This book is actually making me chuckle a bunch.
Marxist Economics
A Microeconomic Reconstruction of Marx’s Labour Market Theory
Marx, the Declining Rate of Profit, and British Political Economy
Marx on the English Agricultural Revolution: Theory and Evidence
Marx’s Falling Rate of Profit: A Dialectical View
On Marx’s Theory of Unemployment
Primitive Globalization? State and Locale in Neoliberal Global Engagement
Rates of Profit and Interregional Flows of Capital
The Rationality of Empowerment: Microcredit, Accumulation by Dispossession, and the Gendered Economy
Re-Structuring in U.S. Manufacturing: The Decline of Monopoly Capital
Wealth in People as Wealth in Knowledge: Accumulation and Composition in Equatorial Africa
Metabolism, Energy, and Entropy in Marx’s Critique of Political Economy
Replaced the old links and added a couple pdfs I thought were relevant.
You are the absolute best!!!
Walter Benjamin, Illuminations: Essays and Reflections
Formats Available
Walter Benjamin was one of the most original cultural critics of the twentieth century. Illuminations includes his views on Kafka, with whom he felt a close personal affinity; his studies on Baudelaire and Proust; and his essays on Leskov and on Brecht’s Epic Theater. Also included are his penetrating study “The Work of Art in the Age of Mechanical Reproduction,” an enlightening discussion of translation as a literary mode, and Benjamin’s theses on the philosophy of history.
Hannah Arendt selected the essays for this volume and introduces them with a classic essay about Benjamin’s life in dark times. Also included is a new preface by Leon Wieseltier that explores Benjamin’s continued relevance for our times.This contains some of his best btw
"In the end, glorification of splendid underdogs is nothing more than glorification of the splendid system that makes them so."
- Adorno, Minima Moralia, They, the people
(via adornoble)
"History is the object of a construction whose place is formed not in homogenous and empty time, but in that which is fulfilled by the here-and-now. For Robespierre, Roman antiquity was a past charged with the here-and-now, which he exploded out of the continuum of history. The French revolution thought of itself as a latter day Rome. It cited ancient Rome exactly the way fashion cites a past costume. Fashion has an eye for what is up-to-date, wherever it moves in the jungle of what was. It is the tiger’s leap into that which has gone before. Only it takes place in an arena in which the ruling classes are in control. The same leap into the open sky of history is the dialectical one, as Marx conceptualized the revolution."
- Walter Benjamin, On the Concept of History
(via badfuckingpuns)
Judith Butler, “A ‘Bad Writer’ Bites Back” [1999 New York Times Op-Ed]
BERKELEY, Calif. — In the last few years, a small, culturally conservative academic journal has gained public attention by showcasing difficult sentences written by intellectuals in the academy. The journal, Philosophy and Literature, has offered itself as the arbiter of good prose and accused some of us of bad writing by awarding us “prizes.” (I’m still waiting for my check!)
The targets, however, have been restricted to scholars on the left whose work focuses on topics like sexuality, race, nationalism and the workings of capitalism — a point the news media ignored. Still, the whole exercise hints at a serious question about the relation of language and politics: why are some of the most trenchant social criticisms often expressed through difficult and demanding language?
No doubt, scholars in the humanities should be able to clarify how their work informs and illuminates everyday life. Equally, however, such scholars are obliged to question common sense, interrogate its tacit presumptions and provoke new ways of looking at a familiar world.
Many quite nefarious ideologies pass for common sense. For decades of American history, it was “common sense” in some quarters for white people to own slaves and for women not to vote. Common sense, moreover, is not always “common” — the idea that lesbians and gay men should be protected against discrimination and violence strikes some people as common-sensical, but for others it threatens the foundations of ordinary life.
If common sense sometimes preserves the social status quo, and that status quo sometimes treats unjust social hierarchies as natural, it makes good sense on such occasions to find ways of challenging common sense. Language that takes up this challenge can help point the way to a more socially just world. The contemporary tradition of critical theory in the academy, derived in part from the Frankfurt School of German anti-fascist philosophers and social critics, has shown how language plays an important role in shaping and altering our common or “natural” understanding of social and political realities.
The philosopher Theodor W. Adorno, who maintained that nothing radical could come of common sense, wrote sentences that made his readers pause and reflect on the power of language to shape the world. A sentence of his such as “Man is the ideology of dehumanization” is hardly transparent in its meaning. Adorno maintained that the way the word “man” was used by some of his contemporaries was dehumanizing.
Taken out of context, the sentence may seem vainly paradoxical. But it becomes clear when we recognize that in Adorno’s time the word “man” was used by humanists to regard the individual in isolation from his or her social context. For Adorno, to be deprived of one’s social context was precisely to suffer dehumanization. Thus, “man” is the ideology of dehumanization.
Herbert Marcuse once described the way philosophers who champion common sense scold those who propagate a more radical perspective: “The intellectual is called on the carpet… . Don’t you conceal something? You talk a language which is suspect. You don’t talk like the rest of us, like the man in the street, but rather like a foreigner who does not belong here. We have to cut you down to size, expose your tricks, purge you.”
The accused then responds that “if what he says could be said in terms of ordinary language he would probably have done so in the first place.” Understanding what the critical intellectual has to say, Marcuse goes on, “presupposes the collapse and invalidation of precisely that universe of discourse and behavior into which you want to translate it.”
Of course, translations are sometimes crucial, especially when scholars teach. A student for whom a word such as “hegemony” appears strange might find that it denotes a dominance so entrenched that we take it for granted, and even appear to consent to it — a power that’s strengthened by its invisibility.
One may have doubts that “hegemony” is needed to describe how power haunts the common-sense world, or one may believe that students have nothing to learn from European social theory in the present academy. But then we are no longer debating the question of good and bad writing, or of whether “hegemony” is an unlovely word. Rather, we have an intellectual disagreement about what kind of world we want to live in, and what intellectual resources we must preserve as we make our way toward the politically new.
Oh.
Oh this is very well put.
Always been a fan of this piece
<3
Terry Eagleton, The Death of Criticism?
"Teaching women how to defend themselves against male rapists is not the same as working to change society so that men will not rape. Establishing houses for battered women does not change the psyches of the men who batter them, nor does it change the culture that promotes and condones their brutality. Attacking heterosexuality does little to strengthen the self-concept of the masses of women who desire to be with men. Denouncing housework as menial labor does not restore to the woman houseworker the pride and dignity in her labor she is stripped of by patriarchal devaluation. Demanding an end to institutionalized sexism does not ensure an end to sexist oppression"
- bell hooks, Ain’t I a Woman: black women and feminism, p.191
"i consider him the naked mole rat of marxism"
- oedipalopus on Adorno
