It’s hard to think of another time when there has been such a gulf between intellectuals and activists; between theorists of revolution and its practitioners. Writers who for years have been publishing essays that sound like position papers for vast social movements that do not in fact exist seem seized with confusion or worse, dismissive contempt, now that real ones are every- where emerging.
Abstract: Anarchism has undergone a broad renewal in the US and Canada in recent decades, flowering most spectacularly in the alter-globalization movement in the years after the protests against the WTO ministerial in Seattle in November 1999. At the time, the movement seemed to outsiders to have spring out of nowhere.
On the 19th of January, several of the heavyweights of Italian post-Workerist theory — Toni Negri, Bifo Berardi, Maurizio Lazzarato, and Judith Revel — appeared at the Tate Modern to talk about art. This is a review.
Back in the 1930s, Henry Ford is supposed to have remarked that it was a good thing that most Americans didn’t know how banking really works, because if they did, “there’d be a revolution before tomorrow morning”.
Revolutionary thinkers have been saying that the age of vanguardism is over for most of a century now. Outside of a handful of tiny sectarian groups, it’s almost impossible to find a radical intellectuals seriously believe that their role should be to determine the correct historical analysis of the world situation, so as to lead the masses along in the one true revolutionary direction.
One of the nice things—if sometimes also one of the more irritating things—about anthro- pology is that it is uniquely well positioned to puncture theoretical assumptions. What I would like to do in this essay is to investigate one such assumption, or rather, set of assump- tions: ones which have, in a way, become some of the philosophical underpinnings of our cur- rent civilization.