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WATCH: Professor Ellen Meiksins Wood: The Imperial Paradox: Ideologies of Empire [2008]

WATCH: Professor Ellen Meiksins Wood: The Imperial Paradox: Ideologies of Empire [2008]

Published April 11, 2013

“This Globalisation Lecture entitled “The Imperial Paradox: Ideologies of Empire” was given by Professor Ellen Meiksins Wood, Professor Emerita of Political Science at York University (Toronto, Canada) on 29 October 2008 at SOAS, University of London.

Professor Ellen Meiksins Wood is the author of many major books on the history of political thought and the history of capitalism. Her most recent works include: Citizens to Lords: A Social History of Western Political Thought from Antiquity to the Middle Ages (2008); Empire of Capital (2005); and The Origin of Capitalism: A Longer View (2002)” [Source]

 

 

[“Ellen Meiksins Wood was born in New York City in 1942. Her parents were Latvian Jews and active Bundists, who had left their home in dramatic circumstances in the late 1930s. After her parents’ divorce and the end of the war, she went to Germany with her mother, who, on assignment from the Jewish Labor Committee in New York, was working with displaced persons. Her earliest experiences were thus coloured by both the leftist commitments of her family and the Left’s response to the tragedies wrought by fascism and the war.”][Source: A Political Marxist: Ellen Meiksins Wood, 1942-2016]

Before Collapse, Credit Suisse Quietly Conquered an Obscure Debt Market – Debt-for-nature Swaps

Bloomberg

March 21, 2023

WATCH: Next Floor (A Short Film by Denis Villeneuve)

WATCH: Next Floor (A Short Film by Denis Villeneuve)

Prix Canal + for best short film, Semaine de la Critique, Cannes Film Festival 2008

“This Canadian short film, directed by Denis Villeneuve and produced by the Phi Group, creates an absurd and grotesque world of carnivorous opulence that oscillates between fear and humor to tackle the inertia of consumerism, the normalization of decadence and unsustainability. Impeccable and excessive, the film is a banquet that saturates the senses to give food for thought.” [Backroom, Caracas, Venezuela: Screening of David Villeneuve’s short film, IN-SITU TEXT]

 

WATCH: How American Imperialism Works [in 5 Minutes]

WATCH: How American Imperialism Works [in 5 Minutes]

 

[Michael Hudson is President of The Institute for the Study of Long-Term Economic Trends (ISLET), a Wall Street Financial Analyst, Distinguished Research Professor of Economics at the University of Missouri, Kansas City. He is the author of Super-Imperialism: The Economic Strategy of American Empire (Editions 1968, 2003, 2021), ‘and forgive them their debts’ (2018), J is for Junk Economics (2017), Killing the Host (2015), The Bubble and Beyond (2012), Trade, Development and Foreign Debt (1992 & 2009) and of The Myth of Aid (1971), amongst many others.]

 

Where Are We Now? The Epidemic as Politics

Rowman & Littlefield Publishers

 

 

Fear makes thinking harder, yet there is an urgent need to think and to question every aspect of our current situation. The philosopher, which Agamben truly embodies, is a figure that must be heeded.

 

— Nina Power, Roehampton University

 

Agamben’s book title emphasizes a vital but all too often unappreciated question. By way of answer, he worries that we are collectively and individually in a very dangerous place that, contrary to popular opinion, has little to do with a virus or pandemic.

 

— T. Allan Hillman, University of South Alabama

 

Renowned Italian philosopher Giorgio Agamben presents his fierce, passionate, and deeply personal commentaries regarding the 2020 health emergency as it played out in Italy and across the world.

Alongside and beyond accusations, these texts reflect upon the great transformation affecting Western democracies. In the name of biosecurity and health, the model of bourgeois democracy—together with its rights, institutions, and constitutions—is surrendering everywhere to a new despotism where citizens accept unprecedented limitations to their freedoms.

The push to accept this new normal leads to the urgency of the volume’s title: Where Are We Now? For how long will we accept living in a constantly extended state of exception, the end of which remains impossible to see?”

 

https://rowman.com/ISBN/9781538157602/Where-Are-We-Now-The-Epidemic-as-Politics

 

[Giorgio Agamben is one of the leading figures in Italian and contemporary continental philosophy. He is the author of Homo Sacer: Sovereign Power and Bare LifeRemnants of Auschwitz: The Witness and the ArchiveProfanationsThe Signature of All Things: On Method, and other books. Through the 1970s, 1980s, and early 1990s he treated a wide range of topics, including aesthetics, literature, language, ontology, nihilism, and radical political thought.]

Liberalism in India – a Beast that Devours By Way of Shapeshifting

February 8, 2023

By Varun Mathur

 

Mahishasura by Tyeb Mehta, 1997. [Mahishasura is a bovine asura in Hinduism. He is depicted in literature to be a deceitful demon who pursued his evil ways by shape-shifting]

I In India, with this very deep socialist ideal of equality and justice for the working class, for labour, what has happened since the 90s has birthed a new kind of beast. Liberalism has inculcated a sense of entitlement in terms of indulgent material progress, while simultaneously meting out highly compromised education on one hand. Agents of equality and progress pose the liberal identity as the ultimate emancipation. On the other hand, with the state providing vocational specialised training for heavy-machine work for example, a sense of change and development is fostered. Access to the liberal economy has replaced any real sense of justice or change in the imperial and feudal structure. The rulers are now not in some palace in the district, but sitting in board rooms in far-away places. An example where I am (India), is that the population has been forced into a destructive kind of entrepreneurship like setting up badly built theme parks / adventure parks or bnbs, selling or leasing out farming land. The idea of freedom is being able to watch reels on Instagram on a smart phone, spend money at malls and pick and choose what to watch on Netflix or something similar.

Progress and development directly mean how much money one has and can spend within the liberal economic model. And identity, and freedom, are then dependent on WHAT one spends money on. The step into the cult of manufactured personalities is complete. Even though there is some collective retention of let’s say old world philosophy, like the mystics’ poems, or even of some religious aspects of relationality, (with self/other/nature) the veneer of liberalisation, of capital and access to capital as paramount, as a means for emancipation, has degraded whatever little historical cultural trajectory one of the oldest cultures of the world possessed. Or, could have possibly been restored, even after centuries of rule by a private corporation under the banner of imperial England. There has been a very deliberate disruption of what could have been an organic trajectory of culture. Instead of ironing out the kinks in the diversity – the problems within the caste hierarchy for example, or even the in-fighting between multiple religions – the capitalist homogenisation project has forcibly fractured the collective psyche where people live unbelievably unequal lives, but seem to believe there is an escape through this homogenisation project into an equal and just way of living. So on the one hand is this great ideal, a sense of entitlement is fostered, but without the requisite integration of the individual into what is touted as a just society. Even within the liberal, culture-destroying homogenisation project, which holds its ground based on ‘giving access to better living’, the class hierarchy is itself continuously reimposed and reiterated, but under capital instead of religion, while pretending to uplift the working class and neutralise the abuse and injustice.

Only one realization is truly needed to begin the process of dismantling this kind of a system, whether in India, or anywhere else. Participation in this ‘global liberal economy’ perpetuates modern slavery in the world in absolutely unforgivable conditions. For example – a desire to have the latest phone is directly related to children working in mines, as well as the growing heaps of electronic waste littering continental coastlines and landlocked ecologies around metropolitan centres. The working class in India, who might even fight for their rights to a decent living perhaps when their survival cycles give them some respite, are forced to contend with this ‘new technological age’ by being forced to buy phones. Or ‘be left out’. Inadvertently fueling the supply chains which put to work children in mines in countries in Africa. Glorified middlemen have nothing and own nothing – they make billions from running international supply chains just like these. What is the underlying narrative? ‘Bringing the world to your doorstep’? What do we imagine is going on behind that process for every single object we desire to own? Quite literally, billions of lives are directly involved in running the mines, manufacturing and assembly plants, transportation, and retail for each object that any one person may desire to have. And that to have for a limited span of time, given how pervasive ‘changing trends’ are, and how deep the manufactured obsolescence is embedded. These kinds of supply-chains do not end when we discard an object. They continue till the unseen lands where children sift through waste, scavenging whatever they can sell, so they might be able to eat that one meal on the day. The world at my doorstep is not just that neatly packaged brand new cellphone ordered and paid for online. The world at my doorstep is also the hungry stomachs of those children in the mines and in the wastelands, it is the frail limbs of the aged who can no longer work their small farms, and their children who would rather work in call centres. So they can afford the next phone, and go to the mall. You know, develop a taste for ‘real progress’.

The dream of the single mother of two, selling vegetables in the blistering heat and freezing cold on the streets of Delhi is that her children can have access to a better life than she has had. She will do anything to get them through the education system. One that will provide them second-hand knowledge posing as experience, and eventually teach them that billionaires and celebrities are the demigods of this planet. Slums like the one where she lives will be flooded with aspirational marketing campaigns through, amazingly, freely available channels. A deluge of mind-altering propaganda. Seeding aspirations to strive to become fully part of this global project. They will become slaves to the dreams of others – those who relentless want to increase profits by any means, competing rabidly by selling the old repackaged as something new. The only thing new is always just the shiny advertising campaign. We become slaves for each other, and continue to perpetuate the cycle of neoliberal capitalism through our aspirations, where hyper-consumption is equated with abundance.

This collective delusion, of hyper-consumption and ‘all-access’ ideology being equated to abundance, must be destroyed. The root of this is the imperialised desire of the individual. The individual has no control over what it desires in modern industrial civilisation. It is indoctrinated into what it should desire. It lives a life of spiritual and financial debt and invalidation at the hands of this system. As it strives to gain the validation of the system, and perhaps even rises on that proverbial class ladder, it will continue to perpetuate slavery for itself, and for others in unseen and unknown places.

While this hunger for this kind of material abundance of single-use/throwaway culture, short life span objects continues to spread relentlessly in younger populations, the establishment has us all glued to their ‘on and off’ switch. Through the last decade the swine flu, the avian flu, dengue, and now cv19 have been normalized. The establishment can now trigger a reaction in the public at any time by printing/relaying any unsubstantiated statistic on mass media. This has been a long few years of entrainment of a new psychological imprint. Retail is therapy in times of high-stress. Indulge yourself. The world is your oyster. Consume what you can, because you will die soon. And so on, and on. And on. One must fight to get that life back before 2020 hit us all.

The result of such narratives is quite stunning and very dangerous. The abating of the pervasive fear continuously peddled over the last decades, and especially the last three years, is just a faint hope. The immense propaganda is a thick layer which will have to be negotiated to live a life anywhere close to calm or peaceful. People will make their compromises, to try and get a taste of normalcy. That ‘old normal’. One that was already pathologically abnormal and abusive.

 

[Varun Mathur has worked as Cameraman, Field Producer, and Writer/Director primarily in documentary film for multiple national and international productions since 2004. He has travelled extensively for film projects in India, western Africa, Europe, and South Africa. These projects have spanned all kinds of situations; including prisons and red-light districts in Western and Southern Africa, the upper Himalayas, Tibetan Buddhist monasteries in north-eastern India, and countless indigenous tribal regions of India. His qualifications and interests are centred on critical theory, cultural theory, indigenous belief systems, mythologies, and narrative building. He is a musician and an artist in his spare time. He lives between Naukuchiataal in the state of Uttarakhand, and New Delhi, India.]

A SYSTEM ON LIFE SUPPORT

The Philosophical Salon

September 5, 2022

By Fabio Vighi


Credit: Lona Mody

We have entered a global cycle of secular inflation that is unique in history. The cynical attempt to preserve a system based on the ontological assumption of permanent monetary injections now entails the controlled demolition of the real economy and the world it supports. Ever-expanding artificial liquidity can only destroy currencies. The immediate consequence of this implosive process, however, is not liberation from capitalism, but a new capitalist phase of ideological manipulation and authoritarian violence, which is now upon us. Each step in the global economic downfall will continue to be matched with emergency narratives of corresponding gravity. This is why any resistance to the new status quo in the making, whether motivated by the unsustainable rise of the cost of living or the increased discrimination over human life, will entail a struggle to define the cause of our predicament as systemic rather than exogenous.

The inflation genie

What sort of world do we live in? There is one answer that takes precedence over all others: our globalised world is a debt-based system of simulated financial growth that relies on the continuous expansion of liquidity, which is created “out of nothing” in the form of debt/credit. Our civilization is addicted to money printing and asset bubbles, a dependence that can hardly be broken. In a debt-soaked world like ours, nothing is more dangerous than interfering with the expansion of fake liquidity; nothing more threatening than a sudden “credit crunch”, a haemorrhage of freshly minted money. The cash-flow heading to the stock markets must continue to increase, whatever it takes. As I have argued in my previous pieces on this matter, COVID-19 was, in essence, an unprecedented attempt to restore the expansive capacity of artificial liquidity at a critical time in the history of casino-capitalism. By the end of 2019 the financial sector was, again, at risk of rapidly becoming illiquid as the Monopoly money was drying up – a predictable occurrence that had already triggered the Great Financial Crisis. However, in 2019 the stakes were much higher than in 2008, for the system’s monetary addiction had reached breaking point. Today, in seemingly post-pandemic times, we remain hostage to a Ponzi scheme where toxic liabilities act as collateral for other toxic liabilities, in what is an endless trail of insubstantial paper. Central Banks expand their balance sheets to purchase these liabilities merely to prevent their loss of paper value.

Putting an end to monetary expansion is like provoking a cardiac arrest. If the money supply curve declines or even flattens, our world experiences convulsions, withdrawal symptoms, and goes cold turkey. Eventually, it collapses. With a grotesquely over-leveraged financial industry like ours, the entire economy and social fabric is hanging on the edge of a cliff. The choice faced by most countries, including the affluent ones, will soon be either default or hyperinflation of the currency needed to repay the IOUs. This means that capital accumulation itself is now on life support, as its managers are caught in what can only be described as a lose-lose situation. On the one hand, they know that they must find reasons to pull more liquidity (debt) into the present by dint of what is conventionally known as “printing it.” On the other, they also know that this hardly original escamotage can only lead to runaway inflation, and then hyperinflation. What takes place today as a matter of monetary normality used to characterise wartime economies, namely direct financing via the money presses. While this can only result in depressing the real economy, simultaneously generating the highest wealth inequality on record, what should give us pause is the thought that a world hostage to bubble inflation inevitably “melts into thin air”, losing its social grounding as well as the language to articulate any form of resistance. Collapse is at once economic, socio-political, and cultural.

In August 2019, Blackrock (perhaps the most powerful single entity on the planet) issued a white paper unambiguously titled ‘Dealing with the Next Downturn: from Unconventional Monetary Policy to Unprecedented Policy Coordination.’ The paper warned against two strictly interrelated risks: first, that markets were becoming illiquid while the policy toolkit was empty (interest rates being already negative); second, that continued monetary expansion carried the risk of Zimbabwe-like hyperinflation. Betraying more than a hint of anxiety, Blackrock urged Central Banks (the Federal Reserve) to find ‘unconventional’ remedies to avoid the coming downturn. Specifically, they pushed an ‘unprecedented response’ described as ‘going direct’: ‘Going direct means the central bank finding ways to get central bank money directly in the hands of public and private sector spenders’, while making sure that such monetary behemoth does not trigger a potentially devastating inflation. A few months later, something truly unprecedented happened: COVID-19, followed by what continues to appear as an unstoppable stream of global emergencies. As I have argued in more detail elsewhere (here and here), Virus allowed the ‘going direct’ plan – the methadone-like injection of trillions in mouse-clicked cash – to be executed in safety mode. The hyperinflationary tsunami feared by Blackrock was postponed courtesy of, again, ‘unprecedented’ lockdowns, which prevented the liquidity-flooded economy from overheating. Unsurprisingly, however, after the first year of deflationary Covid hysteria the monster came out of the closet with a vengeance, reminding us of Blackrock’s existential dilemma: ‘how to get the inflation genie back in the bottle once it has been released.’

Keeping up appearances

The key to understanding our economic predicament is to realize that inflation – or more precisely the calamitous devaluation of the money-medium – is now structural, since the simulation of monetary growth has penetrated all forms of capital. Insubstantial financial liquidity has long colonised commodity production and consumption, making both hostage to the credit industry. The financial sector responds to what happens in bond markets, which are increasingly propped up artificially by Central Banks’ monetary inoculations. Bonds are issued to raise money, and pay regular fixed interest to the bondholder. However, bonds are also tradeable, which means they give returns called bond yields. When, in a critically stressed economic environment like ours, bond yields rise sharply and in seemingly uncontrolled fashion, it is usually a sign that bond prices are falling at a similarly dramatic pace. This suggests that investors are pulling out and, as a consequence, the bond market is tanking – which is bad news for the debt-doped stocks. In short, the cost of financing one’s debt surges rapidly, and the insolvency ghost rears its ugly head. Because debt-binging went through the roof after 2008, any turbulence in bond markets is now registered as a shock in stock markets. It is very much like clockwork: when bond yields rise fast, stocks get a hit, which normally prompts the Central Bank cavalry into action. The only way to keep bonds from deteriorating is for Central Banks to use their unlimited firepower and print more cash to buy the unloved debt securities; which is intrinsically inflationary, thus dealing yet another fatal blow to the purchasing power of fiat currencies.

Consider the benchmark yield on the 10-year US Treasury: when that yield spikes rapidly, it indicates that investors in US debt are running to the door, which spells doom for Wall Street’s credit-craving “creative finance”. So, what happens when investing in debt – the lifeblood of contemporary capitalism – loses its appeal? On June 13, 2022, the Italian bond yields breached 4% causing a “fragmentation” in the cost of borrowing across the EU. With lightning speed, the ECB (European Central Bank) ran to the rescue selling German and other Northern European bonds close to maturity to buy Italian and other Southern European bonds – a subterfuge that hardly thrilled the “frugal” northerners. Moreover, it instituted the TPI (Transmission Protection Instrument), also known as “anti-spread shield”, which allows for targeted and unlimited debt purchases – de facto, putting the countries who need TPI under external (ECB) administration. The point, however, is that any such Central Bank intervention continues to be inflationary, which brings us back to the original quandary of irreversible money debasement.

Despite first denying inflation, then calling it ‘transitory’, and eventually blaming it on Putin, our political leaders (the executors) and their central and not-so-central bankers (the enforcers) have recently had to admit that “we have an inflation problem.” So, when on August 10, 2022 President Biden prompt-read from his White House podium that in the month of July the US had been blessed with 0% inflation, adding that the US economy is in fact booming, we should of course smell a rat: the blatant distortion of reality is not only an electoral stunt in view of midterms, but would also seem to prepare the ground for a “Fed pivot”, i.e. a stop to rate hikes and a return to Quantitative Easing (easy money). This is because if rate hikes were to continue beyond the current cosmetic levels, and the cost of borrowing rise substantially, the debt-saturated markets would crash, along with currencies and everything else. A return to QE legitimized by a narrative of peak inflation (including oil prices) appears like a credible scenario for the near future. However, while QE would fulfil its task of keeping the markets liquid, it would nevertheless turn back the clock to 2019, with the system requiring even more ‘unconventional’ ways of dealing with the inflation monster. Such as (again) lockdowns.

Hot Autumn in Europe?

When looking at the ongoing energy crisis, which threatens to bring Europe to its knees no later than this Winter, lockdowns (or similar restrictions) cannot fail to appear as the most “practical” way of achieving large-scale energy savings. Social restrictions would not only tame inflation but also help us conscientious citizens to “do our bit” against climate change, feeding the noble illusion that a zero-net “Green New Deal” – supported of course by a massive programme of fiscal stimulus (i.e., more debt) – will unleash a new era of capitalist growth. Adopting lockdown policies may well be the only way for “green capitalism” to affirm itself, for the system needs to keep both the inflationary spiral and the impoverished masses under control. The key point here is that “sustainable growth” through green technology remains a pious illusion for a system that requires increasing levels of labour-intensive production to generate real economic value. Every leap in post-industrial technological innovation driven by capital, no matter how green or desirable, will cause unemployment and poverty to grow, together with the imposition of widespread repressive measures upon entire populations.

In this respect, a new pandemic wave starting this Autumn might provide further cover for the social and economic disaster in the making. In recent weeks virologists, health ministers, mainstream media, and the WHO have started “voicing concerns” about new and rapidly spreading Covid variants in the ‘European region’, which are expected to become dominant already in September. Germany, a country at high risk of energy rationing due to its dependence on Russian gas, has already approved a new package of pandemic restrictions, which will come into effect on 1 October and will last till 7 April of next year. These will include not only mandatory facemasks but also, where necessary, proof of vaccination and negative testing. In short, the corona spectre is still haunting Europe, suggesting that the unmanageable contradictions of contemporary capitalism will continue to be tackled in authoritarian ways, and by conning people into obedience.

As confirmed by Greta Thunberg’s disappearance from mainstream media (where she now appears to be berated) this is probably not the best time to preach the capitalist net-zero agenda – which is one of the underlying reasons for the energy shortages that the war in Ukraine has exacerbated (not caused). Europe, rather, is prepping for the coming energy-crunch scenario. Germany is planning public warm-up zones for those who cannot pay their energy bills. In France (and elsewhere) night illumination is being switched off, while Emmanuel Macron warns of the coming ‘end of abundance’, conveniently blaming it on the war in Ukraine and climate change – as if destitution was not already rampant. In the UK, thousands have joined a “Don’t Pay” campaign against the rising cost of energy bills. And the Vice President of the European Commission is encouraging people to fight Putin by not washing their clothes.

Will the wealthy technocrats manage to convince the impoverished, cold, and unwashed people heroically to form a united front against Russian gas in the name of the debt-creation programme also known as “green(washing) transition”? Will the people warm to their politicians’ patronising suggestions to “weatherize” their homes and shift to prohibitively expensive electric vehicles? Or will our leaders need a new “pandemic emergency” to conclusively persuade us? Whatever the outcome, the bottom line is that, no matter how many times Wikipedia changes the definition of “recession”, this Winter many Europeans and Americans will be forced to choose between putting food on the table and footing their energy bills. It will be a matter of heating or eating – an absurd alternative considering the technological and productive potential at our disposal. Needless to say, the problem is not technology per se, but its being tied to a declining and hence particularly virulent economic logic based on mass extraction of surplus-value from human labour. The world has more than enough human and technological capacity to satisfy the needs of all, but because this potential remains subject to the blind dynamics of capital, it cannot be utilized for the common good.

Remember the “lock step” scenario in the 2010 Rockefeller Foundation pamphlet, which predicted so accurately both a deadly zoonotic pandemic (‘the pandemic that the world had been anticipating for years finally hit’) and the ensuing imposition of ‘airtight rules and restrictions, from the mandatory wearing of face masks to body-temperature checks at the entries to communal spaces like train stations and supermarkets’? Which also foresaw that ‘the Chinese government’s quick imposition and enforcement of mandatory quarantine for all citizens, as well as its instant and near-hermetic sealing off of all borders, saved millions of lives, stopping the spread of the virus far earlier than in other countries and enabling a swifter post-pandemic recovery’? And which moreover prophesized that ‘after the pandemic faded, this more authoritarian control and oversight of citizens and their activities stuck and even intensified. In order to protect themselves from the spread of increasingly global problems—from pandemics and transnational terrorism to environmental crises and rising poverty—leaders around the world took a firmer grip on power’? What is spelt out in this remarkable piece of creative writing from the Rockefeller think-tank is, ultimately, the connection between Lockdowns and Poverty: ‘authoritarian control’ helps against ‘global problems’ like ‘rising poverty’. Is this authoritarian world not the world we already live in? Is the fiction not more real than reality itself? Those who believe that lockdowns are a thing of the past, had better think twice. The normalisation of repression and surveillance that began with 9/11 and continued with COVID-19 is now about to accelerate.

Two roads, one destination

In the meantime, the globalized West is engaged in a wacky race to the bottom. Europe is leading the way, thanks to the all-too-predictable backfiring of the sanctions against Russia. Having made itself dependent on Russian gas, Europe has scored the clumsiest of own-goals – intentionally? For how could European leaders who invoked and even engineered the draconian sanctions (while also hoping to continue to buy Russian gas on the sly) not see that these sanctions would boomerang to hit Europe on the head? It is either a case of extreme incompetence, blind submission to external (US) dictates, or deliberate self-immolation – perhaps a mix of all these. The likely outcome is that as soon as the recession is officially declared, and new social restrictions are in place, we are going to see Central Banks moving from hawkish (rate-hiking) to dovish (rate-lowering), i.e. the Fed & Co. will return to a policy of more inflationary large-scale asset purchases and cheap money.

The only other available option is running the markets to the ground through sustained and significant rate hikes. This scenario would be deflationary, but only at the cost of a sudden and devastating depression pulverising capitals both in the financial markets and on the ground, causing sweeping job losses, business closures, rioting, looting, and so on. If liquidity does dry up, we will hit the deflationary spiral, like drink-driving at full speed against a wall. Whatever can no longer be financed through credit will be brought to a standstill. Banks will refuse to lend and bank accounts could be frozen. Deflationary capital destruction through the meltdown of debt & stock markets would annihilate currencies and livelihoods. The least one can say is that for this to happen as a controlled accident, reliable (authoritarian) countermeasures aimed at controlling social unrest must already be in place.

For most of us, then, the future seems to offer a choice between structural stagflation (stagnant economy with high inflation) and an abrupt deflationary depression – like a choice between bleeding to death and suffering a heart attack. Either way, the divide between the super-rich and all the rest will increase further, with catastrophic consequences for humanity. It is no longer the classic swing between boom and bust, or a financial cycle ending in a “Minsky moment”, for we have reached the absolute limit to capitalist expansion. It is important to reiterate that we are facing systemic implosion, not a crisis engineered by evil bankers motivated by sadism and greed. While the latter are the main attributes of the capitalist drive as such – since capital is nothing but a perverse end in itself – the current implosion reflects the historical exhaustion of the value-creating substance of capital; the fact that the fundamental ingredient of value itself – labour – is vanishing irreversibly while automated (technological) productivity takes off. It should be enough to observe that in a healthy capitalist economy the price of labour would rise. Instead, labour has been devalued for decades, which dramatically confirms that any monetary boost to the economy is without value substance, and destined to cause further misery. It is therefore inevitable that, at some point soon, capitalist reproduction will be brought back to the ground through the severe contraction of insubstantial masses of money (“bubbles”). Fictitious liquidity, created without any basis in real production, will be violently debased.

From denial to sacrifice

What continues to be denied, then, is that the devaluation of the money-medium is the key symptom of the implosion of capitalism as a global commodity-producing work society mediated by the market and driven by the blind pursuit of profit as end in itself. What is most painful about this denial is that it has long conquered the heart and soul of (what still dares to call itself) the left. The political left is either opportunistically ignorant or caught in the neoliberal illusion that a virtualized type of financial capitalism is possible – perhaps even “with a human face”. As a result, hardly anyone on the left dares or is even able to connect the rapid deterioration of socio-economic conditions with the authoritarian turn of today’s “emergency capitalism” – already explicit in the brutally discriminatory treatment of “the unvaccinated”, or in the rising levels of our mainstream media’s propaganda. Is it not yet clear to the left that the political face of “breakdown capitalism” is fascism, albeit articulated in new and more sophisticated (progressive!) forms of violence and repression? The only way our comatose system can prolong its lifespan is by ditching its liberal façade and dramatically increase its inherent capacity for barbarism.

In capitalist terms, we are facing an ironic twist on Margaret Thatcher’s infamous TINA: there is no alternative. Whatever happens, we will continue to see a drastic devaluation of fiat currencies, and the rapid dissolution of the social bond. As I see it, the endgame involves two main strategies: 1. The manipulation of a continuous stream of fear-inducing global emergencies, whose ultimate function is to shift the blame for systemic implosion onto some external agent while ushering in 2. A novel social-credit system (or rating system) based on mass immiseration and CBDC (Central Bank Digital Currencies), which are now being tested in more than 100 countries.

The subject enslaved to capitalist dystopia “will have nothing, and yet be (convinced that they are) happy”, both through fear and, especially, the internalization of a new system of values based on collective guilt, responsibility, sacrifice, and obedience. In other words, we will not only have nothing, but most crucially we will be persuaded “to enjoy it.” The consumerist ideology that drives modern capitalism is already being replaced by the injunction to “enjoy (having) nothing.” Whether such conversion to a punishing form of capitalism will succeed, it remains to be seen. For sure, a paradigm shift of this calibre needs the support of a belief-system capable of transforming consumerist hubris into slave-like submissiveness. Humanity (particularly the middle classes) will need to commit to common causes that might justify their being deprived of the “gift” (even as a fantasy object) of boundless consumption – fear alone will not suffice. For the neo-feudal paradigm to succeed, the “work and enjoy” fantasy that keeps the modern consumer ticking must fade into the background and be replaced by a new ethics of sacrifice. As spelt out by Macron in his already mentioned “end of abundance” speech, we are at a point where ‘our system based on freedom… can demand sacrifices from its citizens’. Here is the ideological ruse of senile capitalism: riding an endless wave of “global emergencies” that might induce us to accept the loss of elementary freedoms in order to save the freedom of capital.

What changes here is the subject’s relation to nothingness: if in consumer capitalism “nothing” is disguised as “more” (since the capitalist logic of desire relies on never having enough of “it”), in neo-feudal capitalism “more” will be sold as “nothing”, that is to say, a quasi-religious attachment to renunciation. Harnessing human desire to a new social contract predicated on protecting us from global calamities will be crucial for the system’s capacity to reproduce itself. Emergencies are the new capitalist “gift”, and they keep on giving. The potential of this modern-day Leviathan could be unlocked by a new spirit of collective sacrifice, which is why contemporary capitalism is so eager to hijack the rhetoric of the left: it “knows” that only in the name of “progressive ideals” can the exploited masses accept new forms of domination disguised as necessary sacrifices. If that is the case, supposedly “progressive” and “humanitarian” narratives will translate into higher forms of conservatism and tyranny.

Today, this logic emerges clearly with the emotional blackmail concerning climate change: progressive individuals are supposed to take on drastic lifestyle changes (for the worse) through sharing guilt for causing harm to Mother Earth, while the planet continues to be exposed to the (re)productive, market-mediated dynamics of capital. This attitude can be recognized in the well-known phenomenon of “celebrity eco-warriors”, a spin-off of “philanthropic capitalism”. Leonardo DiCaprio, for instance, regularly tweets about the collective fight against climate change (e.g., ‘If we don’t act together, we will surely perish!’), but does so from his 315ft, helicopter-decked, 110-million-dollar superyacht, which by travelling only a couple of miles pollutes as much as your average car does in a year – hardly “acting together.” Precisely as an actor, however, he should know better, for he started with Titanic and we all know how that film ended. In other words, the devious elitist attempt to co-opt the leftist spirit of engagement to a collective cause might, at some point during the system’s downfall, backfire – which is probably the only hope we have.

 

[Fabio Vighi is Professor of Critical Theory and Italian at Cardiff University, UK. His recent work includes Critical Theory and the Crisis of Contemporary Capitalism (Bloomsbury 2015, with Heiko Feldner) and Crisi di valore: Lacan, Marx e il crepuscolo della società del lavoro (Mimesis 2018).]

WATCH: The Betrayal by Technology: A Portrait of Jacques Ellul

Produced by Rerun Productions

Amsterdam

1992

 

French sociologist and technology critique Jacques Ellul in his studio in Pessac, France. Photo taken as part of the filming of the documentary “The Betrayal by Technology” by ReRun Productions, Amsterdam, Netherlands. December 12, 1990

 

“This movement is invading the whole intellectual domain and also that of conscience. … What is at issue here is evaluating the danger of what might happen to our humanity in the present half-century, and distinguishing between what we want to keep and what we are ready to lose, between what we can welcome as legitimate human development and what we should reject with our last ounce of strength as dehumanization. I cannot think that choices of this kind are unimportant.”

 

— Jacques Ellul, Ce que je crois (1987) [What I Believe] translated by Geoffrey W. Bromiley (1989), p. 140

 

“Technology forces us to go faster and faster. One does not know where one goes. The only thing that matters is the speed.” French philosopher Jacques Ellul has analyzed modern Western society on basis of the premise that technology has become an autonomous, all-determining factor.

In 1950, Ellul finished his manuscript La Technique ou l’enjeu du siècle (The Technological Society), his seminal analysis of the way technology shapes every aspect of society. As contemporary thinker, he was strongly influenced by Kierkegaard, Marx and Barth. After a life, in which he wrote close to fifty books, Ellul died in the summer of 1994, at the age of 82.

The team of ReRun Producties visited Ellul in 1990. During five subsequent days, long interview sessions were held with him in his old mansion in Pessac. The Betrayal by Technology is one of the very few existing filmed recordings of Jacques Ellul speaking.”

54 minutes

 

 

 

 

Forgive Us Our Debts

Quodlibet

September 28, 2022

By Giorgio Agamben

 

“Hope Dies Last”, Athens, Greece. Artist: WD (Wild Drawing)

The prayer par excellence – the one that Jesus himself dictated to us (“pray like this”) – contains a passage that our time strives to contradict at all costs and which it will therefore be good to remember, precisely today that everything seems to be reduced to the one fierce double-sided law: credit/debit. Dimitte nobis debita nostra… «forgive us our debts, as we forgive our debtors». The Greek original is even more peremptory: aphes emin ta opheilemata emon, «let go, remove our debts from us». Reflecting on these words in 1941, in the middle of the world war, a great Italian jurist, Francesco Carnelutti, observed that, if it is a truth of the physical world that what has happened cannot be erased, the same cannot be said for the moral world. which is defined precisely through the possibility of forgiveness and forgiveness.

First of all, it is necessary to dispel the prejudice that debt is a genuinely economic law. Even leaving aside the problem of what is meant when one speaks of an economic “law”, a summary genealogical investigation shows that the origin of the concept of debt is not economic, but juridical and religious – two dimensions that the more one goes back towards prehistory the more they tend to get confused. If, as Carl Schmitt has shown, the notion of Schuld , which in German means both debt and fault, is at the basis of the law edifice, no less convincing is the intuition of a great historian of religions, David Flüsser. While one day he was reflecting in a square in Athens on the meaning of the word pistis, which is the term that in the Gospels means “faith”, he saw in front of him the inscription trapeza tes pisteos in large letters . It didn’t take him long to realize that he was standing in front of a bank sign ( Banco di credito) and at the same time he understood that the meaning of the word he had been reflecting on for years had to do with credit – the credit we enjoy with God and which God enjoys with us, from the moment we believe in him. For these Paul can say in a famous definition that “faith is the substance of things hoped for”: it is what gives reality to what does not yet exist, but in which we believe and trust, in which we have staked our credit and our word. Something like a credit exists only to the extent that our faith manages to give it substance.

The world we live in today has appropriated this juridical and religious concept and transformed it into a lethal and implacable device, before which every human need must bow. This device, in which all our pistis, all our faith has been captured, is money, understood as the very form of credit/debit. The Bank – with its gray officials and experts – has taken the place of the Church and its priests and, governing credit, manipulates and manages the faith – the scarce, uncertain trust – that our time still has in itself. And it does so in the most irresponsible and unscrupulous way, trying to make money from the trust and hopes of human beings, establishing the credit that everyone can enjoy and the price he must pay for it (even the credit of states, who have meekly abdicated their sovereignty). In this way, by governing credit, it governs not only the world, but also the future of men, a future that the emergency wants ever shorter and with a maturity. And if today politics no longer seems possible, this is because the financial power has de facto confiscated all faith and all the future, all time and all expectations.

The so-called emergency we are going through – but what is called an emergency, this is by now clear, is just the normal way in which capitalism works today – began with an ill-advised series of credit operations, on credits that were discounted and resold dozens of times before they could be made. This means, in other words, that financial capitalism – and the banks which are its main organ – works by playing on credit – that is, on the faith – of men.

If today a government – in Italy as elsewhere – really wants to move in a different direction from the one that is being sought everywhere to impose, it is above all the money/credit/debt system that it must resolutely question as a system of government. Only in this way will a policy become possible again – a policy that does not accept being strangled by the false dogma – pseudo-religious and not economic – of the universal and irrevocable debt and restores to men the memory and faith in the words they so often recited as children : «forgive us our debts, as we forgive our debtors».

 

[Giorgio Agamben is a philosopher and writer. His work is translated and commented all over the world. With the Homo sacer project he marked a turning point in contemporary political thought. Among his works published by Quodlibet: Italian categories. Studies in poetics and literature (2021), Where are we? The epidemic as politics (2020), Intellect of love (with Jean-Baptiste Brenet, 2020), Homo sacer. Unabridged Edition (2018), What is Philosophy? (2016), Taste (2015), Idea of ??prose (new augmented edition, 2002-2013, 2020), The man without content (1994, 2013),Bartleby, the formula of creation (with Gilles Deleuze, 1993, 2012). For Quodlibet he curates the Ardilut series.]

 

 

‘Our Defeats’ Review: A striking Post-Mortem of the Revolutionary Dream

Far Out Magazine

September 8, 2021

By Swapnil Dhruv Bose

 

“I realized after the shooting, and some discussions with them, that it was the first time they had discussed politics.”
— filmmaker Jean-Gabriel Périot [Source]

French filmmaker Jean-Gabriel Périot, who received international acclaim for his 2015 documentary A German Youth, is back with another fascinating work called Our Defeats. Featuring a group of high school film students from the Lycée Romain Rolland in Ivry-sur-Seine who work as cast and crew, Our Defeats is a comparative study between the charged sociopolitical climate of France in the late 1960s and the prevailing attitude of modern students.

More than anything else, Our Defeats is an intellectual exercise in political thought which constantly refers to the revolutionary works of auteurs like Jean-Luc Godard, Chris Marker and Alain Tanner among others. As a part of the film’s explorations, Périot makes the students recreate pivotal scenes from the vastly influential French political masterpieces from that period before asking them about trade unions, capitalism and the revolution.

In an interview, Périot explained that he wants his films to challenge the audience. “For me, cinema is first of all a place to feel,” the filmmaker said. “I like music for the same reason. But cinema is also, at least for me, as audience or filmmaker, a place to think. I do not like films where everything is clear, obvious or underlined, [whether we] talk about fictions or documentaries. I like films with contradictions, lacks, and questions.”

The powerful scenes that are enacted by the students are immediately deconstructed by the follow-up questions posed by Périot. A student quotes Chairman Mao with deadly conviction, preaching to us that “a revolution is not a dinner party… A revolution is an insurrection, an act of violence by which one class overthrows another.” However, he falters and hesitates when he is asked about his own opinions regarding capitalism and the revolution that has been indefinitely deferred.

This becomes a recurring theme, with many students voicing their disapproval of police brutality and societal oppression but not being able to appropriately address questions about the subjective definitions of abstract topics like politics in general as well as objective descriptions of important things like trade unions. As a result of the restrictive curriculum of the Ideological State Apparatus that is the school, we are confronted with the brutal reality. The people in power systematically and silently quashed the revolution before it ever began by not providing proper education to the next generation.The greatest achievement of Our Defeatsis that Périot does not pass his judgement. As a documentarian, his job is to chronicle the condition and that’s exactly what he does. The outcome is stiflingly tragic, a harrowing analysis of young school students whose vocabularies are being stripped off ideas like communism and workers’ rights. Périot starts a dialogue between the past and the present by confronting the future of the revolution that has been laid to rest by youthful cynicism, censorship and the bourgeois constructs of modernity.
 

[Swapnil is a Kolkata-based columnist who specialises in film history, global cinema and media studies. He is deeply interested in the dynamic frameworks of contemporary media culture and their impact on sociopolitical structures.]

 

 

Elena Lopèz Riera, Visions du Réel, 2019: “Jean-Gabriel Périot asked students of a Parisian high school to participate in an experiment on the militant filmmaking of May 68. These students will constitute the film’s technical crew and they will also be its actors, performative bodies through which the subject of politics today will be articulated. They will re-enact legendary scenes from the films of Tanner, the Groupe Medvedkine or Godard. But in the voice of these young people, the instructions of May 68 resonate poorly with regard to the contemporary world, noting that in terms of political wording there are still more doubts than certainties. What is the working class? What is capitalism? What is a trade union? Through these questions addressed to the high school students, Périot tackles a new generation, without judgement, in an attempt to answer the essential question of the film: have we failed? Thus, some of the concepts that have marked the history of 20th century ideologies, such as communism, fascism or class consciousness, are called into question by a youth that claims the right to their own voice. A film about the urgency of reformulating political debate.” [Source]

 

 

Also showing at Mubi, A German Youth. SYNOPSIS: “Germany, late 60s. The post-war generation revolts against their parents, disillusioned by anti-communist capitalism and a state in which they see fascist tendencies. This film follows the rise of The Red Army Faction, revolutionary terrorist group founded by Andreas Baader and Ulrike Meinhof. OUR TAKE: “A film that opens with Godard and closes with Fassbinder can only have a combative soul. Bravely refusing audio narration, Périot’s collage of stunning archival footage from post-war Germany’s political unrest is a superb, enthralling meditation on radicalization that is of utmost relevance today.”