Despite recent crises in the financial system, uprisings in Greece, France, Tunisia, and Bolivia, worldwide decline of faith in neoliberal trade policies, deepening ecological catastrophes, and global deficits of realized democracy, we still live in an era of "spectacular capitalism." But what is "spectacular capitalism?" It is the dominant mythology of capitalism that disguises its internal logic and denies the macroeconomic reality of the actually existing capitalist world. Taking on this elusive mythology, and those who too easily accept it, Richard Gilman-Opalsky exposes the manipulative and self-serving narrative of spectacular capitalism.
Drawing on the work of Guy Debord, Gilman-Opalsky (who is also the author of Unbound Publics: Transgressive Public Spheres, Zapatismo, and Political Theory) argues that the theory of practice and practice of theory are superseded by upheavals that do the work of philosophy. One could ask: Who better raises questions about public and private spheres of influence and control, Jorgen Habermas or the water war activists who made a rebellion in Cochabamba, Bolivia int he spring of 2000? Or, has any sociological theorist done better than the Zapatistas to reframe and raise questions about indigenous identity? Spectacular Capitalism makes the case not only for a new philosophy of praxis, but for praxis itself as the delivery mechanism for philosophy—for the field of human action, of contestation and conflict, to raise directly the most irresistible questions about the truth and morality of the existing state of affairs.
Drawing on the work of Guy Debord, Gilman-Opalsky (who is also the author of Unbound Publics: Transgressive Public Spheres, Zapatismo, and Political Theory) argues that the theory of practice and practice of theory are superseded by upheavals that do the work of philosophy. One could ask: Who better raises questions about public and private spheres of influence and control, Jorgen Habermas or the water war activists who made a rebellion in Cochabamba, Bolivia int he spring of 2000? Or, has any sociological theorist done better than the Zapatistas to reframe and raise questions about indigenous identity? Spectacular Capitalism makes the case not only for a new philosophy of praxis, but for praxis itself as the delivery mechanism for philosophy—for the field of human action, of contestation and conflict, to raise directly the most irresistible questions about the truth and morality of the existing state of affairs.
