I wrote a book on Limits. Limits is the core question of modern environmentalism. But I want to break environmentalism out of the grip of Malthusianism and a set of ideas about our world as being inherently limited, that have delegated us environmentalists to party-pooping prophets of doom. I want to reclaim a radical notion of self-limitation which is what makes the environmentalist movement unique – a claim that a free life worth living is a life lived within limits, a simple life so that others may simply live. It is not the planet that is asking us to limit ourselves, but we that desire it.
This edited volume questions the notion of scarcity, which is the lynchpin of modern economics. Ever since Malthus’s Essay on Population at the turn of the 19th century, there is a myth that human wants are unlimited (and illimitable) and that the world is too small for all of us and our needs. Economists invented this myth to justify capitalism´s perpetuation of inequality and poverty amidst plenty, constructing an ideology of limitless growth as the only possible response to our predicament of this supposed universal and eternal scarcity. The contributions to this volume reveal how this ideology of scarcity plays out till our day, and elites invoke scarcity and limits to control the bodies and desires of marginalized groups.
Scarcity is considered a ubiquitous feature of the human condition. It underpins much of modern economics and is widely used as an explanation for social organisation, social conflict and the resource crunch confronting humanity's survival on the planet. It is made out to be an all-pervasive fact of our lives - be it of housing, food, water or oil. But has the conception of scarcity been politicized, naturalized, and universalized in academic and policy debates? Has overhasty recourse to scarcity evoked a standard set of market, institutional and technological solutions which have blocked out political contestations, overlooking access as a…
I’m an economist, now in my fiftieth year as a professor at Harvard. While much of my work has focused on economic policy – questions like the effects of government budget deficits, guidelines for the conduct of U.S. monetary policy, and what actions to take in response to a banking or more general financial crisis – in recent years I’ve also addressed broader issues surrounding the connections between economics and society. Several years ago, in The Moral Consequences of Economic Growth, I examined the implications of our economy’s growth, or stagnation, for the social, political, and ultimately moral character of our society. My most recent book explores the connections between economic thinking and religious thinking.
Bell, one of the greatest sociologists of the twentieth century, argues that having the right culture is essential for capitalism (or any other economic or political system) to flourish – and I certainly agree. But he goes further: he worries that over time the economic gains that capitalism delivers end up undermining the cultural conditions that allow capitalism to flourish in the first place. His book is about the role of culture more broadly, not religion in particular, but religion certainly fits within the overall argument.
With a new afterword by the author, this classic analysis of Western liberal capitalist society contends that capitalism,and the culture it creates,harbors the seeds of its own downfall by creating a need among successful people for personal gratification,a need that corrodes the work ethic that led to their success in the first place. With the end of the Cold War and the emergence of a new world order, this provocative manifesto is more relevant than ever.
I've been fascinated by city life since I studied Geography at high school. After twenty five years of teaching and researching urban geography, I am Professor of Urban Futures at a UK university. I now have a better sense of the challenges we face and what we can do about them. I spend my time supporting activists, campaigners, students, policymakers, and politicians about the urgency for change and what kind of ideas and examples they can use to tackle what I call the triple emergencies of climate breakdown, social inequality, and nature loss.
I read this book after I spent a year living and volunteering with the Zapatista revolutionary movement in Chiapas Mexico.
John based a lot of the ideas in this book on the Zapatistas mainly because they help us rethink what the revolution means – as an open, joyful, and everyday process. What I learned from this book is that If we really want to change society, or indeed crack capitalism, we have to build examples in the here and now that show a different world is possible.
It is a reminder that the state cannot and will not use on its own so we have to build self-managing autonomous structures in our communities that can create hope, dignity, resilience, and joy.
How can we rebel against the capitalist system? John Holloway argues that by creating, cracks, fractures and fissures that forge spaces of rebellion and disrupt the current economic order.
John Holloway, author of the groundbreaking Change the World Without Taking Power, sparked a world-wide debate among activists and scholars about the most effective methods of fighting capitalism from within. From campaigns against water privatisation, to simply not going to work and reading a book instead, Holloway demands we must resist the logic of capitalism in our everyday lives. Drawing on Marx's idea of 'abstract labour', Holloway develops 33 theses that…
As both a scholar and a citizen I have spent my adult life seeking to better understand the dynamics of power, especially power wielded in flagrantly unjust fashion in societies otherwise founded on notions of life, liberty, and happiness for all. This has led me to study the history of the economy, not just as a material but as a cultural system that encodes the categories of modern life: self and society, private and public, body and soul, and needs and desires.
Jeffrey Sklansky is that rare academic with a writer’s literary imagination, which serves the reader well in engagingThe Soul’s Economy, a riveting and dense intellectual history of the market’s emergence as the organizing principle of not only economic life, but of a distinctly new moral sensibility between 1820 and 1920.
Sklansky explores this far-reaching turn of events through a series of dedicated readings of America’s leading philosophers and pundits of the times, ranging from Ralph Waldo Emerson to John Dewey, who collectively recast the pursuit of wealth into an ethic of personal rectitude and even the source of society’s general welfare.
Socializing the psyche; Tracing a seismic shift in American social thought, Jeffrey-Sklansky offers a new synthesis of the intellectual transformation entailed in the rise of industrial capitalism. For a century after Independence, the dominant American understanding of selfhood and society came from the tradition of political economy, which defined freedom and equality in terms of ownership of the means of self-employment. However, the gradual demise of the household economy rendered proprietary independence an increasingly embattled ideal. Large landowners and industrialists claimed the right to rule as a privilege of their growing monopoly over productive resources, while dispossessed farmers and workers…
I became interested in East Asia through studying Kung Fu when I was in high school. Through this I began reading translation of Chinese and Japanese philosophical texts. I initially majored in philosophy but eventually also became interested in situating ideas in broader historical contexts. For this reason, I shifted to intellectual history. However, my passion for philosophy and arguments for the validity of ideas remains. For this reason, my work combines both intellectual history and the history of philosophy.
I am greatly impressed by the breadth and ambition of this book. It covers China, Japan, and India and is consequently truly transnational in scope. The book also attempts to relate intellectual history or the history of philosophy to problems that we face today, such as how we can transform our practices to that we can avoid environmental disasters. Duara argues that Asian traditions, given their stress on the interdependence between human beings and nature, might be able to help in this path. Duara’s book poses an important question, namely how to connect Asian intellectual history to concrete problems related to global capitalism.
In this major new study, Prasenjit Duara expands his influential theoretical framework to present circulatory, transnational histories as an alternative to nationalist history. Duara argues that the present day is defined by the intersection of three global changes: the rise of non-western powers, the crisis of environmental sustainability and the loss of authoritative sources of what he terms transcendence - the ideals, principles and ethics once found in religions or political ideologies. The physical salvation of the world is becoming - and must become - the transcendent goal of our times, but this goal must transcend national sovereignty if it…
Growing up, I loved discovering how things work. That led me to a career in engineering, but I never left a certain quirkiness behind. Why else would I have raised llamas for thirty years? Or loved the stories I find in science fiction? Especially books that start in a real place occupied by believable people, then demand a leap of faith, a reach beyond what's known today. We have so much to learn – about planets and people – that possibilities spiral out into the universe. I hope you enjoy the books on my list as much as I have.
You and I may already have one foot in this near-future world with its chilling look inside the warehouse of a retail giant: Amaz… uh, Cloud. The company is named Cloud. Can powerful bosses possibly be benign overlords? Is a miserable existence good enough in a wretched world? Hmm, maybe not.
I loved the characters – a reluctant hero and a cold-blooded spy who join forces as an unlikely couple searching for the truth behind a colossal global company. I never guessed the ending, and that's always a plus.
Cloud isn’t just a place to work. It’s a place to live. And when you’re here, you’ll never want to leave.
“A thrilling story of corporate espionage at the highest level . . . and a powerful cautionary tale about technology, runaway capitalism, and the nightmare world we are making for ourselves.”—Blake Crouch, New York Times bestselling author of Dark Matter
Film rights sold to Imagine Entertainment for director Ron Howard! • NAMED ONE OF THE BEST BOOKS OF THE YEAR BY Financial Times • Real Simple • Kirkus Reviews
Paxton never thought he’d be working for Cloud, the giant…
I have been trying to understand revolutionary violence my whole life, in the classroom and through scholarship. I am fundamentally interested in questions of “how” and “so what” because even the best, most heavily evidenced historical reconstructions of collective decisions rely heavily on conjecture, especially when it comes to something as complex and controversial as revolutionary violence. My biography of Alexandre Rousselin, an eyewitness and participant in French politics across the Revolutionary era, brings to life the choices and pressures that influenced his actions without minimizing the price he paid for those choices. Rousselin’s extraordinary life story contextualizes and engages understandings of the Terror in the French Revolution like those reviewed below.
Divided into “The Poetics of Power” and “The Sociology of Politics,” the better known first half explores rhetoric, symbolic forms of political practice, and imagery in novel ways that have influenced both my scholarship and my teaching.
But I was even more struck by the second part where Hunt considered the backgrounds, age, occupations, and experience of Revolutionary political actors in four French cities as a way to understand the political geography of the Revolution, networks, culture brokers, and the emergence of a new political class.
This approach shaped my dissertation and first book, but, more importantly it made me think about the link among and between cultural influences, socio-economic backgrounds, and the lived experience to understand the French Revolution.
When this book was published in 1984, it reframed the debate on the French Revolution, shifting the discussion from the Revolution's role in wider, extrinsic processes (such as modernization, capitalist development, and the rise of twentieth-century totalitarian regimes) to its central political significance: the discovery of the potential of political action to consciously transform society by molding character, culture, and social relations. In a new preface to this twentieth-anniversary edition, Hunt reconsiders her work in the light of the past twenty years' scholarship.
I am a product of Sputnik and the threat of nuclear war. Both turned me into a long-time reader of science fiction and a perpetual student in trying to understand how the world works and why? If we have free will, why do so many things seem to be predetermined? If we are rational beings, why do so many of our choices seem so absurd? And if a new world is possible, why can’t we bring it into existence? I was a professor of politics for 30 years (and I was respected! See “Soylent Green.”) and most of my research and writing try to answer these questions.
Did it ever occur to you that economics might be theological, even a form of religious idolatry?
This is not, by the way, about the Worship of Mammon; it is about capitalism as a system of beliefs and practices.
Nelson carefully maps out the genealogy of modern economics, showing that its underlying foundation can be traced back to competing Greek philosophies as filtered through Catholicism and Protestantism. We have never been secular!
this is the most profound book on the boundary of theology and economics in the past couple of decades. It has a depth of perspective, a scope of scholarship and a discernment that is rare in this field.-CHRISTIAN CENTURY
I’ve been pondering philosophical questions and trying to understand my queer sexuality since childhood. While checking out The Portable Nietzsche in my high school library, the librarian warned me the philosopher was “a bad man.” Then I had to read the book, which not only taught me to become critical of all forms of authority, but also, perhaps paradoxically, empowered me to embrace my queerness. As a college and graduate student, I studied many of the American academic movements based in Continental philosophy grouped under the rubric, “theory.” When queer theory emerged in the early 1990s’, I found a place for myself. I'm convinced that we should never stop putting our identities under critique.
Profit and Pleasure is the most provocative Marxist intervention in queer theory.
Hennessy charges that queer theory’s focus on representation, identity, and subjectivity works to render the structures of capitalism invisible. Postindustrial capitalism produces “gender-flexible” and sexually diverse subjects to meet the demands of today’s globalized commodity system.
Queer theory, instead of addressing this development, has aided in our commodification by repressing the connections between the multiplication of identities and economic exploitation, connections that capitalism works to conceal. Queer theory needs to extend beyond the cultural purview of identity politics to address contemporary capitalism directly.
Drawing on an international range of examples, from Che Guevarra to "The Crying Game," Profit and Pleasure leads the discussion of sexuality to a consideration of material reality and the substance of men and women's everyday lives.
I'm a historian of global capitalism and South Asia, writing about corporations as they are and how they could be. I've looked at India with the eyes of an outsider, drawing on my experiences growing up in 1990s Eastern Europe during a time of political upheaval and shock privatizations as the old communist order crumbled. Having witnessed the rise of a new class of monopolists and oligarchs in its stead, I became interested in the many different ways capitalists exercise power in society over time and around the world, and how we as ordinary citizens relate to them. I'm now interested in thinkers, activists, and entrepreneurs who have tried to experiment with alternatives.
There is no better book for understanding India’s family businesses in a broader social and political context than this sprawling, powerful novel. Preti Taneja retells and reworks Shakespeare’s King Lear as three sisters (and an illegitimate son) fight over the inheritance of a massive company that makes everything from textiles to cars (echoes of the Tatas, Birlas, and Ambanis, but also of the East India Company as the subcontinent’s original corporate sovereign). Taneja touches on all the big issues, including gender, caste, climate, and Kashmir, without ever being preachy. It is a long and sometimes challenging read, but always rewarding. I may be biased given the subject matter, but this is the century’s Great Indian Novel—a worthy successor to the likes of Midnight’s Children, A Suitable Boy, and Sacred Games.
When a billionaire hotelier and political operator attempts to pit his three daughters against one another, a brutal struggle for primacy begins in this modern-day take on Shakespeare’s King Lear. Set in contemporary India, where rich men are gods while farmers starve and water is fast running out, We That Are Young is a story about power, status, and the love of a megalomaniac father. A searing exploration of human fallibility, Preti Taneja’s remarkable novel reveals the fragility of the human heart—and its inevitable breaking point.
