With a new afterword by the author, this classic analysis of Western liberal capitalist society contends that capitalism—and the culture it creates—harbors the seeds of its own downfall by creating a need among successful people for personal gratification—a need that corrodes the work ethic that led to their success in the first place. With the end of the Cold War and the emergence of a new world order, this provocative manifesto is more relevant than ever.
Love and truth are important aspects of culture. Signifying the crisis of capitalist culture in the contemporary world are their opposites, i.e. hate and lying, respectively. There is rampant lying for ideological/political purposes. There is also an increasing absence of genuine love, i.e., love as caring and solidarity, which, under certain conditions, takes romantic forms. Ideological-political lying is connected to the corruption of love, with its confinement to the private sphere of individuals and consequent isolation from the wider unequal society. This connection is via capitalism. On the one hand, capitalism resorts to ideological-political lying to cover up its contradictions that cause alienation/suffering of the masses. Lying and alienation/suffering are not conducive to genuine love in society. On the other hand, a crisis-ridden capitalism produces the right-wing politics of lying (‘post-truth’ politics). This is also a politics of hatred (or, ‘post-love, or, anti-love’) against minorities, democrats and socialists, a politics that is justified by lies about these subjects. The fight against hate-politics and post-truth politics must be part of the fight for a post-capitalist world (socialist democracy), imagined as a truthful and caring world.
What was “real socialism”—the term which originated in twentieth-century socialist societies for the purpose of distinguishing them from abstract, theoretical socialism? In this volume, Michael A. Lebowitz considers the nature, tendencies, and contradictions of those societies. Beginning with the constant presence of shortages within “real socialism,” Lebowitz searches for the inner relations which generate these patterns. He finds these, in particular, in what he calls “vanguard relations of production,” a relation which takes the apparent form of a social contract where workers obtain benefits not available to their counterparts in capitalism but lack the power to decide within the workplace and society. While these societies were able to claim major achievements in areas from health care to education to popular culture, the separation of thinking and doing prevented workers from developing their capacities as fully developed human beings. The relationship within “real socialism” between the vanguard as conductor and a conducted working class, however, did not only lead to the deformation of workers and those elements necessary for the building of socialism; it also created the conditions in which enterprise managers emerged as an incipient capitalist class, which was an immediate source of the crises of “real socialism.” As he argued in The Socialist Alternative: Real Human Development, Lebowitz stresses the necessity to go beyond the hierarchy inherent in the relation of conductor and conducted (and beyond the “vanguard Marxism” which supports this) to create the conditions in which people can transform themselves through their conscious cooperation and practice—i.e., a society of free and associated producers.
Marxist Theory of Class for a Skeptical World is a critique of some of the influential radical theories of class, and presents an alternative approach to it. This book critically discusses Analytical Marxist and Post-structuralist Marxist theories of class, and offers an alternative approach that is rooted in the ideas of Marx and Engels as well as Lenin and Trotsky. It presents a materialist-dialectical foundation for class theory, and conceptualizes class at the trans-historical level and at the level of capitalism. It shows that capitalism is an objectively-existing articulation of exchange, property and value relations, between capital and labour, at multiple geographical scales, and that the state is an arm of class relation. It draws out implications of class relations for consciousness and political power of the proletariat.
This book argues that we are undergoing a transition from industrial capitalism to a new form of capitalism - what the author calls & lsquo; cognitive capitalism & rsquo;
What is wrong with capitalism, and how can we change it? Capitalism has transformed the world and increased our productivity, but at the cost of enormous human suffering. Our shared values—equality and fairness, democracy and freedom, community and solidarity—can provide both the basis for a critique of capitalism and help to guide us toward a socialist and democratic society. Erik Olin Wright has distilled decades of work into this concise and tightly argued manifesto: analyzing the varieties of anticapitalism, assessing different strategic approaches, and laying the foundations for a society dedicated to human flourishing. How to Be an Anticapitalist in the Twenty-First Century is an urgent and powerful argument for socialism, and an unparalleled guide to help us get there. Another world is possible. Included is an afterword by the author’s close friend and collaborator Michael Burawoy.
This book argues that in recent decades an unrestrained vampire-capitalism has emerged, disengaged from the needs of citizens and workers, leading to a deepening of social class, generational, gender, educational and ethnic divisions. The author explores how our cultural obsession with self-realization undermines our capacity for collective action and ability to confront threats such as climate change and the impact of the rapid advance of technology on labour. Drawing on sociology and political economy as well as worldwide case studies, the chapters interrogate how we arrived at these dilemmas and how we might escape them through establishing alternative social economies. Vampire Capitalism will be of interest to students and scholars across a range of disciplines, including sociology, social theory, globalisation studies, development studies, political economy, geography, politics and social policy.
Now in paperback, Fredric Jameson’s most wide-ranging work seeks to crystalize a definition of ”postmodernism”. Jameson’s inquiry looks at the postmodern across a wide landscape, from “high” art to “low” from market ideology to architecture, from painting to “punk” film, from video art to literature.
