100 books like Communal Luxury

I don’t think of myself as a dreamer but, rather, a hard-headed activist scholar. Globally, most of us live under the domination of production for trade. We have ceded co-governance of production—collectively deciding what we produce, how we produce it, and for whom—to the abstract logic of markets operated via money. We face two great challenges reproduced by capitalism—growing socio-political inequities and ecological unsustainability. So, I argue that we must replace monetary values and operating systems with ‘real’, social and ecological, values and production for demand, for the basic needs of humans and the planet. Postcapitalism means moving beyond money to realize our self-value and emancipation. 

I don’t think of myself as a dreamer but, rather, a hard-headed activist scholar. Globally, most of us live under the domination of production for trade. We have ceded co-governance of production—collectively deciding what we produce, how we produce it, and for whom—to the abstract logic of markets operated via money. We face two great challenges reproduced by capitalism—growing socio-political inequities and ecological unsustainability. So, I argue that we must replace monetary values and operating systems with ‘real’, social and ecological, values and production for demand, for the basic needs of humans and the planet. Postcapitalism means moving beyond money to realize our self-value and emancipation. 

I don’t think of myself as a dreamer but, rather, a hard-headed activist scholar. Globally, most of us live under the domination of production for trade. We have ceded co-governance of production—collectively deciding what we produce, how we produce it, and for whom—to the abstract logic of markets operated via money. We face two great challenges reproduced by capitalism—growing socio-political inequities and ecological unsustainability. So, I argue that we must replace monetary values and operating systems with ‘real’, social and ecological, values and production for demand, for the basic needs of humans and the planet. Postcapitalism means moving beyond money to realize our self-value and emancipation. 

I don’t think of myself as a dreamer but, rather, a hard-headed activist scholar. Globally, most of us live under the domination of production for trade. We have ceded co-governance of production—collectively deciding what we produce, how we produce it, and for whom—to the abstract logic of markets operated via money. We face two great challenges reproduced by capitalism—growing socio-political inequities and ecological unsustainability. So, I argue that we must replace monetary values and operating systems with ‘real’, social and ecological, values and production for demand, for the basic needs of humans and the planet. Postcapitalism means moving beyond money to realize our self-value and emancipation. 

I have been fascinated by the history of the French Revolution ever since my father took me to visit Napoleon’s tomb in Paris when I was four years old and tried to explain to me who he was and what he had done. For more than forty years, I have been teaching and writing about this inexhaustible subject. The Revolution’s ideals of liberty and equality still speak to us, and the vivid personalities who clashed over them, ranging from Lafayette and Robespierre to the abolitionist priest Henri Grégoire and the ill-fated Marie Antoinette, bring the subject alive. Oh, and did I mention that one of the perks of being a historian of the French Revolution is that you get to make regular trips to Paris?

I am a French novelist, the author of fifteen novels, many of which are memoirs, so I am considered a specialist of "autofiction" in France, of fiction written about oneself. But I also love writing about others, as you can see in my novel on David Hockney. Beauvoir, Sarraute and Ernaux were my models, Laurens and Appanah are my colleagues. Three of the books I picked would be called memoirs in the States, and the other two novels. In France, they are in the same category. All these women write beautifully about childhood and womanhood. I love their writing because it is both intimate and universal, full of emotion, but in a very sober and precise style. 

As a historian of early modern France and a professor at Southern Methodist University, I have taken students to Paris on a study abroad program for more than twenty summers. Students were invariably intrigued by the relationship of Henry II, Catherine de Medici, and Diane de Poitiers. The young prince married Catherine de Medici at the age of fourteen but the thirty-six-year-old Diane de Poitiers became his mistress when he was sixteen and remained so for the rest of his life. The complexities of that relationship and the significance of both women led me to conclude that the history of the Renaissance could be told through the lives of the queens and mistresses.

I’m a historian who wrote a book on antifascism. In a way, I decided to write a book on the history of antifascism because I thought it was a good way to make sense of the history of fascism. Something along the lines of: Nobody knows you like your worst enemies. But I also thought that more books on the history of antifascism itself would be a good thing. There are many books on fascism and relatively few on anti-fascism. Ultimately, I decided to write Everything Is Possible because I thought that the first antifascists had useful lessons to share about how to turn the world toward something better than the one you’ve been given.

I’m a poet, literary critic, translator, and biographer, and I grew up partly in France. I became obsessed with Max Jacob when I was twenty. Max Jacob—mystic, poet, painter, and suffering lover—took hold of me, and I found myself writing poems to him, in his voice, in my sketchbooks. They were among my first published poems: he redirected my life. A few years later I stumbled into writing his biography, never imagining that it would take thirty-five years: it came out from W. W. Norton in 2020, along with my most recent book of poems So Forth. I teach Comparative Literature in the Committee on Social Thought at the University of Chicago.

In 2005 I realised that society was gradually, inexorably, headed off a cliff. So I quit a job I loved – a great decision! – and followed John Michael Greer's advice to “collapse now and avoid the rush”. Through that I’ve written a film, books, and peer-reviewed articles, co-founded organisations and movements, been arrested for direct action, advised governments, and come to live at a money-free pub! And now lead the ‘Surviving the Future: Conversations for Our Time’ online program, through Vermont’s Sterling College. I haven’t learned to change the course of history, but have discovered the ‘dark optimism’ of meaningful – even joyous – paths through such times, with eyes wide open.