The Spectacle Of Critique

Far from being the preserve of a few elite thinkers, critique increasingly dominates public life in modernity, leading to a cacophony of accusation and denunciation around all political issues. The technique of unmasking ‘power’ or ‘hegemony’ or ‘ideology’ has now been adopted across the political spectrum, where critical discourses are routinely used to suggest that anything and everything is only a ‘construct’ or even a ‘conspiracy’. This book draws on anthropological theory to provide a different perspective on this phenomenon; critique appears as a liminal predicament combining imitative polemical and schismatic urges with a haunting sense of uncertainty. It thereby addresses a central academic concern, with a special focus on political critique in the public sphere and within social media. Combining historical interrogations of the roots of critique, as well as examining contemporary political discourse in relation to populism, as seen in presidential elections, historical commemorations and welfare reform, The Spectacle of Critique uses anthropology and genealogy to offer a new sociology of critique that problematises critique and diagnoses its crisis, cultivating acritical and imaginative ways of thinking.

The Das Kapital of the 20th century,Society of the Spectacle is an essential text, and the main theoretical work of the Situationists. Few works of political and cultural theory have been as enduringly provocative. From its publication amid the social upheavals of the 1960's, in particular the May 1968 uprisings in France, up to the present day, with global capitalism seemingly staggering around in it’s Zombie end-phase, the volatile theses of this book have decisively transformed debates on the shape of modernity, capitalism, and everyday life in the late 20th century. This ‘Red and Black’ translation from 1977 is Introduced by Notting Hill armchair insurrectionary Tom Vague with a galloping time line and pop-situ verve, and given a more analytical over view by young upstart thinker Sam Cooper.

Focusing on six leading contemporary architects: Peter Eisenman, Frank Gehry, Bernard Tschumi, Zaha Hadid, Rem Koolhaas and Steven Holl, this book puts forward a unique and insightful analysis of "neo-avant-garde" architecture. It discusses the spectacle and excess which permeates contemporary architecture in reference to the present aesthetic tendency for image making, but does so by applying the tectonic of theatricality discussed by the 19th-century German architect Gottfried Semper. In doing so, it breaks new ground by opening up a dialogue between the study of the past and the design of the present. The work of each discussed architect is seen as addressing a historiographical problem. To this end, and this is the second important aspect of this book, the chosen buildings are discussed in terms of the thematic of the culture of building (the tectonic of column and wall for example) rather the formal, and this through a discussion that is informed by the latest available theories. Having set the aesthetic implication of the processes of the digitalization of architecture, the book's conclusion highlights "strategies" by which architecture might postpone the full consequences of digitalization, and thus the becoming of architecture as ornament on its own right.

First published in 1967, Guy Debord's stinging revolutionary critique ofcontemporary society, The Society of the Spectacle has since acquired acult status. Credited by many as being the inspiration for the ideasgenerated by the events of May 1968 in France, Debord's pitiless attackon commodity fetishism and its incrustation in the practices of everydaylife continues to burn brightly in today's age of satellite televisionand the soundbite. In Comments on the Society of the Spectacle, publishedtwenty years later, Debord returned to the themes of his previousanalysis and demonstrated how they were all the more relevant in aperiod when the "integrated spectacle" was dominant. Resolutely refusingto be reconciled to the system, Debord trenchantly slices through thedoxa and mystification offered tip by journalists and pundits to showhow aspects of reality as diverse as terrorism and the environment, theMafia and the media, were caught up in the logic of the spectacularsociety. Pointing the finger clearly at those who benefit from the logicof domination, Debord's Comments convey the revolutionary impulse atthe heart of situationism.

Debord describes and critiques the way we live. The power in these ideas lies in their ability to question, identify, and name the common assumptions of the present. Developing the concept of The Spectacle, he describes the “gaze” of contemporary society. From its publication just before, and ultimately influencing the May 1968 revolt in Paris and Occupy Wall Street, this book continues to transform a wide range of progressive philosophical and political movements, most notably anti-capitalism, postmodernism, marxism, and anarchism. This new translation brings a concrete edge to the text, elaborating upon the original, and adding annotations. Bringing fifty years of prominent radical thinking back to the text, from Baudrillard to Odell to Zuboff—it’s clear that Debords’ book is more relevant in the era of social media, the attention economy, and the emergence of Surveillance Capitalism than ever before.

Spectacle 2.0 recasts Debord's theory of spectacle within the frame of 21st century digital capitalism. It offers a reassessment of Debord’s original notion of Spectacle from the late 1960s, of its posterior revisitation in the 1990s, and it presents a reinterpretation of the concept within the scenario of contemporary informational capitalism and more specifically of digital and media labour. It is argued that the Spectacle 2.0 form operates as the interactive network that links through one singular (but contradictory) language and various imaginaries, uniting diverse productive contexts such as logistics, finance, new media and urbanism. Spectacle 2.0 thus colonizes most spheres of social life by processes of commodification, exploitation and reification. Diverse contributors consider the topic within the book’s two main sections: Part I conceptualizes and historicizes the Spectacle in the context of informational capitalism; contributions in Part II offer empirical cases that historicise the Spectacle in relation to the present (and recent past) showing how a Spectacle 2.0 approach can illuminate and deconstruct specific aspects of contemporary social reality. All contributions included in this book rework the category of the Spectacle to present a stimulating compendium of theoretical critical literature in the fields of media and labour studies. In the era of the gig-economy, highly mediated content and President Trump, Debord’s concept is arguably more relevant than ever.

Few works of political and cultural theory have been as enduringly provocative as Guy Debord’s Society of the Spectacle. From its publication amid the social upheavals of the 1960s to the present, the volatile theses of this book have decisively transformed debates on the shape of modernity, capitalism, and everyday life in the late twentieth century. Now finally available in a superb English translation approved by the author, Debord’s text remains as crucial as ever for understanding the contemporary effects of power, which are increasingly inseparable from the new virtual worlds of our rapidly changing image / information culture. “In all that has happened in the last twenty years, the most important change lies in the very continuity of the spectacle. Quite simply, the spectacle’s domination has succeeded in raising a whole generation moulded to its laws. The extraordinary new conditions in which this entire generation has lived constitute a comprehensive summary of all that, henceforth, the spectacle will forbid; and also all that it will permit.”— Guy Debord (1988)

Contemporary art biennials are sites of prestige, innovation and experimentation, where the category of art is meant to be in perpetual motion, rearranged and redefined, opening itself to the world and its contradictions. They are sites of a seemingly peaceful cohabitation between the elitist and the popular, where the likes of Jeff Koons encounter the likes of Guy Debord, where Angela Davis and Frantz Fanon share the same ground with neoliberal cultural policy makers and creative entrepreneurs. Building on the legacy of events that conjoin art, critical theory and counterculture, from Nova Convention to documenta X, the new biennial blends the modalities of protest with a neoliberal politics of creativity. This book examines a strained period for these high art institutions, a period when their politics are brought into question and often boycotted in the context of austerity, crisis and the rise of Occupy cultures. Using the 3rd Athens Biennale and the 7th Berlin Biennale as its main case studies, it looks at how the in-built tensions between the domains of art and politics take shape when spectacular displays attempt to operate as immediate activist sites. Drawing on ethnographic research and contemporary cultural theory, this book argues that biennials both denunciate the aesthetic as bourgeois category and simultaneously replicate and diffuse an exclusive sociability across social landscapes.