Search Results (17)

This paper develops a systems theoretical account of democracy as an emergent equilibrium ecosystem within complex evolutionary adaptive systems rather than a purely institutional or normative construct. Drawing on general systems and complexity theories, it argues that democratic stability depends on maintaining balance across economic, security, and informational domains. The Industrial Revolution illustrates how technological and economic transformations simultaneously enabled democratic expansion and generated instability. This paper’s central contribution is to conceptualize the technological revolutions (e.g., Industrial and AI) as an entropic force that accelerates systemic instability through inequality, amplifications (e.g., mass and algorithmic media), and informational fragmentation (e.g., polarization and radicalization). In response, democratic resilience is reframed as integration (economic, governance/security, and informational/social) and harm reduction, both of which serve as adaptive mechanisms within complex evolutionary systems. Democracy is thus understood not as a fixed institutional form but as a dynamic, fragile, evolutionary equilibrium continuously shaped by technological and entropic systemic pressures. Full article

This article reads Karl Marx’s Capital (volume 1, 1867) as the Bildungsroman of a congenital criminal: its eponymous character, Capital. Following Friedrich Engels’s The Condition of the Working Class in England (1845), Marx detects and dissects capitalism’s crimes. Capital has been called Marx’s ‘Victorian novel’ and compared to English realism’s triple-deckers. Yet his indispensable informants include factory inspectors whose reports, according to Fredric Jameson, provide testimony beyond anything realism can represent. How, then, does Marx’s apparently realist aesthetic convey Capital’s criminal deeds and criminogenic drive? To address this matter, the article examines the Gothicism of Marx’s realism. It highlights his development of Engels’s Gothic realism, demonstrates how Capital begins in media res—its first sentence presenting an immense, monstrous collection of evidence of Capital’s cannibalism—and links this opening crime scene to Marx’s portrayal of the 1863 case of Mary Anne Walkley. Murdered in her workplace, Walkley inhabits an underworld overpopulated by fellow workers killed by wage-labour. The article argues that, because actuality under the rule of Capital is structurally and monstrously criminal, Marx’s Gothic constitutes a realistic medium to represent criminal monsters and structures. Full article

One amongst many of the defining characteristics of so-called ‘late stage’ capitalism are human-animal relationships that have become acrimonious, hostile, or even monstrous in nature. A foundational premise of monster theory, and one that Jeffrey Jerome Cohen’s seminal 1996 edited collection of the same name suggests, is that the construction of the monster in popular culture is fraught with the boundaries that constitute the society that has spawned them; the monstrous body “exists only to be read” (p. 4). Bringing together the theoretical insights of the Marxist theory of reification, critical animal studies, and monster theory, this article examines the ways in which cinematic depictions of gigantic monstrosity can inform our theorizing of multispecies relationships under capitalism. Specifically, I explore how the tensions between capital and human-animal relationships serve to construct and constitute the multiform monster, Jean Jacket, in Jordan Peele’s 2022 film Nope. Through an examination of the multispecies relationalities that the film portrays, I argue that the figure of Jean Jacket is a monstrous culmination of the reified and therefore, necessarily deferred nature of human-animal relationships under capital. However, Nope’s conclusion alerts us to the radical dereifying potential of multispecies bonds of care and embodied knowledge; systems of resistance that can be forged even within our current capitalist ruins. Full article

Drawing on Karl Marx’s ecological concepts of the “metabolic rift” and the “emancipation of senses”, this paper explores an alternative ecocinema that integrates the ecological with the social and the economic. Early Hollywood films, such as Sunrise: A Song of Two Humans (1927) and The Good Earth (1937), represent the metabolic rift in human relationships as a byproduct of the metabolic rift with nature created in the process of urbanization; hence, they can be regarded as precursors to an alternative ecocinema, which I refer to as “metabolic cinema”. The Story of the Golden Bell (Jinling Zhuan), a comedy film produced during the Chinese Great Leap Forward in 1958, offers an intriguing case for socialist metabolic cinema as a multisensory medianature that participates in and facilitates the metabolic process between humans and nature, as well as the social metabolism among humans, despite the period’s notorious ecological record. The film not only consciously moves away from the visual-centric model associated with capitalist consumerism by using the aural to rectify the once-aberrant visual but also demonstrates how romantic love, as one of the human senses, must be emancipated along with other senses through denouncing utilitarianism and commercialism and, subsequently, returning to need-based labor as the universal condition for the metabolic interaction between humans and nature. Full article

The essentialist view of human nature holds that there is an a priori, non-historical essence to humanity, which is increasingly under the threat of rapidly developing technologies, especially human enhancement technologies. In contrast, the constructivist account of post-humanism asserts that since technology is a constituent component of humanity, there is no such thing as a non-historical kernel to human nature. However, this account lacks a solid foundation of ontology, leading to several theoretical difficulties it cannot overcome. Objective activity, a concept developed by Karl Marx, can be used to establish a non-metaphysical ontology on which a Marxist account of post-humanism can be built with better explanatory power. Full article

As religious folk practice is regarded as a radical departure from Marxist atheism, the abnormal existence of ghost marriages under the Chinese socialist regime has attracted wide scholarly attention in anthropology and sociology. However, few scholars have focused on how Chinese courts treat religious folk practices, such as ghost marriages, despite the official socialist ideology. Based on the typological analysis and case study involving 260 ghost marriage cases, the authors argue about the judicial activism of Chinese courts towards atheist ideology in religious folk practices. The findings of this study are twofold. First, the Chinese courts’ attitudes toward ghost marriage cases are pluralistic, reflecting the Chinese legal system’s selective obedience to the socialist ideology. Through the application of different legal interpretations of relevant laws, Chinese courts have shown three attitudes towards ghost marriages: encouragement, tolerance, and suppression. The first two attitudes can be regarded as supportive supervision of religious folk practice. Three factors tended to affect the courts’ attitudes towards ghost marriages: courts’ hierarchical level, parties’ claims, and whether ghost marriage rituals are performed. Second, further analysis suggests that RPC’s guerrilla-style governance strategy in the Chinese legal system allows it to deal with ghost marriage with more flexibility, even overriding its fundamentalist ideology. The guerrilla-style tactic is often used by the Chinese courts to handle matters of religious folk practices in a pluralistic manner. Overall, the courts’ pluralistic attitudes towards ghost marriage is that of modest tolerance and cooperation of religious folk practices based on the RPC’s model of governance. Full article

Rethinking ‘sharing’ and the relationship between ‘sharing’ and ‘jurisdiction’, this meander proceeds in three parts. It begins with a journey to and through the forests of the nineteenth-century Rhineland, rereading Marx’s journalistic reports on debates in the Sixth Rhine Province Assembly about proposed amendments to forest regulation (including an extension of the definition of ‘wood theft’ to include the gathering of fallen wood) as a reflection on the making of law by legal bodies. From the forests of the Rhineland, the paper journeys to the forests of England, retracing the common story about the development, by legal bodies, of the body of common law principles applicable to ‘innkeeping’. Traveling to and through the ‘concrete jungles’ of the United States of America, the paper concludes with a reflection on Airbnb’s common story of creation as well as debates about the legality of Airbnb, Airbnb-ing, and ‘sharing’. Full article

Humanity’s present social–ecological metabolic configuration is not sustainable, and the need for a radical transformation of society to address its metabolic rifts with the rest of nature is increasingly apparent. The work of French Marxist Henri Lefebvre, one of the few thinkers to recognize the significance of Karl Marx’s theory of metabolic rift prior to its rediscovery at the end of the twentieth century, offers valuable insight into contemporary issues of sustainability. His concepts of the urban revolution, autogestion, the critique of everyday life, and total (or metabolic) revolution all relate directly to the key concerns of sustainability. Lefebvre’s work embodies a vision of radical social–ecological transformation aimed at sustainable human development, in which the human metabolic interchange with the rest of nature is to be placed under substantively rational and cooperative control by all its members, enriching everyday life. Other critical aspects of Lefebvre’s work, such as his famous concept of the production of space, his temporal rhythmanalysis, and his notion of the right to the city, all point to the existence of an open-ended research program directed at the core issues of sustainability in the twenty-first century. Full article

When we enter intelligent society, we need to rethink about the topic of human essence. As we know, human beings have no absolute, fixed essence. The essence of human beings is the combination of an innate substrate and acquired creation. As the degree of machine intelligence in the development of human society continues to increase, human beings are constantly changing and creating their own essence, and they are also constantly liberated from the bondage of a certain single old essence, creating and enriching the richer and more diverse aspects of its essence. The transformation of labor from its alienation to its return is also a transformation of labor from the centralized form to the non-centralized form of human essence according to Karl Marx. The new fusion of artificial intelligence and bioengineering will lead to a new track of evolution that “reshapes and regenerates” life itself. This new evolutionary path will fuse the two-track evolution, biological evolution and cultural evolution, which have been relatively isolated in the traditional sense. If human beings are able to work hard together to design and implement a new social system that adapts to the future intelligent development, then the comprehensive development of intelligence that human beings bring about would be not a disaster, but a bright future. Full article

This essay explores the aesthetics of Bertolt Brecht’s compositions of poetry with photography in the so-called photo-epigrams of his 1955 book War Primer. The photo-epigrams have mostly been viewed and appreciated as interventions in photography; but in this essay I aim to show their novelty and efficacy as poetic inventions. To do so, I draw on Karl Marx’s and Walter Benjamin’s views apropos the decline of poetry under modern, industrial capitalism to argue that Brecht, in his photo-epigrams, is responding to—and attempting to counter—a specific problem at the heart of modern poetry: the crisis in perceptibility and accessibility. By coupling poems with photographs—in unique and uniquely politicised ways—Brecht provides a resonant critique of the deadly ideologies of the ruling classes engaged in World War II, as well as a method for addressing the decline in the readability of poetry in the modern era. Full article

In the 1960s there appeared in England a group of young university educated Catholics who sought to merge radical Catholic social teachings with the ideas of Karl Marx and the latest insights of European and American sociologists and literary theorists. They were known as the English Catholic New Left (ECNL). Under the inspiration of their Dominican mentors, they launched a magazine called Slant that served as the vehicle for publishing their ideas about how Catholic theology along with the Social Gospels fused with neo-Marxism could bring a humanistic socialist revolution to Britain. The Catholic Leftists worked in alliance with the activists of the secular New Left Review to achieve this objective. A major influence on the ECNL was the Marxist Dominican friar Laurence Bright and Herbert McCabe, O. P. Slant took off with great success when Sheed and Ward agreed to publish the journal. Slant featured perceptive, indeed at times brilliant, cutting-edge articles by the Catholic Left’s young Turks, including Terry Eagleton, Martin Redfern, Bernard Sharratt, and Angela and Adrian Cunningham, among others. A major target of the Slant project was the Western Alliance’s Cold War strategy of nuclear deterrence, which they saw to be contrary to Christian just war theory and ultimately destructive of humankind. Another matter of concern for the Slant group was capitalist imperialism that ravaged the underdeveloped world and was a major destabilizing factor for achieving world peace and social equality. Despite their failure to achieve a social revolution “baptized by Christianity,” the English Catholic New Left broke new ground in terms of showing how a traditional religion with a highly conservative and sometimes reactionary history had the capacity to offer new paths forward and remain an inspiration to progressive thinking Christians trying to navigate the shoals of a post-modern world. Full article

Can religious epistemology aid in the transformation of the world to the same effect as Marxist Theory? Utilizing an approach derived from Louis Althusser’s isolation of the radical implications of the epistemological break of Karl Marx, from his Feuerbachain theological thought to a materialist epistemological tradition, we probe the relationship between the mystical intent of Christian theology and the appearance of praxis as a category derived from the Marxist lexicon, within the modus cogitans of Latin American theology of liberation. We problematise the transcendentalism that liberation theology places on social practice, in its retention of a spiritualist Weltanschauung as the preeminent framework for the critique of socio-historical reality. Far from being a materialist-transformative “epistemological break” from orthodox theology, this putative theology of revolution is thus exposed as being a brand of a Hegelian theosophy, which is discontinuous with the dialectical understanding of the socio-material basis of human relations that emerges around Marxist Theory, namely praxis. Our leitmotif is therefore a claim that political theology, qua theology in general, and the Latin American Theology of Liberation in particular, have a limited efficacy as a theoretical tool for socio-political transformation, due to its inherent transcendentalist and rationalistic orientation. Full article

Classical economists from Adam Smith to Thomas Malthus and to Karl Marx have considered the importance of direct interdependence and direct interactions for the economy. This was even more the case for original institutionalist thinkers such as Thorstein Veblen, John Commons, and Clarence Ayres. In their writings, direct interdependence, interactions (or transactions) among agents, with all beneficial and with all problematic consequences, took center stage in economic analysis. Why, for instance, do people adhere to a particular new fashion or trend? Because others do, after eminent people, wealthy people, the “leisure class” (T. Veblen), have made it a symbol for status. The new fashion, however, ceases to serve as such a symbol once too many people follow it. The constant effort put into following trends and adopting fashion turns out to be a social dilemma, driven by Veblenian instincts, such as invidious distinction in predatory societies, conspicuous consumption and emulation. [...] Full article