Tribune and the atom bomb letters. George Orwell’s essay “You and the Atom Bomb” is well known for including the first published use of the term “cold war”. Here is the interesting literary context in which Orwell’s essay came to be written: Tribune offices were located in the Outer Temple building (London) On 12 October 1945, Tribune published a letter from Miss S. D. Wingate to which it gave the title ‘An Atom Dictatorship?’
This argued that ‘socialists would be well advised to do some serious thinking now about the implications of the discovery of atom-fission for the structure of the future society—if there is one.’ She continued: For the last century or more real power, potentially at least, was in the hands of the masses. If this is a nightmare without any real foundation, what are the grounds for thinking that this time a drastic change in the productive process will not be followed by a corresponding change in the balance of social forces? In the next issue of Tribune, 19 October 1945, Mr. Mr. Chris Harman: The Prophet and the Proletariat (Autumn 1994) MIA > Archive > Harman (Autumn 1994) From International Socialism Journal 2:64, Autumn 1994.
Copyright © 1994 International Socialism. Later published as a pamphlet by Bookmarks, London. Copied with thanks from REDS – Die Roten. Transcribed & marked up by Einde O’Callaghan for the Marxists’ Internet Archive. [Introduction] Islam, religion and ideology The class base of Islamism Radical Islam as a social movement The contradictions of Islamism: Egypt The contradictions of Islamism: Algeria Splitting two ways The Iranian experience The contradictions of Islamism: Sudan Conclusions [Introduction] The politics of the Middle East and beyond have been dominated by Islamist movements at least since the Iranian revolution of 1978-9.
Instead they witness the growth of forces which seem to look back to a more restricted society which forces women into purdah, uses terror to crush free thought and threatens the most barbaric punishments on those who defy its edicts. Top of the page Islam, religion and ideology. Immaterial Labor - Maurizio Lazzarato. A significant amount of empirical research has been conducted concerning the new forms of the organization of work. This, combined with a corresponding wealth of theoretical reflection, has made possible the identification of a new conception of what work is nowadays and what new power relations it implies. An initial synthesis of these results - framed in terms of an attempt to define the technical and subjective-political composition of the working class can be expressed in the concept of immaterial labor, which is defined as the labor that produces the informational and cultural concent of the commodity.
The concept of immaterial labor refers to two different aspects of labor. The "great transformation" that began at the start of the 1970s has changed the very terms in which the question is posed. The restructured worker Twenty years of restructuring of the big factories has led to a curious paradox. The Autonomy of the Productive Synergies of Immaterial Labor Large-scale industry.
Archives. Number 13: May 2012: Foucault and Accounting Paul Glabicki, Accounting for… #44, 2010 (detail). Courtesy of Kim Foster Gallery, New York. The Accounting for… drawing series began with a Japanese accounting ledger book from the 1930s that the artist acquired some years ago. The drawing series continues the ritual of the ledger, transcribing each page as a foundation and underlying structure for addition of new information – a personal “accounting” of daily experience and incoming data.
Number 9, September 2010 This picture has been taken by Alain Beaulieu in winter 2010 near the town of Espanola (Ontario, Canada). Number 8, February 2010 The cover image features a video still from a piece titled “Mommy”, by New York-based artist Sophia Peer. Number 6, February 2009: Neoliberal Governmentality Eirik Johnson, "Untitled (posts)", 2004. Number 5, January 2008 The Cover is from a photograph taken by Elie Kagan on the 17th of January, 1972. 1 - 16 of 16 Items.
Keywords1.pdf (application/pdf Object) Cultural Studies: Williams' "Culture is Ordinary" Bill Schnupp Abstract: Raymond Williams’ “Culture is Ordinary” I. SummaryWilliams opens his piece with a short account of revisiting his childhood home in Wales, accompanied by a brief recollection of his personal history—a rhetorical strategy he employs with frequency in the piece, and not unlike what we saw in Miller’s work. From here, Williams presents us with the notion that a society is forged from its members’ formation of common meanings and directions, its growth actively debated under the pressures of experience, contact, and discovery.
This definition serves as segue into the main idea, that culture is ordinary, composed of two distinct parts: “the known meanings and directions, which its members are trained to; the new observations and meanings, which are offered and tested” (6). To further his point, the author delivers and refutes two conceptions of culture he has encountered: I call them “down-the-nose,” and “bad-mouthing.” II. III. 2. 3. International Socialist Review - ISSUE 81 January-February 2012. Surveillance & Society Homepage. # CINEMA /// The Paradigm of Modern Cinema: The Cinematographic Introspection (Godard, Fellini, Truffaut, Assayas & Hansen-Love) One of the element that created modernism is the introspection accomplished by artistic disciplines for what they really are, followed by the expression of such look on itself. This introspection has been set in motion much before the XXth century, notably in painting (and very likely in literature too).
My weak knowledge would place Rembrandt and Velasquez as precursors, respectively with the Artist in his Studio (1628) and Las Meninas (1656) which both include a canvas and the painter within the painting. However I would claim -and I may be wrong- that such examples were more introspection by the artists on their own person rather than a real questioning of their discipline and the act of representing in general. Here I would like to tackle the same issue by a very short analysis of five (six) films that are all (almost) entirely based around the idea of making films. Le Mépris (Contempt) in 1963 by Jean-Luc Godard, is one of the first movies of the Nouvelle Vague.
Like this: Foucault, Marxism and History: Chapter 4 / Prisons and Surveillance. Prisons and Surveillance Discipline and Punish (1975) offers the best example of Foucault's alternative to Marx's historical materialism. In methodology, conceptual development and content, Foucault's book presents a version of critical theory in which the mode of production is not the totalizing center of history. To escape from the confines of Marx's materialism, Foucault turns to Nietzsche and adapts to his own ends the concept of genealogy. As he said in 1976, 'Nowadays I prefer to remain silent about Nietzsche ...
If I wanted to be pretentious, I would use 'the genealogy of morals' as the general title of what I am doing.1 The new strategy of critique rejects the Hegelian evolutionist model in which one mode of production flows dialectically out of another in favor of a Nietzschean tactic of critique through the presentation of difference. The methodology of Discipline and Punish resounds with dissonance to the ears of Marxists and liberals. 96 Prisons and Surveillance accomplished. Charles Baudelaire's Fleurs du Mal. Project Gutenberg Australia. Welcome to the Polyglot Project. Michel Foucault, Technologies of the Self. When I began to study the rules, duties, and prohibitions of sexuality, the interdictions and restrictions associated with it, I was concerned not simply with the acts that were permitted and forbidden but with the feelings represented, the thoughts, the desires one might experience, the drives to seek within the self any hidden feeling, any movement of the soul, any desire disguised under illusory forms.
There is a very significant difference between interdictions about sexuality and other forms of interdiction. Unlike other interdictions, sexual interdictions are constantly connected with the obligation to tell the truth about oneself. Two facts may be objected: first, that confession played an important part in penal and religious institutions for all offenses, not only in sex. But the task of analyzing one's sexual desire is always more important than analyzing any other kind of sin.
The association of prohibition and strong incitations to speak is a constant feature of our culture.