Specters Of Revolt

In 1848, Karl Marx declared that a communist specter was haunting Europe. In 1994, Jacques Derrida considered how the spectre of Marx would haunt the post-Cold War world. In Specters of Revolt, Gilman-Opalsky argues that the world is haunted by revolt, by the possibility of events that interrupt and disrupt the world, that throw its reality and justice into question. But recent revolt is neither decisively communist nor decisively Marxist. Gilman-Opalsky develops a theory of revolt that accounts for its diverse critical content about autonomy, everyday life, anxiety, experience, knowledge, and possibility. The 1994 uprising of the Mexican Zapatistas set the stage for new forms of revolt against a newly expanded power of capital. In the 20 years since, including the recent phase of global uprisings that began in 2008 with the Greek revolts, insurrection has spoken in the "Arab Spring" in Spain, Turkey, Brazil, and in the U.S. in Occupy Wall Street, Ferguson, and Baltimore, among other places. In light of recent global uprisings, Gilman-Opalsky aims to move beyond the critical theory of revolt to an understanding of revolt as theory itself. Making use of diverse sources from Raoul Vaneigem and Félix Guattari to Julia Kristeva and Raya Dunayevskaya, Spectres of Revolt explores upheaval as thinking, the intellect of insurrection, and philosophy from below.

A defense of the radical imagination from a scholar of social movements. Political theorist and philosopher Richard Gilman-Opalsky’s Imaginary Power, Real Horizons is a tribute to the imagination and to its necessity for liberatory struggle. “‘Impractical’ is the name given to anyone who imagines something radically other than what exists,” he writes. However, many things—such as the abolition of slavery—were dismissed as impractical before they came to be. In a warm, plainspoken manner, these essays chart the affects of creativity and utopianism through topics as varied as the cyclical nature of popular movements; the international history of May Day; the experience of teaching political theory and Marxism in contemporary China; and the revolutionary aspirations of Free Jazz. The human imagination is a real, world-creating power, and those who would declare otherwise have a poor understanding of history. Imaginary Power, Real Horizons is a call to action for those who would dare to dream of a society organized by a different logic than capitalism.

During 1917–1918, war ravaged the hill country north of New Caledonia’s main island, the Grande terre. Occurring sixty-four years after France’s 1853 annexation of New Caledonia and in the midst of the Great War of 1914–1918, the conflict was known by the mid-twentieth century as “the last of the kanak revolts.” It represented to many—until the “events” of the 1980s—the final pacification of Kanak (the indigenous people of New Caledonia). Specters of Violence in a Colonial Context is the first comprehensive history of the 1917–1918 war, which involved the French army, European settlers, and Kanak. In three parts, it addresses the events leading to the outbreak of war, how those involved explained their role in the fighting, and how the war has since been represented. It explores the dynamics of fear, violence, and warfare in a colonial setting that was both European and Melanesian in character. In the face of a colonial historiography and memory that has downplayed consistently the war’s significance, this history ultimately reevaluates the causes and scale of the war while explaining the local contexts in which decisions were taken by the various protagonists. The author draws on a rich and largely unexploited colonial archive that includes administrative dossiers detailing the repression, the correspondence of missionaries and indigenous Protestant teachers living in the region, the records of the judicial investigation that followed the war, and the reports on the post-war trial of seventy-eight “rebels.” Specters of Violence in a Colonial Context will be warmly received by researchers and students of Pacific history and anthropology. Its broader audience will include those interested in the reverberations of World War I in the colonies and the nature of colonial/colonized interaction.

Exploring the meanings and powers of love from ancient Greece to the present day, Richard Gilman-Opalsky argues that what is called “love” by the best thinkers who have approached the subject is in fact the beating heart of communism—understood as a way of living, not as a form of government. Along the way, he reveals with clarity that the capitalist way of assigning value to things is incapable of appreciating what humans value most. Capitalism cannot value the experiences and relationships that make our lives worth living and can only destroy love by turning it into a commodity. The Communism of Love follows the struggles of love in different contexts of race, class, gender, and sexuality, and shows how the aspiration for love is as close as we may get to a universal communist aspiration.

"Interrupting our political orthodoxies and engaging an alternative origin story of the modern carceral state, Jump attends to the disruptions of confinement that constitute the racial and gendered hierarchies of the antiblack world and proposes a black anarchist politics of refusal that helps us to think dissent anew"--

We imagine that art and money are old enemies, but this myth actually reproduces a violent system of global capitalism and prevents us from imagining and building alternatives. From the chaos unleashed by the ‘imaginary’ money in financial markets to the new forms of exploitation enabled by the ‘creative economy’ to the way art has become the plaything of the world’s plutocrats, our era of financialization demands that we question our romantic assumptions about art and money. By exploring the way contemporary artists engage with cash, debt, and credit, Haiven identifies and assesses a range of creative strategies for mocking, sabotaging, exiting, decrypting, and hacking capitalism today. Written for artists, activists, and scholars, this book makes an urgent call to unleash the power of the radical imagination by any media necessary.

Prodigiously influential, Jacques Derrida gave rise to a comprehensive rethinking of the basic concepts and categories of Western philosophy in the latter part of the twentieth century, with writings central to our understanding of language, meaning, identity, ethics and values. In 1993, a conference was organized around the question, 'Whither Marxism?’, and Derrida was invited to open the proceedings. His plenary address, 'Specters of Marx', delivered in two parts, forms the basis of this book. Hotly debated when it was first published, a rapidly changing world and world politics have scarcely dented the relevance of this book.

Addressing Spinoza's perennial question: “why do the masses fight for their servitude as if it was salvation?”, Capitalism and the Limits of Desire examines the ways in which self-love as the care of the self has become intertwined with self-love as the pursuit of pleasure. With ongoing austerity and misery for so many, why does capitalism seem to be so insurmountable, so impossible to move beyond? John Roberts offers a compelling response: it is because we love the love of self that capitalism enables, even though it brings anxiety and self-scrutiny. Capitalism in the form of commodities, and, more importantly, the online platforms through which we express ourselves, has become so much of who we are, of how we define self-love as self-pleasure that it is difficult to imagine ourselves outside of it. Roberts contends that disentangling ourselves from this collapsing of self into capitalism is possible and that understanding the insidious nature of capitalist thinking even when it comes to our deepest pleasures is the starting point. Using early and late Marx, Lacan's distinction between pleasure and desire and the recent debate on perfectionism (Hurka) as his guides, Roberts lays out a way for individuals to move forward and forge a link between self and desire outside the oppressive demands of platform capitalism.