the healing of the nations’. Here the saints shall live forever.
Such, as far as we know, was Christianity in Asia Minor, its main seat, about the year 68. No trace of any Trinity but, on the contrary, the old one and indivisible Jehovah of later Judaism, which had exalted him from the national god of the Jews to the one and supreme God of heaven and earth, where he claims rule over all nations, promising mercy to those who are converted and mercilessly smiting down the obdurate, in accordance with the ancient pardon the humble and make war on the proud…
[…] There can be no doubt that this book, with its date so originally authenticated as the year 68 or 69, is the oldest of all Christian literature. No other is written in such barbaric language, so full of Hebraisms, impossible constructions and mistakes in grammar… The reason why this oldest writing of the time when Christianity was coming into being is especially valuable for us is that it shows without any dilution what Judaism, strongly influenced by Alexandria, contributed to Christianity. All that comes later is western, Greco-Roman addition.
It was only by the intermediary of the monotheistic Jewish religion that the cultured monotheism of later Greek vulgar philosophy could clothe itself in the religious form in which alone it could grip the masses. But once this intermediary found, it could become a universal religion only in the Greco-Roman world, and that by further development in and merging with the thought material that world had achieved.”
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Quoted from MARX & ENGELS, On Religion.
Dover Publications, Mineola / New York, 2008 / pgs. 316 to 336.
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“In total contrast to German philosophy, which descends from heaven to earth, we here ascend from earth to heaven.” – KARL MARX (1846)
Walking down the streets of a big city, are we aware that we are like fishes swimming in an ocean of History? Do we realize that tall buildings, concrete roads and old churches, just to mention a few items of the urban landscape, have been erected by human labour throughout the centuries?
One of the advantages of wandering around with the brain fueled by Marxist ideas is a certain transformation of perception in which History ceases to be something buried in books and museums. History is alive and kicking: while I drift through the metropolis, I bump on it everywhere.
This awareness may be much more intense in a visit to what’s properly called an “historical city” like Québec, founded in 1608, whose Citadelle, Château Frontênac and monuments to European conquerors (such as Jacques Cartier and Samuel Champlain), gives one the strong impression of past-still-present. Generations ago, humans who are no longer among the living, built this awesome castle on the top of the hill, facing from the height the Saint Lawrence River below, and now those who are among the living – myself included – can’t help but notice how the Québec of nowadays is actually a product of History. It’s History incarnate.
That’s how I’m coming to understand better what Karl Marx meant by his doctrine of Historical Materialism: the material world isn’t simply a world of “natural” objects; the material world is nature transformed by human endeavour; it’s the result of the productive activities of mankind, what necessarily includes the labour of bygone generations.
One of the commonest antithesis in the history of philosophy opposes Materialism to Idealism. To even attempt to describe this controversy, in all its subtleties and historical developments, is a Herculean job that I feel unable to cope with (this task would take a much larger knowledge of the history of philosophy than I presently have). My intention in the present scribbling is merely to share some Marxist ideas which, it seems to me, enlighten the matter of Historical Materialism quite vividly. It’s well known that Karl Marx’s philosophy is accurately described as a “Materialist Conception of History”. Its inception and development seems to be one of the endeavours to which Marx and his comrade Engels devoted theirs lives to accomplish.
It’s worth remembering that the so-called “Young Marx” was already deeply interested in philosophical Materialism, so much so that Marx’s 1841 Doctorate was a thesis about the philosophies of nature of two of the most important Greek materialists, Democritus and Epicurus. It’s also well known that Marx, despite having been deeply influenced by Hegel, was far from being an orthodox disciple who would preach the Hegelian gospel like a conditioned parrot. Marx’s sharp powers of criticism and scorn were also directed against “The German Ideology”, guilty of an idealism that’s incarnate in the tradition of Kant, Fichte and Hegel. In Robert C. Tucker’s Philosophy and Myth in Karl Marx (Cambridge University Press, 1961), we can find some help in understanding the “materialist-idealist antithesis”:
“The idealist starts from the ‘heaven’ of theory and attempts to descend to the ‘earth’ of practice. He proceeds from man’s ‘sacred history’ or thought-process in the effort to comprehend the historical process as a whole. The materialist, on the other hand, begins with the ‘real life-process’ or ‘practical developmental process of man’. He takes his stand on ‘earth’ and adopts man’s ‘profane history’ as the starting point for theory. Abandoning the vain effort to descend from heaven to earth, he rises from earth to heaven. He treats the sacred history as a mental reflex of the profane one, the history of mental production as an epiphenom of the history of material production. His underlying principle is that ‘Life is not determined by consciousness, but consciousness by life.’ Marx defends it on the ground that man cannot think, and cannot live at all, without producing the material means of life. Here is the doctrine of economic base and ideological superstructure, better known in Marx’s later formulation in the preface to his Critique of Political Economy: ‘The mode of production in material life determines the general character of the social, political and spiritual processes of life. It is not the consciousness of men that determines their existence, but, on the contrary, their social existence determines their consciousness.” (TUCKER, p. 179)
Materialism, after all, doesn’t deny the existence of ideas and ideals, of phantasies and imaginations, of all those contents that can be said to pertain to the life of the mind, to subjective space or to the psychological realm. It’s undeniable, for example, that religious ideas do exist, but not as abolute or objetive truths, but as concepts produced by the human brain. The idealist, usually infected by theological ideologies, confuses a creature of his own brain with something that exists outside himself – a critique expounded in detail by Feuerbach’s highly influential The Essence of Christianity (1841).
Historical materialism aims to understand the world around without supposing for it a divine origin or an ideal which serves as its foundation. Rather, historical materialism aims to describe the sensuous external world – that which our senses have access to – as a “materialization of all past productive activity of the human race. The sensuous world around man is a nature produced by history, or in Marx’s words ‘an historical product, the result of the activity of a whole succession of generations. He criticizes all past doctrines of materialism for the failure to grasp the external material objects as materializations of human activity.” (TUCKER, op cit, p. 182)
We’re like fishes swimming in a sea of History, but also fishes who are born into a certain stage of the process of Nature’s transformation by human labour. Each one of us has a consciousness, or an “ego”, which can only be understood as something necessarily determined and conditioned by its situation in a certain historical epoch, in a particular web of social circumstances.
Even when we presume to be witnessing Nature in its purity, we may actually be witnessing Culture and History. This is one of the cleverest criticismsMarx shoots against Feuerbach: when facing a cherry tree, Feuerbach believed it to be a sensuous object from the natural realm, but he failed to grasp that “the cherry tree was transplanted to Europe by commerce only a few centuries ago, and solely by virtue of this historical fact is it given to Feuerbach’s senses.” (TUCKER, op cit, p. 182)
MICHEL SERRES. The Natural Contract – Studies in Literature and Science. “Global environmental change, argues Michel Serres, has forced us to reconsider our relationship to nature. In this translation of his influential 1990 book Le Contrat Naturel, Serres calls for a natural contract to be negotiated between Earth and its inhabitants. World history is often referred to as the story of human conflict. Those struggles that are seen as our history must now include the uncontrolled violence that humanity perpetrates upon the earth, and the uncontrollable menace to human life posed by the earth in reaction to this violence. Just as a social contract once brought order to human relations, Serres believes that we must now sign a “natural contract” with the earth to bring balance and reciprocity to our relations with the planet that gives us life. Our survival depends on the extent to which humans join together and act globally, on an earth now conceived as an entity.
Tracing the ancient beginnings of modernity, Serres examines the origins and possibilities of a natural contract through an extended meditation on the contractual foundations of law and science. By invoking a nonhuman, physical world, Serres asserts, science frees us from the oppressive confines of a purely social existence, but threatens to become a totalitarian order in its own right. The new legislator of the natural contract must bring science and law into balance.
Serres ends his meditation by retelling the story of the natural contract as a series of parables. He sees humanity as a spacecraft that with the help of science and technology has cast off from familiar moorings. In place of the ties that modernity and analytic reason have severed, we find a network of relations both stranger and stronger than any we once knew, binding us to one another and to the world. The philosopher’s harrowing and joyous task, Serres tells us, is that of comprehending and experiencing the bonds of violence and love that unite us in our spacewalk on the spaceship Mother Earth.”
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LOUIS ALTHUSSER. On The Reproduction Of Capitalism: Ideology And Ideological State Apparatuses. Louis Althusser’s renowned short text ‘Ideology and Ideological State Apparatuses’ radically transformed the concept of the subject, the understanding of the state and even the very frameworks of cultural, political and literary theory. The text has influenced thinkers such as Judith Butler, Ernesto Laclau and Slavoj Zizek. The piece is, in fact, an extract from a much longer book, On the Reproduction of Capitalism, until now unavailable in English. Its publication makes possible a reappraisal of seminal Althusserian texts already available in English, their place in Althusser’s oeuvre and the relevance of his ideas for contemporary theory.
On the Reproduction of Capitalism develops Althusser’s conception of historical materialism, outlining the conditions of reproduction in capitalist society and the revolutionary struggle for its overthrow. Written in the afterglow of May 1968, the text addresses a question that continues to haunt us today: in a society that proclaims its attachment to the ideals of liberty and equality, why do we witness the ever-renewed reproduction of relations of domination? Both a conceptually innovative text and a key theoretical tool for activists, On the Reproduction of Capitalism is an essential addition to the corpus of the twentieth-century Left.
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MIKE DAVIS, Planet of Slums. Celebrated urban theorist lifts the lid on the effects of a global explosion of disenfranchised slum-dwellers. According to the United Nations, more than one billion people now live in the slums of the cities of the South. In this brilliant and ambitious book, Mike Davis explores the future of a radically unequal and explosively unstable urban world. From the sprawling barricadas of Lima to the garbage hills of Manila, urbanization has been disconnected from industrialization, even economic growth. Davis portrays a vast humanity warehoused in shantytowns and exiled from the formal world economy.
He argues that the rise of this informal urban proletariat is a wholly original development unforeseen by either classical Marxism or neoliberal theory. Are the great slums, as a terrified Victorian middle class once imagined, volcanoes waiting to erupt? Davis provides the first global overview of the diverse religious, ethnic, and political movements competing for the souls of the new urban poor. He surveys Hindu fundamentalism in Bombay, the Islamist resistance in Casablanca and Cairo, street gangs in Cape Town and San Salvador, Pentecostalism in Kinshasa and Rio de Janeiro, and revolutionary populism in Caracas and La Paz. Planet of Slums ends with a provocative meditation on the “war on terrorism” as an incipient world war between the American empire and the new slum poor.
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Other e-books previously shared at Awestruck Wanderer:
Karl Marx is arguably the most famous political philosopher of all time, but he was also one of the great foreign correspondents of the nineteenth century. Drawing on his eleven-year tenure at the New York Tribune (which began in 1852), this completely new collection presents Marx’s writings on an abundance of topics, from issues of class and state to world affairs. Particularly moving pieces highlight social inequality and starvation in Britain, while others explore his groundbreaking views on the slave and opium trades. Throughout, Marx’s fresh perspective on nineteenth-century events reveals a social consciousness that remains inspiring to this day.
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Marshall Sahlins, “Stone Age Economics”
Stone Age Economics is a classic study of anthropological economics, first published in 1974. As Marshall Sahlinsstated in the first edition, “It has been inspired by the possibility of ‘anthropological economics,’ a perspective indebted rather to the nature of the primitive economies than to the categories of a bourgeois science.” Ambitiously tackling the nature of economic life and how to study it comparatively, the book includes six studies which reflect the author’s ideas on revising traditional views of the hunter-gatherer and so-called primitive societies, revealing them to be the original affluent society. The book examines notions of production, distribution and exchange in early communities and examines the link between economics and cultural and social factors. It consists of a set of detailed and closely related studies of tribal economies, of domestic production for livelihood, and of the submission of domestic production to the material and political demands of society at large.
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Michael Bakunin, “Selected Writings”
A collection of writings from the champion of Anarchism, Mikhail Bakunin. Includes “God and the State”, “Marxism, Freedom and the State”, “The Policy of the International”, and “The Paris Commune and the Idea of the State”. Preface gives a brief biography. Qualitatively the best collection of Bakunin’s writings that currently exists, this selection presents the reader with some of Bakunin’s most important writings, and illustrates his development from being a close follower of Hegel to becoming the great adversary of Marx and Marxist socialism.
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Raoul Vaneigem, “The revolution of everyday life”
Raoul Vaneigem was one of the most important thinkers within the Situationist International as well as frequent editor of their journal Internationale Situationniste. The Revolution of Everyday Life, written in Vaneigem’s typically poetic style, is one of the most important of the Situationist texts, attacking the alienation of capitalist life not only at work but also in our ‘free’ time.
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