“The rose is without why; she blossoms because she blossoms. She pays no attention to herself, does not ask if anyone sees her.”
Angelus Silesius

“I never had a memory for myself, but always for others.”
Masha Ivashintsova

“What you didn’t see, don’t say…having seen keep quiet.”
Solon (Apophthegmata)

“The capitalistic order produces modes of human relations even in their unconscious representations…”
Felix Guattari (in conversation)

There is a collective regression to contemporary thinking. Or maybe it is the loss of thinking itself. But overlaying this can be seen a collection of resentments and fears, of desires and identifications with power and aggression. And some of this is being played out in the climate discourse. I continue to refer to Cory Morningstar’s work (Wrong Kind of Green http://www.wrongkindofgreen.org/ ) where capitalism and class hierarchies are subsumed in a broader generalized (and confused) identification with, on the surface, action against global warming but also, on another perhaps deeper level, with Capital itself. With the ruling class and with authority.

Dagmar Herzog has written several excellent books that serve to both recapture the radical roots of psychoanalysis and to trace the pernicious effects of social and political and sexual conservatism in the U.S. that neutralised the radical nature of early Freudianism. And her work in very pertinent in light of the current mass capitulation to Capitalism (and aggression particularly) in contemporary anti-thinking.

“Meanwhile companies have to change their business models at least every decade to keep up with a world in which the prices are stagnant or falling and new challengers can pop up to take advantage of cheap financing.{ }Shvets said: “In a world of private sector dominance, clear (and relatively predictable) private sector signals and information gaps, there are significant trading opportunities. This is not the world we inhabit.”
Ben Moshinsky (Greenwich Time, Feb 25th, 2018, Capitalism is Dead)

The global environmental crisis, while real is also being politicized because it offers just what Moshinsky above is referring to. It is the ticket out of stagnation and a way to supplement war as the only means to destroy surplus labor and surplus capital. The point here is that climate projects offer huge benefits for investors and the leaders of western business.

And what is taking place in another register is a populace who no longer think with any degree of autonomy and who, more to the point, identify with Capital — and certainly this is true of liberals in America, but also much of the new faux left.

One of Herzog’s best chapters in Cold War Freud is on the legacies of Nazism. And it is hugely useful to the discussions of contemporary American culture. Her observations on the sudden and unexpected popularity that greeted zoologist Konrad Lorenz’ book On Aggression (the English translation of the German title..which read literally as The So Called Evil; The Natural History of Aggression) are to the point here. The book came out in English in 1966, in German, the original, in 1963) . It is interesting that Paul Erhlich’s The Population Bomb came out in 1968, and both books became University campus standards and both were immensely popular with the general public. This marked a sharp course correction for the sixties.

“Both in the Anglo-American and in the West German context, Lorenz’s book on aggression would often be read in conjunction with two further books exploring the animal origins of human behavior published a few years later: the American playwright (and student of behavioral science) Robert Ardrey’s The Territorial Imperative (1966) and the British zoologist Desmond Morris’ The Naked Ape (1967). One strand of public fascination with these texts clearly had to do with a wave of interest in biological as opposed to sociological explanations of human nature – and not least with a desire to re-secure traditional notions of gender in an era of rapidly changing social roles for men and women. However, there was something distinctively post-Nazi German about the glowing appreciation and fervor with which Lorenz’s specific contribution to the wider project of analogizing from animals to humans was embraced.”

Dagmar Herzog (Cold War Freud)

The idea of aggression as a force for good has its obvious appeal to a warlike Nation such as the U.S., but the more unfortunate influence that came out of Lorenz’ book (and Morris’ especially) was a simplified and simplistic blueprint for history and society. Aggression then, took its place alongside greed (Ayn Rand and The Virtue of Selfishness 1964) and, yes, selfishness as pseudo scientific theories of human behavior. And this pop faux science text of Lorenz was to establish a certain best sellers litany of hugely influential books that rationalized what were actually the deforming principles of Capitalism — and all of them can trace their logic back to racist and Christian beliefs in white supremacy. This is the reading list of eugenicists and military leaders, of political speech writers and global bureaucrats. Lorenz book can be seen as the great grandfather to Jared Diamond and David Graeber, or Malcolm Gladwell, or Pinker or Stephen Jay Gould. I even like some of the stuff Graeber has written, he can be genuinely amusing. But then I suspect Goebbels could be amusing, too.

The point is that Lorenz book was a watershed in pseudo academics. He was the first real lit phenom for non fiction. Desmond Morris was close behind. And both books carried with them a creepy whiff of eugenics and Nazism. You can draw a straight line from Konrad Lorenz to TED talks.

Herzog quotes Max Horkheimer (from Lessons of Fascism)…“it is no longer the son’s fear of the father that is the typical psychological fact but the father’s secret fear of the son.” This comment came in the context of re-thinking the centrality of Freud’s Oedipus conflict.Herzog later quotes psychoanalyst Paul Parin“Psychoanalysis is not possible without an attack on the status quo; the critique of society is intrinsic to it.” (Psyche 1990) Parin in another essay noted that the story of the history of psychoanalysis is also the story of its deterioration. The radical thrust of the original Vienna circle around Freud (Otto Fenichel in particular) has very consciously been erased.And I will note, in semi anecdotal fashion, that while Horkheimer was right, and many post Freudian agree, there are two statistics regarding fathers …well three actually….that I find fascinating. I wrote a boxing show for HBO (never produced) and during my research I visited a lot of fight clubs and went to a lot of fights. The Nevada medical examiner was next me front row at a Vegas fight and recently a fighter had died in England. I forget who. But the Doc told me…there have been thirteen ring deaths in Nevada since they began keeping records. And in each case the fighter who died was managed by his father, who in each case was his cornerman. Second …a highly disproportionate number of convicted killers in American prisons are “juniors” (meaning they are named after their father). And third, Richard Rhodes (The Making of the Atomic Bomb) noted that among the scientists at Berkeley, recruited for the Manhatten Project, a disproportionate number were fatherless.

Arcangelo Ianelli

Rhodes also wrote…“found that scientists think about problems in much the same way artists do. Scientists and artists proved less similar in personality than in cognition, but both groups were similarly different from businessmen.” But then this was still mid century. And on through the early years of NASA, science was still different. And to notice this difference is important, I think.

And there is a kind of triangulation, or Euclidean graph of some sort embedded in 20th century thinking and its relationship to violence and aggression. From Nazi death camps to Hiroshima to Korea to Vietnam, and then later the U.S. anti communist violence in Central America and U.S./NATO aggressions across the Arab world. And as Capital imploded — culminating, in a fashion, in 2008, the ruling elite of international finance were rethinking their earlier strategies. And throughout this short 21st century the role of screen dominated life in the West looms. All of these points could be catalogued in sub groupings; stuff like the fall of the USSR, the dismantling of Yugoslavia (which was, of course, a U.S. and NATO crime) and the escalating recolonizing of Africa. Across this is a populace viewed as mostly disposable. And a populace, and this means the shrinking deracinated bourgeosie, too, that are in flight from reality. The climate crises (imagine scare quotes) has come to the rescue as an emotional and psychological refuge. Advertised as the place of “too late” — an impossible mental country that is built on institutional science. On the IDEA of credibility that white institutional science carries with it. A myth that arose in its current incarnation after WW2.

Now, this is to be seen quite separately from the real issues of global warming and more acutely, pollution and over fishing and big agriculture etc. No, this is a land where science, a kind of carefully constructed narrative about greenhouse gases and melting ice caps and thawing permafrost. In fact the issues are nearly infinite. And they are there, as both a kind of mental escape story and as a means to obscure the real dangers and problems — most of which have been around for forty, fifty, or eighty years.The belief in science is not irrational. But there is a constructed picture of second science (per Adorno’s second nature) that one sees most obviously in Hollywood film and TV. Medical shows in which doctors seem to know all specialties and every diagnostic theory ever written, and from memory. Espionage where technology surveils remote Hotels in Burundi or Genoa, where facial recognition works flawlessly and in nano-seconds. Science, technology, and a belief in an idealized future converge in a fantasy that has supplanted reality. In social media one frequently reads angry debates between non scientists who regurgitate statistics and data as if they were themselves graduates of MIT. None of them are but they are deeply invested emotionally in this slowly coalescing narrative of ‘end times’.

So prolonged and ubiquitous are these entertainments that they have come to feel real. And certainly are emotionally real to a majority of people in the West. It is a strategy (of government) that works at chipping away the confidence of the population, the citizenry, to limit hope and optimism, but just not completely.

“Ends are ‘deployed.’ This is particularly evident in the popular press, where apocalyptic scenarios are used as a commonplace trope. The end – even if it refers to the last day of a department store sale – is a kind of publicity stunt, an effective means of emotionally intensifying an issue to push special aims and interests. To proclaim an apocalyptic, catastrophic end is to invoke a ‘shock horror’ calamity that will somehow overwhelm and foreclose aspects of our future. In other words, endings are political. They are phenomena of popular discourse and powerful interests.”
Paul Corcoran (Awaiting Apocalypse)

I wrote before about Zombie films and post apocalyptic Hollywood product — both TV and film. The salient point about both these overlapping genres is that they are reconstruction narratives.

“When habitations have been destroyed, people will spontaneously move toward major or safe buildings, such as churches, schools, and hospitals. They will seek one another, forming small groups, of family, friends, or even strangers. These groups are often only temporary but may bring intense involvement. Group identification contributes to the ‘honeymoon’ euphoria and ‘therapeutic community’ effects of this post disaster period.”
Paul Corcoran (ibid)

The appeal of things being “too late” or “we are doomed” is that it grants one the space to relax. You don’t have your kids tuition for next year? No problem, we are all going to be dying of thirst and eating corpses. Now that may be superficial, but it is also in a simple sense true. The long arc of erosion in western bourgeois entitlements is not hard to track. After 2008 I think the state gave up trying to convince people, any people, about an American Dream. Picket fence houses cost millions of dollars and tens of thousands sit empty across the U.S. Permission to give up is, obviously, attractive psychologically for many on the left. And I continue to see this in communists I know, socialists of all stripes, or and so called progressive liberals. But the white American liberal is entrenched in a belief in the status quo. He still wants to save it, because his real estate office is just now showing a profit, or his new line of men’s underwear is breaking even and he hopes the summer line of speedos can get him out into the black. Or the new personal trainer service has finally got some B list clients. He has submitted to the narrative but aligns with the capitalist solutions.

The superficial nihilism of climate warnings is beginning to resemble tabloid stories about Area 51 or the like. A genuine and sincere concern is automatically trivialized. And perhaps surprisingly these trivializations also carry embedded within them qualities of antisemitism and Orientalism. For all reflex dissent is directed toward fascist identification. And this in turn might profitably been viewed in terms of the growing fascist symbology and image increasingly employed in mainstream marketing. There are curious overlaps in all this, I think. Michael Barkun wrote his book A Culture of Conspiracy, about how UFO and alien conspiracies often employ antisemitic tropes.

“Although belief in a New World Order conspiracy assumes the existence of a master plot responsible for many aspects of the world’s evil, conspiracists differ in the arrangement of the conspiratorial hierarchy { }… such superconspiracies tend to be structured in the form of plots nested within plots, each layer more evil,powerful,and inclusive than those beneath. Hence the architects of conspiracy scenarios are free to place Jews at any of a number of points in the hierarchy—at the pinnacle, in a subordinate position, or as victims completely outside the domain of evil. { } Anti-Semitism appears in several forms. Sometimes traditional antiJewish stereotypes are projected onto a world of alien races, so that some extraterrestrials function as surrogate Jews; that is, they receive the physical and behavioral characteristics imputed to Jews in traditional anti-Semitism. This refracted racism can occur even in writers who view Jews themselves as innocent victims.”

There are echoes of Orientalist racism in the UFO abductee narratives. Aliens replace Native American tribes and the frontier is no longer the Western U.S. but some fantasy space locale or hollow earth or whatever. The narrative architecture remains the same.

Candido Portinari

And the need for sexual decontamination remains. Genuine environmental problems, and they are enormous, are re-directed toward that which is click bait and titillating, or, which pander to the new dream of end times. The current rise of fascist sensibility and values is reflected in not just the racism and Islamaphobia that is present in mainstream media (more on that below) but in the curious relationship between a new Puritanism and an embrace of the pornographic.

“Das Schwarze Korps, in short, expressly disavowed exactly the activities in which it was engaged. It did just that which it said it was not doing. Incitement and disavowal were inseparable. { } What is clear is that Der Sturmer’s recurrent detailed descriptions of sexual outrages gave readers crucial moral permission to hate without guilt (since Jews were continually described as aggressing on Germans) even as the ubiquitous declaration that Nazism was battling filth provided a ready excuse to display naked women and keep people’s attention fixed on sex. This manipulation of the discourses of sexual morality was particularly evident at those moments when the regime managed to have things both ways at once: to present itself as the guardian of good taste and pristine morals and to titillate and pander to the pleasures of looking.”
Dagmar Herzog (Sex After Fascism)

Western society today has it both ways all the time. An endless concern for “triggers” at University level courses (truly astounding) and the 24/7 stream of erotic titillation. Nearly every single advertisement is at some level selling the product with sex. At the same time, literally, bad words {sic} are censored out of television. Much of this overlaps with a new (relatively) war on children. Children in the West are quickly (at least poor kids) returning to the state of the early industrial revolution in England.

Now, it is interesting to examine how national identities are fashioned by class elitism, but how they also take on their own curious life and mythology. How in a superficial sort of way the scapegoating mechanism is provided by Nationalistic pride and patriotism. Mexico is the shadow land to the white U.S.A. Austria serves in a way as Germany’s inferior little cousin, Paraguay is Brazil’s Mexico, and Poland is both red headed step child to Germany AND Russia and more recently the Czech Republic. But even Poland has a Mexico in Ukraine. None of these examples are parallel and if you take England and Ireland you see the lack of parallelism. And yet, the very idea of a nation, the very ur-logic of statehood, of citizenship, is entwined with a need for inferiors to abuse and ridicule. The reality is, of course, that Paraguay is among the happiest and most congenial of countries on earth, and Mexico, notwithstanding the abuses suffered at the hands of its northern neighbors, remains a culturally advanced country with a long history of great architects and painters. The stereotyping of nationalism is intwined with resentment and projection. What one individually cannot accomplish is projected toward the inferior other (nation).

The new fascism is also playing upon a kind of incorporation of kitsch multiculturalism and identity politics. One of the characteristics of the realist art loved by Hitler and the Nazis is the blankness of the expressions. The entire representation of the human resembled autism. (see, again, The Skin Ego by Didier Anzieu). There is both a volkish teutonic idealised Aryan form, but one that is without personality. Nobody in Nazi art is ever really *looking* at anything — or rather no women are, and only a few men. That quality has resurfaced in contemporary marketing. And in Hollywood. As a footnote to the approved art of the Nazi Party, one gets the sense that when Heidegger wrote so endlessly about those humble leather shoes of the humble farmer or woodsman, he was writing about the shoes he saw in all those paintings of Wissel and Sepp Hilz, not any shoes he ever saw anywhere in rural Germany. They always did give off a slight oder of kitsch.

The role of power and authority is masked by concentrated capital. And increasingly the modern institution is even more impersonal than ever before. In fact often one cannot reach a single human being that works in any capacity for big institutions.

“In an age in which capitalism is apparently consolidating its global dominance..the concept of reification has largely been replaced in social theory by concepts such as ‘globalization’ and ‘reflexive modernization’- ideas which carry all the trappings thatLukács associates with bourgeois thought: inevitability and inexorability. “
Timothy Bewes (Reification, Anxiety of Late Capitalism)

Lukács is very pertinent to this moment of Capital’s opportunistic cooption of environmentalism.

“Reflexive modernization thus, in a certain sense, presents the reconciliation of subject and object sought by Lukács, but in reverse; rather than the proletariat awakening to its objective historical role, uniting political subjectivity and objective history in the moment of revolution, reflexive modernization accredits the objective world with autonomy and agency -‘subjectivity’. “
Timothy Bewes (ibid)

This is a little like the thrust of much of the new extinction discourse, which samples freely from new age rhetoric. The earth is now personalized. Not just made subjective or metaphorical (though it are often both of those) but customized and individually tailored. One chooses the earth one wants and needs.

“We have already described the characteristic features of this situation several times: man in capitalist society confronts a reality ‘made’ by himself (as a class) which appears to him to be a natural phenomenon alien to himself; he is wholly at the mercy of its ‘laws’, his activity is confined to the exploitation of the inexorable fulfilment of certain individual laws for his own (egoistic) interests. But even while ‘acting’ he remains, in the nature of the case, the object and not the subject of events. The field of his activity thus becomes wholly internalised: it consists on the one hand of the awareness of the laws which he uses and, on the other, of his awareness of his inner reactions to the course taken by events.
This situation generates very important and unavoidable problem-complexes and conceptual ambivalences which are decisive for the way in which bourgeois man understands himself in his relation to the world. Thus the word ‘nature’ becomes highly ambiguous. We have already drawn attention to the idea, formulated most lucidly by Kant but essentially unchanged since Kepler and Galileo, of nature as the “aggregate of systems of the laws” governing what happens. Parallel to this conception whose development out of the economic structures of capitalism has been shown repeatedly, there is another conception of nature, a value concept, wholly different from the first one and embracing a wholly different cluster of meanings.”
Georg Lukács (The Antinomies of Bourgeois Thought)

Bewes tries to make the point that the concept of reification is itself reified. The truth is actually that the concept that claims the concept of reification is reified, is what is reified. And this is not an endless stream — I think that is where it stops. Sleight of hand theoretical dealing from the bottom of the deck has a pretty limited shelf life, as it were.

Benjamin, all the way back in Origins of German Tragic Drama, emphasized that different forms of cultural expression arise in different eras in order to express the predominant myth of the time. Gillian Rose observed:

” The myth comprises the history of the significance which the society of the time has given to nature, and, as a myth, presents that significance as eternal. Benjamin calls this Naturgeschichte (the history of nature).” { The Melancholy Science}. Now Adorno in his earlier writings sought to adjust Lukács idea of nature — meaning that nature was not anything physical but rather the myth, the historical given as it is presented to that era. This is again what Adorno came to call ‘second nature’. The conventions of nature, the fossilised and rigid mythology is presented AS nature. And therein lies the transmission of a mental deadness. Benjamin saw the turgid melodrama of trauerspeil as a vision of fallen nature (and fallen man). Adorno, as Rose points out, saw all history as the story of nature’s fall. Second nature is always melancholy, then. Now without getting into this too deeply here, the germane point is that nature is never free from an inherited mythology. Real actual physical nature is always mythological.

And for Adorno, all that is mythological is illusion. And here one returns to reification. All of culture reflects how society sees itself (that’s the simple definition). Commodities are part of culture and never more so than today. In fact everything is commodified. The subject is commodified and it is perhaps that final step into self objectification, or self reification, that has precipitated the current developing cult of non thinking. And cross cutting this is just how removed one might want to view the fascist militarism that invades screen life ever more acutely.

As an anecdote, I saw the other day on twitter someone post a map of some global warming, the arctic I believe, in deep purples and red to signify extreme heat and warning. The person posting this wrote that seeing this map made him ‘literally nauseous’. I think it is worth pondering this a moment. This was not a photo of dead children in Gaza or Afghanistan or Iraq. It was not children held in U.S. custody at the border nor was it a graphic description of mass rape by the Cedras junta in Haiti. No, it was a red and purple coloured map. And the personalized pseudo confessional tone of the declaration speaks to the new pop confession — meant to both self chastise somehow, but more, to self congratulate. Was this person made sick by military atrocities or scenes of torture? I doubt it. Where once the final bastion of moral outrage was the child molester, that reservoir of charged moral energy has migrated to climate discourse. But then this is the coalescing of a new second nature — the conventions of climate *end times*. Ok, back to a brief few notes on reification and natural history.

Adorno in letters to Krenk, wrote…

“the causes of human suffering are … glossed over not denounced in the lament over reification.”

This is very telling, really. Adorno was never happy with reification per se, as a concept. And he chatised Benjamin for his use of it, too. But he went ahead and wrote extensively about it anyway…because, I think, he knew it cannot be escaped. And Adorno in an early essay, The Idea of Natural History, was coming to grips with a coming exterminationist sensibility embedded in capitalism and instrumental logic.“Heidegger’s philosophy was the philosophical form of mythic terror taken by the disaster of the 1930s. “
Robert Hullot-Kentor (Things Beyond Resemblance)

This is excruciatingly relevant to the contemporary terror of Capital, the rise of genuine fascistic principles. And the climate question is directly representiative of this trend. Allow me two longer quotes here, spliced together, from Hullot-Kentor’s introductory essay on The Idea of Natural History.

“The historical voyage itself has become a natural event. External mimicry of the natural force of the cyclops becomes internal self-identical mimesis, ultimately the order of the ratio, which is itself a structure of the selfsacrifice of particularity to universality. Thus, in its conscious control of nature, the self has triumphed by becoming opaque to its selfreproduction as second nature. { } The rigidified self, structured by internalized sacrifice, pays for its survival by forgetting that it has renounced itself in the process. The nemesis of the ruse of the dialectic of enlightenment is that the control gained over the other amounts to the forfeiture of true self-control.”

In Heidegger there are various strategies employed by neologisms that are trotted out to provide faux depth (and here Freud would enter the question, again, actually). This kitsch mythos is reproduced today by a kind of visual neologism evident in advertising. But the point is that the hollowing out of thought has corresponded with a hollowing out of experience and a hollowing out of the self.

“From the formalism of mythic names and ordinances, which would rule men and history as does nature,there emerges nominalism—or the prototype of bourgeois thinking.”
Adorno & Horkheimer (Dialectic of Enlightenment)

As Hullot-Kentor notes of Odysseus, the flight from mythic nature only reproduces it. The contemporary fetish of pseudo scientific jargon is the continuing attempt to make culture (and history) into nature. There is this anxiety attached to the personalized version of Nature. Not only is Nature personalized but the subject position is personalized, customized and presented as history. History has become second nature. And the transformation of history into Nature was also evident in both Benjamin and Lukács.

And this history is today more withered and forgotten — the amnesia of contemporary processes of thought runs throughout contemporary political theatre and throughout the climate discourse. With no longer a memory of nature there is no longer a critique of illusion. We live in the domain of illusion and second nature. Meaning is only the appearance of meaning. And because of the truncated and hollow subjective there is the resort to emotional magnification.

“This is apparent in the phenomenon of the semblance of second nature, which is a semblance because it is the mere appearance of meaning. Although it is historically produced, this semblance appears mythical: that is, as archaic, as emphatically expressive, as an engulfing whirlpool.”
Robert Hullot-Kentor (ibid)

The real primary thrust of Adorno’s theory of art has to do with reification. The critique of reification by way of reification, as Hullot-Kentor put it. But the point here is that contemporary discourse has lost the capacity to differentiate semblance and we arrive at a new, or third nature. As obtuse as this may seem it is the kernel of the problem of today’s public conversation. And contemporary consciousness is literally the consciousness of the screen. Third nature is the blank implied infinity of the screen, where the discussion takes one to the insights of Jonathan Beller (in an earlier post). Image condenses history as slavery and domination, racism and colonial logic.

Lukács

Jonathan Bewes quotes Godard from 2 or 3 Things I know About Her…made in 1966.“Something can make me cry . . . but the reason for those tears is not directly connected with the actual tears that trickle down my cheeks. . . . Everything I do can be described but not necessarily the reasons for which I do it.”

The anthropomorphic notion of Earth is there to feel nauseous about. There are bright colours on a map. And behind every claim on the emotional disfigurement of contemporary consciousness are institutions of power. It is nearly impossible to find science free of U.S. government mediation.

“Anxiety is so prevalent in late capitalist society that it has become a defining quality of that society. Not only is reification inseparable from the anxiety towards it; anxiety is always anxiety about reification.”
Jonathan Bewes (ibid)

And this finally leads one to look at the dream of end-times.

“The empty debate on the spectacle — that is, on the activities of the world’s owners — is thus organized by the spectacle itself: everything is said about the extensive means at its disposal, to ensure that nothing is said about their extensive deployment. Rather than talk of the spectacle, people often prefer to use the term ‘media.’ And by this they mean to describe a mere instrument, a kind of public service which with impartial professionalism’ would facilitate the new wealth of mass communication through mass media a form of communication which has at last attained a unilateral purity, whereby decisions already taken are presented for passive admiration. For what is communicated are orders; and with perfect harmony, those who give them are also those who tell us what they think of them.”
Guy Debord (Comments on Society of the Spectacle)

Marx noted that the commodity “reflects back to human beings the social characteristics of their own labor as objective characteristics of the products of labor themselves, as social natural-qualities of these things.”

” While Marx’s analysis of commodity fetishism was indispensable to his conceptualization of social relations, Benjamin is also keen to stress exploitation and the conditions in which labouring occurs. The fashion industry provides, for Benjamin, a ‘dialectical image’ of the deadly social relations of production, illustrating both the reifying effects of the exchange mechanism and the brutal physical conditions that attend work. In Marx’s account, the textile industry is central to the formation of the factory system of exploitation. It was in the cotton mills that women and children were employed en masse, cheaply, and mechanically spinning materials harvested by growing numbers of slaves, born to work and worked to death, in the US slave states. Das Kapital supplies a materialist core for Benjamin’s idea of the fashionable body as, symbolically and concretely, intimate with death. Marx details how ‘the murderous, meaningless caprices of fashion’ are linked to the anarchy of production, where demand cannot be predicted and where gluts lead to starvation. The connections between products and death alert Benjamin to the fact that everything consumed has been produced under conditions that occasioned suffering.”
Esther Leslie (Overpowering Conformism)

Suffering congeals under the rule of progress. It becomes the appearance of history, and of nature both. The commodity form always has implied its fetish character and cannot hide its murderous assault on life. The owners of the world decide what to feel compassion about. Not people, not dead children or torture victims but *earth* itself, an earth that is personal and magical and alive — a Disney cartoon world in which people rarely impinge. It is the regressive return of animism in a sense, which was once eradicated in the project of disenchantment. But returns today as its own inversion. Positivism and instrumental reason have progressed and left magic behind, except when it is an instrumental magic. And anyway, its not really animism — for such is not possible in the realm of hollowed out damaged cognition. The emotional inflation is a reaction to the anxiety of reification itself. There is a silent mental panic that feeds a deep crippling anxiety and that anxiety is expressed in moralistic condemnations, in shaming and stigmatizing. And social media is the perfect digital stocks or pillory.The violence of Capital, the destruction of the environment, this has all been occurring for a couple hundred years. As Hullot-Kentor put it in his introduction to a volume on Adorno (Things Beyond Resemblance)…’history stands in thrall to regression’. And this because history is stained indelibly with violence and domination. For Americans Nature is claimed and owned — and regression is what is seen in the anti Utopian ethos of the new green capitalist environmentalism. Anti Utopian because the dream of the hollowed mind is one of damage control. And class reflex seems natural itself — let the owners of the earth deal with managing the clean up. Or…let the ruling class and their machinery, both literal and figurative, execute the global triage that is advertised as the ONLY way forward. Forward but back.

“The stubborn belief in progress and trust in a mass base is founded on social democracy’s fetishization of quantitative accumulation in all its forms. This connection between the stubborn belief in progress and faith in a mass base is further identified with the political will for ‘servile inclusion in an uncontrollable apparatus’.”
Esther Leslie (ibid)