Category: Economics
“The formal domination of Capital has become more and more real. Consumer society now seeks out its best supporters from among the marginalized elements of traditional society—women and youth first, followed by homosexuals and immigrants. To those who were minorities yesterday, and who had therefore been the most foreign, the most spontaneously hostile to consumer society, not having yet been bent to the dominant norms of integration, the latter ends up looking like emancipation.” – Tiqqun, Preliminary Materials For a Theory of the Young-Girl (emphases in original)
“At the beginning of the 1920s, capitalism realized that it could no longer maintain itself as the exploitation of human labor if it did not also colonize everything that is beyond the strict sphere of production. Faced with the challenge from socialism, capital too would have to socialize. It had to create its own culture, its own leisure, medicine, urbanism, sentimental education and its own more, as well as a disposition toward their perpetual renewal. This was the Fordist compromise, the Welfare-State, family planning: social-democratic capitalism. For a somewhat limited submission to labor, since workers still distinguished themselves from their work, we have today substituted integration through subjective and existential conformity, that is, fundamentally, through consumption.” – Tiqqun, Preliminary Materials For a Theory of the Young-Girl (emphasis in original)
“If the imperial perspective had a slogan it would be ‘All Power To The Apparatuses!’ It is true that in the coming insurrection it will most often suffice to liquidate the apparatuses sustaining enemies in order to break them, enemies that in times past would have had to be shot. At bottom, the slogan has less to do with cybernetic utopianism that with imperial pragmatism: the fictions of metaphysics, these grand barren constructions which now compel neither faith nor admiration, are no longer able to unify the debris of universal disintegration. Under Empire, the old Institutions are deteriorating one after the other in a cascade of apparatuses. What is happening, and what is the truly imperial mission, is the concerted demolition of each Institution into a multiplicity of apparatuses, into an arborescence of relative and unpredictable norms. The educational system, for example, no longer bothers to present itself as a coherent order. It is now but a hodgepodge of classes, schedules, subjects, buildings, departments, programs, and projects that are so many apparatuses meant to keep bodies immobilized. With the imperial extinction of every event comes the world-wide, managed dissemination of apparatuses. Many voices can now be heard lamenting such a dreadful age. Some denounce a pervasive ‘loss of meaning,’ while others, the optimists, swear every morning to ‘give meaning’ to this or that misery only, invariably, to fail. All, in fact, agree to want meaning without wanting the event. They seem not to notice that apparatuses are by nature hostile to meaning, whose absence it is their job to maintain.” – Tiqqun, This Is not a Program (emphasis in original)
“A single discussion with a Marxist is enough to understand the real reason for his faith: Marxism serves as an existential crutch for many people who are scared that their world may not in fact be so self-evident.” – Tiqqun, This Is not a Program
“The immediate affirmation of a need or desire—in so far as it implies a certain knowledge of oneself—ethically contravenes imperial pacification; and it no longer has the justification of militancy. Militancy and its critique are both in different ways compatible with Empire; one as a form of work, the other as a form of powerlessness.” – Tiqqun, This Is not a Program
“Of the entire putrid legacy of the workers’ movement nothing stinks as much as the culture, and now the cult, of work. It is this culture and this culture alone, with its intolerable ethical blindness and its professional self-hatred, that one hears groaning with each new layoff, with each new proof that work is finished.” – Tiqqun, This Is not a Program (emphasis in original)
“The logic of the present situation is no longer of an economic but of an ethico-political kind. Work is the linchpin of the citizen factory. As such, it is indeed necessary, as necessary as nuclear reactors, city planning, the police, or television. One has to work because one has to feel one’s existence, at least in part, as foreign to oneself.” – Tiqqun, This Is not a Program (emphases in original)
“No one believes in work anymore, but for this very reason faith in its necessity has become all the more insistent. And for those not put off by the total degradation of work into a pure means of domestication, this faith most often turns into fanaticism. It is true that one cannot be a professor, a social worker, a ticket agent, or security guard without certain subjective after effects. That they now call work what until recently was called leisure—‘video game testers’ are payed to play the whole day; ‘artists’ to play the buffoon in public; a growing number of incompetents whom they name psychoanalysts, fortune-tellers, ‘coaches,’ or simply psychologists get handsomely paid for listening to others whine—doesn’t seem enough to corrode this unalloyed faith. It even seems that the more work loses its ethical substance, the more tyrannical the idol of work becomes. The less self-evident the value and necessity of work, the more its slaves feel the need to assert its eternal nature.” – Tiqqun, This Is not a Program (emphases in original)
“Citizens, insofar as they are made to compensate more and more frequently for the failures of the welfare state, will be paid more and more overtly for their work in comanaging social pacification. A citizen’s dividend will therefore be established as a form of coercion to maintain self-discipline, in the form of strange, extremely tight-knit, community policing. If necessary, they maight even call it ‘existence wages,’ since it would in fact entail sponsoring those forms-of-life most compatible with Empire.” – Tiqqun, This Is not a Program
“I have come to think that boredom is the worst of all a tramp’s evils, worse than hunger and discomfort, worse even than the constant feeling of being socially disgraced. It is a silly piece of cruelty to confine an ignorant man all day with nothing to do; it is like chaining a dog in a barrel, only an educated man, who has consolations within himself, can endure confinement. Tramps, unlettered types as nearly all of them are, face their poverty with blank, resourceless minds. Fixed for ten hours on a comfortless bench, they know no way of occupying themselves, and if they think at all it is to whimper about hard luck and pine for work. They have not the stuff in them to endure the horrors of idleness. And so, since so much of their lives is spent in doing nothing, they suffer agonies from boredom.” – George Orwell, “The Spike”
“Empire is well-armed to fight the two types of secession it recognizes: secession ‘from above’ through golden ghettos—the secession, for example, of global finance from the ‘real economy’ or of the imperial hyperbourgeoisie from the rest of the biolpolitical fabric—and secession ‘from below’ through ‘no-go areas’—housing projects, inner cities, and shanty-towns. Whenever one or the other threatens its meta-stable equilibrium, Empire need only play one against the other: the civilized modernity of the trendy against the retrograde barbarism of the poor, or the demands for social cohesion and equality against the inveterate egotism of the rich.” – Tiqqun, This Is not a Program
“Empire is when the means of production have become the means of control and the means of control the means of production. Empire signifies that henceforth the political moment dominates the economic moment. And the general strike is powerless against it. What must be opposed to Empire is the human strike. Which never attacks the relations of production without attacking at the same time the affective relations that sustain it. Which undermines the unavowable libidinal economy, restores the ethical element—the how—repressed in every contact between neutralized bodies.” – Tiqqun, Introduction to Civil War (emphases in original)
“I would not give twopence for a Christian who does not commemorate Christ’s birth every day and keep sober over it.” – George Bernard Shaw, “Chesterton on Shaw”
“The Welfare State, which first took over for the liberal State within Empire, is the product of a massive diffusion of disciplines and regimes of subjectivation peculiar to the liberal State. It arises at the very moment when the concentration of these disciplines and these regimes—for example with the widespread practice of risk management—reaches such a degree in ‘society’ that society is no longer distinguishable from the State.” – Tiqqun, Introduction to Civil War
“What an intimate brotherhood is this in which we dwell, do what we may to put an artificial remoteness between the high creature and the low one! A poor man’s breath, borne on the vehicle of tobacco-smoke, floats into a palace-window and reaches the nostrils of a monarch. It is but an example, obvious to the sense, of the innumerable and secret channels by which, at every moment of our lives, the flow and reflux of a common humanity pervade us all. How superficial are the niceties of such as pretend to keep aloof!” – Nathaniel Hawthorne, “Outside Glimpses of English Poverty”
“The liberal State is a frugal State, which claims to exist only to ensure the free play of individual liberties, and to this end it begins by extorting interests from each body, so that it can attach them to these bodies and reign peacefully across this new abstract world.” – Tiqqun, Introduction to Civil War
“Man was made to enjoy each day only a small potion of food, colours, sounds, sentiments and ideas. Anything above the allotted quantity tires or intoxicates him; it becomes the idiocy of the drunkard or the ravings of the ecstatic.” – Gustave Flaubert, “Over Strand and Field” (trans. unknown)
“To be truly hospitable you don’t ask someone if they’re thirsty or hungry—you offer them food, you offer them drink. They will not turn down what you put in front of them if they’re hungry and thirsty.” – Patrick Glenn Jeffries, “A Mother’s Earth”
“If in doing any kind of work people look after the harmony of the positive and negative factors; if in planting trees they follow the suitable periods of the four seasons; and if at dawn and at dusk there is no suffering from cold or heat; then revenue will be enormous. If important duties are not obstructed by small profits; if public welfare is not injured by private interest; if men exert their strength to tillage; and if women devote their energies to weaving; then revenue will be enormous. If the methods of animal husbandry are improved, the qualities of the soil are examined, the six animals flourish, and the five cereals abound, then revenue will be enormous. If weights and measures are made clear; if topographical features are carefully surveyed; and if through the utilization of boats, carts, and other mechanical devices, the minimum amount of energy is used to produce the maximum amount of efficiency; then revenue will be enormous. If traffic on markets, cities, passes, and bridges is facilitated, so that needy places are supplied with sufficient commodities; if merchants from abroad flock to the country and foreign goods and money come in; if any unnecessary expenditure is cut down, extravagant clothing and food are saved, houses and furniture are all limited to necessities, and amusements and recreations are never over-emphasized; then revenue will be enormous. In these cases, the increase in revenue is due to human effort. Granted that natural events, winds, rain, seasons, cold, and heat are normal and the territory remains the same, then if the people can reap the fruits of the abundant year, then revenue will be enormous too.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)
“The State found it in its political interest to overturn, during the last few decades of the seventeenth century, the traditional ethics, to elevate avarice, the economic passion, from the rank of private vice to that of social virtue.” – Tiqqun, Introduction to Civil War (emphases in original)
“The essential function of the representation each society gives of itself is to influence the way in which each body is represented to itself, and through this to influence the structure of the psyche. The modern State is therefore first of all the constitution of each body into a molecular State, imbued with bodily integrity by way of territorial integrity, molded into a closed entity within a self, as much in opposition to the ‘exterior world’ as to the tumultuous associations of its own penchants—which it must contain—and in the end required to comport itself with its peers as a good law-abiding subject, to be dealt with, along with other bodies, according to the universal proviso of a sort of private international law of ‘civilized’ habits. In this way, the more societies constitute themselves in States, the more their subjects embody the economy.” – Tiqqun, Introduction to Civil War (emphasis in original)
“When the cartwright finishes making carriages, he wants people to be rich and noble; when the carpenter finishes making coffins, he wants people to die early. Not that the cartwright is benevolent and the carpenter is cruel, but that unless people are noble, the carriages will not sell, and unless people die, the coffins will not be bought.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)
“If all officials indulge in studies, sons of the family are fond of debate, peddlars and shopkeepers hide money in foreign countries, and poor people suffer miseries at home, then ruin is possible.
If the ruler is fond of palatial decorations, raised kiosks, and embanked pools, is immersed in pleasures of having chariots, clothes, and curios, and thereby tires out the hundred surnames and exhausts public wealth, then ruin is possible.
If the ruler is greedy, insatiable, attracted to profit, and fond of gain, then ruin is possible.
If the ruler enjoys inflicting unjust punishment and does not uphold the law, likes debate and persuasion but never sees to their practicability, and indulges in style and wordiness but never considers their effect, then ruin is possible.
If the ruler is stubborn-minded, uncompromising, and apt to dispute every remonstrance and fond of surpassing everybody else, and never thinks of the welfare of the Altar of the Spirits of Land and Grain but sticks to self-confidence without due consideration, then ruin is possible.
The ruler who relies on friendship and support from distant countries, makes light of his relations with close neighbours, counts on the aid from big powers, and provokes surrounding countries, is liable to ruin.
If the ruler is boastful but never regretful, makes much of himself despite the disorder prevailing in his country, and insults the neighbouring enemies without estimating the resources within the boundaries, then ruin is possible.
If words of maids and concubines are followed and the wisdom of favourites is used, and the ruler repeats committing unlawful acts regardless of the grievances and resentments inside and outside the court, then ruin is possible.
If the ruler is narrow-minded, quick-tempered, imprudent, easily affected, and, when provoked, becomes blind with rage, then ruin is possible.
If the state treasury is empty but the chief vassals have plenty of money, native subjects are poor but foreign residents are rich, farmers and warriors have hard times but people engaged in secondary professions are benefited, then ruin is possible.”
– The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)
“The continuity of the modern State—from absolutism to the Welfare State—shall be that of an endlessly unfinished war, waged against civil war.” Tiqqun, Introduction to Civil War (emphasis in original)
“The historicity specific to the fictions of ‘modernity’ is never that of a stability gained once and for all, of a threshold finally surpassed, but precisely that of a process of endless mobilization. Behind the inaugural dates of the official historiography, behind the edifying epic tale of linear progress, a continuous labor of reorganization, of correction, of improvement, of papering over, of adjustment, and even sometimes of costly reconstruction has never stopped taking place. This labor and its repeated failures have given rise to the whole jittery junk heap of the ‘new.’ “ – Tiqqun, Introduction to Civil War (emphasis in original)
“When the Grand Way was pursued, a public and common spirit ruled All-under-Heaven; they chose worthy and able men; their words were sincere, and what they cultivated was harmony. Thus men did not love their parents only, nor treat as children only their sons. A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young. They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained. Males had their proper work, and females had their homes. They accumulated articles of value, disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification. They laboured with their strength, disliking that it should not be exerted, but not exerting it only with a view to their own advantage. In this way selfish schemings were repressed and found no development. Robbers, filchers, and rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut. This was the period of what we call the Great Community.” – The Li Ki (trans. James Legge)
“All of the men go first. Men who went to work every day, smoked cigars and wore fedoras, men who might have strayed but didn’t leave their wives, trade them in for younger models. Played ball with their sons and walked their daughters down the aisle at their weddings. These were men who poured tumblers of scotch and read the paper when they got home. Men who golfed on the weekend, played tennis, pinochle, poker, and couples Bridge with their wives. They didn’t read GQ or Esquire, didn’t need to. They knew how to tie a tie, do a push-up, and wax the Cadillac. They took Polaroid pictures at birthday parties and paid the bills. That their wives didn’t have to work was a point of pride, as was putting their children through college, affording a second home in a gated community in Boca or Palm Beach with automatic sprinklers and manicured putting greens. They left nest eggs and continued to take care of their wives from the grave.” – Betsy Lerner, The Bridge Ladies
“The natural sex ratio at birth is skewed in favor of boys, but they are more likely than girls to be born preterm and die in their first years of life. Women live longer than men and recover faster when they fall ill. Science is yet to find out why.” – “The way we are,” The Economist, July 1, 2017
“Computers in the future may weigh less than 1.5 tons.” – Popular Mechanics, 1949
“Most murder victims in America are black people shot dead by other black people. Blacks represent 13% of America’s population, yet in 2015 they represented 52% of the slain. . . . Criminologists have for decades argued about what makes young black men so much likelier to commit murder than young men of other ethnicities. The answer lies in some combination of poverty, family instability, epidemics of drug use in the wretched inner-city districts into which many blacks were corralled by racist housing policies, and bad, or non-existent, policing.” – “On murderous streets,” The Economist, July 1, 2017