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“Humanity is so caught up in a frantic race for a so-called ‘happiness’—a well-being made up of enjoyment, performance, brilliance—that all vulnerability is considered to be an intolerable, unthinkable menace. This is a vision of humanity
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“I found myself remembering the day in kindergarten when the teachers showed us Dumbo, and I realized for the first time that all the kids in the class, even the bullies, rooted for Dumbo, against Dumbo's tormentors. Invariably they laughed and cheered, both when Dumbo succeeded and when bad things happened to his enemies. But they're you, I thought to myself. How did they not know? They didn't know. It was astounding, an astounding truth. Everyone thought they were Dumbo.”
― The Idiot
― The Idiot
“Extreme violence has a way of preventing us from seeing the interests it serves.”
― The Shock Doctrine: The Rise of Disaster Capitalism
― The Shock Doctrine: The Rise of Disaster Capitalism
“Private property has made us so stupid and one-sided that an object is only ours when we have it – when it exists for us as capital, or when it is directly possessed, eaten, drunk, worn, inhabited, etc., – in short, when it is used by us. Although private property itself again conceives all these direct realizations of possession only as means of life, and the life which they serve as means is the life of private property – labour and conversion into capital.
In the place of all physical and mental senses there has therefore come the sheer estrangement of all these senses, the sense of having. The human being had to be reduced to this absolute poverty in order that he might yield his inner wealth to the outer world.
The abolition of private property is therefore the complete emancipation of all human senses and qualities, but it is this emancipation precisely because these senses and attributes have become, subjectively and objectively, human. The eye has become a human eye, just as its object has become a social, human object – an object made by man for man. The senses have therefore become directly in their practice theoreticians. They relate themselves to the thing for the sake of the thing, but the thing itself is an objective human relation to itself and to man, and vice versa. Need or enjoyment have consequently lost its egotistical nature, and nature has lost its mere utility by use becoming human use.”
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In the place of all physical and mental senses there has therefore come the sheer estrangement of all these senses, the sense of having. The human being had to be reduced to this absolute poverty in order that he might yield his inner wealth to the outer world.
The abolition of private property is therefore the complete emancipation of all human senses and qualities, but it is this emancipation precisely because these senses and attributes have become, subjectively and objectively, human. The eye has become a human eye, just as its object has become a social, human object – an object made by man for man. The senses have therefore become directly in their practice theoreticians. They relate themselves to the thing for the sake of the thing, but the thing itself is an objective human relation to itself and to man, and vice versa. Need or enjoyment have consequently lost its egotistical nature, and nature has lost its mere utility by use becoming human use.”
―
“Capitalist realism insists on treating mental health as if it were a natural fact, like weather (but, then again, weather is no longer a natural fact so much as a political-economic effect). In the 1960s and 1970s, radical theory and politics (Laing, Foucault, Deleuze and Guattari, etc.) coalesced around extreme mental conditions such as schizophrenia, arguing, for instance, that madness was not a natural, but a political, category. But what is needed now is a politicization of much more common disorders. Indeed, it is their very commonness which is the issue: in Britain, depression is now the condition that is most treated by the NHS. In his book The Selfish Capitalist, Oliver James has convincingly posited a correlation between rising rates of mental distress and the neoliberal mode of capitalism practiced in countries like Britain, the USA and Australia. In line with James’s claims, I want to argue that it is necessary to reframe the growing problem of stress (and distress) in capitalist societies. Instead of treating it as incumbent on individuals to resolve their own psychological distress, instead, that is, of accepting the vast privatization of stress that has taken place over the last thirty years, we need to ask: how has it become acceptable that so many people, and especially so many young people, are ill?”
― Capitalist Realism: Is There No Alternative?
― Capitalist Realism: Is There No Alternative?
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