Here are 100 books that On the Reproduction of Capitalism fans have personally recommended if you like
On the Reproduction of Capitalism.
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One of my long-standing interests, as a political philosopher, has been to examine the deployment of state power and the state forms (what I call states of affairs) the capitalist mode of production takes in order to preserve its economic order. Since I completed my doctorate, which was on the articulation of settler-colonial power in relationship to remaining settler states, I have largely been invested in thinking politics: how dominant politics maintain the current order, how counter-hegemonic politics disrupt this order.
The definitive radical materialist analysis of the state, and a book that taught me the importance of clear thinking and writing. Opposing liberal conceptions of the state as a social contract that reconciles class contradiction, Lenin elaborates upon and synthesizes Engels’ conception of the state as a machine of class dictatorship that arises due to the fundamental irreconcilability of class antagonism. Written after Lenin studied Hegel’s Logic, The State and Revolution is an elegant piece of dialectical thought. In opposition to both the social democratic and anarchist approaches to the problem of the state, Lenin argues that the bourgeois state should be smashed in order to build a proletarian state, the latter of which must be aimed at withering away along with classes and class antagonisms.
Lenin's classic work on the state, clarifying the differences with the opportunists of various stripes. He shows how the concept of the dictatorship of the proletariat was raised by Marx and Engels after the Paris Commune.
One of my long-standing interests, as a political philosopher, has been to examine the deployment of state power and the state forms (what I call states of affairs) the capitalist mode of production takes in order to preserve its economic order. Since I completed my doctorate, which was on the articulation of settler-colonial power in relationship to remaining settler states, I have largely been invested in thinking politics: how dominant politics maintain the current order, how counter-hegemonic politics disrupt this order.
Considering the legal apparatus as part of the state, Pashukanis puts forward the “commodity-form” theory of law in order to conceptualize the apotheosis of law under and fundamental to capitalism. Following Lenin, and against the claims of many of his Soviet philosopher contemporaries, Pashukanis argues that the withering away of the state should also imply the withering away of law. In making this argument he also examines the construction of legal relations and the legal subject. Pashukanis’ analysis has been revisited and revived in critical legal studies giving rise to scholarly studies such as China Miéville’s Between Equal Rights—which is how I initially discovered it, being a fan of Miéville’s fiction!
E. B. Pashukanis was the most significant contemporary to develop a fresh, new Marxist perspective in post-revolutionary Russia. In 1924 he wrote what is probably his most influential work, The General Theory of Law and Marxism. In the second edition, 1926, he stated that this work was not to be seen as a final product but more for "self-clarification" in hopes of adding "stimulus and material for further discussion." A third edition was printed in 1927.Pashukanis's "commodity-exchange" theory of law spearheaded a perspective that traced the form of law, not to class interests, but to capital logic itself. Until his…
One of my long-standing interests, as a political philosopher, has been to examine the deployment of state power and the state forms (what I call states of affairs) the capitalist mode of production takes in order to preserve its economic order. Since I completed my doctorate, which was on the articulation of settler-colonial power in relationship to remaining settler states, I have largely been invested in thinking politics: how dominant politics maintain the current order, how counter-hegemonic politics disrupt this order.
I first read The Undercommons in a virtual reading group during the early months of the COVID pandemic and was quite taken by its poetics and unfolding conceptual terrain. Beginning with an analysis of academia as a significant ideological state apparatus, Moten and Harney also discuss multiple forms of state violence and capture in racial capitalist formations. From the notion of the settler-capitalist garrison responding to “the surround” of the colonized and marginalized, to the connection between policy and policing, to the logic of reified colonial conquest, to logistics and professionalization, The Undercommons is a meditation on methods of state repression and forms of resistance. Arguing that recognition of the “general antagonism” that underlies the state is necessary for revolutionary politics, Moten and Harney end up echoing Lenin’s insights about class antagonism and false reconciliation in The State and Revolution.
Literary Nonfiction. African American Studies. Politics. Philosophy & Critical Theory. Introduction by Jack Halberstam. In this series of essays, Fred Moten and Stefano Harney draw on the theory and practice of the black radical tradition as it supports, inspires, and extends contemporary social and political thought and aesthetic critique. Today the general wealth of social life finds itself confronted by mutations in the mechanisms of control: the proliferation of capitalist logistics, governance by credit, and the management of pedagogy. Working from and within the social poesis of life in THE UNDERCOMMONS, Moten and Harney develop and expand an array of…
One of my long-standing interests, as a political philosopher, has been to examine the deployment of state power and the state forms (what I call states of affairs) the capitalist mode of production takes in order to preserve its economic order. Since I completed my doctorate, which was on the articulation of settler-colonial power in relationship to remaining settler states, I have largely been invested in thinking politics: how dominant politics maintain the current order, how counter-hegemonic politics disrupt this order.
I find Puar’s work to be very useful even if the theoretical framework she uses is different from, though adjacent to, mine. Usually I find the “biopolitical” analysis cloying and idealist, but Puar has developed her own materialist use of this framework that I have learned a lot from. In The Right to MaimPuar examines the liberal state’s use of maiming and debilitation as part of the reproduction of its hegemony. Not only does she examine the way a liberal disability discourse functions to exclude marginalized and targeted populations—proposing a vector of disability, debility, and capacity—she also interrogates how maiming functions in capitalist, colonial, and imperialist state policing. Moreover, her case study of Palestine, based on her own fieldwork, makes the more abstract aspects of her theory concrete.
In The Right to Maim Jasbir K. Puar brings her pathbreaking work on the liberal state, sexuality, and biopolitics to bear on our understanding of disability. Drawing on a stunning array of theoretical and methodological frameworks, Puar uses the concept of "debility"-bodily injury and social exclusion brought on by economic and political factors-to disrupt the category of disability. She shows how debility, disability, and capacity together constitute an assemblage that states use to control populations. Puar's analysis culminates in an interrogation of Israel's policies toward Palestine, in which she outlines how Israel brings Palestinians into biopolitical being by designating them…
As a child of a worker in the boot and shoe industry of the English Midlands, I have written for more than half a century about poverty in its many guises – from the want and misery of early industrialism in Britain to the modernised poverty of a form of affluence which mimics prosperity without providing either satisfaction or sufficiency. Writing about the landscapes of poverty in the 1980s, I went to India and Bangladesh, and saw there in patterns of urbanization familiar echoes of what we in Britain had experienced. It seems to me that poor people are always poor in the same way, although this may be hidden behind differences in culture, tradition, ethnicity, and faith.
This book, part polemic, part reportage, is an account of Arundhati Roy’s journey into the forests of Chattisgarh, where groups of ‘Naxalites’ or Maoists have taken up arms against the Indian state, in defence of Adivasis, the indigenous inhabitants of India, for whom the forests, rivers, and hills are sacred. Unhappily these are cover vast deposits of minerals and precious resources required as ‘raw materials’ by a rapidly industrializing India. As a result, the State, which throughout the colonial period and in the early years of Independence, had, in turn, neglected and cheated the forest-dwellers, has now turned upon them with militaristic intensity to wrest resources from them. I found this narrative so powerful because Arundhati Roy makes us understand the violence of the despairing, without overtly supporting it.
From the award-winning author of The Ministry of Utmost Happiness and The God of Small Things comes a searing frontline exposé of brutal repression in India
In this fiercely reported work of nonfiction, internationally renowned author Arundhati Roy draws on her unprecedented access to a little-known rebel movement in India to pen a work full of earth-shattering revelations. Deep in the forests, under the pretense of battling Maoist guerillas, the Indian government is waging a vicious total war against its own citizens-a war undocumented by a weak domestic press and fostered by corporations eager to exploit the rare minerals buried…
I’m an assistant professor in the School of Information and Communication Studies at University College Dublin. I’m interested in automation because discussions about it often tend towards ridiculous hyperbole or acritical boosterism. Whether it’s killer robots that terminate humanity or “ethical” AI which raises all boats, discussions about the social implications of contemporary machines often neglect to include the critical analysis of the capitalist mode of production. I don’t think the two can be studied in isolation from one another.
This book provides a linkage between Marx’s time and contemporary capitalism through an in-depth study of scientific management or Taylorism. Braverman shows that the essence of Taylorism, the capture, by capital, of the worker’s skills and knowledge, is a necessary precondition for automation. Automation, Braverman reveals, is not simply a technical process, but a deeply social one.
First published in 1974, this text is written in a direct way by Harry Braverman, whose years spent as an industrial worker gave him insight into the labour process and the conviction to reject the reigning wisdoms of academic sociology. Here, he analyzes the division of labour between the design and execution of industrial production, which underlies all our social arrangements. This new edition features a new introduction by John Bellamy Foster, setting the work in historical and theoretical context, as well as two more articles by Harry Braverman.
Marxian Economics and its relevance to a better world and socialism has been my passion since I became an adult. My expertise in this subject, such as it is, has been sharpened by the study of Marx and Engels’ great works, but also by the efforts of so many others since; some of whom are included in my five best books. But above all, it is the knowledge that in this world of nearly 8 billion people, most do not have a happy and fulfilling life but face daily toil and struggle to live (and die). Humanity has the power and technology to do better; we just need to organise our social and governmental structures to achieve it.
A People’s Guide is just a lively, accessible, and up-to-date guide to the basics of capitalism. Hadas Thier explains complex ideas in a simple and engaging way with excellent day-to-day examples. It’s economics for those who want to understand and dismantle the world of the 1%. And it’s written not from an academic but from an activist viewpoint.
Economists regularly promote Capitalism as the greatest system ever to grace the planet. With the same breath, they implore us to leave the job of understanding the magical powers of the market to the "experts."
Despite the efforts of these mainstream commentators to convince us otherwise, many of us have begun to question why this system has produced such vast inequality and wanton disregard for its own environmental destruction. This book offers answers to exactly these questions on their own terms: in the form of a radical economic theory.
All of the books I recommend offer both a very deep reading of our socio-economic situation in all its oppressiveness and alienation, and the possibility of an alternative. Only with such philosophical digging and reappropriation of dialectical thinkers of the past, beginning with Hegel and Marx, can we construct a humanist future. These books speak to my own life as a 1960s activist in the USA who has yearned ever since for a real, humanist social transformation in the face of so many setbacks for our cause, some of them self-inflicted.
This is the first study ever of Marx on communism/socialism, a topic that is often considered something he refrained from writing about. Hudis ingeniously marshals a huge body of writings – on Proudhon, Lassalle, and others – where Marx elaborates his own concept of socialism/communism in the course of critiquing what he sees as vastly inadequate concepts. In so doing, Hudis connects these issues to dialectics and to economics, and above all to the critique of both capital and the state, here not even sparing Lenin’s classic work, State and Revolution.
In contrast to the traditional view that Marx's work is restricted to a critique of capitalism - and that he consciously avoided any detailed conception of its alternative - this work shows that Marx was committed to a specific concept of a post-capitalist society which informed the whole of his approach to political economy.
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.
Cleaver by name, cleaver by nature? Certainly, as an analyst following in Marx’s footsteps, Harry Cleaver resembles a nimble knife aspiring to a heavy-duty hatchet.
His ideas are impressive but make easy reading. So much so, he has attracted a great following since the publication of his now classic work Reading Capital Politically(1979).Rupturing the Dialectic(2017) is one of Cleaver’s most recent books. In three parts, he sings the praises of Marx’s work-oriented concept of ‘value’, delves into ‘decoding’ the financial sphere that currently mires us, and argues that "getting rid of money and markets entirely is not only a necessary condition for getting rid of capitalism but also desirable in its own right."
"Rupturing the Dialectic rejects the quietism inherent in all economistic approaches to the current crises within capitalism, and furnishes working people with a clear, concrete, sensible program for how to move forward. This is a fine book, and it is one from which activists will greatly benefit." —David Sherman, author of Sartre and Adorno
"Cleaver's theory of the value of labor to capital, explanation of money as a critical mediator of class conflicts, and discussion of strategies for resistance and transformation are remarkable. Rupturing the Dialectic offers emancipating ways to understand everyday life and financial crises in capitalism today." —Anitra…
I’m an assistant professor in the School of Information and Communication Studies at University College Dublin. I’m interested in automation because discussions about it often tend towards ridiculous hyperbole or acritical boosterism. Whether it’s killer robots that terminate humanity or “ethical” AI which raises all boats, discussions about the social implications of contemporary machines often neglect to include the critical analysis of the capitalist mode of production. I don’t think the two can be studied in isolation from one another.
This book provides an essential analysis of how value functions under capital—and of what value is, from a lucid historical materialist point of view now called “value-form Marxism”. It shows how “real abstractions” arise, and how abstract entities can have material force. This theoretical perspective explains how and why capital is necessarily compelled to seek increasing automaticity—and to minimize its human component.
Alfred Sohn-Rethel's Intellectual and Manual Labour is one of the major texts of post-war Marxist theory. A tremendous influence on the central figures of the Frankfurt School, with ongoing relevance to current debates about value, abstraction, and domination, Sohn-Rethel's ideas are here presented at their fullest scope and with their greatest theoretical clarity.
Out of print for many years, this Historical Materialism edition contains a new introduction by Chris O'Kane, an afterword by Chris Arthur, and a compilation of the responses to Intellectual and Manual Labour published in the Italian journal Lotta Continua, including a substantial article by Antonio Negri.
