Notes from Streeck

“Capitalism has always been an improbable social formation, full of conflicts and contradictions, therefore permanently unstable and in flux, and highly conditional on historically contingent and precarious supportive as well as constraining events and institutions.”[1]

“The tensions and contradictions within the capitalist political-economic configuration make for an ever-present possibility of structural breakdown and social crisis.”[2]

“In fact, the history of modern capitalism can be written as a succession of crises that capitalism survived only at the price of deep transformations of its economic and social institutions, saving it from bankruptcy in unforeseeable and often unintended ways…The fact that capitalism has until now managed to outlive all predictions of its impending death need not mean that it will forever be able to do so; […] we cannot rule out the possibility that, next time, whatever cavalry capitalism may require for its security may fail to show up.”[3]

“Why should capitalism, whatever its deficiencies, be in crisis at all if it no longer has any opposition worthy of the name? When Communism imploded in 1989, this was widely viewed as capitalism’s final triumph.”[4]

“My answer is that having no opposition may be more of a liability for capitalism than an asset. Social systems thrive on internal heterogeneity, on a pluralism of organizing principles protecting them from dedicating themselves entirely to a single purpose, crowding out other goals that must also be attended to if the system is to be sustainable.”[5]

“Capitalism without opposition is left to its own devices, which do not include self-restraint…We are already in a position to observe capitalism passing away as a result of having destroyed its opposition—dying, as it were, from an overdose of itself.”[6]

On oligarchic redistribution and the outcome of the economic crisis of 2008: “The possibility as provided by a global capital market of rescuing yourself and your family by exiting together with your possessions offers the strongest possible temptation for the rich to move into endgame mode—cash in, burn bridges, and leave nothing behind but scorched earth.”[7]

“German philosopher Max Weber (1864-1920) drew a sharp line between capitalism and greed, pointing to what he believed were its origins in the religious tradition of Protestantism. According to Weber, greed had existed everywhere, and at all times; not only was it NOT distinctive of capitalism, it was even apt to subvert it. Capitalism was based NOT on a desire to get rich on self-discipline, methodical effort, responsible stewardship, sober devotion to a calling, and to a rational organization of life…Weber’s ethical vindication of capitalism now seems to apply to an altogether different world. Finance is an “industry’ where innovation is hard to distinguish from rule-bending or rule-breaking; where the payoffs from semi-legal and illegal activities are particularly high; where the gradient in expertise and pay between firms and regulatory authorities is extreme; where the revolving doors between the two offer unending possibilities for subtle and not-so-subtle corruption.”[8]

“The Weberian attempt to prevent it from being confounded with greed has finally failed, as it has more than ever become synonymous with corruption.”[9]

“The capitalist system is at present stricken with at least five worsening disorders for which no cure is at hand: declining growth, oligarchy, starvation of the public sphere, corruption, and international anarchy. What is to be expected, based on capitalism’s recent historical record, is a long and painful period of cumulative decay, intensifying frictions, fragility and uncertainty, and a steady succession of ‘normal accidents’ quite possibly on the scale of the global breakdown of the 1930s.”[10]

§

[1] Streeck, Wolfgang: How Will Capitalism End? Essays on a Failing System. Verso Books, London, 2016: 1.

[2] 2

[3] 4

[4] 59

[5] 60

[6] 65

[7] 69

[8] 70

[9] 71

[10] 72

from Critchley

firecube

Notes from Simon Critchley’s Infinitely Demanding: Ethics of Commitment, Politics of Resistance:

“The philosophical task set by Nietzsche and followed by many others in the continental tradition is how to respond to nihilism, or better, how to resist nihilism. Philosophical activity, by which I mean the free movement of thought and critical reflection, is defined by militant resistance to nihilism. That is, philosophy is defined by the thinking through of the fact that the basis of meaning has become meaningless. Our values are meaningless and require a Nietzschean ‘trans-valuation.’”[1]

“The human being has a reflective attitude towards its experiences and towards itself. This is why human beings are eccentric, because they live beyond limits set for them by nature by taking up a distance from their immediate experience. In living outside itself in its reflective activity, the human being achieves a break with nature.”[2]

“Ours is a universe where human relations have been reduced to naked self-interest, to unfeeling hard cash, and where all social life is guided by one imperative: conscience-less free trade; a life of open, unashamed, direct, and brutal exploitation.”[3]

“Some wrote in the 1970s that capitalism was over. On the contrary, capitalism under the guise of globalization is spreading its tentacles to every corner of the earth. If someone found a way of overcoming capitalism, then some corporation would doubtless buy the copyright and distribution rights.”[4]

“Politics is not rare or seldom, and to adopt such a position is defeatist. Politics is now and many. The massive structural dislocations of our times can invite pessimism, but they also invite militancy and optimism, an invitation for our capacity of political invention and imagination, an invitation for our ethical commitment and political resistance.”[5]

“No revolution will be generated out of systemic or structural laws. We are on our own and what we do is what we must do for ourselves. Politics requires subjective invention, imagination and endurance, not to mention tenacity and cunning. No ontology or eschatological philosophy is going to do it for us.”[6]

Critchley, Simon. Infinitely Demanding: Ethics of Commitment, Politics of Resistance. Verso, London, 2012.

[1] 2

[2] 86

[3] 96

[4] 98

[5] 131

[6] 132

Notes from the overground

MadTree

[Madrid diametrically opposed to Berlin and Budapest, floral, still, you have your desolate and rotten neighborhoods, drugs, shit, disgrace, but the temperament is different in Madrid. Why is that? How far is the danger in days, in kilometers? Madrid, city of thieves, Madrid, city of whores. Madrid, the constant ever-changing putrid stench, how I love you. You’re like the bitch I let run wild at the back of the house. She’d wander home some nights after days of abandon with the carcass of another dog she’d killed. She’d lie with it near the house in whatever darkness remained and then take it back out to the fields, burying it, I assumed, at dawn. I wonder why she treated those carcasses that way, like kin, and I wonder why I wonder it. Men have no sanction here. Thirty thousand years ain’t shit next to four and a half billion…]