Theses Against Occultism (Adorno, 1947)

by Theodor Adorno, from Minima Moralia

I. The tendency to occultism is a symptom of regression in consciousness. This has lost the power to think the unconditional and to endure the conditional. Instead of defining both, in their unity and difference, by conceptual labour, it mixes them indiscriminately. The unconditional becomes fact, the conditional an immediate essence. Monotheism is decomposing into a second mythology. “I believe in astrology because I do not believe in God”, one participant in an American socio-psychological investigation answered. Judicious reason, that had elevated itself to the notion of one God, seems ensnared in his fall. Spirit is dissociated into spirits and thereby forfeits the power to recognize that they do not exist. The veiled tendency of society towards disaster lulls its victims in a false revelation, with a hallucinated phenomenon. In vain they hope in its fragmented blatancy to look their total doom in the eye and withstand it. Panic breaks once again, after millennia of enlightenment, over a humanity whose control of nature as control of men far exceeds in horror anything men ever had to fear from nature.

Marxism: Yesterday, Today, and Tomorrow (Mattick, 1978)

by Paul Mattick (1978)

From Marxism: Last Refuge of the Bourgeoisie? by Paul Mattick, edited by Paul Mattick Jr., published by Merlin Press, 1983

In Marx’s conception, changes in people’s social and material conditions will alter their consciousness. This also holds for Marxism and its historical development. Marxism began as a theory of class struggle based on the specific social relations of capitalist production. But while its analysis of the social contradictions inherent in capitalist production has reference to the general trend of capitalist development, the class struggle is a day-to-day affair and adjusts itself to changing social conditions. These adjustments find their reflection in Marxian ideology. The history of capitalism is thus also the history of Marxism.

The Permanent Crisis (Mattick, 1934)

Henryk Grossmann’s Interpretation of Marx’s Theory of Capitalist Accumulation

by Paul Mattick, International Council Correspondence Vol. 1, no. 2, November 1934, pp. 1-20. PDF

I.

According to Marx, the development of the productive forces of society is the motive power of historical development. In acquiring new productive forces men change their mode of production, and in changing their mode of production, their manner of gaining a living, they change all their social relations. The transformation of the spinning wheel, the hand-loom and blacksmiths sledge, into the self-tending mule, the power-loom and the steam hammer was not only accompanied by a change of the small individual shops of the craftsmen into huge industrial plants employing thousands of workers, but there also came with it the social overturn from feudalism to capitalism; that is, not merely a material revolution, but a cultural revolution as well.

A Capitalism Pure and Simple / Counter-Revolution Against a Counter-Revolution (Tamás, 2004/2007)

by Gáspár Miklós Tamás (interview / words from budapest / truth about class)

A Capitalism Pure and Simple  (2004) PDF

The symbolic and historic importance of Eastern Europe for the left is beyond dispute. It was, after all, in Eastern Europe where the socialist experiment has been allegedly attempted. The fall of the East Bloc régimes in 1989 has meant for most people that there is nothing over the horizon of global capitalism. Although it is by no means certain that what failed was socialism, institutions, organizations, currents of the Western left collapsed, as if what they represented would have been identical with the dismal heap of ruins which was the empire of Stalin’s diadochoi. However inglorious, drab, scary and tedious that empire was,  today’s  inmates believe that  it was  far superior in all respects to the new dispensation. Socialists appear to be disavowed by the general belief that capitalism is all there is, and democrats seem to be told that, compared to this new liberal democracy, dictatorship was a picnic.

Adorno, Non-Identity, Sexuality (Stoetzler, 2009)

by Marcel Stoetzler, published in Negativity and Revolution: Adorno and Political Activism (ed. Holloway, Matamoros, Tischler, 2009)

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This chapter explores some of Adorno’s scattered remarks on love, on the gender relation between men and women, as well as on homosexuality, and how these relate to modern individuality, subjectivity and the capitalist mode of production. Its focus is on the modernity of the idea that there are exactly two sexes, understood as two distinct species or essences, and some of the implications and reverberations of this idea. It proceeds by way of arranging (juxtaposing perhaps) a number of related arguments taken from a body of Marxist writing mostly from the 1970s and 1980s that seems, if not influenced by, then at least compatible with, Adorno’s theorising. The guiding idea is that strict sexual dimorphism is an aspect, or expression, of the increasingly genital organisation of sexuality on the one hand, and on the other, the sublimation of Eros in the service of capitalist real subsumption. Both have been, and still are, part of the same historical process.

The Test of Communism (Bernes, 2021)

by Jasper Bernes (2021) PDF

Communism is an old idea in the world. Let’s call it ancient, for it may as well be our antiquity. We need not track down its origins in the alleyways of insurrection, only know that millions have struggled and died in its name. In this sense, it is not just an idea but a real force in history, product of and factor in a proletarian movement that has for at least two centuries now posed the overcoming of capitalism by classless, stateless, moneyless society. In fact, what’s remarkable about the history of the workers’ movement of the last two centuries is that this real ideal has until recently not only seemed inevitable but obvious. Even where they disagreed, violently, about how to achieve such a state of affairs, anarchists, communists, socialists, Marxists, syndicalists, and even some liberals, all stood joined by a common vision of a future classless society.

The Money Theory of the State (Merchant, 2021)

Reflections on Modern Monetary Theory

by Jamie Merchant, Feb 2021, Brooklyn Rail: Field Notes

“No domination is so easily borne, even so gratefully felt, as the domination of high-minded and highly educated officials.”

— Georg Friedrich Knapp¹

Kafka’s unfinished final novel, The Castle, can be read as a parable about the misrecognition of power. In the course of trying to discover if he has, or has not, been appointed as a land surveyor by the local authorities, the protagonist K. becomes obsessed with the authorities themselves, the officials of the great castle whose shadow looms over the village below. Its bureaucrats cut nearly superhuman figures, working tirelessly day and night on countless cases while keeping track of innumerable files with an otherworldly zeal that overawes K. and the villagers, who respect and even revere them. Over the course of the narrative, though, it becomes evident that all this strenuous paper-pushing might be completely pointless, directed to tasks they may never complete, involving problems and questions that cannot be resolved or perhaps never existed in the first place—including, probably, K.’s appointment. The officials might very well have no idea what they are doing, or they might be useless drones, working themselves to death toiling away in busy work that never goes anywhere. But for K. this is unthinkable. For their prestige flows from the impersonal rule of the mechanism, the calcified, methodical, formal procedures that, as in a cage, enfold and dominate the officials and the villagers alike. K. deploys his own formidable powers of reasoning to penetrate their mysteries in his quest to gain permission to enter the castle. But the more he learns, the more he calmly reasons and deduces the state of affairs with impeccable logic, the more transfixed he is by the officials’ cabbalistic aura, the more entangled he becomes in their byzantine networks of influence, and the more he effectively dominates himself.

The Year the World Went Viral (Dauvé, 2021)

by Gilles Dauvé, Feb 2021

Until the early days of 2020, when they spoke of “viruses”, Westerners usually meant something was wrong with their computers (Asians were arguably better informed). Of course, everyone knew the medical meaning of the word, but these viruses remained far away (Ebola), relatively silent despite the 3 million annual deaths from AIDS (HIV), even banal (winter flu, cause of “only” 10,000 deaths in France each year). And if sickness struck, medicine worked miracles. It had even done away with space: from New York, a surgeon could operate upon a patient in Strasbourg.

Back then, it was mostly the machines that got sick.

Until the first days of 2020.

The Age of Disorder

Deutsche Bank, Long-Term Asset Return Study, Sept 2020

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Economic cycles come and go, but sitting above them are the wider structural super-cycles that shape everything from economies to asset prices, politics, and our general way of life. In this note we have identified five such cycles over the last 160 years, and we think the world is on the cusp of a new era – one that will be characterised initially by disorder.

Not all disorder is ‘bad’. Indeed, if the themes of the world economy swing like a pendulum, then it may be that some have swung too far from a ‘sensible centre’ and are due to revert. This can have a cleansing effect. What is worrying, though, is that several themes appear poised to revert at a similar time. This is the point – that simultaneous changes to structural themes will create a level of disorder that will define a new era.

Before we review the key themes of the upcoming “Age of Disorder”, we must note that while some historical super-cycles have begun and ended abruptly, others were slower to evolve and end. The most recent era – the second era of globalisation, during 1980-2020 – is much more like the latter. It started slowly and has been gradually fraying at the edges over the last half-decade. The end of this era has been hastened by Covid-19 and – when, in years to come, we look at the rear- view mirror – we may see 2020 as the start of a new era.

• See also: Social Repercussions of Pandemics (IMF, Jan 2021):

Epidemics may have social scarring effects, increasing the likelihood of social unrest. They may also have mitigating effect, suppressing unrest by dissuading social activities. Using a new monthly panel on social unrest in 130 countries, we find a positive cross-sectional relationship between social unrest and epidemics. But the relationship reverses in the short run, implying that the mitigating effect dominates in the short run. Recent trends in social unrest immediately before and after the COVID-19 outbreak are consistent with this historic evidence. It is reasonable to expect that, as the pandemic fades, unrest may reemerge in locations where it previously existed.

A world without money: communism (Les Amis de 4 Millions de Jeunes Travailleurs, 1975-76)

Un Monde Sans Argent: Le Communisme was originally published in three parts, as three separate pamphlets, in France, between 1975-6. It was produced by Dominique Blanc, shortly after the dissolution of the Organisation des Jeunes Travailleurs révolutionnaires. The name Quatre Millions de Jeune Travailleurs was apparently ‘adopted’ from a 1971 PSU youth publication (Parti Socialiste Unifié – a French Socialist Party), presumably to satisfy French publishing laws, and texts continued to be published under this name through the 1970’s including the widely distributed tract A Bas Le Proletariat/Vive Le Communisme.

PDF: English / French

In partial praise of a positivist (O’Neill, 1995)

The work of Otto Neurath

by John O’Neill (Radical Philosophy, 1995)

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From the Frankfurt School the story has emerged that positivism is a conservative doctrine necessarily committed to existing social institutions and to a technocratic conception of politics. Even the most scientistic orthodox Marxist is unlikely to announce that she is a positivist. Such is the disrepute into which positivism has fallen that to accept the title of positivist would amount to an admission that one’s position was untenable. The picture of positivism that informs its use as a term of academic abuse is a caricature. Positivist philosophy was much more heterogeneous than recent thumbnail versions allow, and many of the doctrines ascribed to it were explicitly rejected by many of its proponents.  Neurath himself was unhappy with the term for the very reason that it suggested a systematic set of doctrines incompatible with the methodological pluralism he defended, although ‘not being a pedant’ he was willing to ‘bear it’.

Ecofascism: Lessons from the German Experience (Biehl & Staudenmaier, 1995)

By Janet Biehl & Peter Staudenmaier (1995)

AK Press / PDF

The reappearance of fascism in many western countries threatens all the freedoms the left movements have managed to gain over the last half century. Equally disconcerting is the attempt by fascist ideologists and political groups to use ecology in the service of social reaction. This effort is not without long historical roots in Germany, both in its nineteenth-century romanticism and in the Third Reich in the present century. In order to preserve the liberatory aspects of ecology, the authors, as social ecologists, explore the German experience of fascism and derive from it historical lessons about the political use of ecology. Comprised of two essays—”Fascist Ideology: The Green Wing of the Nazi Party and its Historical Antecedents” and “Ecology and the Modernization of Fascism in the German Ultra-Right,”—Ecofascism examines aspects of German fascism, past and present, in order to draw essential lessons from them for ecology movements both in Germany and elsewhere.

Table of Contents:

Introduction

Fascist Ecology: The “Green Wing” of the Nazi Party and its Historical Antecedents
by Peter Staudenmaier

The Roots of the Blood and Soil Mystique
The Youth Movement and the Weimar Era
Nature in National Socialist Ideology
Blood and Soil as Official Doctrine
Implementing the Ecofascist Program
Fascist Ecology in Context

‘Ecology’ and the Modernization of Fascism in the German Ultra-right
by Janet Biehl

Neofascist ‘Ecology’
National Revolutionaries
The Freedom German Workers Party
The Republicans
The National Democratic Party
The German People’s Union
Anthroposophy and the World League for the Protection of Life
Rudolf Bahro: Völkisch Spirituality
Liberating the ‘Brown Parts’
Social Darwinist ‘Ecology’: Herbert Gruhl
A Social Ecology of Freedom

Catastrophism, disaster management and sustainable submission (Riesel and Semprun, 2008)

In this book first published in 2008, Jaime Semprun and René Riesel examine the attempt by predominantly First World governments and NGOs to utilize the specter of an environmental apocalypse as an alibi to save “industrial civilization” by imposing a rationed form of “survival”, justified by a terroristic propaganda campaign based on fear, enforced by an expansion of the state’s coercive powers, and facilitated by the mass conformism and resignation that “industrial society” has induced in the population by creating an “anxiogenic environment” of “insecurity and generalized instability”; “[f]or the fears proclaimed by the experts … are in reality nothing but orders”.

The End of Utopia (Marcuse, 1967)

Herbert Marcuse, lecture at FU West Berlin 1967, published in Five Lectures

Today any form of the concrete world, of human life, any transformation of the technical and natural environment is a possibility, and the locus of this possibility is historical. Today we have the capacity to turn the world into hell, and we are well on the way to doing so. We also have the capacity to turn it into the opposite of hell. This would mean the end of utopia, that is, the refutation of those ideas and theories that use the concept of utopia to denounce certain socio-historical possibilities. It can also be understood as the “end of history” in the very precise sense that the new possibilities for a human society and its environment can no longer be thought of as continuations of the old, nor even as existing in the same historical continuum with them. Rather, they presuppose a break with the historical continuum; they presuppose the qualitative difference between a free society and societies that are still unfree, which, according to Marx, makes all previous history only the prehistory of mankind.

Marxism and Merchant Capitalism

by Jairus Banaji

Draft of a chapter for The Handbook of Marxism, eds., Sara Farris and Alberto Toscano.

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‘Merchant’s or trading capital’, as Marx refers to it as the start of the sequence of chapters where this is discussed in Capital vol. 3 was largely marginal to Marx‘s understanding of the capitalist mode of production, which, of course, was embodied in the dynamics (the laws of motion) of industrial capital and personified by the industrial capitalist. In fact, in its leading form, viz. as commercial capital, it was simply a transmuted form of industrial capital itself, a circulation of the commodity capital of the industrialist, for ever penned into [industrial] capital‘s circulation sphere‘. Merchant capitalists do figure in Volume 3 but they do so strictly only as agents of industrial capital.

I shall argue that it was perfectly consistent for Marx to argue in this way, since he saw the accumulation of industrial capital as the driving force behind the capitalist mode of production and his interest lay in analysing the accumulation process of a total capital dominated by large-scale industry. However, this conception will not work historically when Marxists have to deal with periods of history where industrial capitalism (the capitalist mode of production in Marx‘s sense) was largely embryonic or even completely absent. The reason why most Marxists tend not to be troubled by this is that the centuries of early capitalism (to use a conventional term that was popular among historians roughly a century ago) have on the whole been framed either in terms of a historically nebulous age of primitive accumulation‘ (Dobb) or, from the fifties on, as a prolonged transition from feudalism to (industrial) capitalism with its implied ―coexistence of modes of production. But a major upshot of this conceptual indifference, so to speak, has been the abdication of this whole field of history to historians working largely outside a strictly Marxist tradition, even if at least some of those historians, notably Braudel, were profoundly influenced by Marx. READ PDF

See also:

• Jairus Banaji – A Brief History of Commercial Capitalism (2020)
• Jairus Banaji – Exploring the Economy of Late Antiquity: Selected Essays (2015)
• Jairus Banaji – Theory as History (2010)
• Jairus Banaji – Agrarian Change in Late Antiquity Gold, Labour, and Aristocratic Dominance (2001)

Translations by Banaji:

• Henryk Grossmann – the law of accumulation and breakdown of the capitalist system, being also a theory of crises (1929

• Arthur Rosenberg – Fascism as a Mass-Movement (1934)

• Jairus Banaji – Translator’s Introduction to ‘Fascism as a Mass-Movement’ by Arthur Rosenberg

Serfdom in a Free Society (Mattick, 1946)

by Paul Mattick, Western Socialist, Boston, USA, September 1946

The Road to Serfdom. By Friedrich A. Hayek, University of Chicago Press, 1944 (250 pp.; $2.75).

Full Employment in a Free Society. By William H. Beveridge. W. W. Norton & Co., New York, 1945. (429pp; $3,75).

Both these books are dedicated to the “socialists of all parties.” Hayek wants to discourage them, Beveridge tries to offer encouragement. Both writers speak in the name of science and deal with the reality of, and the need for, capitalistic planning. But what appears to Hayek as the road to serfdom seems to Beveridge the highway to a free society.

Russia and Germany prove to Hayek that socialism does not lead to freedom. The most important guaranty of freedom, he maintains, is a system of private property. Planning and freedom cannot go together. Without a labor market and an industrial reserve army, for example, discipline can be maintained only by corporal punishment, for which reason socialism implies slave-labor. The “collective freedom” of which the planners speak is, in Hayek’s opinion, “but the unlimited freedom of the planner to do with society what he pleases.”

The Principles of Communism (Engels, 1847)

by Friedrich Engels

Written: October-November 1847;
First Published: 1914, Eduard Bernstein in the German Social Democratic Party’s Vorwärts!
Translated: Paul Sweezy
MECW 6: 341-357

— 1 —
What is Communism?

Communism is the doctrine of the conditions of the liberation of the proletariat.

— 2 —
What is the proletariat?

The proletariat is that class in society which lives entirely from the sale of its labor and does not draw profit from any kind of capital; whose weal and woe, whose life and death, whose sole existence depends on the demand for labor – hence, on the changing state of business, on the vagaries of unbridled competition. The proletariat, or the class of proletarians, is, in a word, the working class of the 19th century.^[1]

Class and Capital (Paul Mattick Jr., 2002)

by Paul Mattick Jr. Download PDF 

[originally published in The Culmination of Capital: Essays on Volume III of Marx’s Capital ed. Martha Campbell and Geert Reuten, 2002; republished as Chapter 9 in Paul Mattick Jr.’s Theory as Critique, Brill 2018]

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The concept of class has never remained a harmless concept for very long.

– Ralf Dahrendorf

Dahrendorf gave a common view dramatic form when he wrote, ‘Marx post­poned the systematic presentation of his theory of class until death took the pen from his hand. The irony has often been noted that the last (52nd) chapter of the last (third) volume of Capital, which bears the title “The Classes”, has remained unfinished. After a little more than one page the text ends with the lapidary remark of its editor, Engels: “Here the manuscript breaks off”’. Unfortunately, the colourful picture this suggests, of the pen dropping from the hand of the dying Marx as he was on the point of completing his masterwork, isn’t ours to keep: the draft containing this chapter was completed, as is fairly well known, before Marx turned to the preparation of Volume I for publication. Nev­ertheless, some have taken Marx’s delay in returning to the chapter – until it was too late – as an admission in actu of failure, attesting to a basic flaw in his theory. Engels’s explanation is less dramatic: Marx liked to leave conclusions ‘for the final editing, shortly before printing, when the latest historical events would supply him, with unfailing regularity, with illustrations of his theoretical arguments, as topical as anyone could desire’. Reopening the question of the relation of Marx’s final page and a half to the rest of Capital, I wish to explore what Marx’s willingness to leave the matter in so sketchy a state might indicate about the nature, or even the existence, of a Marxian theory of class. [Read PDF]

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How it Might Should be Done

by Idris Robinson, July 2020

The following is a transcript of a talk delivered in Seattle on July 20, 2020, lightly-edited by the author for readability. A video recording produced by Red May is online here. (Taken from Illwilleditions.org)

* * * * *

I want to begin with a shout-out to what happened here last night, and to the working class of the city of Seattle, to the rebels of the city of Seattle: I really liked what I saw, that’s why I’m here, you know, to feel that vibe. I would also like to send my solidarity to comrades in Greece. It was they who allowed me to experience insurrection for the first time in 2008. The lessons I’ve learned and the experiences I had there have been so valuable this time around, even though we are in a much different social context. Moreover, a comrade was recently killed at the hands of the police there. To the fallen comrade, Vasillis Maggos, I want to say: rest in power.

The Flatness of Blackness: Afro-Pessimism and the Erasure of Anti-Colonial Thought

Amílcar Cabral

by Kevin Ochieng Okoth | January 16, 2020

Originally published in Salvage, this piece by Kevin Ochieng Okoth, offers a sustained critique of American ‘Afro-pessimism’, noting, in particular, how it erases experiences, including political experiences, of African people living in Africa.

 

I. Pop-Hegelianism 

When the term Afro-pessimism began appearing in books, journal articles and, curiously, on activist social media, I was (presumably along with others familiar with the scholarship on African history and politics) slightly perplexed. For decades, ‘Afro-pessimism’ had referred to the unrelentingly negative coverage of Africa in Western news media, especially in terms of its tendency toward arrested development. This discourse, loosely united by an emphasis on the hopelessness of the African continent – and exemplified by the scandalous 2000 Economist headline describing Africa as ‘The Hopeless Continent’ – provided the rationale for the imperialist economic policies of the 1970s’ and 80s’ structural adjustment programmes. Today, it bolsters neo-colonial relations between the Global North and Africa, and is often conjured up as the go-to argument to justify the entirely unnecessary and counterproductive presence of the development industry and its practitioners on the continent.