Against Capital in the Twenty-First Century addresses present impasses in imagining a world ungoverned by capital, a world of different possibilities, both desirable and practical. It is a collection of rival visions and heterodox analysis that can be read as an alternative to the whole liberal litany of administered economies, tax policy recommendations, and half-measures. The history of government failures to reverse the most dangerous capitalist tendencies is as old as capitalism itself. We aim to think beyond those failures and dangers. Media outlets interested in a critique of the Left from the farther Left (as opposed to from the Right), should get in touch for media events.
We chatted with co-editor Richard Gilman-Opalsky about his book.
What was the impetus that prompted you and John to compile this book? You describe it as a “contrary accompaniment” to Piketty’s Capital in the Twenty-First Century.
There were two general impetuses for this book. First, we were (and remain) dumbfounded by a stunning lack of imagination on so much of the Left, which often seems to have accepted a position of acquiescence, especially on the question of capitalism. That positon is perhaps best exemplified in Thomas Piketty’s 2014 book, Capital in the Twenty-First Century. Piketty shows that capitalism has generated, does generate, and will continue to generate unacceptable inequality. And yet, he strangely concludes that we must accept that there are no alternatives beyond the same old litany of failed tax initiatives aimed to re-regulate a near-totally liberated capital (Piketty’s refurbished brand of this is the global tax on capital). But we do not accept that we have to accept the unacceptable in perpetuity. So, we wanted a “contrary accompaniment” to Piketty’s book. Since one did not already exist, we created it.
Second, John [Asimakopoulos, co-editor] and I share an interdisciplinary commitment to thinking against sectarian currents which have long divided the radical milieus of Marxism, anarchism, critical social theory, feminism, and other currents. So, we wanted our volume to embody and reflect some of the real diversity of thought that is out there, which we consider necessary to the task of working against capital in the twenty-first century.
What were your criteria in selecting the contributors/contributions for the volume? They seem to both work in concert and create a conversation about critical thinking on capital(ism), anticapitalism, and inequality.
We used three basic criteria in compiling the volume: First, we wanted a diverse range of theorists, activists, and artists who offered a deep—if not total—critique of capitalism. Second, we sought contributions that were not interested in any resuscitation of the top-down politics of Leftist statism, which we both feel (and argue in our introduction) should be left buried in the graveyards of the twentieth century. Third, we wanted to include some of the rich diversity mentioned above, so in addition to contributors from many academic disciplines and practices, we also took care to include contributions from Black radical and feminist writers. Contributions by Frantz Fanon, Raya Dunayevskaya, Silvia Federici, Selma James, CLR James, Alicia Garza, KRS One, Isabelle Stengers, Marina Sitrin, and Angela Mitropoulos are part of that diversity.
Readers will notice that the book is full of philosophical and political disagreement too. We don’t claim to agree with everything in the book ourselves. Our overarching criterion was that everything in this volume should be a critical part of any conversation about how to confront and abolish a world organized by the logic of capital, about how we can bring an end to the reign of a world governed by money. If you’re interested in that conversation, we want this book to participate in it.
There is a diversity in voices and perspectives in the volume. How did you balance the views/ideologies, topics (and contributors)?
One of the many challenges we faced was the blend of the living and the dead. Some of our contributors—such as Cornelius Castoriadis and Félix Guattari— are no longer living, or recently deceased, like James O’Connor. Most of them are still alive and working, and of those some, including Sayres Rudy, Alicia Garza, and Stevphen Shukaitis, are newer creative voices while others have work stretching back decades (Penelope Rosemont, Franco “Bifo” Berardi, John Holloway, Isabelle Stengers, Peter McLaren, and Henry Giroux). The question for us was to find what we thought essential to the construction of a forward-looking radical theory and practice for the twenty-first century.
The book’s sections are organized around topics we think of as fundamental categories of inquiry. So, while the book is not comprehensive, we insisted on sections dedicated to theory and praxis, class composition, racialization and feminism, critical pedagogy, literature and art, ecology, history, and forms of action.
You focus on how theory is related to and comes out of movements and global uprisings. Can you explain this?
I published a previous book dedicated to this very subject, Specters of Revolt: On the Intellect of Insurrection and Philosophy from Below, in 2016. This is also a major part of John’s work, which helps us to understand the importance of revolt in a different way. We both agree that contentious social movements and global uprisings (including riot, revolt, and insurrection) are phenomena that make sense within the contexts of their historical occurrence. Yet, global uprisings are frequently discounted as violent, irrational, and ineffective. We claim, to the contrary, that they are the opposite. Revolts are more often responses to violence (and not the violence themselves), their reasons are perfectly legible if only we would take their disaffection seriously (instead of discounting it as incoherent), and they are very effective in changing the lives of their participants in so many ways, changing political conversations, and saying what has to be said about the world in which they break out. So, in addition to ourselves, we included contributors who share our contention that theory is articulated and developed in contestation.
Can you discuss the importance of culture for radical politics?
We have a dedicated section in the book called “Capitalist Culture and Cultural Production.” We also have a section entitled “Language, Literature, and Art” that includes poetry, an excerpt from a story, lyrics, and an interview with a filmmaker. Culture is one of the central contexts in which we learn, think, and interact, and for radical politics, it can be the context in which we develop a critical consciousness.
We chose a quote from Angela Y. Davis to open the book’s section on culture: “It’s true that it’s within the realm of cultural politics that young people tend to work through political issues, which I think is good, although it’s not going to solve the problems” (PBS Interview, 1997). I tend to agree with Davis and think that cultural content can expose people in moving ways to a radical critique of the existing state of affairs often more powerfully than philosophical texts and revolts. Also, people do not just consume culture. People produce a lot of cultural content themselves to communicate their feelings, frustrations, and hopes. All of this cultural content is really important to helping people work though how they feel about themselves, their lives, and the world, and to communicating with one another in affective, transformative ways. Yet, Davis is also correct that epiphanies alone will not solve our problems, so radical politics needs ultimately to move in various ways beyond cultural production and consumption to real confrontations and new modalities of collective action. In fact, the concluding section of our book is entitled “New Modalities of Collective Action.”
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