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Studies in Social and Political Thought Annual Conference – Power and Resistance

June 15-16, 2012

Universityof Sussex, Brighton

Keynote Speakers: 

Werner Bonefeld (York)

Alberto Toscano (Goldsmiths)

While governments around the world have initiated austerity measures on a grand scale and have even been ousted in favour of technocratic administrations, pockets of sustained resistance continue to manifest themselves. Whether it is the populist Occupy movement, ultra-left theorists of Communisation, anti-cuts protesters, or even the rioters who took to the streets ofLondonand beyond, the struggle against the apparent status quo continues. When taken in the light of the Arab Spring, questions must be asked in regards to the relationship between resistance and revolution. These movements managed to turn a tide of resistance into a force for revolution. Is this a paradigm-shift in the way this relationship must be thought?

Alongside these movements and despite the optimism generated by them, the power of the governments to crush, de-legitimise, and ignore opposition appears to remain. Some critics blame a lack of coherent message and agenda; others say that the forces of opposition are not dealing with the reality of the situation. This critique, however, does not have the last word. These forms of resistance, in their many guises, challenge the state’s belief that it has a monopoly on reality. They challenge the very legitimacy of the state to disseminate the status quo and, therefore, represent a radical alternative even if they do not, or cannot, dictate what the alternative may be. What role do the concepts of power and resistance play in our analysis of the current situation? Do they require a reassessment or does the contemporary conjuncture simply represent a reassertion of the same old forces in a different guise?

Power is one of the core concepts of social and political thought. Yet there is plenty of disagreement about what is, how it functions and how it should be contested. Our present conjuncture is witnessing many different manifestations of power and resistance. However, there is a lack of serious theoretical engagement with the current situation. We are seeking papers that engage theoretically with the current situation, and which emphasise the central roles of the concepts of power and resistance. Possible theoretical frameworks include, but are not limited to, theories of biopolitics, instrumental reason, critical theory, post-colonialism, discourse and democratic theory, structuralism and post-structuralism, recognition, soft-power, hegemony, world-systems, sovereignty, legality, and legitimacy.



June 15, 2012

9-10 – Registration

10-1045 – Gianandrea Manfredi (SussexUniversity): Understanding the structural form of resistance and the processes by which resistant social spaces are negated

1045-1130 – Jeffery Nicholas (Providence College/CASEP (London Metropolitan University): Reason, Resistance and Revolution: Occupy’s Nascent Democratic Practice

1130-1215 – Svenja Bromberg (Goldsmiths), A critique of Badiou’s and Ranciere’s notion of emancipation

1215-1315 – Lunch

1315-1400 – Khafiz Tapdygovich Kerimov (American University in Bulgaria), From Epistemic Violence to Respecting the Differend: The Fate of Eurocentrism in the Discourse of Human Sciences

1400-1445 – Jorge Ollero Perón & Fernando Garcia-Quero (University of Granada), Can ethics be conceived as an economic institution? An interdisciplinary approach to the critique of neoliberal ethics

1445-1530 – Marta Resmini (KU Leuven), Participation as Surveillance? Counter-democracy versus Governmentality

1530-1600 – Coffee Break

1600-1645 – Alastair Gray (University of Sussex), Activity Without Purpose: Parrhesia, The Unsayable and The Riots

1645-1730 – Zoe Sutherland (University of Sussex) & Rob Lucas (Independent Researcher) – A Theory of Current Struggles

June 16, 2012

945-1045 – Registration

1045-1130 – Sarit Larry (Boston College), The Status of Vagueness, Mythical Events and the Israeli Social Justice Movement

1130-1215 – Mehmet Erol (York), Bringing Class Back In: The case of Tekel Resistance in Turkey

1215-1315 – Lunch

1315-1515 – Keynote: Alberto Toscano (Goldsmiths)

1515-1530 – Coffee Break

1530-1615 – Torsten Menge (GeorgetownUniversity), A deflationary conception of social power

1615-1700 – Sarah Burton (University of Cambridge), Reimagining Resistance: misrule and the place of the fantastic in John Holloway’s anti-power

1700-1900 – Keynote: Werner Bonefeld (York)


Please email  to register and check  for more information.

There will be a £15 conference fee (£7.50 for one-day) payable in cash on the day to help cover expenses.

For information about travel and accommodation see:



‘Human Herbs’ – a new remix and new video by Cold Hands & Quarter Moon:

‘Stagnant’ – a new remix and new video by Cold Hands & Quarter Moon:  

‘Cheerful Sin’ – a song by Victor Rikowski:

‘The Lamb’ by William Blake – set to music by Victor Rikowski:

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Socialism and Hope

Socialism and Hope


Occupy the System: Confronting Global Capitalism

Pace University, March 16-18 2012

This is a fantastic collection of speeches from this year’s Left Forum. It constitutes a tremendous resource for socialists and progressive thinkers world-wide. Congratulations and thanks to Free Speech TV, MMN (who filmed the event) and Deepdish TV for the production of these videos — Glenn Rikowski

William Tabb – Opening Plenary, with an Introduction by Stanley Aronovitz:

Nnimmo Bassey, Friends of the Earth – Opening Plenary, with Stanley Aronowitz as Moderator:

RoseAnn DeMoro – Opening Plenary, with Stanley Aronowitz as Moderator: 

Marina Sitrin, the Occupy Movement, student, teacher and militant – Opening Plenary, with Stanley Aronowitz:

William Strickland – Opening Plenary, Moderated by Stanley Aronowitz:

Michael Moore, film-maker – Interview, Moderated by Richard D. Wolf:

Elaine Bernard – Closing Plenary, Moderated by Frances Fox Piven:

Arun Gupta – Occupy Wall Street journalist, Closing Plenary, Moderated by Frances Fox Piven:

Christopher Hedges – Closing Plenary, Moderated by Frances Fox Piven:

John Holloway – Author of Crack Capitalism, Open Marxist, Closing Plenary, Moderated by Frances Fox Piven:

Esteban Nembhard – Hip-Hop, Politics and Protest (mp4 download):

Nyaka Niilampti – Hip-Hop, Politics and Protest (mp4 download):

M1 – Hip-Hop, Politics and Protest (mp4 download):

Steven A. Smith – Hip-Hop, Politics and Protest (mp4 download):

UMI – Hip-Hop, Politics and Protest (mp4 download):

WILL VILL – Hip-Hop, Politics and Protest (mp4 download):

Wally Shawn – Lunchtime Event, ‘Why I Call Myself a Socialist’, Moderated by Dao X. Tran:

At the Forum – Michael Moore, Closing Segment:

On the Street – the march:

At Liberty Square

Left Forum 

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John Holloway


A conference titled ‘Politics at a distance from the state’ is being held on 29th and 30th of September 2012 at Rhodes University, Grahamstown, South Africa.

The conference is intended as a space at which academics and activists sympathetic to or supportive of ‘politics at a distance from the state’ can openly and freely explore, discuss and debate this idea and form of politics. The conference arose in the light of the visit later this year to Rhodes University by John Holloway and Jacques Depelchin, both of whom will be in attendance at the conference. The conference seeks to consider anti-statist politics in South Africa and beyond.

Political practices in South Africa, since the end of Apartheid, have been dominated by state-centric forms of politics under the hegemony of the African National Congress (ANC). Although state-centred struggle and the capturing of state power were embedded – as important trajectories – within the anti-Apartheid organizations of the 1970s and 1980s, there was also a pronounced anti-statist tendency that sought to build alternative forms of communality in a pre-figurative way. Of significance in this regard was the Black Consciousness Movement (BCM), the United Democratic Front (UDF) and the Black trade union movement. In large part, with the de-mobilization of anti-Apartheid struggles in the 1990s and a technocratic, neo-liberal programme pursued vigorously by the ANC state since 1994, anti-statist politics in contemporary South Africa are heavily compromised and marginalised. This form is politics is also rarely discussed in the academia. The conference, in its South African focus, seeks to revisit the struggles of the 1970s and 1980s and, in so doing, to identify and articulate the anti-statist moments inherent in them. Activists centrally involved in the BCM, UDF and trade union movement will be present to facilitate and contribute to these discussions. The three leading academics in South Africa who presently think and theorise about politics at a distance from the state will also be in attendance, namely, Michael Neocosmos, Richard Pithouse and Lucien van der Walt (co-author of Black Flame, 2009). As well, community activists and groups in South Africa supportive of and pursuing ‘at a distance’ politics, such as the shack-dweller movement Abahlali baseMjondolo, will be present.

The conference seeks to locate South African politics in the broader, more global, debates and activism. Academically, John Holloway’s book Change the World without Taking Power (2002) ignited an intense debate a decade ago about emancipatory politics and change; this work though spoke directly to the lived experiences and everyday politics of the Zapatista movement in southern Mexico. His overall critique of state-centred change is not an entirely new argument but his Autonomist Marxist perspective is certainly rich in nuanced insights about the prospects for interstitial revolution today. Jacques Depelchin, the highly esteemed Congolese historian, has – with Ernest Wamba-dia-Wamba – tried to rethink politics in the Congo in Africa. The critique of state-centric emancipation has deep roots in Anarchist theory (and practice), and reaches back to the debates between Marx and Bakhunin. Over the last few decades, post-Anarchism (as a ‘fusion’ of Anarchism and post-Structuralism) has emerged (for instance the works of Richard Day and David Graeber), claiming that many of the localized struggles taking place globally have anarchistic principles (such as pre-figuration) embedded within them. Simultaneously, a range of other (often older, ex-Marxist) scholars – in the ongoing light of Paris ’68 – have constantly highlighted the significance of anti-statist politics (beyond ‘the political’) for authentic emancipatory processes. Of particular importance in this regard are Jacques Ranciere and Alain Baidou – it is from the latter that the title for the conference is taken.

Crucial differences exist between the different theoretical and political tendencies highlighted above. But they all share a comment interest in questioning emancipation in and through the state, and in exploring the possibilities and actualities of a lived immanent politics (some call it a living communism) taking place in the interstices of the current capitalist and hierarchical order. It is this shared common interest that forms of the basis for the ‘at a distance’ conference.

The conference is specifically designed for academics and activists with a particular interest in engaging constructively with politics at a distance from the state. This gathering is the first of its kind in post-Apartheid South Africa and it should appeal not only to individuals and groups within South Africa but also to individuals and groups outside South Africa who wish to engage through an interchange of ideas and practices with like-minded academics and activists in Africa.

The format for the conference has yet to be decided upon. But it will be as informal as possible yet very vigorous and engaging. It will entail a number of conversations in which all will equally participate.

For any further information, please contact:
Kirk Helliker, Sociology, Rhodes University:
Richard Pithouse, Politics, Rhodes University: 


‘Human Herbs’ – a new remix and new video by Cold Hands & Quarter Moon:

‘Stagnant’ – a new remix and new video by Cold Hands & Quarter Moon:  

‘Cheerful Sin’ – a song by Victor Rikowski:

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Marx was Right


March 16-18 at Pace University, NYC

Opening Plenary 6:30 pm Friday

Closing Plenary 5:30 pm Sunday

1400 Speakers, 400 Panels

Mar 09, 2012
Media Coordinator: Aparna Rishi

Conference Coordinator: Seth Adler (212) 817-2002/2003

RE: Speakers available for interviews

Left Forum is the only event in the USA where over 1400 influential speakers of Left academic, intellectual and activist persuasion gather together, once each year.

A few of the 1400 featured speakers for interviews include: Michael Moore, Cornel West, Christopher Hedges, Frances Fox Piven, Richard Wolff, John Nichols, Barbara Ehrenreich, Michael Klare, Medea Benjamin, Wallace Shawn, RoseAnn DeMoro, David Graeber, Nnimmo Bassey, Phyllis Bennis, Stanley Aronowitz, John Holloway, Amiri Baraka, Elaine Bernard, Dead Prez, Occupy Think Tank, Adolph Reed, Rabbi Michael Lerner, Bill Fletcher, Jr., Tiokasin Ghosthorse, Marina Sitrin,  Arun Gupta, The Reverend Stephen Phelps, among many others.

Whether one wants to source one or a hundred stories, set up live for dozens of interviews on media row, record clips or segments of panel and plenary sessions, or find out how the Left is influencing and building power in social movements, the attached speakers list will help guide your plans before and during the Forum.

Interviews by arrangement

Thank you for your interest

Press Inquiries:
Click here for Press Sign-In and credentials.

See all 1400 speakers at

Left Forum Media |  | 212-817-2003

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‘Human Herbs’ – a new remix and new video by Cold Hands & Quarter Moon:

‘Stagnant’ – a new remix and new video by Cold Hands & Quarter Moon:  

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Raya Dunayevskaya


You are invited to attend a series of open discussions on…

Exploding the Myths of Capitalism

First & Third Wednesdays, March & April

6:30-9.00 pm

@ChicagoPublic Library,  Harold Washington L ibrary Center, 400 South State St.Chicago IL, Room 3N-6

Progressive change in the United States is severely hampered owing both to the failure of the left to project an alternative to capitalism and to the myths projected by the right regarding the nature of capitalism. On the other hand, Karl Marx projected an alternative socioeconomic system that comes into view in his writings in significant part in and through exploding the myths about capitalism. This series of five classes will explore the myths of capitalism through discussions of selected writings of Marx, and others.

Readings are available online or from U.S.M.H.  Online readings are available from U.S.M.H in pdf format for e-readers etc.

Sponsored by the U.S. Marxist-Humanists


Phone: 773-561-3454


Schedule andReadings

March 7th:  Myth #1: Capitalism is the Economic System most in Accord with Human Nature         

Contradictory concepts of human nature abound in the culture of capitalism. Human nature is said to be fundamentally greedy and selfish, or, contrariwise, cast in an image of perfection, or both. These concepts are used to justify social and economic policies that promote and protect capitalism, but this can only work if their historical origin in capitalism itself is obscured. This class will explore the concepts of human nature extant in capitalist societies and counterpose them to concepts drawn from the Marxist-Humanist tradition. The myth that capitalism is reflective of human nature will be exploded in a discussion of the following readings:


Erich Fromm, Marx’s Concept of Man, pp. 24-43, “The Nature of Man”

Karl Marx, Grundrisse, “Introduction,” pp. 84-110

Thomas Hobbes, Leviathan, Chapter 13: Of the Natural Conditions of Mankind as concerning their Felicity and Misery  and Chapter 17:  Of the Causes, Generation, and Definition of Commonwealth

Karl Marx, Theses on Feuerbach


Leading the discussion: Marilyn Nissim-Sabat, author, Neither Victim nor Survivor: Thinking Toward a New Humanity


March 21st:  Myth #2: Democracy is Compatible with Capitalism

The rhetoric of the candidates for the Republican nomination for president of theUS, as well as their opponents in the Democratic Party, makes it unequivocally clear that for them, and probably for the majority of Americans, capitalism is entirely conflated with ‘democracy.’ That is, the notion of the ‘free market,’ value production, and the drive to accumulate capital for its own sake have been superimposed on the meaning of democracy as a political system as if to say that only the economic system known as capitalism can facilitate democracy. This myth will be exploded in discussion of the following readings:


Karl Marx, The Communist Manifesto.

Karl Marx, “Address to the Communist League of March, 1850.”

Raya Dunayevskaya, Marxism and Freedom, Chapter VI, The Paris Commune Deepens the content of Capital, pp. 92-102.

Raya Dunayevskaya, Rosa Luxemburg, Women’s Liberation and Marx’s Philosophy of Revolution: Marx’s Theory of Permanent Revolution.” 1843-83, pp. 158-163.


Leading the discussion: Anton Evelynov, student activist


April 4th: Myth #3: State Forms of ‘Socialism’ are Fundamentally Different from Capitalism

Proponents of capitalism, as well as many post-Marx Marxists, have attempted to identify “socialism” or “communism” with state control of the economy and a centralized state. However, theSoviet Unionas well as “Communist China” and the European welfare state represent not so much a departure from capitalism as a realization of it. This class will explore whether there is an alternative to either reducing a new society to state control of the economy, on one hand, or refraining from the need to seize state power as part of a revolutionary transformation, on the other. The myths regarding state forms of capitalism will be exploded in a discussion of the following readings:


Raya Dunayevskaya, Marxism and Freedom, Chapter IV, “Worker, Intellectual, and the State,” pp. 69-77.

Raya Dunayevskaya, State Capitalism and Marx’s Humanism “Lenin vs Bukharin” pp. 10-18.

“Build It Now”: An Interview with Michael A. Lebowitz

John Holloway, Change the World without Seizing State Power, Chapter 2, “Beyond the State?” pp. 11-18.


Leading the discussion: Ali Reza, Iranian activist and member of Iranian Left Alliance Abroad.


April 18th: Myth #4: There is No Alternative to Capitalism

Proponents of capitalism as well as many critics of it have maintained that it is impossible to overcome such phenomena as commodity production, exchange value, alienated labor, and the existence of classes. This stance has within it all of the myths of capitalism, i.e., that capitalism reflects and honors ‘human nature’; that it is a form of democratic practice; and that it prevents the development of state control of the economy. It has also been claimed by many on the left that any effort to spell out the content of a new, post-capitalist society is at best useless and at worst harmful. The myth that there is no alternative to capitalism will be exploded in discussion of the following readings:


Karl Marx, Critique of the Gotha Program .

Raya Dunayevskaya, The Power of Negativity, “Presentation on the Dialectics of Organization and Philosophy,” pp. 3-14.


Leading the discussion: Peter Hudis, author of Marx’s Concept of the Alternative to Capitalism


Wednesday May 2nd

May Day Celebration and discussion


U.S. Marxist Humanists would like to invite all participants in this class to continue the discussion in honor of May Day in a convivial setting, with food and drink. Venue to be announced



‘I believe in the afterlife.

It starts tomorrow,

When I go to work’

Cold Hands & Quarter Moon, ‘Human Herbs’ at: (recording) and (live)


‘Human Herbs’ – a new remix and new video by Cold Hands & Quarter Moon:

‘Stagnant’ – a new remix and new video by Cold Hands & Quarter Moon:  


Posted here by Glenn Rikowski

The Flow of Ideas:

Rikowski Point:


Glenn Rikowski on Facebook at:

John Holloway


Three Public Lectures by John Holloway


Rage Against the Rule of Money:

Three public lectures by John Holloway, Leverhulme Visiting Professor at the MA in Activism and Social Change, School of Geography, University of Leeds:

28th November: Rage
6pm, Business School Western Lecture Theatre. Business School. University of Leeds

29th November: The Rule of Money
6pm, Business School Western Lecture Theatre. Business School. University of Leeds

30th November: Break the Power of Money! Communise!
6pm, The Space Project,  37-38 Mabgate Green Leeds.

Funded by the Leverhulme Trust, Professor John Holloway is spending some time as a visiting professor at the School of Geography, University of Leeds in 2011 and is teaching at the MA in Activism and Social Change:

The lectures are free and open to the public and there is no need to book.

About the venues:
Business School Western Lecture Theatre, G01, University of Leeds, LS2 9JT:

Information about how to get to the Business School (LUBS) in a map here:

Space project:, 37-38 Mabgate Green, LS9 7DS.  It’s a non commercial space in Leeds facilitated by the Really Open University

See a map here:

For more information about these lectures contact: or 0113 343 6639





‘I believe in the afterlife.

It starts tomorrow,

When I go to work’

Cold Hands & Quarter Moon, ‘Human Herbs’ at: (recording) and (live)


‘Maximum levels of boredom

Disguised as maximum fun’

Cold Hands & Quarter Moon, ‘Stagnant’ at: (recording) and (live, at the Belle View pub, Bangor, north Wales)  


‘Cheerful Sin’ – a new song by Victor Rikowski:


Posted here by Glenn Rikowski

The Flow of Ideas:

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The Ockress:

Rikowski Point:


Bonuses for Some


Call for Papers for an ephemera Special Issue on: Communism of Capital?

Issue Editors: Armin Beverungen, Anna-Maria Murtola and Gregory Schwartz

Deadline for submissions: 29 February 2012

Today, neoliberal capitalism is increasingly put into question. Whereas two decades ago business school gurus argued that the US was ‘the most “socialist” country around’ (Drucker, 1993: 6), today’s self-appointed business leaders know they cannot do without a certain communism. George Soros, Bill Gates and others refer to themselves – not without irony – as ‘liberal communists’ (Žižek, 2008a). Recognising the evils induced by capitalism these patricians of the market proselytise market philanthropy to deliver many of the ostensible benefits of the communism of yore. Newsweek, reflection on the national bailout of the banks in response to the financial crisis, declared: ‘We are all socialists now’ (Meacham, 2009). Yet, the one thing that seems beyond question in such projections of communism is capital itself.

At the same time, theories of cognitive capitalism, immaterial labour and biopolitical production suggest that some kind of communism is already at work within capitalism. According to Hardt and Negri, immaterial labour ‘seems to provide the potential for a kind of spontaneous and elementary communism’ (2000: 294). Similarly, Virno defines post-Fordism as ‘the communism of capital’, since it ‘puts forth, in its own way, typical demands of communism (abolition of work, dissolution of the State, etc.)’ (2004: 110-111). The contemporary enjoinments to pursue work that is authentic, ethical, spiritual, evoking and invoking the community, friendship and collaboration (Heckscher and Adler, 2006), chime in with invitations for employees in work organisations to ‘just be themselves’ (Fleming, 2009), thus delivering on some of the promises of communism. From a ‘paleo-Marxist’ perspective (Adler, 2007) we can surmise that concrete changes in technology and work organisation assure us some version of communism in substance, if not in form.

However, such projections of work organisation rely on a commons in production without opening up production to a commons that will tear apart the dominance of capital. For Negri (2008: 157-180), the communism of capital is marked by new forms of capture of the creativity of labour. For Virno (2004: 110), communist demands and objectives have been subject to ‘an insiduous and terrible interpretation’, for example in the way that unemployment and precarity accompany overwork. For Holloway (2010), more fundamentally, it is the communal, communising and communistic doing that, in capitalism, exists in the mode of being denied. For Read, capital operates ‘through the abstractions of money and labour, which are all the more effective in that they are not believed or even grasped’ – ‘the cynicism of the productive powers of the general intellect today, is a cynicism without reserve, in which every aspect of one’s existence, knowledge, communicative abilities and desires become productive’ (2008: 146, 150). The question for Negri, Virno, Holloway and Read, then, is how to overcome this enclosure by capital.

Yet even anti-capitalism seems to return only as communism of capital. As Žižek (2008b) and Fisher (2010) point out, capitalist realism already embraces a certain kind of anti-capitalism – ‘corporate anti-capitalism’ is discernible in the products of Hollywood, such as Wall-E and Avatar, but also in the way that today it is acceptable or encouraged to express anti-capitalist sentiments at work (Fleming, 2009). Anti-capitalism as a signifier thus loses its radical edge, especially as it is contained within a parliamentary democratic politics (Žižek, 2008b: 184). Indeed, the more gushing the moralism against the evils of our age, the more certain the conclusion that capitalism is an eternal, natural system of social organisation.

At this impasse we might be at once more sceptical and more hopeful. We might hedge doubts about the communism of capital in view of Groys’ (2009) argument that language – the basis of a communist politics – will remain silent as long as the commodity form mediates it. We might question the communism of capital by insisting, with Ranciere (2010), on the politics of emancipation and not the logos of history as the purveyor of communism. We might deny its ethical claims by revealing the underlying ‘ontology of profit’ (Badiou, 2008: 47) – that with capitalism as ‘a system that hands the organization of our collective life over to the lowest instincts, to greed, rivalry and unconscious egotism’ (Badiou, 2010: 96) the communism of capital is a simulacra of late capitalism. And if communism is ‘not a state of affairs which is to be established, an ideal to which reality [will] have to adjust itself’, then where are we to look for ‘the real movement which abolishes the present state of things’ (Marx and Engels, 1998: 57; emphases in original)?


For this special issue of ephemera we invite contributions that address various aspects of what could be conceived as the communism of capital. We are especially interested in papers that try to cover the following interrelated areas of organisational inquiry.

First, we are interested in contributions that seek to locate the attempts by capital to organise society as producers. For example, in what ways are social forms mobilised in the name of a discernible communism, and how do such dispositifs reproduce the dominance of capital? Based on postworkerist/autonomist thought, how or to what extent is production based on the common, and what kinds of political effects does this produce? Alternatively, drawing on the Lacanian/Hegelian tradition, how does anti-capitalist ideology work in practice in the organisation of work, and what negations and contradictions are involved?

Second, papers could explore how capital organises consumption in society via affective, discursive and cognitive means. For example, how do contemporary ideas of corporate social responsibility, business ethics or leadership utilise ideas of communism? In what ways, and to what extent, do efforts to purvey capitalism as, essentially, a creature of communism lead to new ways of constructing (and consuming) the subjects of capital?

Third, we welcome papers that interrogate how capital organises politics and the state. For example, there is a way in which the state, by over-coding existing codes and values, uses the terminology and imagery of ‘community’ to refer to ways of fragmenting and depoliticising its social responsibility in the face of escalating inequality, poverty and precarity generated by capital. How might we understand this apparent harkening to deep-seated, basic communalism in terms of the communism of capital, with the state presiding over the inscription of the social body as a renewed object of appropriation of capital?

Finally, we welcome theoretical or empirical contributions that bring together or provide a cross-examination of some or all of the above areas of inquiry. For example, following Guattari and Negri’s (2010) proposition of the pre-eminence of organisation, how might we move from the communism of capital towards the communism discussed by Marx and Engels in 1848? Or, in addition to the post- workerist, autonomist, Lacan- and Hegel-inspired approaches that we have discussed here, in what other ways might communism, beyond capital, today be thought or advanced?

Deadline for submissions: 29th of February 2012

Please send your submissions to the editors. All contributions should follow ephemera guidelines – see In addition to full papers, we also invite notes, reviews, and other kinds of contributions – please get in touch to discuss how you would like to contribute. In anticipation of the special issue, we plan to host an event on the themes, at which we will ask the selected contributors to present their work.

Armin Beverungen, 

Anna-Maria Murtola, 

Gregory Schwartz,
Adler, P. (2007) ‘The future of critical management studies: A paleo-Marxist critique of labour process theory’, Organization Studies, 28(9): 1313-1345.
Badiou, A. (2008) The meaning of Sarkozy, trans. D. Fernbach. London: Verso.
Badiou, A. (2010) The communist hypothesis, trans. D. Macey and S. Corcoran. London: Verso.
Drucker, P. (1993) Post-capitalist society. New York: HarperBusiness.
Fisher, M. (2010) Capitalist realism: Is there no alternative? London: Zero Books.
Fleming, P. (2009) Authenticity and the cultural politics of work. Oxford: Oxford University Press.
Groys, B. (2009) The communist postscript. London: Verso.
Guattari, F. and A. Negri (2010) New lines of alliance, new spaces of liberty, trans. M. Ryan, J. Becker, A. Bove and N. Le Blanc. London: Minor Compositions / Autonomedia / MayFly.
Hardt, M. and A. Negri (2000) Empire. Cambridge: Harvard University Press.
Heckscher, C. and P. S. Adler (2006) The firm as collaborative community: Reconstructing trust in
the knowledge economy. Oxford: Oxford University Press.
Holloway, J. (2010) Crack capitalism. London: Pluto Press.
Marx, K. and F. Engels (1992 [1848]) The communist manifesto. Oxford: Oxford University Press.
Marx, K. and F. Engels (1998) The German ideology. New York: Prometheus Books.
Meacham, J. (2009) ‘We are all socialists now’, Newsweek, 6 February 2009. [].
Negri, A. (2008) Goodbye Mr. Socialism: Radical politics in the 21st century. London: Serpent’s Tail.
Ranciere, J. (2010) ‘Communists without communism?’, in C. Douzinas and S. Žižek (eds.) The idea of communism. London: Verso.
Read, J. (2008) ‘The age of cynicism: Deleuze and Guattari on the production of subjectivity in capitalism’, in I. Buchanan and N. Thoburn (eds.) Deleuze and politics. Edinburgh: Edinburgh University Press
Virno, P. (2004) A grammar of the multitude: For an analysis of contemporary forms of life. New York: Semiotext(e).
Žižek, S. (2008a) Violence. London: Profile Books.

Žižek, S. (2008b) In defense of lost causes. London: Verso.

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Blair's Educational Legacy


Edited by Anthony Green

Palgrave Macmillan (December 2010)

ISBN: 978-0-230-62176-3, ISBN10: 0-230-62176-7, 5-1/2 x 8-1/4 inches, 244 pages

Providing an overview and Marxist assessment of Tony Blair and New Labour’ policies, structures, and processes, the contributors in this exciting new collection discuss specific aspects of education policy and practices. This examination is set against the changing political and economic contexts of the British state’s responses to global and neo-liberal pressures.

Central themes include: New Labour and the education market state; New Labour, education, and ideology; and totality and open Marxism. 

Green’s work marks a timely contribution to Marxist analysis and Left critical assessment and is the first such collection addressing New Labour education policy.

Anthony Green is Senior Lecturer in the Department of Educational Foundations and Policy Studies at the Institute of Education, University of London. He co-convenes Marxism and Education Renewing Dialogues (MERD), and is Series Editor for the Palgrave Macmillan Marxism and Education Series.


Introduction: Anthony Green * All the Wrong Answers: Labour’s Corporate-Centred Education Initiatives–Kevin Farnsworth * The Knowledge-based Economy and the Transformation of Higher Education: Issues concerning enclosing and protecting the intellectual commons–Molly Bellamy * The Professional Imagination: Further Education Professionalism in and beyond a Neo-liberal Context–Denis Gleeson * The Privatisation of Education Phase II: Perspectives on state schools the private sector and ten years of a Labour government–Thakir Hafid * Management and Governance of the School System–Richard Hatcher * City: Academies, Alienation, Economism and Contending Forces for Change–Philip Woods * Curriculum Change in the Blair Years–Terry Wrigley * Education still make you sick under Gordon Brown, Innit?–Martin Allen & Patrick Ainley * Ten Years of Education Policy and ‘Race’ Inequality: Whiteness or Neo-liberal Practice?–Alpesh Maisuria * Gendered Practices in Education–Rosalyn George & John Wadsworth

Blair’s Educational Legacy (at Palgrave Macmillan):

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Karl Marx


New reviews just published online in the Marx and Philosophy Review of Books

·        Sutton on Jameson

·        Landa on Marx and progress

·        Calderbank on Vighi on Žižek

·        Short on Zartaloudis on Agamben

·        Garland on Crack Capitalism

New comments and discussion

And a new list of books for review all at:

For notices of new reviews, comments, etc. join the Marx and Philosophy Society email list: (

Professor Sean Sayers,

Editor, Marx and Philosophy Review of Books

School of European Culture and Languages
University of Kent, Canterbury CT2 7NF, UK
Tel +44 1227-827513; Fax +44 1227-823641


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Critical Pedagogy



Educational Spaces of Alterity
University of Nottingham, Tuesday 26th April 2010

Nottingham Critical Pedagogy invites contributions for a day of workshops considering spaces (both inside and outside the academy) that may help challenge the dominance of neoliberal logics, alienated practices and Eurocentric hegemony in contemporary educational practice, and in so doing contribute to radical social change. We are pleased to announce that John Holloway will be hosting a keynote workshop at the event.

We hope to welcome contributions from a variety of disciplines and from inside and outside the academy. These can be in any format, but we especially encourage those that break from traditional conference paper models: workshops, artistic engagements, poster presentations and performances would all be welcomed. We welcome suggestions for entire workshop sessions (90 minutes), or single contributions, which we will group into workshops.

Our event partners Spaces of Alterity: a conference hosted by the University of Nottingham’s Department of Culture, Film and Media on Wed 27th-Thurs 28th April, with keynote addresses by China Miéville and Alberto Toscano. Both events are designed to work on their own, but participants are more than welcome to attend both should they wish, and we will be co-curating an Annexinema film night with Spaces of Alterity (details tbc) to show short films which touch upon the themes of the two events.

A non-exhaustive list of themes you may wish to consider is offered over the page. Please do not feel these are mutually exclusive:

Critical Education and ‘The Crisis’

  • How can critical education respond to the crisis in higher education and wider societal crises?
  • Do these crises close down or create spaces of hope for critical education?
  • Defending the university? Transforming the university? Abandoning the university?


Education and the Affective

  • Emotional epistemologies and pedagogies.
  • The role of hope in critical education.
  • ‘Radical love’.


Community Education

  • Skillshare workshops.
  • Social movements/community politics.
  • Challenging the borders between HE and community.
  • The role of non-traditional educational spaces (art galleries, social centres, etc).


Border Thinking and Hybridity

  • The importance of identity and difference for critical education.
  • Challenging hegemonic and Eurocentric perspectives.
  • How can we introduce the subaltern into the classroom?


Reflections on Practice

  • Experiences of critical education.
  • What can we learn from past experiences, experiments and struggle?


Art, Music and Critical Education

  • The role of art and music in critical education.
  • Resonances between critical education and contemporary theory and practice in art and music.
  • Problems of assessment in critical and artistic education: or is assessment the problem?


Please send abstracts and information on the format you wish your presentation to take to no later than Tuesday 8th February. These should be no more than 300 words, but may contain links to further reading regarding your chosen method of presentation.

Registration is free for Educational Spaces of Alterity but there are fees for Spaces of Alterity: attendance for one day is £25/£35; for both days it’s £45/55 (cheaper price for students and unwaged).

We have a limited amount of money to help cover the travel and accommodation costs of participants who would not otherwise be able to attend, or to help with fees for those who wish to stay for Spaces of Alterity. Details will be announced once abstracts have been received. Food and drink will be provided for all.

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The Island


GAIA – Global Alliance for Immediate Alteration
New Transnational Social Network Union to Crack Capitalism and Protect Life, Peace and Justice on Earth

This space is an experiment for constructing a new type of transnational social network union that aims at bringing individual industrial and non-industrial workers in the Global North, the precariat in the Global South; peasants, domestic, immigrant and jobless workers together with social movement activists from other struggle fields, activist/researchers and many others who has to work in order to reproduce his/her life and to provide an open space where we can connect our networks and struggles to each other.

GAIA project is an open invitation for inventing a world wide, common, grassroots, wiki social movement union that will aim an immediate alteration of capitalist social, cultural, and political order. Hundreds of millions not if billions of workers in the world are out of reach for the established trade union mechanisms and structures, they do not have any protection at all. Peter Waterman calls them ‘Labour’s others’, for some others they are the new working class; the precariat composed of people who hold  no property and even secure job.

What kind of trade union structure will be able to go beyond the ongoing problems, and the crisis of unionism that had been born out of those well known problems, and will become the change maker of our time? Can an open space online social networking ensemble become a model for such future union organisation through the internet?

There are already many good examples of action and organising taking place via the net and incredible results are getting reached, as it happened in 2007 when financial support has been mobilized from the wealthier segments of the Western working classes for the Ford worker’s first ever strike organised in Russia since the beginning of the 20th Century.

For already some times online social networking is gaining ground as an important and dynamic form of communication and collective action tool. Many activists are involved today in one or another social networks on the net, as well as on the real world. Time has come to transform this tool into a new generation social movement union. Therefore we need comprehensive discussion on how can this happen, would it work, how would we build and gain legal ground for such a union, is it possible, or necessary? How would such union look like, be governed and function against the offensive coming from the employer and the state?

‘Social Network Unionism’ working group has recently been created with the aim of promoting such discussion and providing space for comprehensive work in order to experiment with Social Network Union idea by utilizing the opportunity created by UnionBook. With the creation of GAIA space within Open WSF, I would like to invite all who involved one way or other in labour and trade union movements, environmental justice activists, women rights activists, immigrants’ rights activists, water justice activists, information activists, activist students and others from other struggle fields to join and contribute to build GAIA space together as network of networks that can stop capitalism and save the peoples and the mother earth.

Please join GAIA, invent discussion groups on below or any other relevant topics and lead the experiment to save our common future:
Principles of GAIA:
Objectives of GAIA:
Demands of GAIA:
Ethics of the GAIA:
Management and decision making for GAIA:
Fellowship of GAIA:
Applications/tools that are needed for functioning of GAIA as a genuine transnational grassroots union:

Please join and contribute GAIA and spread the word.

In solidarity!

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