Η αιτία των καπιταλιστικών κρίσεων, συνεπώς, βρίσκεται στην ανεπάρκεια της ενεργού ζήτησης (η οποία, επιπλέον, είναι κατά βάση καταναλωτική ζήτηση), ανεπάρκεια που οφείλεται, εν τέλει, στους χαμηλούς μισθούς.

How we think ripples out to how we behave. If we view these berries, or that coal or forest, as an object, as property, it can be exploited as a commodity in a market economy. We know the consequences of that.

Why then have we permitted the dominance of economic systems that commoditize everything?

the Prison Notebooks, contain Gramsci's tracing of Italian history and nationalism, as well as some ideas in Marxist theory, critical theory and educational theory associated with his name, such as: Cultural hegemony as a means of maintaining and legitimising the capitalist state The need for popular workers' education to encourage development of intellectuals from the working-class An analysis of the modern capitalist state that distinguishes between political society, which dominates directly and coercively, and civil society, where leadership is constituted through consent Absolute historicism A critique of economic determinism that opposes fatalistic interpretations of Marxism A critique of philosophical materialism

Then Marx put Hegel's philosophy in terms of "materialism," which is to say that Marx despiritualized Hegel's work altogether. Again, this is in Marx' own terms. And this is now seen as the future revolutionary potential of Europe. Europeans may see this as revolutionary, but American Indians see it simply as still more of that same old European conflict between being and gaining. The intellectual roots of a new Marxist form of European imperialism lie in Marx'--and his followers'--links to the tradition of Newton, Hegel and the others.

Samuel Bowles and Herbert Gintis intheir classic Schooling in Capitalist America

Built and assembled without anyparticular significance or any value, Walter de Maria's Boxes for MeaninglessWork could also be an echo of Duchamp's sound strategies. In aparallel project, Robert Morris realized Card File (1962-3), a series ofcards on which a series of hazy concepts are written and laid out alphabetically on a vertical support. Through this initial process, Morriscreated a description of the necessary stages required to achieve thework. The terms used in this file include such things as accidents,alphabets, cards, categories, conception, criticism, or decisions, dissatisfactions, durations, forms, future, interruptions, names, numbers,possibilities, prices, purchases, owners, and signature. As a result, thework had no content other than the circumstances of its execution.Through this piece, Morris also asserted that if one wished to understand and penetrate all subtleties of the work, one would have toconsider all the methods used in bringing it forth. The status of thework of art is immediately called into question, because the range ofcards can undergo a change:In a broad sense art has always been on object, static and final, eventhough structurally it may have been a depiction or existed as afragment. What is being attacked, however, is something more thanart as icon. Under attack is the rationalistic notion that art is a formof work that results in a finished product. Duchamp, of course,attacked the Marxist notion that labor was an index of value, butReadymades are traditionally iconic art objects. What art now has inits hand ismutable stuffwhich need not arrive at the point of beingfinalized with respect to either time or space. The notion thatworkis an irreversible process ending in a static icon-object no longer hasmuch relevance.25Marcel Duchamp's musical and "Dismountable approximation" illustrate this process perfectly. John Cage recalled that "for his final opus,Given: 1. The Waterfall, 2. The Illuminating Gas, exhibited in Philadelphia, [Duchamp] wrote a book [the "Dismountable approximation"]that provided a blueprint for dismantling the work and rebuilding it.26It also provided information on how to proceed, as well as the only definition of the musical notation, isn't that so? So it is a musical work ofart; because when you follow the instructions you produce sounds."27But Given: 1. The Waterfall, 2. The Illuminating Gas was never createdas a musical piece, even though it is entirely "possible to do it. . . .Andif one takes it like a musical piece, one gets the piece [that Duchamp]This content downloaded from 194.27.18.18 on Fri, 18 Dec 2015 12:35:27 UTCAll use subject to JSTOR Terms and Conditions

The False Promise | The Project for a New American GovernmentThe false promise of freedom from consequences is baiting into hazard as ignoring consequences must necessarily result in destruction."—Andrew M Gilmour —"Marxism is the tooth fairy of political beliefs. You can't make a credible claim to being an adult and still believe in that nonsense."-Noah J Revoy

Marx thereby refused the sharp separation of the economy and the state, and argued that the state embodied the interests of the capitalist class. This tradition of political economy survived in Marxist thought, although it was not greatly extended until the 1960s and 1970s, when it anchored a strong interdisciplinary approach that combined economic, sociological, and political perspectives in the analysis of capitalism—especially in the developing world. Dependency theory and world-systems theory are the most prominent among these.

Unlike orthodox Marxism, critical theory is concerned with language and identity more than with material conditions.

liberatory struggle but also there are traditions that are um indigenous to like black um to the like to the black community to black explorer community

book black marxism which was just re-released to unc press

Richard D. Wolff

Karl Marx

Traditional Marxism finds it impossible to imagine the self-abolition of the proletarian class because it treats labor as a category outside of history, rather than one produced by capitalism itself. By making labor into a category of capitalism, Postone does not mean to make the nonsensical claim that previous societies have never involved labor, but rather that these societies did not conceive of what we call labor as labor, as expressions of an undifferentiated productive capacity. This conception only arises with the general commodification of human activity, once work becomes something bought and sold on the open market. Peasants did not conceive of their work in the fields as fundamentally separate from work in the kitchen garden, from work fixing their domicile, taking care of children, or hunting game. Nor was the line between these activities and play or diversion so firmly drawn. Postone, therefore, attempts to denaturalize and estrange labor in much the same way that LeGuin denaturalizes prison in the passage described previously. Why is it that spending time with a child in one context might be something you do for fun, in another a familial obligation, and in yet another paid work? What would it mean to live in a society in which nothing people did took the form of labor, but merely appeared as a spectrum of voluntary activity, some of it pleasant, some of it tedious, but none of it a job?

Schoolchildren are often given Samuel Taylor Coleridge’s phrase “suspension of disbelief” as a simple way to evaluate the success or failure of fantastic literature. Were you lulled into taking for granted the talking dragon and magical elves because of the otherwise “relatable” content? LeGuin should be thought of as doing something similar: effecting a communist suspension of disbelief, a suspension first and foremost of capitalist disbelief in the possibility of communism. To do this, she has to induce disbelief in the institutions of capitalism, to display them not as “how things are” but “how they’ve been made to be.”

In capitalism, structures of technological advancement are the precondition of development, but in the Hainish universe, those civilizations that have the most powerful technologies use them sparingly, and organize everyday life in a manner that looks, from our perspective, to be highly traditional, based on handicraft, ritual, and religion. In such societies, scientists might spend their mornings building gates with hand tools and their afternoons working on machines for teleportation. The most highly technologically mediated societies, conversely, tend to encounter problems of resource depletion and pollution. Free development for each and all implies voluntary change, but this need not mean a constant technical transformation of the built environment and everyday life. In the Hainish universe, human society has moved in directions that can only be understood, from the standpoint of technological growth, as movement backwards or sideways, branching out in innumerable directions.

ng meets human needs—and exchange value—value based on profit—Trimbur points to the often-contradictory relationship between the two forms of value that is realized w

proletarianise

The statement is always given through some material medium