A classic work of political thought, more relevant today than ever The twenty-first century has seen a resurgence of interest in the political thinker Hannah Arendt, “the theorist of beginnings,” whose work probes the logics underlying unexpected transformations—from totalitarianism to revolution. A work of striking originality, The Human Condition is in many respects more relevant now than when it first appeared in 1958. In her study of the state of modern humanity, Hannah Arendt considers humankind from the perspective of the actions of which it is capable. The problems Arendt identified then—diminishing human agency and political freedom, the paradox that as human powers increase through technological and humanistic inquiry, we are less equipped to control the consequences of our actions—continue to confront us today. This new edition, published to coincide with the sixtieth anniversary of its original publication, contains Margaret Canovan’s 1998 introduction and a new foreword by Danielle Allen. A classic in political and social theory, The Human Condition is a work that has proved both timeless and perpetually timely.
Ecocivilization: making a world that works for all
""One of the greatest thinkers of our age" (The Guardian) presents a new way of living-one modeled on nature's design instead of capitalism's-for fans of Guns, Germs, and Steel and Doughnut Economics It has often been said that it is easier to imagine the end of the world than it is to imagine the end of capitalism-and yet that is what the historical moment urgently calls for. Climate change has reached an emergency state, inequality continues to grow, and, for many, the future has never seemed more bleak. Incremental policy improvements are no longer enough-we need a deep transformation of our current civilization to continue to survive. In Ecocivilization, leading thinker Jeremy Lent reimagines the basis of our civilization, and argues for a new global system of living, one based on life-affirming principles modeled after nature's own design. What enfolds is a robust framework incorporating Lent's own expertise, and the lived experiences of those on the ground already putting ecological civilization's core tenants into practice-justice, mutuality, diversity, and symbiosis. From the global economy to universal housing and income, from infrastructure to agriculture, every major aspect of our society could be redesigned to work together as a coherent whole, setting the conditions for all people to flourish. Ecocivilization shows how this future on a regenerated Earth is not only desirable, but entirely feasible"--
Myopic memory: Capitalism's new continuity in the age of AI
This article is a commentary on the relationship between artificial intelligence (AI), capitalism, and memory. The political policies of neoliberalism have reduced the capacity of individuals and groups to reflect on and change the social world, meanwhile applications of AI and algorithmic technologies, rooted in the profit-seeking objectives of global capitalism, deepen this deficit. In these conditions, memory in individuals and across society is at risk of becoming myopic. In this article, I develop the concept of myopic memory with two core claims. Firstly, I argue that AI is a technological development that cannot be divorced from the capitalist conditions from which it comes from and is implemented in service of. To this end, I reveal capitalism and colonialism's historical and contemporary use of surveillance as a way to control the populations it oppresses, imagining their pasts to determine their futures, disempowering them in the process. My second core claim emphasises that this process of disempowerment is undergoing an acute realisation four decades into the period of neoliberalism. Neoliberal policies have restructured society on the basis of being an individual consumer, leaving little time, space, and institutional capacity for citizens to reflect on their impact or challenge their dominance. As a result, with the growing role of AI and algorithmic technologies in shaping our engagement with society along similar lines of individualism, it is my conclusion that the scope of memory is being reduced and constrained within the prism of capitalism, reducing its potential, and rendering it myopic.
The Alternative to Capitalism Nobody Talks About | Eleanor Finley & Camila Vergara
"To Be Thy Adam": Agency, Activism & Collective Intelligence in the Ruins of the Human
A Thesis on the History of the 21st Century: Technocracy, AI, and the End of the World
Reviewing a trio of books by a sextet of ruling-class ideologues, Mathias Fuelling finds an ambient anxiety hanging over a perceived crisis in American capitalism, with visions of bolstering a Silicon Valley-led technocracy fueled by AI investment reflecting American fears over the dawn of a "Chinese Century."
The Standpoint of Heimatlosigskeit and the Planet
Since the launch of Sputnik in 1957, it has become impossible to comprehend the world solely through the lens of Hegel’s Berlin or Kojève’s Paris—even as nation-states continue to wrestle with their growing obsolescence. The planetary condition of human existence has also intensified a form of nihilism rooted in modernity: geographically through globalization, and cosmically through thermodynamics. If, in the twentieth century, reactionary politics sought to “overcome modernity” by returning to a notion of homeland (Heimat), the twenty-first century calls for a renewed framework—one that begins, perhaps, from the standpoint of Heimatlosigkeit.
The Standpoint of Heimatlosigskeit and the Planet
Since the launch of Sputnik in 1957, it has become impossible to comprehend the world solely through the lens of Hegel’s Berlin or Kojève’s Paris—even as nation-states continue to wrestle with their growing obsolescence. The planetary condition of human existence has also intensified a form of nihilism rooted in modernity: geographically through globalization, and cosmically through thermodynamics. If, in the twentieth century, reactionary politics sought to “overcome modernity” by returning to a notion of homeland (Heimat), the twenty-first century calls for a renewed framework—one that begins, perhaps, from the standpoint of Heimatlosigkeit.
The Intelligence Curse
This series examines the incoming crisis of human irrelevance and provides a map towards a future where people remain the masters of their destiny.
The Inner Life of Liberalism - Aaron Ross Powell’s Blog
The practices that make your life better are the same ones that sustain a free society. It's time liberalism took that seriously.
The Climate of History in a Planetary Age
For the past decade, historian Dipesh Chakrabarty has been one of the most influential scholars addressing the meaning of climate change. Climate change, he argues, upends long-standing ideas of history, modernity, and globalization. The burden of The Climate of History in a Planetary Age is to grapple with what this means and to confront humanities scholars with ideas they have been reluctant to reconsider—from the changed nature of human agency to a new acceptance of universals. Chakrabarty argues that we must see ourselves from two perspectives at once: the planetary and the global. This distinction is central to Chakrabarty’s work—the globe is a human-centric construction, while a planetary perspective intentionally decenters the human. Featuring wide-ranging excursions into historical and philosophical literatures, The Climate of History in a Planetary Age boldly considers how to frame the human condition in troubled times. As we open ourselves to the implications of the Anthropocene, few writers are as likely as Chakrabarty to shape our understanding of the best way forward.
W Social is a textbook case for everything wrong with digital sovereignty
Insanity is doing the same thing over and over again, but expecting different results. This saying is attributed to the famous socialist (and theoretical physicist) Albert Einstein but actually traces back to novelist Rita Mae Brown. I have been thinking about this saying a lot lately. The reason is
Capitalist Realism: Is There No Alternative?
It is easier to imagine the end of the world than the end of capitalism. After 1989, capitalism has successfully presented itself as the only realistic political-economic system - a situation that the bank crisis of 2008, far from ending, actually compounded. The book analyses the development and principal features of this capitalist realism as a lived ideological framework. Using examples from politics, film (Children Of Men, Jason Bourne, Supernanny), fiction (Le Guin and Kafka), work and education, it argues that capitalist realism colors all areas of contemporary experience, is anything but realistic and asks how capitalism and its inconsistencies can be challenged. It is a sharp analysis of the post-ideological malaise that suggests that the economics and politics of free market neo-liberalism are givens rather than constructions. New Edition includes:Forward by Zoe Fisher, Mark’s wife, talking about Mark as a personIntroduction by Alex Niven, his friend and colleague, talking about the political significance of the book thirteen years after it was writtenAfterword by Tariq Goddard, the original editor and publisher, describing the writing and editing of the book, its original reception, and Mark’s own view of it"A quick and entertaining read." Socialist Standard "A provocative and necessary read...for anyone wanting to talk seriously about the politics of education today. " Times Higher Educational Supplement
Not a new Weimar, or new 1930s: “We live in a period without a real precedent”. Interview with Anton Jäger
Upon the release of his new book Hyperpolitics: Extreme Politicization Without Political Consequences, September sat down with historian of political thought Anton Jäger to discuss the rise of the new right, the dynamics of politicization in contemporary Western societies, and what the current historical moment demands from the left.
Radical Liberalism, Pragmatism, and Me - Aricie's thoughts
AI, Decomputing and the Interregnum
This paper treats AI as diagnostic for the deeper changes taking place in the existing order of things. It uses AI's alignment with both the political economy and with the dualisms that underpin it, including race, gender and anthropocentrism, to highlight the nihilistic character of the current restructuring. AI's scaling and accelerationism are taken as examples of the wider tactics being invoked by hegemonic power to maintain control under changing conditions. From this perspective, the massive build-out of data centres isn't simply a seizure of energy resources but a manifestation of an aggressive and misogynist technopolitics. The paper argues that a liberal push for digital sovereignty doesn't interrupt these dynamics but plays into the hands of emerging technofascism. It proposes instead the prefigurative tactic of 'decomputing', which draws on degrowth, deautomatisation and a convivial approach to technology. It explores decomputing as a means to mitigate both material and relational harms and as a decisive turn towards infrastructuring the common good. The paper concludes that AI is the contradiction that reveals many others, not least the gap between claims to legitimacy and the actuality of destructive violence, and proposes an alternative technopolitics of reciprocity that prioritises care and sustainability.