Magical Marxism

Following his hugely popular book, The Wisdom of Donkeys, Andy Merrifield breathes new life into the Marxist tradition. Magical Marxism demands something more of traditional Marxism -- something more interesting and liberating. It asks that we imagine a Marxism that moves beyond debates about class, the role of the state and the dictatorship of the proletariat. In escaping the formalist straitjacket of orthodox Marxist critique, Merrifield argues for a reconsideration of Marxism and its potential, applying previously unexplored approaches to Marxist thinking that will reveal vital new modes of political activism and debate. This book will provoke and inspire in equal measure. It gives us a Marxism for the 21st century, which offers dramatic new possibilities for political engagement.

A contemporary interrogation of Marx’s masterwork Karl Marx saw the ruling class as a sorcerer, no longer able to control the ominous powers it has summoned from the netherworld. Today, in an age spawning the likes of Donald Trump and Boris Johnson, our society has never before been governed by so many conjuring tricks, with collusions and conspiracies, fake news and endless sleights of the economic and political hand. And yet, contends Andy Merrifield, as our modern lives become ever more mist-enveloped, the works of Marx can help us penetrate the fog. In Marx, Dead and Alive—a book that begins and ends beside Marx’s recently violated London graveside—Merrifield makes a spirited case for a critical thinker who can still offer people a route toward personal and social authenticity. Bolstering his argument with fascinating examples of literature and history, from Shakespeare and Beckett, to the Luddites and the Black Panthers, Merrifield demonstrates how Marx can reveal our individual lives to us within a collective perspective—and within a historical continuum. Who we are now hinges on who we once were—and who we might become. This, at a time when our value-system is undergoing core “post-truth” meltdown.

The book The Magical Lantern is a collection of essays on Marxist philosophy. It is based on the philosophical reflection on Marx’s idea of phantasmagoria as the 'magical lantern' that creates eerie images, an idea that is central to Marx’s theory of modern capitalist societies. It talks of the importance of Marx’s philosophy and its application in concrete politics, especially in creating socialist humanist philosophy of human emancipation where global societies can be emancipated from the phantasmagorias that haunt them, thus able to transcend global capitalism which is in terminal and permanent crisis. It then critiques the rise of authoritarian regimes emerging all over the world and seeks to explain the rise of global totalitarianism. But it claims that the answer to authoritarianism is not liberalism since liberalism is part of the late imperialism in permanent crisis as well as it involves what Slavoj Žižek calls the Denkverbot ('the prohibition against thinking') and thus involves the return of the eerie phantasmagoria that does not allow critical thinking. However, the critique of liberalism does not relapse into orthodox Marxism, since this book argues that in the genre of orthodox Marxism the ghosts of Stalin and Mao with their own authoritarianism haunt philosophies of human emancipation. While Stalin is portrayed as a brutal counter-revolutionary who destroyed Marxism by evoking Marxism itself, Mao is presented as the alchemist of the revolution and a peculiar form of Stalinism in rebellion against Stalinism itself! The chapters in this book were originally published in Critique: Journal of Socialist Theory.

Given the current social climate this book interrogates capitalism’s relationships to and influence on education. More importantly, this book is part of a greater effort to re?humanize society by generating dialogue, encouraging solidarity and providing analyses of power and avenues for agency in supporting a life beyond the logic of the state and its implied structure, global neoliberal capitalism. The authors speak to the conceptual and material manifestations of neoliberalism that order education. Imagining education is an informed public working against what is understood as self?interest, a reconsideration of a world beyond ideology; popular education aiding social transformation for community, a move away from divisiveness and social struggle. We do not offer easy answers to the problems of global neoliberal capitalism in education, instead the authors in this book offer frameworks for contextualizing neoliberalism, its history, and what education might be on the day after the end of capitalism. This is the rupture of the rationality of global neoliberal capitalism where we examine the potentialities of a world beyond the capitalist organization of consciousness.

Educational Leadership brings together innovative perspectives on the crucial role of theory and theorising in educational leadership at a time when the multiple pressures of marketisation, competition and system fragmentation dominate the educational landscape. This original and highly thought-provoking edited collection is a much-needed counterbalance to the anti-theoretical trends that have underpinned recent education reforms. Contributors employ a range of theories in original and innovate ways in order to reveal the lived experiences of what it means to be an educational leader at a time of rapid modernisation, where the conceptual terrain of ‘modern’ has been appropriated by corporate and private interests, where notions of ‘public’ are not only hidden, but also derided, and where school leaders must meet the conflicting demands of competing accountabilities. Drawing on research projects conducted in the UK, Educational Leadership presents convincing evidence that the need to consider theory crosses national borders, and the authors discuss changes to professional identities and practices that researchers around the world will recognise. This detailed and insightful work will appeal to academics, researchers and postgraduate students in the fields of education and sociology, as well as those with an interest in organisational and political theory. The topical subject matter also makes the book of relevance to practitioners and policy-makers in education and the public services more generally.

Those who are in shock that truth doesn't seem to matter in politics miss the mark: politics has never corresponded with the truth. Rather, political struggle is about the formulation and materialization of new truths. The “post-truth” era thus offers an important opportunity to push forward into a different world. Embracing this opportunity, Derek R. Ford articulates a new educational philosophy and praxis that emerges from within the nexus of social theory and political struggle. Blocking together aesthetics, queer theory, urbanism, postmodern philosophy, and radical politics, Ford develops arguments and proposals on key topics ranging from debt and time, to the death drive and forms of political organization. Through forceful yet accessible prose, Ford offers contemporary left politics an imaginative and potent set of educational concepts and practices.

The Politics of the Encounter is a spirited interrogation of the city as a site of both theoretical inquiry and global social struggle. The city, writes Andy Merrifield, remains "important, virtually and materially, for progressive politics." And yet, he notes, more than forty years have passed since Henri Lefebvre advanced the powerful ideas that still undergird much of our thinking about urbanization and urban society. Merrifield rethinks the city in light of the vast changes to our planet since 1970, when Lefebvre's seminal Urban Revolution was first published. At the same time, he expands on Lefebvre's notion of "the right to the city," which was first conceived in the wake of the 1968 student uprising in Paris. We need to think less of cities as "entities with borders and clear demarcations between what's inside and what's outside" and emphasize instead the effects of "planetary urbanization," a concept of Lefebvre's that Merrifield makes relevant for the ways we now experience the urban. The city—from Tahrir Square to Occupy Wall Street—seems to be the critical zone in which a new social protest is unfolding, yet dissenters' aspirations are transcending the scale of the city physically and philosophically. Consequently, we must shift our perspective from "the right to the city" to "the politics of the encounter," says Merrifield. We must ask how revolutionary crowds form, where they draw their energies from, what kind of spaces they occur in—and what kind of new spaces they produce.