For The Masses:
(Source: thenamesjocelyn, via truelifeimafuckingnormie)
The fictional adventures of Jung and Freud
(Source: loumorgenstern, via gardenofleo)
Government deficits, the money supply, and GDP are abstractions that obscure the issues of power and distribution of wealth that are the consequence of a given political system. These abstractions make no sense as ends in themselves. A public deficit just means that a sovereign has spent money into the economy that it hasn’t taxed back. It doesn’t say whether that money was spent on bombs or schools or pure graft. A country can have a high GDP because a small subset of the population sells tons of luxury goods and financial instruments to each other while everyone else starves. Ultimately, what matters is the quality and distribution of resources. Those at the very tip of our economic pyramid understand that fiat money is unlimited, but most everyone below believes it to be scarce. We live under austerity and debt. But it doesn’t have to be this way. The idea that we don’t have the “money” to supply essential public goods to everyone is a pernicious myth that can only be maintained so long as we remain ignorant of how money actually functions. But this myth is merely justification for power structures that are ultimately backed by guns and the vastly unequal distribution of our finite planet’s resources. Knowledge is no substitute for political power. It is merely somewhere to start. — “The World According to Modern Monetary Theory,” Rebecca Rojer, The New Inquiry
October 9 marks the tenth anniversary of the death of the French-Algerian philosopher, Jacques Derrida, and—in order to register this anniversary, and to recognize his wide influence in the humanities and beyond—Avital Ronell (NYU) and Eduardo Cadava (Princeton University) are hosting a symposium entitled “Unpacking Derrida’s Library: Secrets of the Archive” that will take place October 9-11, 2014 at Princeton University. The symposium will explore the ways in which Derrida’s writings helped transform our understanding of a range of disciplines and areas in the humanities, including philosophy, literature, art and art history, music, architecture, anthropology, cultural studies, gender studies, law, psychoanalysis, and human rights. The symposium will bring together philosophers, literary critics and theorists from Algeria, Canada, England, France, Germany, Greece, India, Italy, Scotland, New Zealand and the United States to think about the multiple legacies that his work has left for us.
As much as it flies in the face of our stereotypes about the origins of “Western” freedoms, women in democratic Athens, unlike those of Persia or Syria, were expected to wear veils when they ventured out in public.
—David Graeber, “Debt: the First 5,000 Years”
My letter of application to the Harvard Kennedy School's Senior Professorship of Social Innovation -
Dear Sir or Madam, But Most Likely Sir:
I am writing to apply for your advertised position in Social Innovation. As a Comparative Literature Ph.D, I am proficient in the fabrication of closed tautological circles of non-meaning; this makes me the ideal candidate for a job seeking…
Modern Monetary Theory/Chartalism -
Aesthetics after the Gold Standard
How do you all feel about MMT? I’m recently very interested in this, and my friend and colleague is organizing a conference at Berkeley on neo-Chartalism. The website for the conference hosts a vast array of resources on MMT (articles, books, videos, podcasts). I’ll be giving my paper on debt and revenge tragedy in early November.
Urban Shield promotional material. Read more about their convention in Oakland here.
Ronald Reagan doesn’t care.
…like it’s the suit that needs a critique…the suit is only there to distract with a false problem. It’s like the scene from Jennifer Egan’s “A Visit from the Good Squad” where the desperate PR agent, Dolly, gives the genocidal dictator a blue baby bonnet with a chin strap in order to soften and rehabilitate his image. How much harm can beige cause?
He who wills believes with a tolerable degree of certainty that will and action are somehow one—he attributes the success, the carrying out of the willing, to the will itself, and thereby enjoys an increase of that sensation of power which all success brings with it…who as such also enjoys the triumph over resistances involved but who thinks it was his will itself which overcame these resistances….what happens here is what happens in every well-constructed and happy commonwealth: the ruling class identifies itself with the successes of the commonwealth. — Friedrich Nietzsche, “On the Prejudices of Philosophers,” Beyond Good and Evil, aphorism nineteen
The desire for ‘freedom of will’ in that metaphysical superlative sense which is unfortunately still dominant in the minds of the half-educated, the desire to bear the whole and sole responsibility for one’s actions and to absolve God, world, ancestors, chance, society from responsibility for them, is nothing less than the desire to … pull oneself into existence out of the swamp of nothingness by one’s own hair. —
Friedrich Nietzsche, "On the Prejudices of Philosophers," Beyond Good and Evil, aphorism twenty-one
Ain’t no Ayn Rand bullshit up in my Nietzsche, bietzsche.
If I have so many ways of crying, it may be because, when I cry, I always address myself to someone, and because the recipient of my tears is not always the same: I adapt my ways of weeping to the kind of blackmail which, by my tears, I mean to exorcise around me. By weeping, I want to impress someone, to bring pressure to bear upon someone (‘Look what you have done to me’). — Roland Barthes, A Lover’s Discourse