Social Economics

Null Space and Null Existence Under the Spectacle

By Mike Templeton

Exit any stretch of interstate and you will immediately be confronted with the mass of business which defines contemporary American existence. From the multi-lane interchange that draws you off the interstate highway to the seemingly endless retail and restaurant chains, life is one continuous stretch of consumer destinations. Gas stations are full-service outlets selling roller food, beer and wine, lottery tickets, trinkets, ball caps, etc. The gas pumps now have video screens so you can watch sports update videos and some kind of corporate version of the news while you pump gas. From this point onward it is nothing but consumption. Consumer existence is human existence.

The full-service gas stations are generally the first places you encounter upon exiting the highway. BP, Speedway, Pilot—it really does not matter which specific brand you choose they all offer the same things. There are hotdog rollers with taquitos and three or four forms of processed meat tubes. Gourmet coffee and “cappuccino” machines that pour frothy French Vanilla and Caramel flavored hot drinks loaded with high-fructose corn syrup are available at stations with glossy images of crafted Starbuck’s-style drinks. There are generally two walls of coolers stocked with every known soft drink. They have a section for a dozen or so brands of beer ranging from the common American corporate brands to the so-called craft brews (all of which are owned and brewed by the corporate American brands). Row upon row of food-substances the origins of which are unknown and unknowable. Then you move to the microwavable food stations. Many of these service stations have now partnered with fast food chains so some sort of drive-through fare is also available. The entire panoply of consumer choice and consumer life are contained under these multi-purpose service stations designed to make your stop from the interstate as seamless and convenient as possible. Of course, the most important commodity on offer is gasoline: the blood that is the life of contemporary life.

Surrounding these service stations, stretching for miles in any direction, are fast food and restaurant chains of all types and varieties. The obvious McDonald’s, Taco Bell, Wendy’s, etc. are punctuated by the more elaborate fare found in Outback, Cracker Barrell, and Chilie’s. Food of every known kind can be obtained either in drive through or take out, or in the form of an actual dine-in experience with wait staff. Along with food, these thoroughfares will feature Target, Walmart, Home Depot, etc. Each of these big-box retail stores will anchor an entire strip of other retail stores such as Staples and Home Goods. Within these plazas there are also stores with shorter lives: Chinese and Indian take-out, used video game stores, Hallmark stores, Christian bookstores, etc. None of these last long, and each is replaced with something equally transient. Not only is the merchandise consumable and disposable, so are the retail outlets which provide the merchandise.

Nearly any exit off an American interstate will look like what I describe above. Each will be identical. The only changes will be local versions of the same thing—White Castle in the north turns into Krystal in the south. The local fare will reflect the regional identities to the extent that regional identities are easily identifiable across all regions. This is to say that a restaurant in Tennessee will offer something unique to the state of Tennessee only insofar as anyone from outside the region would be able to understand the image. “Hillbilly” will be packaged and marketed so that people from Maine, Minnesota, and California are not in any way mystified by the image of Tennessee. All big-box retail stores are the same in every state and region. Stand in a Target in Ohio and you are standing in the same Target as the one in Nevada. You are effectively in the same place since the place itself is as interchangeable and exchangeable as everything in the store.

Beyond the retail strip and restaurant chains, housing developments stretch off into the distances. Farmland may well still exist, but the developments of new housing will invariably stretch along or through the rural landscape. Each subdivision differs only in the most superficial ways. These are houses which are built in precisely the same way as all mass-produced commodities. Within each subdivision, all individual structures will be virtually identical, differing only in superficial details. These housing developments are arranged so as to create the illusion of a neighborhood. Streets arranged in rows or semi-circles all of which join a central street which is connected to the main artery of retail and commercial sprawl. The neighborhoods are generally named after local features such as trees and geological forms none of which can be seen since all of these things were removed to make way for the retail, restaurant, and housing complexes and sprawls which now occupy the terrain.

Some areas off the interstates are devoted primarily to commercial development. These consist mostly of information processing industries, transportation of goods and services, and corporate headquarters for companies which may still be in the business of manufacturing goods, but the actual manufacturing takes place miles away, often in different countries altogether. Shipping companies occupy large areas in order to facilitate the transfer and movement of consumer goods. Office parks occupy massive geographical areas with enormous parking lots. Surrounding all of the commercial plots are carefully landscaped grounds complete with circulating lakes and manicured greenspaces. The natural environment which once defined these areas, the rural landscapes and natural terrain were completely cleared and replaced by these artificial landscapes which give rise to an industry of landscaping and lawncare all to itself.

The images described above have overtaken the American landscape. Various regions of the country will differ according to the climate, but the basic layout of consumer life, commercial development, and suburban development will remain constant. There is no place that is significantly different than any other place. Place itself is interchangeable and exchangeable so that individual places no longer exist except insofar as places have been commodified and branded. Neighborhoods exist because land developers have named them as neighborhoods. Regional identities exist to the extent that they are marketable brands of regional identities. Individual places are unrecognizable, and the space between individual places exists only to be overcome with the greatest speed and convenience. Even the fundamental identity of the rural world and rural culture has been effaced by the encroachment of consumer life and suburban development. The only remnant of rural life is the brand of rural life found in Cracker Barrell where one can buy “farm-style” breakfast plates stuffed with every example of breakfast food imaginable. These feed people who sit in cars and work in offices and only walk as far as the front doors of their newly constructed pre-fab homes to their cars.

Although all of this development takes place within the domain of civic authority, the actual force of authority are the capitalist ventures which own the land and the points of consumption. This is to say that all actual power and authority remains squarely within the realm of capitalist ownership. Civil law and the concept of a civic arena are subordinate to the private ventures which fuel these forms of consumer developments and the consumer culture which drives the private ventures. It is a reciprocal system to the extent that individual demand drives corporate development and corporate development creates the space and conditions for consumer demand. This is a purely spectacular world, one which is driven by forms of authority which far exceed the civic domain. The cultural conditions of contemporary American terrain are defined by the capitalist drives which fuel consumer culture, and this finds its most extreme expression in landscape I have described above. As Debord explains:

At the core of these conditions we naturally find an authoritarian decision-making process that abstractly develops any environment into an environment of abstraction. The same architecture appears everywhere just as soon as industrialization begins. (The Society of the Spectacle, 122-123)

American geography has become an environment of abstraction. The Real—any idea of the Real—which may have once existed has been plowed under and replaced by abstract forms of geography designed entirely to facilitate a culture of pure consumption, a culture which produces nothing but consumption and waste. The lives of individuals who live in these regions are defined in terms of consumption and waste. All commodities lose value the moment they are purchased and must endlessly be renewed with new versions of the same thing. This is culture abstracted from material life and rendered entirely in the form of consumption.

Consumer capital is all there is, and virtually all of life is subsumed by consumer capital. Basic needs are provided through a diffuse network of supply which is so far removed from the sources of food, fuel, electricity, and water that all of these things appear to simply appear ex nihilo. The massive waste generated by this world is also removed and landfilled in regions largely cut-off from the lives and businesses which generate the waste. Once dumped, it no longer exists. The super-highway interstate system makes all of this possible. A vast system of interstates connects the entire country via a network of space which provides nothing but the means to move past it. The space of the interstate system is nothing but space to be overcome. The sole reason for its being is to pass it behind. The interstate system and the worlds which develop along their length and breadth are heterotopias, abstract spaces on which abstract lives are lived in relation to a world which grows ever more abstract. What is the highway but a space of abstraction in which “(t)he undifferentiated daily flow is punctuated only by the statistical, foreseen, and foreseeable series of accidents, about which THEY keep us all the better informed as we never see them with our own eyes—accidents which are never experienced as events, as deaths, but as a passing disruption whose every trace is erased within the hour” (This is Not a Program, 152). As the highway effaces all difference through its endless uniformity and totalizing program of mathematical planning and control, everything else becomes undifferentiated to the point that what marks one “thing” apart from another is lost. Accidents and real deaths are experienced only as transitory moments in which the ceaseless flow becomes momentarily interrupted. And as all space becomes continuous in a seamless flow of undifferentiated space, space itself is lost. Designed to facilitate the movement over distances, “the pure space of the highway captures the abstraction of all place more than all distance” (152). This “all place” is also the multiple “places” in which everyday life is now lived in the abstraction of space. Suburban sprawl is pure abstraction laid out in accordance with the abstraction of the highway.

The places which emerge at every exit and on-ramp off and onto the highway are completely interchangeable and exchangeable places. They are nothing but forms of abstract space. The housing developments are abstractions based on a flimsy reference to what once occupied actual places. Where there were farms, expanses of woodland, and even small towns, there are now abstractions of those places that bear metonymical links with what once marked those places as real. The woodland that was clear-cut and plowed under is replaced with a pre-fab development of completely indistinguishable housing units arranged in some geometric pattern and then named after a species of tree which once grew in the woodland. It may be named after a native American tribe wiped out centuries ago, and now the local school system takes its name. The lost Lakota Indians become Lakota High School and the people who live in this abstract no-place can find a point of identification with the linguistic representation of an idea no one knows anything about and suture that linguistic representation to a life which unfolds amid absolutely nothing but things to be consumed. Words and individual identities are evacuated of all meaning and re-filled with exchangeable meanings that can be traded along the interstate corridor of abstraction. Consumption is life, and life takes place in the abstract space of pure nullity.

All of life is “presided over in unmediated fashion by the requirements of consumption” (Debord, 123). What of the culture of this world? What emerges within this landscape of nullity is a new form of peasantry, one which is conditioned entirely by the logic of consumer society. Unlike the old peasantry in which natural ignorance was a function of an isolated world, the new peasantry is conditioned to their ignorance by a cultural logic which denies anything exterior to consumer culture. In this landscape of consumerism,

Natural ignorance has given way to the organized spectacle of error. The “new towns” [subdivisions] of technological pseudo-peasantry are the clearest indications, inscribed on the land, of the break with historical time on which they are founded: their motto might well be: “On this spot nothing will ever happen—and nothing ever has.” (124)

An organized spectacle of error is the inevitable result of a population who derive all knowledge of the world from the spectacle of the image and the mediation of the commodity. Nothing can be known except insofar as it is represented in a consumable form that is exchangeable with any other commodity. Therefore, knowledge itself is a commodity, and if it is not commodified knowledge, it is not knowledge. The break with historical time comes about, at least in part, from the ex nihilo fashion in which these communities spring up around consumer culture and consumer culture springs up around these communities. The process is one of expressive causality. One aspect of consumer life does not precede the other. The entire landscape and culture of the American landscape now simply appears on the horizon complete with everything I described above and much more. Any history of the regions which may have preceded the creation of the consumer landscape is denuded with the very land on which the spaces are built. Since this historical narrative is completely negated, any narrative of the existence of these regions is created from within the same cultural logic by which they come into being. Nothing ever happened here because everything happens exactly the same way every minute of every day. Nothing will ever happen here because everything that could happens is a reproduction of everything else that has ever happened. The term peasantry is perfect since what we see in the people whose lives are defined by these regions and the forms of culture which define these regions consists of a population which lives in total ignorance of what is beyond the society of the spectacle.

We are left with a geography of homogeneity and a population which mistakes this homogenous nullification of life for life itself. There are no spaces to be; only spaces to have

Michael Templeton is an independent scholar, writer, and musician. He completed his Ph.D. in literary studies at Miami University of Ohio in 2005. He has published scholarly studies and written cultural analysis, creative non-fiction, and poetry published in small independent publications. He currently works as a freelance writer providing articles for a non-profit called the Urban Appalachian Community Coalition. He is also the lead guitar player for the IdleAires, a communications service and information dissemination apparatus operating as a Rock n' Roll trio. I live in Cincinnati, Ohio with my wife who is an artist.

Works Cited

Debord, Guy. The Society of the Spectacle. Tr. Donald Nicholson-Smith. New York: Zone           Books,1995.

The Invisible Committee. This is Not a Program. Tr. Joshua David Jordan. Cambridge:

Semiotext(e). 2011.

Five Characteristics of Neo-imperialism: Building on Lenin's Theory of Imperialism in the Twenty-First Century

By Cheng Enfu and Lu Baolin

Neoimperialism is the specific contemporary phase of historical development that features the economic globalization and financialization of monopoly capitalism. The characteristics of neoimperialism can be summed up on the basis of the following five key features. First is the new monopoly of production and circulation. The internationalization of production and circulation, together with the intensified concentration of capital, gives rise to giant multinational monopoly corporations whose wealth is nearly as great as that of whole countries. Second is the new monopoly of finance capital, which plays a decisive role in global economic life and generates a malformed development, namely, economic financialization. Third is the monopoly of the U.S. dollar and intellectual property, generating the unequal international division of labor and the polarization of the global economy and wealth distribution. Fourth is the new monopoly of the international oligarchic alliance. An international monopoly alliance of oligarchic capitalism, featuring one hegemonic ruler and several other great powers, has come into being and provides the economic foundation for the money politics, vulgar culture, and military threats that exploit and oppress on the basis of the monopoly. Fifth is the economic essence and general trend. The globalized contradictions of capitalism and various crises of the system often undergo an intensification that creates the new monopolistic and predatory, hegemonic and fraudulent, parasitic and decaying, transitional and moribund form of contemporary capitalism as late imperialism.

The historical evolution of capitalism has passed through several distinct stages. At the beginning of the twentieth century, capitalism reached the stage of private monopoly, which V. I. Lenin termed the imperialist stage. The era of imperialism brought with it the law of uneven economic and political development. In order to expand overseas and redistribute the territory of the world, the leading powers formed various alliances and launched a fierce struggle that led to two world wars. Eurasia suffered from continuous wars throughout the first half of the twentieth century. One after the other, national democratic revolutions and the communist movement developed continuously. After the Second World War, a number of economically underdeveloped countries adopted a socialist path of development, intensifying the confrontation between capitalism and socialism. Although The Communist Manifesto had long anticipated that capitalism would inevitably be replaced by socialism, this was only possible in a very few countries. The capitalist and imperialist system, despite suffering grave problems, survived. From the 1980s and early ’90s, capitalism carried out a strategic shift to neoliberal policies and evolved into its neoimperialist phase. This represents a new phase in the development of imperialism following the Cold War.

In his book Imperialism, the Highest Stage of Capitalism, Lenin set out the definition and characteristics of imperialism as follows:

If it were necessary to give the briefest possible definition of imperialism we should have to say that imperialism is the monopoly stage of capitalism.… We must give a definition of imperialism that will include the following five of its basic features: (1) the concentration of production and capital developed to such a high stage that it has created monopolies which play a decisive role in economic life; (2) the merging of bank capital with industrial capital, and the creation, on the basis of this “finance capital,” of a financial oligarchy; (3) the export of capital as distinguished from the export of commodities acquires exceptional importance; (4) the formation of international monopolist capitalist associations which share the world among themselves, and (5) the territorial division of the whole world among the biggest capitalist powers is completed. Imperialism is capitalism at that stage of development at which the dominance of monopolies and finance capital is established; in which the export of capital has acquired pronounced importance; in which the division of the world among the international trusts has begun; in which the division of all territories of the globe among the biggest capitalist powers has been completed.1

In an article published in December 1917, Lenin further elaborated that: “Imperialism is a specific historical stage of capitalism. Its specific character is threefold: imperialism is monopoly capitalism; parasitic, or decaying capitalism; moribund capitalism.”2

Based on Lenin’s theory of imperialism, we shall analyze contemporary capitalism while bearing in mind the recent changes it has undergone. Neoimperialism, we shall argue, is the phase of late imperialism that has arisen in the contemporary world, against the background of economic globalization and financialization.3 The character and features of neoimperialism can be summarized, as stated, around five aspects.

The New Monopoly of Production and Circulation

Lenin stated that the most profound economic foundation of imperialism is monopoly. This is deeply rooted in the basic law of capitalist competition, which holds that competition results in the concentration of production and capital, and that this concentration will inevitably lead to monopoly when it reaches a certain level. In the early years of the twentieth century, the capitalist world experienced two huge waves of corporate mergers as the concentration of capital and of production reinforced each other. Production came increasingly to be concentrated in a small number of large companies, with the process bringing about organization on the basis of industrial monopolies with cross-sector multiproduct management. Instead of free competition, monopoly alliances held sway. Beginning in the early 1970s, capitalism encountered a “stagflation” crisis that lasted for nearly ten years, followed by a period of secular stagnation, or a long-term decline in growth rates. Economic recession and competitive pressures in the domestic market drove monopoly capital to seek new growth opportunities overseas. With the support of a new generation of information and communications technologies, foreign direct investment and international industrial transfers have continually reached new heights, with the degree of internationalization of production and circulation dwarfing that of the past.

Monopoly capital is being redistributed globally from production to circulation. Through the decentralization and internationalization of production processes, a system has arisen in which global value chains and the operational networks for organizing and managing multinational corporations have been divided up. The multinational companies coordinate their global value chains through complex networks of supplier relationships and through various governance models. In such systems, the processes involved in the production and trading of intermediate products and services are divided up and distributed around the world. The input and output transactions are carried out in the global production and service networks of the subsidiaries, contract partners, and suppliers of the multinational companies. According to statistics, about 60 percent of global trade consists of the exchange of intermediate products and services, and 80 percent of it is achieved via multinational companies.4

Within the new monopoly structures, the second characteristic of neoimperialism is the internationalization of production and circulation. The further concentration of capital leads to the rise of giant monopoly multinational corporations whose wealth may be as great as that of whole countries. Multinational corporations are the true representatives of contemporary international monopolism. The characteristics of the giant monopoly corporations can be summarized as follows.

  1. The number of multinational corporations has grown globally, and the degree of socialization and internationalization of production and circulation has reached a higher level.

    Since the 1980s, multinational corporations have become the main driving force of international economic intercourse as the bearers of foreign direct investment. In the 1980s, foreign investment worldwide grew at an unprecedented rate, much faster than the growth during the same period of other major economic variables such as world output and trade. In the 1990s, the scale of international direct investment reached an unprecedented level. Multinationals established branches and affiliates around the world via foreign direct investment, the volume of which had expanded dramatically. Between 1980 and 2008, the number of global multinational companies increased from 15,000 to 82,000. The number of overseas subsidiaries grew even faster, from 35,000 to 810,000. In 2017, an average of over 60 percent of the assets and sales of the world’s one hundred top nonfinancial multinational companies were located or achieved abroad. Foreign employees accounted for approximately 60 percent of total staff.5

    Ever since the capitalist mode of production came into being, the concentration of production activities, expanding collaboration, and the evolution of the social division of labor have led to a continuous increase in the socialization of production. The decentralized labor processes are increasingly moving toward a joint labor process. The facts have proved that the sustained growth of outward foreign direct investment has strengthened the economic ties between all countries, as well as significantly increased the level of socialization and internationalization of the production and distribution systems, in which multinationals play a key role as the dominant force at the micro level. The internationalization of production and the globalization of trade have extensively redefined the way in which countries participate in the international division of labor, and this in turn has reshaped the production methods and profit models within those countries. Throughout the world, the majority of countries and regions are integrated into the network of international production and trade created by these giant corporations. Thousands of companies around the world form value creation nodes in the system of global production chains. Within the global economy, multinational firms have become the main channels for international investment and production, the core organizers of international economic activity, and the engine of global economic growth. The rapid development of multinational corporations shows that in the new imperialist phase constructed around the globalization of capital, the concentration of production and capital is reaching ever greater dimensions. Tens of thousands of multinational corporations now dominate everything.

  2. The scale of accumulation by multinational monopoly capital is increasing, forming a multinational corporate empire.

    Although the number of multinational capitalist corporations is not especially large, they all possess great strength. They not only comprise the main force in the development and use of new technologies, but also control the marketing networks and more and more natural and financial resources. On this basis, they have monopolized the proceeds of production and circulation and equipped themselves with an unparalleled competitive advantage. Between 1980 and 2013, benefiting from the expansion of markets and the decline in production factor costs, the profits of the world’s largest 28,000 companies increased from $2 trillion to $7.2 trillion, representing an increase from 7.6 percent to approximately 10 percent of gross world product.6 In addition, these multinational corporations not only form alliances with organs of state power, but also develop links with the global financial system, together forming financial monopoly organizations backed by state support. The globalization and financialization of monopoly capital further consolidate its wealth accumulation. In terms of sales revenue, the economic scale of some multinational corporations exceeds that of a number of developed countries. In 2009, for example, Toyota’s annual sales exceeded the gross domestic product (GDP) of Israel. In 2017, Walmart, rated by the Fortune 500 list as the world’s largest company, achieved total revenues of more than $500 billion, greater than the GDP of Belgium. If we combine the data for multinational corporations and the world’s total of almost two hundred countries, and draw up a list of their annual revenues and GDPs, it becomes clear that the countries represent fewer than 30 percent of the world’s one hundred largest economies, while the corporations account for more than 70 percent.

    If world development continues along these lines, there will be more and more multinational companies whose wealth is similar to that of whole countries. Although industrial globalization has made economic activity more fragmented, vast quantities of profits still flow to a few countries of the developed capitalist world. Investment, trade, exports, and technology transfer are principally managed via the giant multinational corporations or their overseas branches, and the parent companies of these multinational monopolies remain tightly concentrated in geographic terms. In 2017, corporations from the United States, Japan, Germany, France, and the United Kingdom accounted for half of the top five hundred companies in the world. Some two-thirds of the top one hundred multinationals are from these countries.

  3. Multinational corporations monopolize the industries in their particular fields, controlling and running international production networks.

    The multinational giants have immense quantities of capital and formidable scientific and technological strengths, which ensure them a dominant position in global production, trade, investment, and finance, as well as in the creation of intellectual property. The economies of scale that result from the monopoly positions enjoyed by multinational corporations have expanded their competitive advantage. This is because “the larger the army of workers among whom the labour is subdivided, the more gigantic the scale on which machinery is introduced, the more in proportion does the cost of production decrease, the more fruitful is the labour.”7 The high degree of monopoly exercised by the multinational corporations means that the concentration of production and the concentration of control over markets reinforce each other, accelerating capital accumulation. Meanwhile, competition and credit, as two powerful levers for the concentration of capital, accelerate capital’s trend of coming under increasingly narrow control as it accumulates. Over the past thirty years, all of the world’s nations have promoted policy options aimed at boosting investment and relaxing the restrictions to which foreign direct investment is subject. Although the increasing scale of outward foreign direct investment by developed countries has to varying degrees accelerated capital formation and the development of human resources in underdeveloped countries, and increased their export competitiveness, it has also brought about large-scale privatization and cross-border mergers and acquisitions in these nations. This has accelerated the process through which small and medium enterprises are bankrupted or forced to merge with multinational corporations. Even relatively large enterprises are vulnerable.

    Around the world, many industries now have an oligopolistic market structure. For example, the global market for central processing units has been almost completely monopolized by the firms Intel and Advanced Micro Devices. As of 2015, the global market for seeds and pesticides was almost entirely controlled by six multinational companies—BASF, Bayer, Dow, DuPont, Monsanto, and Syngenta—that together controlled 75 percent of the global market for pesticides, 63 percent of the global market for seeds, and 75 percent of global private research in these areas. Syngenta, BASF, and Bayer alone controlled 51 percent of the global pesticide market, while DuPont, Monsanto, and Syngenta accounted for 55 percent of the seed market.8 According to statistics of the European Medical Devices Industry Group, the sales in 2010 of just twenty-five medical device companies accounted for more than 60 percent of the total sales of medical devices throughout the world. Ten multinationals controlled 47 percent of the global market for pharmaceuticals and related medical products. In China, soybeans are one of the vital food crops. All aspects of global soybean production, supply, and marketing chains are controlled by five multinational companies: Monsanto, Archer Daniels Midland, Bunge, Cargill, and Louis Dreyfus. Monsanto controls the raw materials for seed production, while the other four control planting, trading, and processing. These multinationals form various alliances through joint ventures, cooperation, and long-term contractual agreements.9 As more and more social wealth is seized by fewer and fewer private capitalist giants, monopoly capital deepens its control and exploitation of labor. This leads to capital accumulation on a world scale, aggravating global overcapacity and the polarization between rich and poor.

In the era of neoimperialism, information and communications technology is developing rapidly. The emergence of the Internet has greatly reduced the time and space required for social production and circulation, bringing about a surge of cross-border mergers, investment, and trade. Consequently, more and more noncapitalist regions have been incorporated into the process of accumulation dominated by monopoly capital, which has greatly strengthened and expanded the world capitalist system. The socialization and internationalization of production and circulation have undergone a great leap during the era of capitalist economic globalization in the twenty-first century. The pattern, described in The Communist Manifesto, according to which “a cosmopolitan character” has been given “to production and consumption in every country” has been greatly strengthened.10 The globalization of monopoly capital requires world economic and political systems to be on the same track in order to eliminate the institutional barriers between them. However, when a number of postrevolutionary countries abandoned their earlier political and economic systems and turned to capitalism, they were not rewarded with the affluence and stability preached by neoliberal economists. On the contrary, the neoimperialist phase is the setting for the rampages of hegemony and monopoly capital.

The New Monopoly of Finance Capital

In Imperialism, the Highest Stage of Capitalism, Lenin stated: “The concentration of production; the monopolies arising therefrom; the merging or coalescence of the banks with industry—such is the history of the rise of finance capital and such is the content of that concept.”11 Finance capital is a new type of capital formed by the merger of bank monopoly capital and industrial monopoly capital. The turning point in the change from general capitalist rule to that of finance capital appeared around the beginning of the twentieth century, when banks in the leading imperialist countries were transformed from ordinary intermediaries into powerful monopolists. But before the Second World War, due to recurrent wars, high information transmission costs, and technical and institutional barriers such as trade protection, the linkages between global investment, trade, finance, and the market were relatively weak. The degree of globalization of the economy remained low, hindering the outward expansion of monopoly capital. After the Second World War, economic globalization was accelerated by the new technological revolution. In the early 1970s, rising oil prices triggered a worldwide economic crisis and brought about the grotesque phenomenon, impossible for Keynesian economics to explain, in which inflation and economic stagnation coexisted. In order to find profitable investment opportunities and escape from the “stagflation” quagmire, monopoly capital transferred traditional industries overseas, thus maintaining its original competitive advantage. Meanwhile, it accelerated its decoupling from the traditional industries and sought to open up new financial territory. Capitalist globalization and financialization catalyzed and supported each other, accelerating the “virtualization” of monopoly capital and the hollowing out of the real economy. The Western economic recession of the 1970s thus acted not only as a catalyst for the internationalization of monopoly capital, but also as the starting point for the financialization of industrial capital. Since then, monopoly capital has accelerated its turn from monopoly exercised in a single country to international monopoly, from the monopoly of the industrial entity to the monopoly of the financial industry.

Within the context of the new monopoly of finance capital, the second key characteristic of neoimperialism is that financial monopoly capital plays a decisive role in global economic life, giving rise to economic financialization.

Minority of Financial Institutions Control Main Global Economic Arteries

To seek monopolistic power is the very nature of imperialism. “The big enterprises, and the banks in particular, not only completely absorb the small ones, but also ‘annex’ them, subordinate them, bring them into their ‘own’ group or ‘concern’ (to use the technical term) by acquiring ‘holdings’ in their capital, by purchasing or exchanging shares, by a system of credits, etc.,” Lenin explains. “We see the rapid expansion of a close network of channels which cover the whole country, centralising all capital and all revenues, transforming thousands and thousands of scattered economic enterprises into a single national, capitalist, and then into a world capitalist economy.”12 At the neoimperialist phase, a small number of multinational corporations, most of them banks, have spread a very extensive and detailed operational network over the world via mergers, participation, and shareholding, and thus control not only countless small and medium enterprises but also the main global economic arteries. An empirical study by three Swiss scholars, Stefania Vitali, James B. Glattfelder, and Stefano Battiston, showed that a relatively small number of multinational banks effectively dominate the whole global economy. Based on their analysis of 43,060 multinational corporations all over the world and the shareholding relationships between them, they found that the top 737 multinational corporations controlled 80 percent of total global output. After further study of the complicated network of these relationships, they came up with the even more amazing discovery that a core consisting of 147 multinational corporations controlled nearly 40 percent of the economic value. Of the 147 corporations, some three-quarters were financial intermediaries.13

The Globalization of Monopoly-Finance Capital

When imperialism evolved into neoimperialism, the financial oligarchies and their agents set the rules of trade and investment aside, and proceeded to launch currency, trade, resource, and information wars, plundering resources and wealth globally and at will. Within this system, neoliberal economists play the role of spokespeople for the financial oligarchs, advocating for financial liberalization and globalization in the interests of the monopolists and enticing developing countries to liberalize their capital account restrictions. If the countries concerned follow this advice, exercising financial supervision will become more difficult and their vulnerability to the hidden dangers of the financial system will increase. The effect will be to provide more opportunities for financial monopoly capital to plunder these countries’ wealth. In their operations on capital markets, the international financial investment giants tend to attack the fragile financial firewalls of developing countries and seize opportunities to plunder the assets these countries have accumulated over decades. This indicates that financial globalization and liberalization have certainly established a unified and open global financial system, but in the meantime have created mechanisms through which the global center appropriates the resources and surplus value of the less developed periphery. Concentrated in the hands of a minority of the international financial oligarchies and armed with actual monopoly power, finance capital has gained increasing volumes of monopoly profits through foreign investment, new business ventures, and cross-border mergers and acquisitions. As finance capital continuously levies tribute from all over the world, the rule of the financial oligarchs is consolidated.

From Production to Speculative Finance

Financial monopoly capital, which has rid itself of the constraints associated with material form, is the highest and most abstract form of capital, and is extremely flexible and speculative. In the absence of regulation, financial monopoly capital is very likely to work against the goals set by a country for its industrial development. After the Second World War, under the guidance of state interventionism, commercial and investment banks were operated separately, the securities market was strictly supervised, and the expansion of finance capital and its speculative activity were heavily restricted. In the 1970s, as the influence of Keynesianism faded and neoliberal ideas began taking over, the financial industry began a process of deregulation and the basic forces controlling the operation of financial markets ceased to be those of governments and became the leading participants in the markets themselves. In the United States, the Jimmy Carter administration in 1980 enacted the Depository Institutions Deregulation and Monetary Control Act, which abolished the deposit and loan interest rate controls, and by 1986 interest rate liberalization was complete. In 1994, the Riegle-Neal Interstate Banking and Branching Efficiency Act ended all geographical restrictions on banking operations and allowed banks to conduct business across state lines, increasing the competition between financial institutions. In 1996, the National Securities Market Improvement Act was promulgated, markedly reducing supervision over the securities industry. The Financial Services Modernization Act followed in 1999, and the enforced separation of commercial banking from investment banking and insurance, a provision that had existed for nearly seventy years, was completely abolished. Advocates of financial liberalization initially claimed that if the government relaxed its supervision over financial institutions and financial markets, the efficiency with which financial resources were allocated would be further improved and the finance industry would be better able to boost economic growth. But finance capital has many unruly tendencies, and if restraints on it are lifted, it is quite capable of behaving like a runaway horse. Excessive financialization will inevitably lead to the virtualization of economic activities and to the emergence of huge bubbles of fictitious capital.

Over the past thirty years, finance capital has expanded in a process linked to the continuous deindustrialization of the economy. Because of the lack of opportunities for productive investment, financial transactions now have less and less to do with the real economy. Capital that is otherwise redundant is directed into speculative schemes, swelling the volume of fictitious assets in the virtual economy. In line with these developments, the cash flow of large enterprises has shifted extensively from fixed capital investment to financial investment, and corporate profits now come increasingly from financial activities. Between 1982 and 1990, almost a quarter of the sums previously invested in factory plant and equipment in the private real economy were shifted to the financial, insurance, and real estate sectors.14 Since the relaxation of financial restrictions in the 1980s and ’90s, supermarket chains have offered a wider and wider variety of financial products to the public, including credit and prepaid debit cards, savings and checking accounts, insurance plans, and even home mortgages.15 The shareholder value maximization principle popularized since the 1980s has forced CEOs to prioritize short-term goals. Rather than paying off debts or improving their company’s financial structure, CEOs in many cases use profits to buy back the company’s stocks, pushing up the stock price and thus increasing their own salaries. Of the companies listed on Standard & Poor’s 500 Index between 2003 and 2012, 449 invested a total of $2,400 billion to purchase their own shares. This sum corresponded to 54 percent of their total revenues, and another 37 percent of revenues were paid as dividends.16 In 2006, the expenditure by U.S. nonfinancial companies on repurchasing their own shares was equal to 43.9 percent of non-residential investment expenditure.17

The financial sector also dominates the distribution of surplus value within the nonfinancial sector. The sums paid as dividends and bonuses in the nonfinancial corporate sector account for a greater and greater proportion of total profits. Between the 1960s and the ’90s, the dividend payout ratio (the ratio of dividends to adjusted after-tax profits) of the U.S. corporate sector underwent a significant increase. While the average in the 1960s and ’70s was 42.4 and 42.3 percent, respectively, from 1980 to 1989 it never fell below 44 percent. Although total corporate profits fell by 17 percent, total dividends increased by 13 percent and the dividend payout ratio reached 57 percent.18 In the days before the U.S. financial crisis broke out in 2008, the proportion of net bonuses to net after-tax profits amounted to about 80 percent of companies’ final capital allocations.19 Further, the boom in the virtual economy has no relation whatever to the ability of the real economy to support such growth.

Stagnation and shrinkage in the real economy coexist with excessive development of the virtual economy. The value created in the real economy depends on such purchasing power as has appeared through the expansion of asset bubbles and the rise of asset prices, the so-called wealth effect. As the gap between rich and poor continues to widen, the financial institutions are obliged, with government backing, to rely on a variety of financial innovations to support credit-fueled consumption by citizens who are not asset owners and to disperse the resulting financial risks. Meanwhile, the huge income and wealth effects generated by the appearance on the scene of derivative financial products and the growth of asset bubbles attract more investors to the virtual economy. Driven by monopoly profits, numerous derivative financial products are created. The innovations in the area of financial products also lengthen the debt chain and serve to pass on financial risks. An example is the securitization of subprime mortgage loans; layer upon layer of these were packaged together with the seeming purpose of raising the credit rating of the products involved, but actually in order to transfer high levels of risk to others. Increasingly, the trade in financial products is separated from production; it is even possible to say that it has nothing to do with production and is solely a gambling transaction.

The Monopoly of the U.S. Dollar and Intellectual Property

Again, in Imperialism: The Highest Stage of Capitalism, Lenin stated: “Typical of the old capitalism, when free competition held undivided sway, was the export of goods. Typical of the latest stage of capitalism, when monopolies rule, is the export of capital.”20 After the Second World War, the deepening and refining of the international division of labor brought more developing countries and regions into the global economic network. Within the global production mechanism, every country and enterprise is seemingly able to exercise its own comparative advantages. Even the least developed countries can rely on cheap labor and such resource advantages as it might have to allow participation in the international division of labor and cooperation. However, the real motive of monopoly capital is to compete for favorable trading platforms and to plunder high monopoly profits. In particular, the U.S. dollar hegemony and the developed-country monopoly of intellectual property mean that international exchange is seriously unequal. Thus, the characteristics of the old imperialism, coexisting with the commodity output, define the general capital output. Meanwhile, the characteristics of neoimperialism that coexist with the commodity output and the general capital output are the output of the U.S. dollar and intellectual property.

The third characteristic of neoimperialism is defined by the hegemony of the U.S. dollar and the developed-world monopoly of intellectual property, which together generate the unequal international division of labor along with a polarized global economy and wealth distribution. In each of the four aspects that can be summed up as state-capital, capital-labor, capital-capital, and state-state, the dominant forces of giant monopoly capital and neoimperialism are further strengthened under the conditions of economic globalization and financial liberalization.

The Spatial Expansion of the Capital-Labor Relation: Global Value Chains and the Global Labor Arbitrage

Through mechanisms that include outsourcing, setting up subsidiaries, and establishing strategic alliances, multinationals integrate more and more countries and companies into the global production networks they dominate. The reason why capital accumulation can be achieved on this global scale is the existence of a large, low-cost global workforce. According to data from the International Labor Organization, the world’s total workforce grew from 1.9 to 3.1 billion between 1980 and 2007. Of these people, 73 percent were from developing countries, with China and India accounting for 40 percent.21 Multinational corporations are all organized entities, while the global workforce finds it exceedingly difficult to unite effectively and defend its rights. Because of the existence of the global reserve army of labor, capital can use the strategy of divide and conquer to discipline wage workers. Over decades, monopoly capital has shifted the production sectors of developed-world economies to the countries of the Global South, compelling workforces in different areas of the globe to compete with one another for basic living incomes. Through this process, multinationals are able to extort huge imperialist rents from the world’s workers.22 In addition, these giant corporations are well able to lobby and pressure the governments of developing countries to formulate policies that benefit the flow of capital and investment. Trying to secure GDP growth by inducing international capital to invest and set up factories, many developing country governments not only ignore the protection of social welfare and labor rights, but also guarantee various preferential measures such as tax concessions and credit support. The globalization of production has thus enabled the developed capitalist countries to exploit the less developed world in a more “civil” fashion under the slogan of fair trade. In order to launch their modernization, developing countries often have little choice but to accept the capital offered by the imperialists—along with the conditions and encumbrances that go with it.

Monopoly-Finance Capital and Multinational Corporate Dominance

The new structure of the international division of labor inherits the old unbalanced and unequal system. Although production and marketing are fragmented, the control centers of research and development, finance, and profit are still the multinational corporations. These corporate entities usually occupy the top of the vertical division of labor, owning the intellectual property rights associated with core components. The giant, globe-straddling corporations are in charge of formulating technology and product standards, as well as controlling the design, research, and development links. Meanwhile, their “partners” in developing countries are typically contracted to multinational corporations and are the recipients of such product standards. They usually engage in such labor-intensive activities as production, processing, and assembly, and are responsible for producing simple parts in mass quantities. Performing relatively unspecialized factory operations for multinationals, these enterprises earn only slender profits. The jobs in these enterprises generally feature low wages, high labor intensity, long working hours, and poor working environments. Although the value embodied in the products is primarily created by production workers in developing-world factories, most of the value additions are plundered by the multinationals via unequal exchange within the production networks. The proportion of overseas profits within the total profits of U.S. corporations increased from 5 percent in 1950 to 35 percent in 2008. The proportion of overseas-retained profits increased from 2 percent in 1950 to 113 percent in 2000. The proportion of overseas profits within the total profits of Japanese corporations increased from 23.4 percent in 1997 to 52.5 percent in 2008.23 In a slightly different accounting, the share of foreign profits of U.S. corporations as a percent of U.S. domestic corporate profits increased from 4 percent in 1950 to 29 percent in 2019.24 Multinational corporations are often able to use their monopoly of intellectual property to generate huge returns. Intellectual property includes product design, brand names, and symbols and images used in marketing. These are protected by rules and laws covering patents, copyrights, and trademarks. Figures from the UN Conference on Trade and Development show that royalties and licensing fees paid to multinational corporations increased from $31 billion in 1990 to $333 billion in 2017.25

With the advance of financial liberalization, finance capital no longer merely serves industrial capital, but has far overtaken it. The financial oligarchs and rentiers are now dominant. In the space of just twenty years from 1987, debt in the international credit market soared from just under $11 billion to $48 billion, with a rate of growth far exceeding that of the world economy as a whole.26

Neoimperialism and the Neoliberal State

Since the mid–1970s, economic stagflation has seen Keynesianism abandoned by governments, or employed much less. Neoliberal approaches such as modern monetarism, the rational expectations school, and supply-side theories are hits among economists, and dominate economic theory and policy in the neoimperialist countries. This is because these approaches accord with the expanding globalization and financialization of monopoly capital. Neoliberalism is a superstructure that has arisen on the basis of financial monopoly capital; essentially, it represents the basis for the ideology and policies required to maintain the rule of neoimperialism. In the 1980s, U.S. president Ronald Reagan and British prime minister Margaret Thatcher were the world standard-bearers of neoliberalism. Advocating the ideas of modern monetarism and the positions of the private property and supply-side schools, they implemented privatization and market-oriented reforms, relaxed government supervision, and weakened the power of labor unions to defend working-class rights. After taking office, Reagan immediately approved the establishment of a special group of CEOs, with vice president George H. W. Bush as its director, to revoke or relax regulations. The changes advocated by the group related to job safety, labor protection, and the protection of consumer interests. The Reagan administration also joined forces with big capitalists to crack down on labor unions in the public and private sectors, dismissing union leaders and organizers and leaving the working class, already in a weak position, even worse off. The so-called Washington-Wall Street Complex argued that the interests of Wall Street and those of the United States were identical; what was good for Wall Street was good for the country. The U.S. government had in practice become a tool for the financial oligarchy to pursue its economic and political interests.27 Therefore, it was not the votes of citizens, or even the democratic system of the separation of powers, but the Wall Street financial oligarchy and the military-industrial complex that ultimately controlled the government. Wall Street influenced the political process and policy formation in the United States by providing campaign contributions and manipulating the media. Held captive by monopoly interest groups, the U.S. government had little power to promote the sound development of the economy and society and to improve people’s livelihood. The list of Wall Street executives with annual salaries of tens of millions of dollars features numerous matches with the people holding top U.S. government posts. For example, the seventieth U.S. secretary of the treasury, Robert Edward Rubin, had previously spent twenty-six years working for investment bankers Goldman Sachs. The seventy-fourth secretary of the treasury, Henry Paulson, had earlier served the Goldman Sachs Group as its chairman and CEO. Many senior officials of the Donald Trump administration also had histories as executives of monopoly enterprises. The existence of this “revolving door” mechanism means that even if the government were to introduce relevant financial regulatory policies, it would be hard fundamentally to shake the interests of the financial chaebols of Wall Street.

Whenever a financial crisis occurs, the government provides emergency assistance to the monopoly oligarchs of Wall Street. U.S. scholars have found that the Federal Reserve has used secret emergency loans to meet the needs of large Wall Street interest groups, in some instances providing strong support to bankers who are board members of regional Federal Reserve banks. In 2007, the U.S. subprime mortgage crisis broke out. Bear Stearns, one of Wall Street’s top five investment banks, was acquired by JPMorgan Chase. Lehman Brothers declared bankruptcy and Merrill Lynch was acquired by Bank of America. Goldman Sachs, however, survived; the main reasons include a decision by the government to urgently grant Goldman Sachs the status of a holding company, allowing it to obtain massive life-saving funds from the Federal Reserve. In addition, the U.S. Securities and Exchange Commission banned the shorting of financial stocks.28

U.S. Dollar Hegemony, Intellectual Property Rights, and the Plundering of Global Wealth

In July 1944, on the initiative of the U.S. and British governments, representatives of forty-four countries gathered in Bretton Woods, New Hampshire, to discuss plans for the postwar monetary system. In the course of the Bretton Woods Conference, the documents Final Act of the United Nations Monetary and Financial ConferenceArticles of Agreement of the International Monetary Fund, and Articles of Agreement of the International Bank for Reconstruction and Development—collectively known as the Bretton Woods Agreements—were passed. A key point of the Bretton Woods system was to construct an international monetary order centered on the U.S. dollar.29 Other currencies were pegged to the dollar, which was in turn pegged to gold. The U.S. dollar then began to play the role of world currency, replacing the British pound. The unique advantage that derives from the central place of the U.S. dollar in the international monetary system gives the U.S. a special position compared to the rest of the world’s countries. The U.S. dollar makes up 70 percent of global currency reserves, while accounting for 68 percent of international trade settlements, 80 percent of foreign exchange transactions, and 90 percent of international banking transactions. Because the U.S. dollar is the internationally recognized reserve currency and trade settlement currency, the United States is not only able to exchange it for real commodities, resources, and labor, and thus to cover its long-term trade deficit and fiscal deficit, but can also make cross-border investments and carry out cross-border mergers of overseas enterprises employing the U.S. dollars that it prints at almost no cost. The hegemony of the U.S. dollar provides an excellent illustration of the predatory nature of neoimperialism. The United States can also obtain international seigniorage by exporting U.S. dollars, and can reduce its foreign debt by depreciating the U.S. dollar or assets that are priced in U.S. dollars. The hegemony of the U.S. dollar has also caused the transfer of wealth from debtor countries to creditor countries. This means that poor countries subsidize the rich, which is completely unfair.

Since the mid–1990s, international monopolies have controlled 80 percent of the world’s patents, technology transfers, and most of the internationally recognized trademarks, something that has brought them large quantities of revenue. According to figures from Science and Engineering Indicators 2018 Digest, released by the National Science Council of America in January 2018, the total global cross-border licensing income from intellectual property in 2016 was $272 billion. The United States was the largest exporter of intellectual property, with income from this source comprising as much as 45 percent of the global total. The corresponding figure for the European Union was 24 percent, for Japan 14 percent, and for China less than 5 percent. In sharp contrast, the royalties on intellectual property paid by China to other countries increased from $1.9 billion in 2001 to $28.6 billion in 2017, and China’s deficit on cross-border intellectual property transactions reached more than $20 billion. During this period, the U.S. annual net income from licensing intellectual property to other countries was at least $80 billion.30

The New Monopoly of the International Oligarchic Alliance

Lenin stated in Imperialism, the Highest Stage of Capitalism that “the epoch of the latest stage of capitalism shows us that certain relations between capitalist associations grow up, based on the economic division of the world; while parallel to and in connection with it, certain relations grow up between political alliances, between states, on the basis of the territorial division of the world, of the struggle for colonies, of the “struggle for spheres of influence.”31 Finance capital and its foreign policy, which is the struggle of the great powers for the economic and political division of the world, give rise to a number of transitional forms of state dependence. Two main groups of countries—those owning colonies and colonies themselves—are typical of this epoch, as are the diverse forms of dependent countries that, politically, are formally independent, but in fact are enmeshed in the net of financial and diplomatic dependence.32 Nowadays, neoimperialism has formed new alliances and hegemonic relations in the economic, political, cultural, and military fields.

Within the context of the new monopoly of the international oligarchs, the fourth characteristic of neoimperialism is the formation of an international monopoly capitalist alliance between one hegemon and several other great powers. An economic foundation consisting of money politics, vulgar culture, and military threats has been formed for them to exploit and oppress via monopoly both at home and abroad.

The G7 as the Mainstay of the Imperial Capitalist Core

Neoimperialism’s current international monopoly economic alliance and the framework of global economic governance are both dominated by the United States. The G6 group was formed in 1975 by six leading industrial countries, the United States, United Kingdom, Germany, France, Japan, and Italy, and became G7 when Canada joined the following year. G7 and its monopoly organizations are the coordination platforms, while the International Monetary Fund (IMF), the World Bank, and the World Trade Organization are the functional bodies. The global order of economic governance that was set up under the Bretton Woods system after the Second World War is essentially a high-level international capitalist monopoly alliance manipulated by the United States to serve its strategic economic and political interests. In the early 1970s, the U.S. dollar was decoupled from gold and the Bretton Woods currency system collapsed. One after another, summits of the G7 countries then shouldered responsibility for strengthening the Western consensus, contending against the socialist countries of the East, and boycotting the demands made by the less developed countries of the South for reforms to the international economic and political order.33 Since neoliberalism became the set of concepts dominating global economic governance, these multilateral institutions and platforms have become the driving force for the expansion of neoliberalism throughout the world. In line with the wishes of the international financial monopoly oligarchy and its allies, these bodies spare no effort to induce the developing countries to implement financial liberalization, the privatization of production factors, marketization without prior supervision, and free exchange in capital projects so as to facilitate inward and outward flows of international “hot money.” These institutions are constantly ready to control and plunder the economies of developing countries, extracting huge profits by encouraging speculation and creating financial bubbles. As Zbigniew Brzezinski stated in The Grand Chessboard, “the International Monetary Fund and the World Bank can be said to represent ‘global’ interests, and their constituency may be construed as the world. In reality, however, they are heavily American dominated.”34

Since the 1980s, the IMF and World Bank have lured developing countries to implement neoliberal reforms. When these countries have fallen into crisis because of privatization and financial liberalization, the IMF and other institutions have forced them to accept the Washington Consensus by adding various unreasonable conditions to loans provided earlier. The effect is to further intensify the impacts of neoliberal reform. Between 1978 and 1992, more than seventy developing countries or former socialist countries implemented a total of 566 structural adjustment programs imposed by the IMF and the World Bank.35 In the early 1980s, for example, the IMF used the Latin American debt crisis to force Latin American countries to accept neoliberal “reforms.” In order to curb inflation, the U.S. Federal Reserve in 1979 pushed short-term interest rates up from 10 percent to 15 percent, and finally to more than 20 percent. Because the existing debt of the developing countries was linked to U.S. interest rates, every 1 percent rise in U.S. interest rates would result in developing-world debtor countries paying an additional $40 to 50 billion per year in interest. In the second half of 1981, Latin America was borrowing at the rate of $1 billion a week, mostly in order to pay the interest on existing debt. During 1983, interest payments consumed almost half of Latin American export earnings.36 Under pressure to repay their loans, Latin American countries were forced to accept neoliberal reform plans initiated by the IMF. The main content of these plans consisted of privatizing state-owned enterprises; liberalizing trade finance; implementing economic austerity policies, with the effect of reducing living standards; cutting the taxes on monopoly enterprises; and reducing government spending on social infrastructure. During the 1997 Asian financial crisis, the IMF attached numerous conditions to assistance provided to South Korea, including that the allowance for foreign shareholdings be relaxed from 23 percent to 50 percent, and then to 55 percent by December 1998. Moreover, South Korea was required to allow foreign banks to set up branches freely.37

NATO and the International Monopoly-Capitalist Military and Political Alliance

Established in the early days of the Cold War, the North Atlantic Treaty Organization (NATO) is an international military alliance for the defense of monopoly capitalism. It is led by the United States and involves other imperialist countries. During the Cold War, NATO was the main tool used by the United States to actively contain and counter the Soviet Union and the countries of Eastern Europe, as well as to influence and control the Western European countries. At the end of the Cold War, the Warsaw Treaty Organization was dissolved and NATO became the military organization through which the United States sought to achieve its strategic goals on a global level. A capitalist military oligopoly, involving one hegemon and several other great powers, had come into being. Former U.S. secretary of state Warren Christopher stated: “Only the United States can act as a leader.… For the United States to exercise leadership requires us to own a credible force threat as a backup for diplomacy.”38 The National Security Strategy for the New Century, published in the United States in December 1998, claimed unambiguously that the goal of the United States was to “lead the entire world” and that no challenge to its leadership, from any country or group of countries, would ever be allowed to come into being.39 On December 4, 2018, U.S. secretary of state Mike Pompeo declared in a speech to the Marshall Fund in Brussels: “The United States has not given up its global leadership. It reshaped the order after WWII based on sovereignty but not the multilateral system.… Under President Trump’s leadership, we will not give up international leadership or our allies in the international system.… Trump is recovering America’s traditional status as the world center and leadership.… The United States wants to lead the world, now and always.”40

To achieve leadership and domination over the world, the United States has made every effort to promote NATO’s eastward expansion, and has expanded its own sphere of influence to control Central and Eastern Europe and to compress Russia’s strategic space. Under the control of the United States, NATO has become an ideal military tool for U.S. global interests. In March 1999, a multinational NATO force led by the United States launched a large-scale air attack on Yugoslavia. It was the first time that NATO had launched a military strike against a sovereign country during the fifty years since its foundation. In April 1999, NATO held a summit meeting in Washington, formally adopting a strategic concept that can be summarized under two points. First, NATO was permitted to conduct collective military intervention outside its defense area in response to “crimes and conflicts involving common interests.” This effectively changed NATO from a “collective defense” military alliance into an offensive political and military organization with the so-called purpose of defending common interests and shared values. Second, NATO’s military actions did not require authorization from the UN Security Council.41

In addition to NATO, U.S. military alliances formed on the basis of bilateral treaties include pacts with Japan, South Korea, Australia, and the Philippines. There are U.S. military bases on the territory of all its military allies, and these comprise a major part of the neoimperialist military alliance. The United States and its allies make military threats and carry out provocations in many regions of the world, resulting in many “hot wars,” “warm wars,” “cool wars,” and “new cold wars,” intensifying the new arms race. The acts of “state terrorism” carried out by neoimperialism, and the double standard it applies to counter-terrorism, have caused other forms of terrorism to multiply.

Cultural Hegemony Dominated by Western “Universal Values”

In addition to its economic might and the hegemony exercised through its military alliances, neoimperialism is also characterized by cultural hegemony dominated by Western “universal values.” U.S. political scientist Joseph Nye emphasized that soft power was the ability to accomplish one’s desires through attraction rather than force or purchase. The soft power of a country is constituted mainly of three resources, namely, culture (which functions where it is attractive to the local population), political values (which function when they can actually be practiced both at home and abroad), and foreign policy (which functions when it is regarded as conforming to legality and as enhancing moral prestige).42 The Western developed countries, especially the United States, utilize their capital, technology, and market advantages to infiltrate less powerful countries and regions with their culture, and propose a series of “new interventionist” cultural theories designed to impose U.S. values. The United States subjugates the cultural markets and information spaces of other countries, especially developing countries, by exporting to them U.S. values and lifestyles, with the goal of making its culture the “mainstream culture” of the world.43

Cultural hegemony or cultural imperialism exports the “universal values” of the West and implements both peaceful evolution and “color revolutions” by controlling the field of international public opinion. The objective is to achieve Richard Nixon’s strategic goal of “victory without war.” The evolution of the Soviet Union and of the socialist countries in Eastern Europe is a typical case. As is generally known, the penetration of values is usually slow, long-term, and subtle, and its communication channels are often hidden in academic exchanges, literary works, films, and television shows. For example, Hollywood is “the megaphone of American hegemonic policy.… Hollywood films are showing off the advantages of the United States to the rest of the world and trying to achieve their cultural conquest by this means.”44 Former senior CIA official Allen Dulles argued: “If we teach young people in the Soviet Union to sing our songs and dance with them, sooner or later we will teach them to think in the way we need them to.”45 Foundations and think tanks are also important driving forces for the spread of neoliberalism. For example, the U.S.-based Ford Foundation, Rockefeller Foundation, Mont Pelerin Society, and Center for International Private Enterprise participate in the promotion of neoliberal values by funding seminars and academic organizations.

Lenin once stated: “Instead of an undivided monopoly of Great Britain, we see a few imperialist powers contending for the right to share in this monopoly, and this struggle is characteristic of the whole period of the early twentieth century.”46 Since the end of the Cold War, global capitalism has been characterized by the undivided monopoly of the United States. Other powers have no intention, and lack the strength, to compete. Some individual countries such as Japan have tried to challenge U.S. “monopoly rights” economically and technologically, but have ultimately failed. So it is with the European Union, which emerged later but eventually failed to shake U.S. hegemony. In the military field, the Gulf War and the subsequent wars in Kosovo, Afghanistan, Iraq, Libya, and Syria have further fueled U.S. unilateralism and hegemonic arrogance. With the help of its economic, military, and political alliances, and employing cultural soft power, the United States promotes its “universal values,” incites street protests and color revolutions in other countries, and forces developing countries to deregulate their financial systems by targeting them for the creation of debt and financial crises. When the global governance system dominated by the United States encounters challenges, it launches trade wars, science and technology wars, financial wars, and economic sanctions, and even goes so far as to threaten or actually launch military strikes. The U.S. dollar, military, and culture are the three pillars of U.S. imperialist hegemony, supporting “hard power,” “soft power,” “strong power” (economic sanctions), and “smart power.”47

In short, the international monopoly capitalist alliance made up of one hegemon and several great powers provides the economic foundation for the money politics, vulgar culture, and military threats that exploit and oppress through the exercise of monopoly both at home and abroad, and that amplify the power of the United States as the neoimperialist hegemon.

The Economic Essence, the General Trend, and the Four Forms of Ideological Fraud

Lenin characterized imperialism as a transitional and moribund capitalism. At the neoimperialist stage known as economic globalization, the basic contradiction of the contemporary capitalist economy is manifested in the contradiction between, on the one hand, the constant socialization and globalization of the economy with its production factors under private, collective, or state ownership, and, on the other, the disorder or anarchy of production within national economies and in the world economy.48 Neoimperialism rules out the adjustments that states and international communities need to make, instead promoting self-regulation by private monopoly capital and defending its interests. The effect, very often, is to intensify various contradictions within countries or on the world level. Economic, financial, fiscal, social, and ecological crises have all become epidemic diseases. Various of these crises are interwoven with social contradictions, or with the contradictions of capital accumulation. All of them together lend a new cast to the monopolistic and predatory, hegemonic and fraudulent, parasitic and decaying, transitional and moribund capitalism of the present epoch.

If we define neoimperialism with regard to its economic nature and general tendencies, we may conclude that its three characteristics are demonstrated in the respect that the globalized contradictions and various crises of the system frequently become intensified.

The economic essence of neoimperialism is that it is a monopolistic financial capitalism established on the basis of giant multinationals. The production monopoly and financial monopoly of the multinational corporations have their origins in the higher stage of production and capital concentration, giving rise to a phase in which monopoly is deeper and broader to such an extent that “nearly every industry is concentrated into fewer and fewer hands.”49 The automobile industry may be taken as an example. The production of the top five multinational automobile corporations accounts for almost half of global automobile production, and that of the top ten accounts for 70 percent.50 International monopolistic financial capital not only controls the world’s major industries, but also monopolizes almost all sources of raw materials, scientific and technological talent, and skilled physical labor in all fields, controlling the transportation hubs and various means of production. It dominates and controls capital, and controls various other global functions via banks and a variety of financial derivatives and shareholding systems.51 If we consider the total market value and total income and assets of corporations, the scale of the leading concentrations of economic power around the world is increasing, especially in the case of the top one hundred corporations. In 2015, the market value of the world’s top hundred companies was more than seven thousand times that of the bottom two thousand companies in a database of the world’s largest nonfinancial firms, compared to only thirty-one times in 1995.52 According to the data on the Fortune Global 500 for the year 2017, the revenues of 380 of the world’s top 500 companies (excluding Chinese firms) reached $22.83 trillion, equivalent to 29.3 percent of gross world product. Total profits reached $1.51 trillion, breaking the record, and the rate of profit increased by 18.85 percent year on year.53 The rise in the indicators of both profit share and profit rate illustrates the predatory nature of neoimperialism.

Given that economic globalization, financialization, and neoliberal policies are placing a triple squeeze on labor, profits are growing rapidly, while workers’ wages are increasing much more slowly.54 Between 1982 and 2006, the average annual growth of the real wages of production workers in nonfinancial corporations in the United States was just 1.1 percent, not only much lower than the 2.43 percent recorded from 1958 to 1966, but also lower than the 1.68 percent during the economic downturn from 1966 to 1982. The slowing of wage growth allowed the corporations’ profit share to rise by 4.6 percent during this period and accounted for 82 percent of the recovery in the rate of profit. The “labor squeeze” can be seen to have played a key role here.55 Moreover, since the U.S. economy began to recover in 2009 from the Great Financial Crisis, the average rate of profit, though lower than its peak in 1997, has still been significantly higher than its level during the late 1970s and early ’80s, when it was at a low point.56 The essence of neoimperialism is its need to control and plunder. Its drive to “predatory accumulation” is not only demonstrated by its exploitation of labor in the national setting, but also by its plunder of other countries. The forms this takes, and the methods employed, consist mainly of the following.

First, financial plunder. Neoimperialism extracts huge profits from its control over the prices of major international commodities. Employing financialization and other methods, it pressures the countries that produce raw materials, seeking to keep prices low. As part of its pressures and harassment, it may create financial bubbles and crises via large-scale inflows and outflows of capital, affecting the economic and political stability of the countries concerned. Or, it may seek to achieve a “victory without war” by imposing financial sanctions.57 Financial innovation and the lag in government regulation contributes to waves of nonproductive speculation. Financial oligarchs and multinational corporations at the top of the pyramid benefit from the price inflation of financial assets and are able to plunder huge quantities of social wealth.

Second is the privatization of public resources and state-owned assets. Since Thatcher-Reaganism came to dominate economic policy-making in numerous countries some forty years ago, the world has experienced a massive wave of large-scale privatization. The public assets of many less-developed countries have fallen into the hands of private monopoly capital and multinational corporate monopolies. The global level of inequality of wealth ownership has soared accordingly. The World Inequality Report 2018 reveals that, since the 1970s, private wealth in various countries has generally increased, while the ratio of private to national income in most “rich” countries has increased from 200–350 percent to 400–700 percent. In sharp contrast, public wealth has steadily declined. The net public wealth of the United States and the United Kingdom has fallen to a negative number in recent years, and that of Japan, Germany, and France is only slightly above zero. The limited value of public assets restricts the ability of governments to adjust the income gap.58

Third is the strengthening of the center-periphery pattern. The neoimperialist countries reinforce the center-periphery pattern through their dominant positions in trade, currency, finance, the military arena, and international organizations. Taking advantage of these positions, they continuously extort the resources and wealth of the peripheral countries to consolidate their monopoly or oligopoly status, and to ensure their own development and prosperity. The international transfer rate of surplus value has a positive effect on the general rate of profit in the hegemonic countries.59 It is only the neoimperialist countries that are able to use their economic, political, and military power to transform a portion of the surplus value created by underdeveloped countries into their own national wealth. Consequently, the accumulation of monopolistic capital by neoimperialism intensifies the polarization between rich and poor and damages people’s livelihoods in countries such as the United States and France (as proved by the international Occupy Wall Street movement, which involved eighty countries with its slogan of “we are the 99 percent”), while also reinforcing the accumulation of financial and environmental wealth in the countries of the “center” and of relative poverty and pollution in the countries of the “periphery.” In 2018, the combined GDP of the G7 “central” countries reached $317 trillion, accounting for 45.5 percent of gross world product.60 According to the Global Wealth Report 2013, prepared by Credit Suisse, the wealth of the 85 richest people in the world that year was equivalent to the total assets of the world’s poorest 3.5 billion people—that is, of half the global population.61

Economic Hegemony and Fraud

Imperialism as represented by the United States employs hegemony, bullying, and unilateralism, and adheres to double standards in diplomatic policy. At one point, Pompeo publicly admitted and expressed pride in his country’s fraudulent actions. “I was the CIA director,” he said. “We lied, we cheated, we stole. It was like we had entire training courses…it reminds you of the glory of the American experiment.”62 In the post-Cold War era, the United States dominates the world, free from any powerful checks and balances. It relies on its major advantages of military force, U.S. dollar hegemony, external propaganda, and science and technology to carry out bullying all over the world and to commit fraud both at home and abroad.63

In March 2018, the United States issued a document entitled Findings of the Investigation into China’s Acts, Policies, and Practices Related to Technology Transfer, Intellectual Property, and Innovation Under Section 301 of the Trade Act of 1974, which accuses China of “enforcing or compelling US enterprises to transfer technology” and “illegally invading US commercial computer networks to steal intellectual property rights and sensitive business information.” The purpose of this document was to create a pretext for launching a trade war; its accusations are nothing but rumors and do not correspond to the facts. What is the source of China’s technological progress? It flows from the efforts of gifted entrepreneurs who benefit from huge government investments in basic science. As former U.S. secretary of the treasury Lawrence Summers said, “it’s coming from an educational system that’s privileging excellence, concentrating on science and technology. That’s where their leadership is coming from, not from taking a stake in some U.S. company.”64 In provoking its economic and trade conflict with China, the United States has had an obvious intention: to blackmail and suppress China on an overall basis, starting with the trade war and gradually expanding into the areas of science and technology, finance, food, resources, and so on. U.S. authorities seek to weaken China’s strengths in trade, finance, industry, and technology, trying to ensure that China will not pose a challenge to the global hegemonic position of the United States.

With its slogan of “America First,” the Trump administration promoted U.S. hegemony and imposed economic sanctions on other economies. Its economic and trade policies were aimed principally at China, but were also directed at traditional allies such as the European Union, Japan, India, and South Korea. Time after time, Washington has practiced economic extortion and containment. It will never be forgotten that as early as the mid–1980s the United States forced Japan to sign the Plaza Accord and induced it to implement a low-interest monetary policy that brought large quantities of foreign capital into Japan. The result was that a surge of short-term demand for Japanese yen caused the country’s currency to appreciate sharply against the U.S. dollar. The influx of foreign capital and the monetary policy of low interest rates brought a soaring increase in Japanese asset prices. Despite the short-term prosperity, the eventual result involved big losses for Japan. The high asset prices meant that the foreign capital was soon cashed out and withdrawn, while the Japanese economy suffered huge setbacks and endured a “lost twenty years.”

Political Hegemony and Fraud

The United States has always labeled itself a representative of countries advocating democracy, freedom, and equality. Using political and diplomatic means, it spares no effort to impose its political system on other countries, especially the developing states it identifies as “dictatorships.” Former U.S. president George W. Bush identified Iran, Iraq, and North Korea as an “axis of evil.” The United States exerts pressure on the rulers of such countries, applying double standards on questions of human rights. Using its propaganda, it demonizes these states as “undemocratic” and “autocratic,” while subsidizing nongovernmental organizations and media, as well as inciting dissidents and the opposition to mount “color revolutions” aimed at overthrowing the legitimate governments.

Acting at the behest of its military circles and monopoly energy groups, the United States has been a consistently destructive force in the Middle East and Latin America. Syria was listed by Washington among six “evil” countries, and the United States branded the Syrian government led by Bashar al-Assad as illegal. U.S. senator John McCain, however, revealed the real purpose behind these moves. “The end of the Assad regime,” McCain stated, “would sever Hezbollah’s lifeline to Iran, eliminate a long-standing threat to Israel, bolster Lebanon’s sovereignty and independence, and inflict a strategic defeat on the Iranian regime. It would be a geopolitical success of the first order.”65 In Latin America, the United States has continued its blockade against Cuba despite twenty resolutions carried overwhelmingly in the UN General Assembly. Meanwhile, the United States is conducting an economic blockade against Venezuela, resulting in the country’s economic deterioration in recent years. Former U.S. vice president Mike Pence, setting aside Venezuela’s elections and popular support for the government, with no consideration of truth—even leaving out the U.S. economic siege war on Venezuela in violation of international law—pronounced: “The Maduro government’s vicious gangs have crippled the economy.… The true cost of the crimes of the Maduro regime cannot be assessed in numbers.… Two million people have fled the result of dictatorship and political repression that’s resulted in deprivation and created conditions near starvation. The United States will continue to help the Venezuelan people restore their freedom. The people will be free.”66

The United States is now applying to China the kind of Cold War policies that used to be employed against the Soviet Union. State department director of policy planning Kiron Skinner describes the fractious relations of the United States with China as “a fight with a really different civilization and a different ideology.”67 The U.S. ruling class knows very well that the socialist system is superior to the capitalist system. Once large socialist countries such as the former Soviet Union and China become rich and strong through peaceful competition, it is inevitable that they are faced with confronting the hegemonic aims of the United States, which seeks nothing less than a unipolar world. Any attempts to promote broad reforms in the outdated imperial economic and political order are seen as a threat to U.S. hegemony. Consequently, the United States has adopted the dual strategy of “contact and containment,” engagement and aggression, which it seeks to pass off as “peaceful evolution.”

In reality, the so-called democratic politics in the United States are nothing but an illusion. First, the electoral process in the United States has increasingly amounted to a political fight between the two parties of the monopoly bourgeoisie. As the candidates of different factions of the monopoly bourgeoisie have campaigned for election, they have resorted to rumors, personal attacks, and slanders against their opponents, sidelining the real issue. Second, so-called democratic politics in the United States involve no more than a pro forma and procedural democracy. The pro forma voting system has been reduced to monetary politics, family politics, and oligarchic politics—that is, to an essentially undemocratic “despotism of monopoly capital,” or democracy for the few.

Cultural Hegemony and Fraud

Former U.S. National Security Advisor Brzezinski believes that “strengthening American culture as the ‘model’ of the world’s cultures is a strategy that must be implemented by the United States to maintain hegemony.”68 U.S. cultural hegemony is manifested principally through its control of media outlets and education, and through the propaganda function, both at home and abroad, of its literature and art, its liberal arts academia, and its values. The United States exports films, music, and literature all over the world. It controls almost 75 percent of the world’s television programs, and owns powerful film and television companies such as WarnerMedia, Universal Pictures, Paramount Pictures, and Columbia Pictures, which every year produce dozens of high-budget films involving investments of hundreds of millions of dollars. Research and reporting carried out by the U.S. mainstream media effectively dominate the shaping of world public opinion. The United States also controls the authoritative journals that mold discourse in the area of liberal arts academia, and it is the United States that determines the standards of elite education. The 2020 QS World University Rankings provide an example. The top places in these rankings are all taken by U.S. universities, and this situation provides a powerful tool for spreading deceptive Western “universal values,” Western constitutional views, and neoliberal economic concepts throughout the world. The basic views of the U.S. liberal arts establishment have taken a firm hold on the elites and masses at home and abroad.69 For example, the United States extols vulgar examples of literary and artistic kitsch as distinguished works of culture, deserving of Oscars or Nobel Prizes.

Neoclassical economics (and its counterpart in the form of neoliberalism) is responsible for a string of economic crises and for increased polarization between rich and poor. Nevertheless, it is depicted as a scientific theory that promotes development, increases popular welfare, and is worthy of the Sveriges Riksbank Prize in Economic Sciences in Memory of Alfred Nobel. In the United States, works that do not conform to the literary, artistic, and liberal arts canons of monopoly capital are difficult to disseminate via authoritative media, while writers and artists of real distinction are excluded, suppressed, or defrauded. The United States also holds an absolutely dominant position in the global field of cyberspace. Of the thirteen root Domain Name System servers, nine are under the direct control of U.S. corporations, universities, or government departments, while another is directly controlled by a U.S. nonprofit organization.70 Using these root Domain Name System servers, the United States can easily steal global intelligence, carry out network monitoring, and launch cyberattacks. The surveillance program PRISM, revealed by Edward Snowden, shows that the United States has complete control over the hardware and software of networks globally, and is well able to monitor the entire world and strike any other country. Lastly, the United States controls the intelligence alliance known as the Five Eyes (the United States, United Kingdom, Canada, Australia, and New Zealand), through which it conducts large-scale monitoring activities and exercises cyber hegemony domestically and internationally.71

The cultural hegemony of the United States, its control over liberal arts academia, and the fraudulent use to which these advantages are put also appear in the stances taken by the United States on questions of ideology and values. These stances are always hostile to socialism and communism, and restrict the development of socialist countries. Previously, the United States devoted most of its efforts to smearing the Soviet Union, but the main target is now China. Early in May 1990, Nixon stated frankly: “While rebuilding the relationship with China, it is very important that we continue to pressure them to abandon socialism. Because we will use this relationship to make China’s policies milder. We must stick to this key point.”72 According to survey data from the U.S. Pew Research Center—an organization surely influenced by U.S. cultural hegemony and fraud—74 percent of Chinese college or university graduates love U.S. culture.73 It is a fact that most Chinese liberal arts scholars who have studied in the United States favor its basic institutional academic theories. To varying extents, they worship, flatter, and fear the United States. This seriously affects the confidence of Chinese citizens in Marxist culture, in socialist culture, and in China’s own rich traditional culture, and needs to be eliminated as soon as possible.

Military Hegemony and Fraud

Since the disintegration of the Soviet Union, the United States has become increasingly presumptuous and has tended to resort to military force or threats in dealing with questions of international relations. In 1999, U.S.-led NATO forces bombed the Federal Republic of Yugoslavia, invoking the formula of “human rights above sovereignty.” In 2003, despite strong opposition from other countries, the United States invaded the sovereign state of Iraq. The Iraq War was not authorized by the UN Security Council, and Washington did not have any legal basis for its military intervention. The United States falsely claimed that Iraq possessed chemical weapons of mass destruction. After occupying Iraq, however, the United States found no evidence to prove that Iraq could produce chemical weapons of mass destruction. The real purpose of the United States in fabricating this lie was to control Iraq’s oil resources by military means.

The United States has consistently emphasized that its own interests should take first place and that its military advantages are not to be challenged. Although its economic strength has declined in relative terms, the United States is still expanding its arsenal and substantially increasing its defense spending. Since the Cold War, the United States has continued to create various military threats and pressures in Europe, the Middle East, and the Asia-Pacific region. To consolidate its hegemonic status, the United States has advocated and promoted NATO’s eastward expansion, with the goal of including all the Central and Eastern European countries in NATO’s sphere of influence and thus constricting Russia’s strategic space. In the Middle East, the United States aims to subvert the legitimate regimes of countries such as Syria and Iran by military means, and to support “color revolutions” in the region. In Asia in recent times, Washington has heightened tensions on the Korean peninsula and has also implemented its “Indo-Pacific strategy” aimed at containing China. The U.S. “Indian strategy” is serving to reveal the identity of its military allies and partners. Allies of the United States include Japan, South Korea, Australia, the Philippines, and Thailand, and its claimed “partners” include Singapore, Taiwan (China), New Zealand, Mongolia; a number of South Asian countries such as India, Sri Lanka, the Maldives, and Nepal; and various Southeast Asian countries such as Vietnam, Indonesia, and Malaysia. The United States further proposes to strengthen its cooperation with Brunei, Laos, and Cambodia. In addition, it will work together with traditional allies such as Britain, France, and Canada to protect so-called Indo-Pacific freedom and openness.74

With the increase in China’s national strength, various U.S. scholars have been eager to invoke the Thucydides trap, claiming that it is difficult for Sino-U.S. relations to escape from this logic. But the truth, as China’s president Xi Jinping has pointed out, is that there is currently no Thucydides trap. Such a trap might, however, be created if the United States and its allies repeatedly make strategic miscalculations involving great powers.75 It may be asserted that it is the military hegemony and fraud of the United States that provides the root cause of the widespread instability, constant local wars, rise of war threats, and refugee crises around the world.

Neoimperialism Is a Parasitic and Decaying Late Imperialism

As Lenin stated,

Imperialism is an immense accumulation of money capital in a few countries.… Hence the extraordinary growth of a class, or rather, of a stratum of rentiers, i.e., people who live by “clipping coupons,” who take no part in any enterprise whatever, whose profession is idleness. The export of capital, one of the most essential economic bases of imperialism, still more completely isolates the rentiers from production and sets the seal of parasitism on the whole country that lives by exploiting the labour of several overseas countries and colonies.76

In the era of neoimperialism, the number of rentiers is increasing sharply, and the nature of the rentier countries is becoming more pronounced. The parasitism and decay of a small number of capitalist countries is further worsened, as can be seen specifically in the following aspects.

First, the United States employs its military, intellectual property, political, and cultural hegemony, as well as the U.S. dollar, to plunder the wealth of the world, especially that of developing countries. The United States is the world’s largest parasitic and decaying country. As evidence of this, we may take the trade between China and the United States. China sells to the United States goods produced by cheap labor, land, and environmental resources. The United States does not need to produce anything in order to buy these goods; it can simply print banknotes. With the money earned, China can then buy only virtual assets such as U.S. treasury bonds, and provide finance for U.S. consumer lending and outward expansion. The United States exports to China securities to which value cannot be added, while China exports to the United States mainly physical goods and labor services. The National Health Report released by the National Health Research Group of the Chinese Academy of Sciences shows that the United States is the country with the most hegemonic dividends in the world, due to the position of its currency, while China is the country with the largest loss of hegemonic dividends. For the year 2011, U.S. hegemonic dividends totaled $7396.09 billion, corresponding to 52.38 percent of the country’s GDP, and the average hegemonic dividends obtained per day came to $20.263 billion. Meanwhile, the sum lost by China totaled $3663.4 billion. In terms of labor time, about 60 percent of the working hours of the Chinese workforce were effectively given without recompense to serve international monopoly capital.77

Second, military spending has increased, which in turn increases the burden on working-class people. Neoimperialism leads and promotes military-related scientific and technological research, the development of advanced weapons, and the expansion of military production. As the People’s Daily observed in 2016, “the military-industrial complex supported by monopoly capital and the cultural hegemony formed on the basis of colonialism have prompted the western countries to intervene in other countries’ affairs at their will.”78 Neoimperialism has thus become the initiator of regional turmoil and instability, and the engine of war. Over the past thirty years, the United States has spent $14.2 trillion on waging thirteen wars.79 Meanwhile, lack of money hinders improvements to the living conditions of the U.S. people in areas such as medical insurance. Exorbitant military spending has become a heavy burden on the country and its people, while the parasitic monopolies in the arms industry have reaped immense profits. According to statistics of the British Institute for International Strategic Studies, official U.S. military expenditures in 2018 came to $643 billion, and in 2019 will reach $750 billion, more than the sum of the military spending of the world’s eight next largest military powers. Since the end of the first Cold War, the United States has launched or participated in six major conflicts: The Gulf War (1991), Kosovo War (1999), Afghanistan War (2001), Iraq War (2003), Libya War (2011), and Syria War (2011).80 The addiction of monopoly capitalism to war is a manifestation of its parasitic and decaying nature. This barbaric characteristic of the system runs counter to civilization and threatens the shared future of the human community. It proves that neoimperialism is the primary root of war.

Third, wealth and incomes are concentrated in the hands of a specific class of owners of financial assets, as reflected in the 1 percent versus the 99 percent formulation. At the neoimperialist stage, the socialization, informatization, and internationalization of production have reached unprecedented levels, and the ability of human beings to create wealth is many times greater than in the old imperialist period. Nevertheless, the advance of productivity that is supposed to be a common gain for humankind has mainly benefited the financial oligarchy. “The bulk of the profits go to the ‘geniuses’ of financial manipulation,” one observer notes.81 In 2001, for example, the financial wealth (excluding property rights) held by the wealthiest 1 percent of the U.S. population was four times greater than that of the poorest 80 percent. The 1 percent held assets on the stock market of $1.9 trillion, roughly equivalent to the value of the stock held by the other 99 percent.82

Fourth, monopoly hinders technological innovation, slowing its advance. The greed and parasitism of financial monopoly capital make its attitude to technological innovation ambivalent. Monopoly capital relies on technological innovation to maintain its monopoly status, but the high profits that result from this status mean that monopoly capital shows a certain inertia in promoting innovation. Even if many advanced functions of mobile phones are successfully developed in the same year, the monopoly producers of mobile phones will divide up these functions to be introduced and promoted over several years. The purpose is to ensure that consumers will continuously purchase mobile phones with new functions, allowing the corporations to obtain high monopoly profits every year.

Fifth, the tendency for monopoly capital and its agents to cause decay in the mass movement is becoming more serious. Lenin observed that “in Great Britain the tendency of imperialism to split the workers, to strengthen opportunism among them and to cause temporary decay in the working-class movement, revealed itself much earlier than the end of the nineteenth and the beginning of the twentieth centuries.”83 Neoimperialism divides the working class, striking at and weakening the labor unions using the excuse provided by the collapse of the Soviet Union and the tremendous changes in Eastern Europe. It also uses its monopoly profits to buy the support of individuals, and fosters opportunist and neoliberal forces within the workers’ movement and various other mass movements. The results of such ploys include the downturn in size and activity of labor unions and other progressive movements, the low ebb of the world socialist movement, and a more obvious and serious tendency for workers to worship the forces of neoimperialism or to be intimidated by them.

Neoimperialism Is a Transitional and Moribund Late Capitalism

Lenin’s Imperialism, the Highest Stage of Capitalism has revealed the transitional and moribund nature of monopoly capitalism for more than a century. However, except in a very small number of countries where socialism is being constructed, most capitalist societies have not perished. They have in fact achieved varying levels of development, and will continue to develop. This raises a very important question: How do we judge the transitional nature of contemporary capitalism, or its tendency to decline and perish? If we use the historical materialist method, the transitional nature of neoimperialism can be characterized on the basis of two points. First, like everything in the world, the neoimperialist system is constantly changing. It is a transient phenomenon in human history, and is not eternal. Second, there are reasons to believe that neoimperialism can eventually transition into socialism through various forms of revolutionary struggle.

In the era of neoimperialism, the developed capitalist countries have undergone many important technological and institutional reforms, which have provided the basis for a certain further development of capitalism and have delayed its demise. High and low growth rates continue to succeed each other, and the period of decay mentioned by Lenin has been greatly extended. This is because the capitalist countries have made many adjustments to their production relations and superstructure, including a degree of macroeconomic regulation, improvements to income distribution and social security, and so forth. In particular, there is no doubt that for the developed capitalist countries the advantages of economic globalization outweigh its disadvantages. Within the process of economic globalization, the powerful developed capitalist countries occupy an absolutely dominant position, through which they set out to maximize the benefits they receive. Their general drive to extend globalization in order to expand their markets does not, however, exclude the possibility of particular countries temporarily reversing the process in response to domestic crises, or as part of efforts to damage commercial competitors. “In the past two years,” a 2019 study notes, “the Trump administration has deepened its reverse globalization trend in the light of the domestic crisis. It adheres to the principle of ‘America first,’ and provokes international economic and trade disputes, trying to get rid of and pass on the domestic crisis.”84 The purpose of the United States in adopting a range of protectionist anti-globalization measures is to alleviate the domestic difficulties and crises it encounters within economic globalization, so as to advance its hegemonic interests.

Meanwhile, there is no essential conflict between the fact that neoimperialism and capitalism can look forward to existing and developing for some time to come, and the fact that a transition to a higher social formation is practically inevitable, provided that these societies do not degenerate into barbarism. The classic Marxist writers avoided setting out a specific timetable for the demise of capitalism and imperialism. Lenin’s scientific judgment is that “imperialism is a decaying but not completely decaying capitalism, a moribund but not dead capitalism.”85 He foresaw that moribund capitalism was very likely to drag out its existence for a prolonged period. Nor, on the basis of a comprehensive analysis, could it be denied that capitalism would see some kind of development even during its moribund stage. Discussing the decay of imperialism, Lenin stated: “It would be a mistake to believe that this tendency to decay precludes the rapid growth of capitalism. It does not.… On the whole, capitalism is growing far more rapidly than before; but this growth is not only becoming more and more uneven in general, its unevenness also manifests itself, in particular, in the decay of the countries which are richest in capital (England).”86

John Bellamy Foster also stressed that, “to say that capitalism is a failed system is not, of course, to suggest that its breakdown and disintegration is imminent. It does, however, mean that it has passed from being a historically necessary and creative system at its inception to being a historically unnecessary and destructive one in the present century.”87

The basic contradictions of capitalism still exist and continue to develop. Likewise, the law of capitalist accumulation still exists and continues to develop. At the point when monopoly capitalism was coming into existence in the late nineteenth and early twentieth centuries, the law of uneven economic and political development of imperialism made it possible for the revolution against capitalism to be victorious initially in one or several countries, before eventually spreading globally.

Decades after The Communist Manifesto proclaimed that capitalism would inevitably expire and Capital declared that the death knell of capitalist private ownership was about to ring, the October Revolution brought the downfall of the Tsarist Russian Empire. Then, the proletarian party led by Mao Zedong in China ended the semicolonial and semifeudal society ruled by the Kuomintang (Mao stated that China represented a feudal and comprador monopoly capitalism after the Second World War). The Soviet Communist Party led by Mikhail Gorbachev and Boris Yeltsin consciously betrayed Marxism-Leninism, resulting in the Soviet Union and the Eastern European socialist countries, with the exception of Belarus, regressing to capitalism. This demonstrates the twists, turns, and general difficulties experienced by the development of socialism and its economic system. But it cannot change the nature and general trend of the historical process.

China’s position on the main international fault lines is clear. In October 1984, Deng Xiaoping stated: “There are two major problems in the world that are very prominent. One is the issue of peace and the other is the North-South issue. There are many other issues, which are not of the same underlying importance or global and strategic significance as these two.” In March 1990, he reiterated: “As for the two major issues of peace and development, the peace issue has not been resolved, and the development issue has become more serious.”88 Deng emphasized that “peace and development” were the two major questions to be resolved.89

Based on the analysis of the character of neoimperialism, it can thus be concluded that neoimperialism represents a new phase of international monopoly into which capitalism develops after passing through the stages of free competitive capitalism, general private monopoly, and state monopoly. In addition, neoimperialism represents a new expansion of international monopoly capitalism, as well as a new system through which a minority of developed countries dominate the world and implement a new policy of economic, political, cultural, and military hegemony. If we examine the current situation on the basis of the international forces of justice and the development of the twists and turns of the international class struggle, the twenty-first century is a new era in which the world working class and the masses can carry out great revolutions and safeguard world peace; in which the socialist countries can carry out great feats of construction and promote ecological civilization; and in which progressive nations can work together to build a community with a shared future for humankind, a world in which neoimperialism and international capitalism gradually make way for global socialism.

Notes

  1. I. Lenin, Selected Works: One Volume Edition (New York: International Publishers, 1971), 232–33.

  2. I. Lenin, Collected Works, vol. 23 (Moscow: Progress Publishers, 1964), 105.

  3. John Bellamy Foster, “Late Imperialism,” Monthly Review 71, no. 3 (July–August 2019): 1–19.

  4. United Nations Conference on Trade and Development, World Investment Report 2013 (Geneva: United Nations, 2013).

  5. United Nations Conference on Trade and Development, World Investment Report 2018 (Geneva: United Nations, 2018).

  6. Richard Dobbs et al., Playing to Win: The New Global Competition for Corporate Profits (New York: McKinsey & Company, 2015).

  7. Karl Marx, Wage-Labour and Capital, in Wage-Labour and Capital/Value, Price and Profit (New York: International Publishers, 1935), 41.

  8. ETC Group, Breaking Bad: Big Ag Mega-Mergers in Play. Dow-DuPont in the Pocket? Next: Demonsanto? (Val-David, Quebec: ETC Group, 2015).

  9. Wang Shaoguang, Wang Hongchuan, and Wei Xing, “Soybean Story: How Capital Threatens Human Security” [in Chinese], Open Times 3 (2013).

  10. Karl Marx and Frederick Engels, The Communist Manifesto (New York: Monthly Review Press, 1964), 7-8.

  11. Lenin, Selected Works, 201.

  12. Lenin, Selected Works, 190.

  13. Stefania Vitali, James B. Glattfelder, and Stefano Battiston, “The Network of Global Corporate Control,” PLoS ONE 6, no. 10 (2011): e25995.

  14. Robert Brenner, The Economics of Global Turbulence (London: Verso, 2006).

  15. Ryan Isakson, “Food and Finance: The Financial Transformation of Agro-Food Supply Chains,” Journal of Peasant Studies 41, no. 5 (2014): 749–75.

  16. William Lazonick, “Profits Without Prosperity,” Harvard Business Review (September 2014).

  17. Thomas I. Palley, “Financialization: What It Is and Why It Matters” (Levy Economics Institute, Working Paper No. 525, December 2007), 19.

  18. Huang, Yiyi, “The Origin and Development of the Maximization of the Shareholder Value” [in Chinese], New Finance Economics 7 (2004).

  19. Erdogan Bakir and Al Campbell, “Neoliberalism, the Rate of Profit and the Rate of Accumulation,” Science & Society 74, no. 3 (2010): 323–42.

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Capitalism and Identity: A Review of Ashley J. Bohrer’s 'Marxism and Intersectionality'

By Carlos Garrido

In her 2020 text Marxism and Intersectionality: Race, Gender, Class and Sexuality under Contemporary Capitalism, Ashley J. Bohrer sets out to demystify the erroneous conception that the traditions of Marxism and Intersectionality are incompatible. In finding that in academia the interactions between these two traditions have been “grounded more in caricature than in close reading,” Bohrer sets out to expose and correct what she calls the “synecdochal straw person fallacy” present in the way each tradition has interacted with the other (AB, 14, 20). In noting that both traditions represent active ways of “reading, understanding, thinking, and dreaming beyond the deep structures of exploitation and oppression that frame our world,” her starting point is historical, i.e., she begins by outlining the historical precursors of the intersectional tradition (AB, 21). In doing so, she situates the origins of intersectional thought in spaces inseparably linked to communist and socialist activism, organizations, and parties. Nonetheless, it is important to note before we continue that her goal is not to ‘synthesize’ the two traditions, or to subsume the one under the other, but to articulate a ‘both-and’ approach, in which the conditions for the possibility of “theoretical coalitions between perspectives, in which the strengths of each perspective are preserved” arises (AB, 23).

Bohrer sets the groundwork for her project by situating the historical unity of the intersectional tradition and socialism. She begins by examining the 19th century thinkers Maria Stewart, Sojourner Truth, and Ida B. Wells-Barnett. Bohrer argues that these three central foremothers of the intersectional tradition had concerns not limited to the dynamics of race and gender, i.e., the three understood that concerns of “labor, class, capitalism, and political economy” were inseparable from concerns of race and gender (AB, 35). In Stewart she demonstrates the presence of an early (1830s) notion of surplus value at hand in the analysis of enslaved black women’s work, who she saw as performing the labor that allowed for the profits of the owner. In Truth she examines her lucid development of the structural role reproductive labor played for capitalism, and more specifically, how the exploitation of this reproductive labor takes a variety of forms according to race. Lastly, in Wells-Barnett she examines how her groundbreaking work on lynching not only demystifies the narrative of the black male rapist, but postulates that “lynching was predominantly a tool of economic control,” used to keep the black community economically subordinated to white capitalist (AB, 40).

Bohrer proceeds to examine the three key intersectional forerunners of the first half of the 20th century: Louise Thompson Patterson, Claudia Jones, and W.E.B. Du Bois, all which were at some point members of the Communist Party. In Patterson we see the development of the concept of ‘triple exploitation’ used to describe the unique position black working-class women have under capitalism, placing them in a context in which they are exploited as workers, women, and blacks. Influenced by Patterson’s notion of ‘triple-exploitation’ and the Marxist-Leninist concept of ‘superexploitation,’ Claudia Jones refurnishes and expands on both – reconceptualizing the former as ‘triple-oppression,’ and redefining the latter to account for the uniquely exploitative position black women occupy under capitalism. In postulating black women’s position as ‘superexploited,’ Jones considers black women, not the white industrial proletariat, the “most revolutionary segment of the working class” (AB, 50). Lastly, in Du Bois we see expressed a profound understanding that race, class, and gender are tied with “simultaneous significance” to the structural contradictions of capitalism (AB, 51). This simultaneous significance of the three requires an individual and systematic understanding of oppression to be fully comprehended.

Bohrer closes out her historical contextualization by looking at the last half of the 20th century. She begins by looking at the three approaches to thinking about the relations of class, race, and gender that arise in the 1960s-80s. These three are: double and triple jeopardy, standpoint theory, and sexist racism. Bohrer argues that although these three played a great role in the development of the intersectional tradition, they are still “distinct from a full theory of intersectionality,” for they contain, in different ways, the reifying, homogenizing, and essentializing ways of thinking of race, class, and gender that intersectionality attempts to move beyond (AB, 35). Bohrer then examines the anti-capitalist critiques present in the intersectional thought of the Combahee River Collective, Patricia Hill Collins, Angela Davis, bell hooks, and Audre Lorde. In the Combahee River Collective, we see the inclusion of class, race, gender, and sexuality as interlocking systems of oppression that “permeate all moments of capitalist exploitation” (AB, 74). The same sentiment, conceptualized in various ways, permeates throughout the work of Collins (matrix of domination), Davis, hooks (white supremacist capitalist patriarchy), and Lorde (white male heterosexual capitalism).

Having contextualized the historical unfolding of the intersectional tradition, Bohrer moves on to examine what she considers to be the best forms of intersectionality, i.e., the ones that do not leave class behind, and the best forms of Marxism, i.e., the ones that do not consider race, sex, and other forms of oppression secondary and epiphenomenal to class-based exploitation. Beyond this, she also examines the disputes each side has with the other, and how these end up being largely based on synecdochal straw person fallacies.

Bohrer begins by attempting to lay out as refined a definition as possible to the question ‘what is intersectionality?’. To get to the refined, Bohrer starts with the general, stating that broadly “intersectionality is a term that brings together a variety of positions on the relationships between modes of oppression and identity in the contemporary world” (AB, 81). From here, Bohrer goes on to postulate five definitions of intersectionality as presented by some of its key theorists: Kimberlé Crenshaw, Leslie McCall, Patricia Hill Collins, Ange-Marie Hancock, and Vivian May. By showing there is disputes between intersectional thinkers on how intersectionality should be thought of, Bohrer breaks the conceptions of intersectionality as a homogenous theoretical approach, and demonstrates that there is plurality, disputes, and discussion actively happening within the tradition. Nonetheless, she marks six central postulates of intersectional thinking that permeate in most intersectional theorists. These are: 1- anti single axis thinking – the various forms of oppression are enmeshed within each other and inseparable; 2- anti ranking oppressions – no one oppression is any more important than another, i.e., being constructed relationally, you cannot solve one without solving the others; 3- Think of oppression in multiple registers – structurally, individually, representationally, etc.; 4- Identity is politically and theoretically important – identity is never pure, it is always “multi-pronged, group-based, historically-constituted, and heterogenous;” 5- Inextricable link of theory and practice – activism and the theoretical are linked; and 6- Power is described and attacked – intersectionality is not neutral, it is both “descriptive and normative,” it describes and critiques power (AB, 93, 95).

Having laid out the plurality of approaches, and also the unifying central postulates of intersectionality, Bohrer proceeds to examine the ways in which some Marxist theorists distort and fallaciously critique intersectionality. I will here lay what I take to be the six (out of eight) most important and frequent critiques of intersectionality, and the responses Bohrer gives to each. The first critique argues that intersectionality is individualistic, and thus, in line with the ethos of capitalism. But, as we saw in the previous postulates, identity for the intersectional theorist is group based and historically constructed. The second critique reduces intersectionality to postmodernism and poststructuralism. In doing so, Bohrer references Sirma Bilge in arguing that what is taking place is the “whitening of intersectionality,” i.e., a framework originated and guided by black women is subsumed under a white man predominated field (AB, 107). The third critique postulates intersectionality as liberal multiculturalism, falling within the logic of neoliberalism. Bohrer argues that although intersectional discourse is whitewashed and misused by neoliberal representationalism, intersectional theorists are ardent critics of this and fight to sustain the radical ethos of intersectionality. The fourth critique argues that intersectionality does not sufficiently account for issues of class. Bohrer contends, through Linda Alcoff, that in order to properly understand class, one must understand it enmeshed in race, sex, and gender. The fifth critique argues that intersectional theorists fail to account for the historical causes of that which they describe and critique. Bohrer responds that the intersectional theorists do account for the historical causes of the matrices of domination, but that instead of attributing the cause to one thing, they take a multi-dimensional approach. The last critique we will examine states that intersectionality multiplies identities and makes it harder for solidarity to arise. Bohrer’s response to this is that we must refrain from thinking of solidarity as the lowest common denominator of sameness, solidarity must be thought of as the building of coalitions of difference, united by a sameness in interest, not identity.

Bohrer now embarks on repeating with Marxism what she just did with intersectionality. She begins by devoting her time to demonstrating that what she calls the reductive ‘orthodox story’ of Marxism, which postulates Marxism “as a fundamentally class-oriented, economically-reductionist, teleological theory of waged factory labor,” is not the only form of Marxism (AB, 124). Bohrer approaches this task by postulating seven assumptions the ‘orthodox story’ makes, and then responds to each in a way that demonstrates how Marx, Engels, and queer, feminist, anti-racist, and anti-imperialist Marxists have addressed these questions free of the reductive assumptions of the ‘orthodox story.’ Some of these non-reductive approaches include: 1- looking beyond waged labor to examine the labor that is structurally necessary but unpaid; 2- looking at how the division of labor is racialized and sexualized; 3- examining the necessary role violence and oppression attendant in colonialism, land expropriation, and slavery played in the development of capitalism, not just as a function, but as an integral structural part of the system; 4- looking at the non-homogeneity of capitalism, i.e., examining how it can take different forms; and 5- looking at the politico-social apparatuses developed to reinforce these practices.

Building on the non-reductive forms of Marxism she just espoused, Bohrer now embarks on the task of showing how many critiques of Marxism coming from the intersectional tradition, like the Marxist critique of intersectionality previously examined, are based largely on misunderstandings or understandings limited to the reductive ‘orthodox story.’ Concretely, Bohrer examines four common criticisms of Marxism from intersectional theorist:

1-“Marxism is economically reductive”…; 2-“it necessarily treats all other forms of oppression as mere epiphenomena of the ‘true’ oppression of class”; 3-“Marxism is inherently a male, Eurocentric form of analysis that can therefore never speak to the oppression of women, people of color, and people from the Global South”; 4-“a Marxist understanding of exploitation is founded on the binary opposition of capitalist and proletarian, making it incapable of thinking through the complex and nuanced organizations of exploitation and oppression” (AB, 159).     

Bohrer argues these critiques are largely limited in scope to the ‘orthodox story’ of Marxism which she has already established is merely one form out of many in the Marxist tradition. These intersectional critiques of Marxism become unwarranted when the form of Marxism examined is of the non-reductive type she appraised in chapter three.

The theoretically novel portion of her text begins by her looking at the relationship between exploitation and oppression. She argues that instead of reducing one onto the other, like has been done by the intersectional and Marxist traditions in the past, we must conceive of the two as having an ‘elective affinity,’ i.e., a “kind of consonance or amenability.” (AB, 200) This means, she argues, that we must think of the two as ‘equiprimordial’, i.e., related to each other as “equally fundamental, equally deep-rooted, and equally anchoring of the contemporary world” (AB, 199). In order to fully understand a phenomenon in capitalism we must understand how exploitation and oppression “feed off and play into one another as mutually reinforcing and co-constituting aspects of the organization of capitalist society” (AB, 201). Beyond this, she argues that “a full understanding of how class functions under capitalism requires understanding how exploitation and oppression function equiprimordially” (Ibid.). Therefore, four central points must be understood to capture capitalism non-reductively: “1) capitalism cannot be reduced to exploitation alone; 2) capitalism cannot be reduced to class alone; 3) class cannot be reduced to exploitation alone; 4) race, gender, sexuality cannot be reduced to oppression alone” (AB, 204).

Although the equiprimordial lens Bohrer introduces for thinking of the relationship between oppression and exploitation may be helpful, the development of the concept is stifled by her limited understanding of the notion of class in Marx’s work. Bohrer argues that instead of limiting class to being constituted only through exploitation, like in Marx, thinking of class equiprimordially allows us to see it constituted through exploitation and oppression. To expand on her point Bohrer references Rita Mae Brown who states that, “Class is much more than Marx’s definition of relationship to the means of production. Class involves your behavior, your basic assumptions about life[…]how you are taught to behave, what you expect from yourself and from others, your concept of a future, how you understand problems and solve them, how you think, feel, act…” (AB, 202). Although Marx never provides an explicit systematic study of class, for when he attempts the task in Ch. 52 of Capital Vol 3 the manuscript breaks off after a few paragraphs, we can nonetheless see his conception of class throughout his political works. Examining how Marx deals with class in his 18th Brumaire on Louis Bonaparte shows the previous sentiment from Brown and Bohrer to be problematic. In relation to the French peasantry, he states that,

Insofar as millions of families live under conditions of existence that separate their mode of life, their interests, and their culture from those of the other classes, and put them in hostile opposition to the latter, they form a class.[i]

This constitutes a notion of class that although influenced, is not reducible to the group’s relation to the means of production. It would seem then, that Marx’s notion of class is fundamentally relational in two ways, first as a relation a group bears to the means of production, and second as the relation a group’s mode of life and culture bears to another. Thus, unlike Bohrer states, already in Marx’s conception of class, when understood fully and not synecdochally, class can already be constituted through exploitation and oppression.

Bohrer also develops what she refers to as the ‘dialectics of difference’ present in both traditions as the way of understanding capitalism as a “structure and a logic” (AB, 208). In demonstrating how both traditions show capitalism developing contradictions in the real world, Bohrer’s first move is rejecting the reductive Aristotelean binary logic that finds contradiction to designate falsehood and which attributes normative statuses of ‘superior’ and ‘inferior’ to the polarities. Instead, Bohrer argues that in both traditions the world is understood dialectically, i.e., in a way in which the plurality of the ‘middle’ that binary logic excludes is included, and in a way in which the polarities of the binary are taken to be in a dynamic tension, not a static opposition. Dialectics of difference does not ignore or flatten polarities and contradictions but engages with them and resists through the inclusion of the excluded middle. This dialectic has nothing to do with the simplified and progressivist triad (thesis-antithesis-greater synthesis) present in popular conception. Instead of the beaten down reductive triad, Bohrer concludes by offering three metaphors for modeling dialectics: Collins’ matrix, the Frankfurt school’s constellation, and the prism metaphor. These three metaphors, to be effective, must be used together as “overlapping on one another” (AB, 229).

Having examined the descriptive potential of a non-reductive dialectic, Bohrer proceeds to espouse its prescriptive implications, i.e., “how do we organize from these contradictions?

how do we put the dialectic of difference into transformative practice?” (Ibid.) Bohrer begins by postulating that we must develop a theoretical framework that accounts for the intergroup differentiation logic of capitalist incommensurability (the inconsistent logics of racialization: logic of elimination – natives, logic of exclusion – blacks, and the logic of inclusion – latino/a) and that accounts for the intragroup homogenization logic of capitalist commensurability. Her response is a redefinition of how we conceive of solidarity. Solidarity must not be understood as the lowest common denominator of identity sameness, but as based on coalitions of difference and incommensurability united by mutual interest in transcending a system in which life is suppressed and molded in and by structures of exploitation and oppression. These coalitions, she argues, are to be built from the structural interconnectedness that capitalism already provides. It is, therefore, solidarity based on unity, not uniformity. As she states:

Capitalism thus links us together, in a tie that binds us, often painfully, in relation to one another. This moment of relation is the true ground of solidarity. Solidarity does not require the erasing our differences or the rooting of our political projects in the moments that our interests are aligned. Solidarity is thus the name for affirming the differences that exploitation and oppression produce within and between us; it is also the name for recognizing that every time I fight against anyone’s oppression or exploitation, I fight against my own, I fight against everyone’s (AB, 259).

 

Notes

[i] Marx, Karl. “The Eighteenth Brumaire of Louis Bonaparte” In The Communist Manifesto and Other Writings. (Barnes and Nobles Classics, 2005), p. 159.

Today, Defense of The Revolution Rests with the Media

Photo: © Sovfoto/Universal Images Group/Shutterstock.com

By Saheli Chowdhury and Steve Lalla

Víctor Dreke, legendary commander of the Cuban Revolutionary Armed Forces, called for those defending the Revolution today to recognize that the battlefield of the 21st century is the media.

The comments were made at a conference held on Thursday, April 22, commemorating the 60-year anniversary of the Bay of Pigs—Playa Girón to the Spanish-speaking world. Comandante Dreke, now retired at age 84, spoke alongside author, historian, and journalist Tariq Ali; Cuba’s Ambassador to the United Kingdom, Bárbara Montalvo Álvarez; and National Secretary of Great Britain’s Cuba Solidarity Campaign, Bernard Regan.

“It is no longer about us, the over-80s,” said Dreke. “It is the next generation, those who are here, who are going to be even better than us. It will no longer be a case of combat… Right now, the media across the world has to defend the Cuban Revolution, and we and you have to be capable of accessing the media across the world to spread the truth about the Cuban Revolution. That is the battle we are waging today—to fight attempts to weaken the people, to soften the people, to try to take the country again. They have changed their tactics. We are ready, but we want to say to our friends in the Americas and around the world that Cuba, the Cuba of Fidel Castro, Raúl Castro, Juan Almeida, the Cuba of Che Guevara, will never fail, neither with us nor with the future generations.”

Dreke joined the 26 July Movement in 1954, fought under Che Guevara in the Cuban Revolutionary War and in Democratic Republic of the Congo in 1965, and commanded two companies in Cuba’s historic defeat of US imperialism at the Bay of Pigs. Dreke’s autobiography, From the Escambray to the Congo: In the Whirlwind of the Cuban Revolution, was published in 2002.

Cuba and Venezuela provide inspiration for Latin America and the world

Comandante Víctor Dreke drew a comparison between Cuba’s historic defense of the revolution and that of Venezuela, as both countries now face a common weapon in the arsenal of imperialism: the economic blockade.

“They block medicines for Cuba, they block aid for Cuba,” said Dreke. “They blockade the disposition of aid for Venezuela because of the principles of Venezuela, the principles of Chávez, the principles of Maduro, the principles of Díaz-Canel, the principles of this people, due to the historical continuity of this people.”

Regarding the failed 1961 US invasion of Cuba, Dreke remarked, “it was an example for Latin America that proved that the US was not invincible; that the US could be defeated with the morality and dignity of the people—because we did not have the weapons at that time that we later acquired. It had a meaning for Cuba, the Americas, and the dignified peoples of Latin America and around the world.”

Tariq Ali: we must see through ideological fabrications to defeat imperialism


Tariq Ali, esteemed author of more than 40 books, recalled the precursor of the US invasion of Cuba, the 1954 CIA coup in Guatemala in which President Jacobo Árbenz was overthrown and forced into exile. A young Ernesto Guevara was living in Guatemala at that time and bore witness to the multifaceted CIA operation PBSuccess, which included bombing campaigns with unmarked aircraft and a propaganda blitz of leaflets and radio broadcasts. Ali described the evolution of CIA tactics since then:

“Normally the way they choose is to occupy a tiny bit of territory, find a puppet president, and recognize the puppet president. They are doing that in the Arab world today, or have been trying to do it. They did it with Guaidó in Venezuela, except that the Venezuelan army would not play that game and it blew up in their face, their attempt to topple the Maduro regime. They are trying it in parts of Africa. The weaponry has changed, it is more sophisticated, but the actual method they use, ideologically, is the same. That’s why it always amazes me as to why so many people believe the rubbish they read when a war is taking place.”

Ali also weighed in with a forecast for US foreign policy under the Biden administration:

“We can be hopeful for surprises… But effectively, whoever becomes president of the United States, whether it is Obama, or Biden, or Trump, or Clinton, or Bush, they are presidents of an imperial country, an imperial state, and this imperial state is not run all the time by the Congress or the Senate or the Supreme Court. The military plays a very important role in the institutions of the state, and the National Security Council, the Pentagon, the Defense Intelligence Agency, and the Central Intelligence Agency are in and out of the White House, so the president who decides to make a sharp shift—it can be done, I am not saying it cannot be done—would have to be very brave and courageous indeed.”

“Whoever from the Democrats gets elected—whatever their position—immediately comes under very heavy pressure,” Ali elaborated. “If you look at AOC [Alexandria Ocasio-Cortez]… initially very radical, but now she is totally on board… I have never heard her say sanctions should be lifted, and she certainly supports even the old Trump line on Venezuela.”

Hybrid warfare in the information age

“Direct warfare in the past may have been marked by bombers and tanks, but if the pattern that the US has presently applied in Syria and Ukraine is any indication, then indirect warfare in the future will be marked by ‘protesters’ and insurgents,” detailed Andrew Korybko in the publication Hybrid Wars: The Indirect Adaptive Approach To Regime Change. “Fifth columns will be formed less by secret agents and covert saboteurs and more by non-state actors that publicly behave as civilians. Social media and similar technologies will come to replace precision-guided munitions as the ‘surgical strike’ capability of the aggressive party, and chat rooms and Facebook pages will become the new ‘militants’ den.’ Instead of directly confronting the targets on their home turf, proxy conflicts will be waged in their near vicinity in order to destabilize their periphery. Traditional occupations may give way to coups and indirect regime-change operations that are more cost effective and less politically sensitive.”

Hybrid warfare, waged today by the US and its political allies in conjunction with transnational corporations that wield powerful influence over mass media and political institutions, comprises the fields of economic warfare, lawfare, conventional armed warfare, and the information war. This last and most important—according to Commander Dreke—element in turn includes the manipulation of the press to serve capitalist and imperialist interests, the manufacture of fake news stories out of whole cloth, and targeted attacks on individuals, parties, or peoples who speak out against the failings of the present order. Moreover, hybrid warfare extends to interference in the political field and in electoral processes, the mounting of media campaigns to drive public attention into particular channels, and myriad assaults on our consciousness that attempt to turn us against each other, prevent us from seeing our common interests, and confuse us as we try to overcome defeatism and work to build a better world.

Originally published by Orinoco Tribune.

Learning Marx in the Podcast Era: A Review of “Reading ‘Capital’ with Comrades”

By Peter McLaren

Karl Marx’s Capital is a book that keeps me going, thinking, organizing, writing, teaching; it’s a book that might even keep me alive. The trenchant analysis, the clarity of the exposition, and most importantly the insights that are crucial to the revolutionary overthrow of capitalism energize me. It’s a book that radically transformed my own life, one that made me move from working toward “social justice” and within “critical pedagogy” to working toward communism and within “revolutionary critical pedagogy,” a praxis I and comrades have been developing for over two decades now. Reading Capital with Comrades, a new Liberation School podcast series — now available on Spotify, Soundcloud, Apple Podcasts, and other platforms — advances that project in significant ways. It’s an amazing offering to not only revolutionary critical pedagogy and education, but the overall struggle to overthrow the capitalist mode of production and institute a new one that is organized for people and the earth, not for the profits. The class series makes the book incredibly accessible but—and this is an important qualifier—without sacrificing any of the richness of the text.

The series consists of 12 episodes that go through each chapter from beginning to end. Derek Ford, a revolutionary Marxist organizer and one of the brightest minds and leading figures in radical educational theory, teaches the entire course. It’s intimate, as if he’s in the room speaking with you. This is no doubt due to the high production quality, with superb audio mixing by Nic de la Riva, editorial direction by Mike Prysner, original music and sounds by Anahedron, and the show’s host and listener advocate, Patricia Gorky. Her introductory remarks to each episode are clarifying and encouraging, and she interjects throughout the episodes with questions that help the listener better grasp the more difficult concepts and their applications.

Peter McLaren

Peter McLaren

Even though I’ve extensively written about, taught, studied, and discussed the book—along with companions, commentaries, extensions, and debates about it—Reading Capital with Comrades still helped me uncover new ideas and applications in Marx’s magnum opus. This is because the course takes the same standpoint that allowed Marx to write the book in the first place: that of the oppressed and exploited. In the first episode, Ford emphasizes this when discussing the afterword to the 2nd German edition, where Marx insists that “so far as such criticism represents a class, it can only represent the class whose vocation in history is the abolition of the capitalist mode of production and the final abolition of all classes—the proletariat.” [1] The standpoint isn’t that of an isolated academic idealist, but a fighter for liberation. As someone who's spent a life in the university, it’s refreshing and rare. In my own academic career, I’ve had to struggle not only against the myriad of “progressive” anti-Marxists but also the armchair Marxists who critique without investigation and action. As Ford observes in episode 8 on technology, Marx approached the Luddite movement with revolutionary optimism. He understood the reasons they attacked machinery and the capitalists producing it, and asserted that experience eventually taught them the correct enemy: the capitalist system. Similarly, being educated in the 1980s I was initially a “critical postmodernist.” It was through befriending Paulo Freire in 1994, learning from Marxists like Paula Allman and Glenn Rikowski, and working with the Bolivarian government, Zapatistas, and various social movements that my own realizations came about.   

The 1990s were a period of intense reaction. In the first episode, Ford cites Brian Becker’s thesis about the break in ideological continuity in the U.S. Becker writes that “The greatest danger to a revolutionary process is not the experience of a political downturn, such as we have experienced during the past decades. In fact, it is not uncommon at all for the working-class movement to experience periods of decline, setback and retreat. If one examines the history of the class struggle, the periods of downturn and reaction are more common than revolutionary advances.” [2] Instead, the main obstacle is the fact “that revolutionary Marxism and the very idea that the working and oppressed classes can take power is no longer prominent in the movement and that many activists and fighters today are no longer familiar with Marxism.” That’s what I’ve dedicated the last decades of my life to, and I’m ecstatic that we’re advancing step by step. When I embraced Marxism, many attacked me for “economic reductionism” or ignoring identities. But even before I was a Marxist I was working against identity-based oppression. What Marxism did was let me see that we can take power and change society. [3]

Overview

This podcast makes an enormous contribution to that task. Let’s be real: Capital is a long and dense book written in specialized and dated language. It’s hard to read. Yet it’s also a lively read once you get past the first few chapters, and Gorky’s supportive introductions really make you feel like you can do it. Both Gorky and Ford remind us, too, that we shouldn’t expect to understand everything. We just keep pushing through. In episodes 2 and 3 we cover these rich but dense chapters with contemporary examples to help us relate it to today. In episode 2 we also get Marx’s first sketch of a possible communist future—a thread Ford weaves throughout the entire class. This sketch is of freely associated laborers working in common and thus, according to a centralized plan. This tension—between freedom and centralization—will return throughout the series. [4]

In episode 4 we move on to the search for surplus-value, which brings us to episode 5 where Mr. Moneybags finds that special commodity of labor-power, special in that its use value is that it produces value and special in that its part of actual people. This is a foundational contradiction of capitalism: it needs labor-power but it can only acquire it through actual people. Episode 6 is all about chapter 10, that glorious exposition on the class struggle. What’s noteworthy here is how Ford attends to the dual function of the state Marx articulates: that it manages inter-class and intra-class conflicts; how the ability to command time is central to the struggle; the way capital transforms and exacerbates slavery and colonialism in capitalism, and the call for such a modest reform at the end. He asks us to keep this in mind for our later episodes. The next episodes, which cover chapters 11-15, show how capitalism comes to stand on its own feet as a mode of production, how the means of production in handicraft and manufacture lag behind the capitalist relations of production, and then how machinery transforms capitalism into a proper mode of production. The key here is that with machinery dead labor rules over living labor and, as such, capital’s dictatorship strengthens. Yet so too does resistance. Class struggle frames the development of technology. Yet we also pay attention to Marx’s articulated historical materialist approach to technology in a footnote, with Ford providing another contemporary example, this time of noise-cancelling headphones.

Episode 9 covers chapters 16-22, where Ford clarifies Marx’s oft-misunderstood definition of productive labor and how it relates to organizing and then transitions from the value of labor-power to its wage forms. In addition to revealing the ideological role that wages play in capitalism–what Ford calls a “wage fetish”–we think through different forms of wages and the distinct functions each form embodies for capitalists and workers in the class struggle. We learn how piece and time wages embody different strategic function and agitational possibilities for both classes before looking briefly on national differences in wages and the relevance this has for analyzing imperialism and international trade.

Episode 10: Reproduction

Episode 10: Reproduction

Episode 10 is on reproduction, chapters 23 and 24, the build-up to Marx’s big look at capitalist production as a whole. What I found most intriguing here was how reproduction lets us see that the reproduction of capital is the reproduction of the class relationship and that the working class—even those unemployed—are still essential to capital. Ford returns us to the definition of productive labor here as an opening to social reproduction theory. And episode 11 is the main event in many ways: the general law of capitalist accumulation, which Ford tells us should be called the general laws, because Marx mentions two: the general law (pursuit of surplus-value) and the absolute general law (the production of unemployment), all while emphasizing these are tendencies or laws that vary. This episode also provides the clearest explanation of the different compositions of capital, and Ford is also intent on showing how Marx includes everyone oppressed and exploited under capitalism as part of the proletarian class, an exposition that clarifies the relationship between anti-colonial and socialist revolutionary projects.

Then we get to the end, the last episode that covers chapters 26-33. Here we get Marx’s critique of the capitalist ideologue’s notion of primitive accumulation and his demonstration that the capitalist mode of production was founded on force: the individual and state-sanctioned thefts of land, the repression (including incarceration, whipping, branding, and execution) of the dispossessed, slavery, and colonialism. Along the way, Marx presents a brief but important summary/overview of the rise of capitalism and the potential rise of socialism, as well as some quick hints about what exactly revolution might entail—and how it relates to the reform proposed in chapter 10. Noting that Marx never relegated this form of accumulation to a bygone era, we go over some examples of how it shows up today and how it continues to be important to capitalism. Finally, Ford proposes that the reason Marx ends with a rather dull examination of a theory of colonialism is because he anticipated capital’s transition into imperialism.

Revolutionary critical pedagogy

Revolutionary critical pedagogy operates from an understanding that the basis of education is political and that spaces need to be created where students can imagine a different world outside of capitalism’s law of value (i.e., social form of labor), where alternatives to capitalism and capitalist institutions can be discussed and debated, and where dialogue can occur. It’s not just about critique, but about imagination and experiencing that we’re more than the skills capital demands, more than the commodity of labor-power. It’s about realizing that we’re not exchangeable. It’s a pedagogical project that can happen in different spaces (classrooms, streets, protests) and times (lunch breaks, classes, when the moon’s visible). It is theoretical and practical, contingent and necessary. [5]

Reading Capital with Comrades is, in my estimation, a manifestation of this pedagogy. It focuses on analysis, imagination, and the daily struggles of the international working class. There are other podcasts and videos and guides out there, but they’re generally academic or lacking a revolutionary perspective. They’re about understanding and analyzing. This podcast is about transformation. It’s about discovering that within capitalism grows the proletarian class that can abolish capitalism and, with it, class society as a whole. It’s organized around a revolutionary perspective, which means it embodies and spreads the belief in the necessity of revolution. Go listen to it today and I guarantee you’ll not only learn something new, but gain new insights on how to apply that new knowledge to the struggles of the day—the tactics, strategies, goals, programs, alliances, slogans, and more. and more importantly, you’ll be motivated to hit the streets. Go over to Liberation School today!

Notes

[1] Karl Marx, Capital: A critique of political economy (Volume 1: An analysis of capitalist production), trans. S. Moore and E. Aveling (New York: International Publishers, 1867/1967), 25-6.

[2] Brian Becker, “Theory and revolution: Addressing the break in ideological continuity,” Liberation School, September 28, 2016, https://liberationschool.org/theory-and-revolution-addressing-the-break-of-ideological-continuity.

[3] See, for example, Peter McLaren, Che Guevara, Paulo Freire, and the pedagogy of revolution (Lanham: Rowman & Littlefield, 2000).

[4] See also Derek R. Ford, “Making Marxist pedagogy magical: From critique to imagination, or, how bookkeepers set us free,” Critical Education, 8(9), 1-13.

[5] Marc Pruyn, Curry Malott, and Luis Huerta-Charles, eds. Tracks to infinity, the long road to justice: The Peter McLaren reader, volume II. Charlotte: Information Age Publishing, 2020.

Peter McLaren is Distinguished Professor in Critical Studies, College of Educational Studies, Chapman University, where he is Co-Director of the Paulo Freire Democratic Project and International Ambassador for Global Ethics and Social Justice. In 2005, a group of scholars and activists in Northern Mexico established La Fundacion McLaren de Pedagogía Critica to develop a knowledge of McLaren's work throughout Mexico and to promote projects in critical pedagogy and popular education. On September 15, 2006 the Catedra Peter McLaren was inaugurated at the Bolivarian University of Venezuela.

American Antipodes: Tales of Discord and Unity

By Jason Hirthler

A few weeks ago an image surfaced on social media. It featured three convergent triangles, their central nexus including parts of all three. Each triangle represented a prominent characteristic of what the right call, “Mask Nazis.” The first triangle represented the virtue signaler aspect of this group. Millions of social selfies feature individuals with their masks over their mouths, or lately their arms bandaged after their vaccine shot. The second triangle represented the patronizing element of the group, when they indicate they are “more informed and intelligent” than you. The final triangle represented the martyrdom mentality of the group, in which they claimed to be masking and vaccinating on your behalf, not theirs.

 

The Backstory

It is admittedly an amorphous and inexact thing to use the word, “right” to describe the community of people that would like the above diagram, versus the community of those who would revile it. But more than ever in modern memory the sides have been starkly divided. It was partially initiated by the Gingrich ‘revolution’ in the late 90s when Republicans adopted an attitude of intransigence and noncompliance toward their Democratic colleagues, an attitude sparked largely by a deep-seated antipathy and animus for Bill Clinton. Clinton had used his ‘triangulation’ model to successfully appropriate Republican policy positions and claim them as his own. This was part of Clinton’s effort to penetrate the deep-pocketed donor class that has previously been the province of the conservative right. It worked and Clinton shifted the Democrats away from a party that at least plausibly represented the working class toward one that served monied constituencies and retained only a patina of pathos for empty-handed workers. This led to the Republican revolt.

The presidency of George Bush further divided a once-collegial Congress and its national segments of popular support. The 2000 election scandal, 9/11, the Iraq War, Afghanistan, the 2004 election, climate change, the collapse of the housing market all provided blistering talking points for liberals and conservatives as they blamed one another for these traumatizing events.

The presidency of Barack Obama further polarized the left from right, when shrieking Tea Party zealots, in an eerie foretaste of resistance liberals, clamored for their guns, sure that the Hawaiian-born Obama was a closet Marxist Muslim scheming to infect America with theocratic socialism. But it was the election of Donald Trump that delivered the hammer blow to any thoughts of reconciliation. The Covid19 pandemic that followed at the end of the Trump era gave the citizenry fuel to continue the partisan bickering once Trump had been ejected from the Oval Office, to the delight of 80 million, the fury of 75 million, and the frustrated resignation of the rest. 

Now, Joe Biden has assumed the mantle of power, and opened his presidency by supposedly dashing off 72 revisions to Trump’s egregious policies. It’s all enough to convince even the most cursory observer that the left and the right are eternal enemies.

 

Perceptions of Fascism and Mutual Complicity

Searching Google’s text corpora through its Ngram Viewer reveals that the usage of the word ‘facism’ has seen a 100 percent rise this century in American English. This will surprise few, but questions of what fascism is and who embodies it will immediately trigger quarreling between left and right. For the liberal and left sides of the spectrum (they are not the same), Donald Trump is the de facto embodiment of modern fascism. For the right and libertarian side of the spectrum (they are not the same), fascism is better represented by censorious tech monopolies and the global public health apparatus that has led the battle against the coronavirus.

Could both sides have a point? Not if you ask either side. A recent poster on leftist Twitter warned of the dangers of dramatically dichotomizing the left/right ideological divide and argued that neither side had a monopoly on truth. Many readers liked a reply that dismissively claimed that “yeah, no, the right is categorically wrong on [just] about everything.”

But might it be true that neoliberalism, a class-based project to dismantle representative government, as described by David Harvey, is fascist at its core and animites Trump Republicans but alo Biden Democrats?

An article by Joshua Briond published by the Hampton Institute makes the interesting observation that, “The misunderstanding of fascism begins with the deliberate political positioning of [neo]liberalism as in opposition or an alternative to the fascist order.” This false opposition expects to see an older, imagined fascist order (principally Nazism or Italian fascism with its telltale nationalistic trappings) rather than what some describe as a corporate fascist order that exists now in less visibly overt fashion.

As Briond continues, “It has never been more apparent that liberal democrats are the stabilizers and upkeepers of fascist rule--who exist to provide an illusion of “opposition” to the material actualities and consequences of liberal democracy, western capital(ism), and the white power structure at-large--while actively upholding the neoliberal fascist order and inhibiting even the slightest possibilities of progress. Left radicals, or anyone who has divested from bourgeois electoralism, are constantly punched down on and condescended to for daring to demand more than mild concessions (“reforms” that’ll just be poked, prodded, weakened and rendered obsolete the moment the next Republican gets into office) and milquetoast, uninspiring, career-imperialist Democrat candidates.”

“The White liberal differs from the white conservative only in one way: the liberal is more deceitful than the conservative. The liberal is more hypocritical than the conservative. Both want power, but the white liberal is the one who has perfected the art of posing as the Negro’s friend and benefactor. And by winning the friendship, allegiance, and support of the Negro, the white liberal is able to use the Negro as a pawn or tool in this political ‘football game’ that is constantly raging between the white liberals and white conservatives.”

-        Malcolm X

 

Briond here unmasks the quiet complicity of liberals in the stabilizing of corporate fascism. This is partly owing to the fact that Boomer liberals, a huge contingent of the political active, see the values they sometimes bravely supported in the tumult of the Sixties--anti-racism, anti-war, anti-establishment--have been enshrined or otherwise spun by the establishment, cleverly enough to convince most liberals that their original war has been won. After all, we’ve had a black president, the #MeToo movement has outed countless misogynists in positions of power, gay rights are further along than we’d ever have imagined before Stonewall, and a new generation of Social Justice Warriors are manning the barricades of bigotry by the day.

Yet look at the subtlety with which an imperial capitalist establishment has incorporated these elements. Racism is alive and well. Blacks have a penny in a jar for every dollar in the calf-skinned wallet of a white man. Obama was only elected by internalizing the hegemonic ideals of establishment ideology. Jennifer Matsui notes how the #MeToo movement diverts attention from institutional foundations of sexism and retrains our focus on individual cases, which can be profitably resolved without addressing the larger structural barriers to equality of the sexes. Indeed, gays have made progress, but they are embraced by a corporate world that merely sees another wallet to mine. It makes no difference to WalMart whether the man or woman in the checkout line is LGBTQ+ or a racist cis homophobe. A dollar is a dollar.

What we see here is that the imperial establishment will actively co-opt any value set that does not meaningfully threaten its bottom line. If profits are unaffected, or if new revenue streams can be viably pioneered, a popular or trending movement will be absorbed by the corporate facist establishment for just that purpose.

 

Obscure and Abjure

This co-optation is mirrored in the identitarian politics that fuel the left-right divide and consume so much activist fuel. In the drafts for a lecture series that cultural theorist Mark Fisher was to give before his suicide in 2017, he unearthed the sinister root of the left-right war: it buried class as the bedrock subjugation on which all other forms of oppression were built.

“In disarticulating class from the identitarian struggles of the day, capitalism no longer appeared to be the enemy. We were, instead, all too prone to impotently turning on one another.”

He anticipated the lynch mob mentality of social media whose current dimensions Fisher himself might find unimaginable: “As individuals squabble over who has the most privilege on Twitter, for instance, turning on each other, the true enemy — capitalism itself — is left completely off the hook.”

This regrettable disarticulation of class leads well-intentioned citizens on left and right to battle over identity gains that, while often majestic and necessary, will doubtless founder on the shores of economic inequality. They do not cut into the profit potential of the monolithic imperial system that underpinned the identitarian subjection in the first place.

 

Undervalued, Overlooked

Briond returns to drive home this point about liberal complicity even as the state undermines the communities it campaigns on behalf of: “The fact that so much state-sanctioned violence, political repression, mishandling and neglect of the most marginalized--especially incarcerated, immigrant, and houseless populations--in the face of COVID-19, an ongoing housing crisis, unemployment, and economic turmoil, is happening in “liberal” cities and cities led by Democrats nationwide, should very much inform our understanding of the situation at hand.”

It is no small thing to point out that liberals typically have what appears to be a naive faith that the government cares about them, prioritizes their health above profits, that Big Pharma does the same (at least in times of crises), and that their cherished mainstream media would not knowingly deceive them. This despite the volumes of evidence that the government and media have wittingly lied to and misled populations for decades. (See Taking the Risk Out of Democracy and Manufacturing Consent for foundational works on media bias in favor of corporate interests.)

This almost surreal and childlike trust in the good intentions of government is reminiscent of Josef K., in Franz Kafka’s The Trial, who when arrested without apparent cause is relieved to finally have an opportunity to address himself to the chief inspector, fully confident this is a reasonable man with whom he will have a reasonable conversation, quickly resolving the misunderstanding of his arrest. The conversation quickly reveals to K. the confounding absurdity of the apparatus in which he is ensnared.

One might suspect this naive faith is the consequence of, as journalist Cory Moringstar has said, the monetization of left-liberal activism since the untutored riot of the Sixties. After which capital rightly surmised that activism ought not to be suppressed but co-opted. Hence the explosion of NGOs and their role as a kind of para-state reifying the conditions of the corporate state. Liberals have too much skin in the game to meaningfully resist. A rhetoric of empathy eases them into compliance.

 

The Invisible Horizon

Add to this domestic squall the almost incomprehensibly vast horizon of foreign aggressions perpetrated by a U.S. establishment whether led by Democrats or Republicans. Hence a scenario arises with Donald Trump repeating conjuring nationalistic and racist tropes reminiscent of the great fascist scourges of the 20th century, while at the same time the lockdown regimes cheered on by liberals and perpetrated by western governments in the name of public health have come to mirror characteristics of what one might call ‘public health fascism’ or ‘medical tyranny.’ In a further irony, Trump appeared to express a desire to continue to promote imperial hegemony and capitalist exploitation through the less public apparatus of drone war and special forces, much like Democrats have done.

“I will say then that I am not, nor ever have been in favor of bringing about in any way the social and political equality of the white and black races, that I am not nor ever have been in favor of making voters or jurors of negroes, nor of qualifying them to hold office, nor to intermarry with white people; and I will say in addition to this that there is a physical difference between the white and black races which I believe will forever forbid the two races living together on terms of social and political equality. And inasmuch as they cannot so live, while they do remain together there must be the position of superior and inferior, and I as much as any other man in favor of having the superior position assigned to the white race.”

-        Abraham Lincoln, debate with Stephen Douglas, Sept. 18, 1858

 

End Games

If both left and right have been in some sense co-opted by the subtle ideology of the neoliberal establishment, is there not now reason to at least temporarily shelve the policy disputes that animate their hatred of one another, in the service of a collective effort to deny the realization of an authoritarian plutocracy as described above? Set aside the horizontal perspective of a left-right war and consider the world from the verticality of a top-down class war, that missing ingredient Fisher perceptively identified.

Yet the human urge to dichotomize and demonize is almost uncontrollable in our modern moment. Each side sees the other as a herd of rule breakers: conservatives break all the pandemic rules established to keep people safe; but in obeying these rules, liberals trash the bill of rights. In spite of, or amplified by, the relentless efforts of advertisers to sound social rallying cries meant to bring people together (while simultaneously opening their wallets), there now exists a continental divide between two halves of the country. It is a yawning crevice not likely to be mended by an American grit Bruce Springsteen Jeep commercial claiming that “the very soil we stand on is common ground,” as though sophomoric platitudes penned by 25-year old copywriters will heal us (but we can dream). Efforts like these only illuminate the abyss.

 

Violating the Myth

This is this collective void—a void of collective spirit—that Fisher laments. He argues that perhaps the ultimate subjugated group is “group consciousness,” that prevents the collective from seeing the totality of the system at large—capitalism—while at the same time being too divided to propose a full-scale replacement system.

As part of Fisher’s solution, he proposed “implementing a counterlibido to capitalist desire — a postcapitalist desire.” He was principally interested, “in the ways that radical political messages could be smuggled into collective consciousness through popular culture.” Considering that popular culture is where huge swathes of common opinion tend to coalesce around cultural figures and trends, it is an interesting proposition. After all, one simply can’t compete at the level of invective--the assembled armories of the mainstream media are too plentiful, ranged too far and wide, and are too able to actively suppress counter-narratives. And artificial cultural tropes spawned by Madison Avenue only salt the wound.

But what if Michael Jackson had been a communist? What if Elvis had befriended Castro? What if more films smuggled into the cinema the anti-consumerist manifesto of Fight Club? Could a graphic novel whose hero was a BIPOC socialist gain traction? One would expect the blind avarice of corporate capitalism to allow these ideas so long as the product produced significant return on investment. A recent graphic novel called The Ministry of Truth mines the deep vein of discontent with American media-propagated mythologies. It proposes that belief has more to do with reality than fact, a theme that is both comical and somehow true. It makes one think of how much more effective fiction might be than invective in a post-truth world.

Such works are at least potentially profitable avenues of discovery, their potential guided by their profit. (You see how even the language is co-opted.)

Paradoxically it seems to be the hidden factor of class that inhibits social cohesion around a narrative of collective uplift. As author John Steppling (frustratedly) noted on his excellent podcast Aesthetic Resistance, propaganda cuts across class lines. Workers are often hugely skeptical of MSM storylines. Haute bourgeoisie, white, liberal, educated professionals tend to buy the official line uncritically. A large up-from-below shift in consciousness, from individuated consumer desire to a potentially militant desire for collective prosperity, would doubtless frighten the haute bourgeoisie and elite capital into the kind of concessions obtained in the New Deal era. It has often struck me as not categorically necessary to take power--and that often wielding power beyond the official precincts is not a bad place to be. To be pitted against overwhelming odds is also of course the root scenario of great fiction.

Someone whose name I’ve forgotten once perceptively noted that communism out of power is galvanized by a collective vision that has a clear enemy that must be toppled for that vision to be realized. Once they’ve taken power, the original force of will continues for a time and produces great positive change, but as one generation slides into the next, the militancy and urgency of that original class consciousness bleeds out, lacerated by the very surplus it distributed. The material lived experience of the next generations is simply different than the original generation. The revolutionary urgency fades as a kind of bureaucratic and defensive mentality ascends. What is gained must be defended rather than gained.

One sees the same dynamic at work in capitalist societies. Small fledgling entrepreneurial businesses, always a few weeks away from running out of money, produce tremendous innovations in different industries and roar into market share and wealth on the backs of their inventions. But once they are market leaders, their entire attitude changes: they become principally interested in defending and growing market share, not through innovation, but through the mass dissemination of their original invention. They begin to act as border guards, patrolling the limits of their empire, ready to acquire and absorb any entrepreneurial challengers to their dominance. They become the staid, status-quo establishment they once sought to overthrow.

It is the same with politics. The principled antiwar activists and civil rights fighters from the Sixties made inroads into the national consciousness and won concessions from the establishment, but were then absorbed into it, undergoing a transformation that eventually spat out those longhairs and militant marchers as comfortable liberals who merely rehearsed a well-memorized lexicon of labor-friendly rhetoric, while the machinery of exploitation they once abhorred marches on under cover of the co-opted language of progressivism.

And so, staying out of power is perhaps a way to avoid the corruptions of power and retain the power of first principles, a persistent vital threat to authority, which must ultimately acknowledge that its power is, at best, nominal.

In that light, a bottom-up class consciousness aiming at collective prosperity could isolate the fake partisanship of the neoliberal duopoly as a permanent enemy of the people, exerting a permanent pressure and threat against it that would force the kinds of vast concessions necessary for it retain even a semblance of power. It would have to be a permanent threat in a way that taking power undoes. And perhaps that class consciousness is best transfused into the popular mind through scripts rather than screeds, drawn stories instead of funded studies. And best perpetuated by a marginal class far from the precincts of power, not the “rogue” vehicles sold to bourgeois families but rogue narrators wildly at odds with the fictions pumped out of the imperium. Apolitical and peripheral—a strange place to pen an origin story of revolution. But maybe not so strange in a cultural wasteland overrun with mainstream half-truth.

After all, until the war of the top against the bottom is recognized and the diversionary spectacle of right-left combat is set aside, we will continue on a horizontal plane, never climbing in metrics of prosperity or equality. Only by recognizing the ladder of prosperity has been kicked away—supposedly for our benefit—will we begin to invoke the “great weapon” of mass dissent, which is the hinge point of an awakening world.

 

Jason Hirthler is a writer, social critic, and veteran of the media industry. He has published widely on the progressive left including at Dissident Voice, The Greanville Post, and CounterPunch. His latest essay collection is The Conquest of Reality.

Automation Represents the Second — Not ‘Fourth’ — Industrial Revolution: Just as the First Necessitated Capitalism, the Second Necessitates Socialism

By Ted Reese

Republished from the author’s blog.

Humans have longed to be free from toil. The Greek poet Antipater, a contemporary of the Roman statesman Cicero, welcomed the invention of the water mill, which worked “without labour or effort”, as the foundation of a “Golden Age” and the liberator of slaves.

Now in the epoch of late-stage capitalism, after a long and painful evolutionary road, the possibility of a ‘post-work’ world — with the ongoing development of robotic machinery, artificial intelligence (AI) and other forms of increasingly sophisticated automation — seems like a tangible reality. Decades of relatively small, quantitive innovations (with computing power, for example, tending to double every two years) have led up to a point now promising huge qualitative technological leaps.

At the same time, the global workforce has been increasingly ‘deindustrialised’ — moved from manufacturing to services. The proportion of manufacturing workers in the total workforce in the US fell from 26.4% in 1970 to 8.51% in 2018.[2] Even Latin America and Sub-Saharan Africa have been deindustrialising in the past decade, from a much lower starting point than Asia.[3] Whereas industrialisation peaked in western European countries at income levels of around $14,000, India and many Sub-Saharan African countries appear to have reached their peak manufacturing employment at income levels of $700 (both at 1990 levels).[4]

As McKinsey Global Institute Director James Manyika said in June 2017: “Find a factory anywhere in the world [our emphasis] built in the past five years — not many people work there.”

The ‘fourth’ industrial revolution?

The bourgeois (capitalist) narrative trumpets the automation revolution as the ‘fourth’ industrial revolution.[5] Is this accurate?

The evolution of production is a process of developing man’s mastery over nature, of harnessing nature to serve our needs. New technologies give rise to new needs. For centuries — comprising the primitive communal, slave-owning and feudal systems — manual labour determined the technological basis of society. As the continual improvements and specialisations of the implements of labour reached their limits and slavery and feudalism became fetters (restraints) on the further development of the productive forces (technology and humans) as a whole, mechanisation (machine-aided production) necessarily replaced manual labour. Man was no longer the source of power which wielded the implements of labour.

Consolidating capitalist relations of production, this was the first industrial revolution — it marked a radical change in the technological mode of production, i.e. the mode of combining man and technology. Where man had controlled and wielded the inanimate elements of work, machines now dictated the inputs of man and relieved him as, in Marx’s words, “chief actor”;[6] but, in creating a division of labour, did not free him. “The hand tool makes the worker independent — posits him as proprietor. Machinery — as fixed capital — posits him as dependent, posits him as appropriated.”[7]

Dominant versions of history tell the story that — since it was the most obvious contrast between machine production and the handicrafts and ordinary manufacture of small ‘cottage industry’ workshops — the upgrade of the steam engine made by Scottish engineer James Watt around 1775 was the fundamental catalyst of the first industrial revolution. By extension, it was considered the primary factor behind the rise of British capitalism and the ensuing industrial and economic dominance of its Empire. All thanks to the supposed individual genius of Watt (or was it his ‘Britishness’?).

This is an example of idealism, the theory that man’s ideas or ever-improving rationality determine the course of history. Marx’s method of dialectical materialism — that history is driven by ongoing conflict or interaction between material and social forces — enables the understanding of history per se, rather than individual versions of it. (Indeed, it also explains man’s ever-improving rationality.) That it was Watt who made this innovation is merely a ‘historical accident’ — if he had never been born someone else would have realised this inevitable evolutionary development.

Behind this ‘accident’ lay the driving necessity to develop machinery and liberate industry from the confines imposed by nature in terms of a power source. The development of steam power removed the reliance on water power and therefore enabled industry to be moved to other locations more freely. With steam power, the primary factor became access to coal, the source of the energy needed to generate steam, which in turn enabled greater access to coal. With the development of electrical power, industry was further liberated, and has therefore invariably moved to wherever the cheapest labour can be found.

The origins of the steam engine can actually be traced back to the ancient Greek mathematician Hero of Alexandria. Within a system of slavery, though, it could not be utilised. Marx therefore argues:

“The steam-engine itself, such as it was at its invention during the manufacturing period at the close of the 17th century, and such as it continued to be down to 1780, did not give rise to any industrial revolution. It was, on the contrary, the invention of machines that made a revolution in the form of steam engines necessary. As soon as man, instead of working on the object of labour with a tool, becomes merely the motive power of a machine, it is purely accidental that the motive power happens to be clothed in the form of human muscles; wind, water or steam could just as well take man’s place.”[8]

In his 1967 book Era of Man or Robot? The Sociological Problems of the Technical Revolution, Russian Soviet philosopher Genrikh Volkov writes that what made an industrial revolution for Marx

“pivoted on finding the correct methodological approach. His examination focused on changes in the joint working mechanism and the combination of the inanimate and human elements of the process of production. Whether the machine is driven by an animal, a man or steam, Marx showed, is immaterial. The source of power, being part of the machine, only serves the system of working machines.”[9]

What is defined as the second industrial revolution by bourgeois scholars was therefore merely the ongoing development of the first. Taking place in the decades before World War I, it saw the growth of existing industries and establishment of new ones, with electric power enabling ever-greater mass production. Major technological advances included the telephone, light bulb, phonograph and the internal combustion engine.

The ongoing digital revolution — with the emergence of digital record-keeping, the personal computer, the internet, and other forms of information and communications technology — is considered to be the third industrial revolution. This is, perhaps, more arguable. The instruments described certainly amplify man’s mental capacity. But the digital revolution is a technological revolution and actually part of the automation revolution; not an industrial revolution by itself:

“Mechanisation begins with the transference to technology of basic physical working functions, while automation begins when the basic ‘mental’ functions in a technological process actually materialise into machines. This becomes possible with the appearance in production of supervising, controlling or programming cybernetical installations.”[10]

The productivity of machines is slowed down by the physiological limits of human bodies, and so automation becomes necessary; man is increasingly excluded from direct production and now works alongside fully mechanised machines, calling forth a radical change in the man-technology relationship. As Marx said of automation:

“Labour no longer appears so much to be included within the production process; rather, the human being comes to relate more as watchman and regulator to the production process itself.”[11]

This therefore means that capitalism “works towards its own dissolution as the form dominating production,”[12] says Marx, since capital’s exploitation of human labour is the source of profit and exchange-value (the worker keeps less value than they create, with the surplus value appropriated by the capitalist and realised as profit through commodity sales).

The point of automation, therefore, says Volkov,

“should be to remove the contradiction between the inanimate and human elements, between man and machine, to break the shackle that made man and machine a single working mechanism, to act as Hercules setting Prometheus free to perform his great deeds. Potentially, automation can enable man to become Man with a capital letter, and the machine to become Machine in the full sense of the word. Freedom for man’s development is, at the same time, freedom for technological progress.”[13]

Defining automation

In Automation and Social Progress (1956), English socialist Sam Lilley defined automation provisionally as “the introduction or use of highly automatic machinery or processes which largely eliminate human labour and detailed human control”.[14]

The term is of course applied to a very broad field ranging from semi-automatic machinery to automatic factories. These are qualitatively different notions and so must be understood carefully. Volkov writes:

“Semi-automatic technology (semi-automatic machine-tools and lines, so-called cyclic automatons) represents a transitional form from ordinary to automatic machines. In this form, ‘automation’ is usually affected by mechanical means without, as a rule, recourse to cybernetical devices. The worker is still directly included in the process, which he supplements with his nervous system, intellect and, partly, muscular energy (loading and unloading of machines). At this stage, the new technology does not yet constitute automation proper and lacks its most characteristic features. As a matter of fact, semi-automatic technology stretches to the limit the adverse aspects of mechanisation by simplifying things still more, robbing working operations of all their creative content and contributing to their further fragmentation.”[15]

Automation proper can therefore be subdivided into three stages:

1. Initial or partial automation (separate machine-tools fitted with programme control, separate cybernetically controlled automatic lines). Here, the worker has relative freedom of action. They are included in the process only in so far as their duties include the overall supervision of operations, maintenance and adjustment of the machines.

2. Developed automation, e.g., automatic factories equipped with overall electronic control of all production processes, regulation of equipment, loading and unloading, transportation of materials, semi-finished and finished products. In this stage of automation the worker takes no direct part in the production process.

3. Full automation, which ensures automatic operation of all sections of production, from planning to delivery of finished products, including choice of optimum conditions, conversion to a new type of product, and auto-planning in accordance with a set programme. The planning of production as a whole and the overall control of its operation are also to a considerable extent transferred to automatic installations. “Automation of this kind is equivalent to automatic production on the scale of the entire society,” says Volkov. “Here, not only the labour of workers, but that of technicians and, to a considerable extent, of engineers as well, is excluded from the direct technological process. This does not mean, of course, that such work disappears altogether. It is only shifted to another sphere, becomes more creative and closer related to scientific work.”[16]

Base and superstructure

Under capitalism in the first part of the 21st century, we are still a fair way from achieving a singular fully automated system of production (The production process includes the transport of commodities to the point of sale/consumption, so workers who transport commodities (such as Deliveroo and other courier drivers) and check-out/till-point workers add value to a commodity. Drones, autonomous vehicles and self-serving tills are therefore automating the last stage of production.) That does not mean we are not moving relatively rapidly towards that outcome or witnessing an industrial revolution. McKinsey and Co expects “the near-complete automation of existing job activities” somewhere between 2060 and 2100, with the “most technologically optimistic” scenario putting the date at 2045.[17]

The first industrial revolution began before and necessitated the rise of capitalism (the printing press being the first generalised example of machine-aided mass production), just as the second begins before and necessitates the rise of socialism.

Marx recognised that the technological-economic base of a society determines its political and class superstructure. (Although the two of course interact and influence each other, the former dominates.) An industrial revolution has far-reaching consequences that go beyond the framework of technology and even beyond that of material production.

The first affected the character of labour (manual to mechanised); social structure (artisan and peasant turning into worker/proletarian);[18] the correlation of economic branches (agriculture being supplanted by industry); and, finally, the political and economic field (capitalist relations superseding feudal relations). Volkov spells out the most characteristic features of the second industrial revolution.

1) The production of material wealth has a tendency to turn into fully automated production “on a society-wide scale”. The second industrial revolution therefore “marks the completion of the establishment of industry”. At first, large-scale machine industry had a relatively limited area of diffusion, having taken the place of handicrafts and ordinary manufacture. But with the second industrial revolution, “industrialisation tends to spread also to the whole of agriculture, beginning with mechanisation, followed by comprehensive mechanisation and, eventually, by automation. Industrialisation is spreading to house-building, distribution, the community services (eg public catering) and even intellectual, scientific work. In this way, industry becomes the universal form of producing material wealth.”

2) While the first industrial revolution was local in character, being limited to a few developed European countries, the second industrial revolution “tends to involve all the countries of the world” as newly industrialising countries begin by installing the most up-to-date industrial equipment involving comprehensive mechanisation and automation. “This presents features of the first and second industrial revolutions at one and the same time. Consequently, the second industrial revolution is global in character, laying the groundwork for a subsequent economic and social integration of nations.”[19] (Our emphasis .)

3) The modern industrial revolution leads to substantial structural changes in the various spheres of social activity. Because of the ever-decreasing need for manpower for material production, scientific production increases both quantitatively and qualitatively and tends to assume priority over the direct production of material wealth. “Hence, science is the helmsman of the modern industrial revolution.”[20]

4) The dominant feature of the automation revolution concerns its social implications. As we know, the first industrial revolution led to the consolidation of capitalist exploitation. Large-scale industry spelt wholesale ruin for artisans and peasants, longer working hours, intensification of labour and narrow specialisation (the breaking down of the production process into a series of repetitive, monotonous tasks). In contrast, the modern industrial revolution in the socialist nations “leads to a shortening of working hours, an easing of labour, a modification of its nature (work becoming more creative and free), and to the elimination of the essential distinctions between town and countryside, and between mental and manual labour. While yielding the industrial basis for an abundance of material wealth and to distribution according to need, it also opens up possibilities for unlimited spiritual improvement of man’s personality.”

Volkov adds:

“The second industrial revolution resolves the contradiction between the machines and those who operate them, i.e. the contradiction within the joint working mechanism. By completing the automation of production, it paves the way for the implementation of the principles of socialist humanism in society. Hence, the very logic of the second industrial revolution strengthens man’s personality and humanism.

“In capitalist countries, however, this logic and the above-mentioned features of the second industrial revolution contradict the very essence of the relations of exploitation. All the same, mechanised labour gives way to automation, the antithesis between mental and physical labour tends to disappear. And the cultural and technical standard of the workers tends to rise. Substantial changes also occur in the social structure and in the relation between the various economic branches. In other words, many of the essential elements of an industrial revolution are distinctly on hand.

“The fundamental difference between the revolution in capitalist countries and its counterpart in the socialist states consists in its leading to the breakdown, [our emphasis] instead of the consolidation, of the existing relations under the conditions of the private ownership of the means of production. The modern industrial revolution has strained to the utmost all the contradictions of capitalism…. It does not reform capitalism. Instead, it creates the material preconditions for a social revolution and paves the way for the eventual replacement of capitalist relations of production by communist relations.”[21]

The automation revolution cannot be consummated under capitalism — socialism must be established to finish what capitalism started.[22]

The technological determinists who see automation as the ‘fourth’ industrial revolution do not put the development of technology in its proper socio-historical context, but instead in isolation from the human component of the productive forces. They fail to see “the genuine dialectics [interactions] of the forces and relations of production, [and] deny the inverse influence of the relations of production on the productive forces and the development of science and technology”.[23]

Recap

To summarise: over many centuries, manual labour determined the technological basis of society. The technological mode of production, the mode of combining inanimate and human elements, was subjective.

The next stage, paved by the specialisation of implements in manufacture, began when the main working function — control of partial implements — of the ‘living mechanism’, the worker, transferred to the mechanical mechanism, the machine. From human-inanimate, the working mechanism became inanimate-human. The technological mode of production became objective and labour became mechanised. This is then the first industrial revolution.

Finally, the third historical stage in technological development is ushered in by automation. The working mechanism becomes fully technical and the mode of combining man and technology becomes free and labour itself is automated. This then is the second industrial revolution.

Marxists therefore reject the bourgeois definition that posits the automation revolution as the fourth industrial revolution.

Towards a Single Automatic System

The maturity of technology that socialism will inherit in the 21st century means that the problems of planning associated with the 20th century Soviet Union will be much easier to overcome. (Indeed, in hindsight it is arguable that the Bolshevik Revolution of 1917 proved to be somewhat ‘premature’, given that the Bolsheviks thought capitalism was entering its final crisis at that time.)[24] Thanks to contemporary computing power, ‘big data’ and stock coding, the dominant ‘command and control’ military style planning that overlooked the finer details is no longer necessary.

As Volkov writes:

“Let us anticipate the future and suppose that it has attained its zenith and that its characteristic features… have reached full development. We shall then have a society with fully automated production of material wealth, ensuring abundance. Such production will form a Single Automatic System which, for the sake of maximum efficiency, will incorporate all the branches of industry and agriculture, centrally controlled according to a single plan.

“From the social point of view, this will be a single society, because there will no longer be any workers or peasants previously associated solely with physical labour, and because the distinction between mental and manual labour, and between town and countryside, will have vanished. Creative work incorporating intellectual, emotional and manual activities will predominate. The life of society will be governed by the laws of free, instead of working, time, and so on.”[25]

The direction of history towards turning world productivity into a Single Automatic System shows that the final stage of socialism before the higher stage of communism is a de facto single world state. To get there each nation-state obviously needs to become socialist, with its own governing structure and centrally planned system working towards full automation in that country. A Communist International would be required to oversee development and trade between each socialist state — making sure, for one thing, that the plan incentivises the sharing of technologies and material wealth (including human resources) — which would act with the same semi-autonomy in relation to the International as a region of a country does to its central government or a state to federal level (or a local soviet to its regional soviet, and so on).

As this system develops, the Single Automatic System and a de facto one-state world would come into being, with borders being rejected as fetters on productivity — there being no transfer of ownership when it comes to trade in a socialist political union, anyway — and individual nation-states withering away in all but regional name.

We can see then that, whereas capitalism in the long run has a historically centralising tendency, socialism in the long run has a historically decentralising tendency. This then is the path to a borderless, stateless world, not the fantasy anarchist one, which, with its desire to introduce federations of fully autonomous communes, would effectively introduce new borders and undermine internationalism. The necessary aim of communism is to unite — to un-divide — the working class and humanity as a whole.

Conclusion

The essential point that must be grasped about automation is that it is abolishing the source of profit and exchange-value, i.e. capital’s exploitation of commodity-producing labour. This process is not reversible. Innovation and the tendency for machinery to grow relative to labour continues throughout history, under any mode of production. Under capitalism, the process is driven by the needs of capital accumulation.

Commodity-producers must continually expand production to overcome the inherent contradiction contained in the commodity: it is both a use-value, a utility; and an exchange-value, containing surplus value and sold for profit. The quicker and more abundantly commodities are made, the less labour, exchange-value and therefore profit tends to be contained in each commodity, compelling the capitalist to expand production yet further, only to continually intensify the contradiction. All production under capitalism is governed by this, the law of (exchange-)value.

This contradiction is also expressed in an overaccumulation of capital (a surplus that cannot be (re)invested profitably, resulting also in the equivalent surplus labour (unemployment)) and a contraction in economic output. This is at the same time an underproduction in surplus value. The necessary reaction for capital is to expand and cheapen the labour base and raise its productivity through innovation, only to increase the underproduction of surplus value in the long-run, since the amount machinery and capital employed tends to rise relative to the total surplus-value-producing labour employed.

Commodity-producers continually have to attract greater investment to turn a profit. As a company gets bigger, though, its costs get larger and more unsustainable, and so greater profits need to be generated than before (hence the dominant tendency towards the ever-greater monopolisation of industry, for economies of scale (efficiency)).

Since wages eat into thinning profit margins, expenditure on wages must be slashed. Robots do not need toilet/rest/lunch breaks, sick or holiday pay, and are therefore much more productive and cheaper to employ. (There is no such thing as ‘technological unemployment’, though; people go unemployed when capital can no longer afford to employ them (so socialism, capable of permanent full employment, would take advantage of automated production by training and employing far more scientists, doctors, teachers, etc). Even police and soldiers, who do not produce surplus value and are therefore paid out of the surplus produced by commodity-producing workers, are increasingly being replaced by surveillance technology and autonomous weapons, since one effect of shrinking profit margins is shrinking government tax bases, at least in relative terms per capita.)

Innovation is necessary to continually raise the productivity of labour, to meet the demands of accumulation — only the size of the ever-expanding total capital eventually becomes too large for the ever-dwindling pool of surplus-value-producing labour to renew and expand. The underproduction of surplus value becomes insurmountable. The system comes up against a historical limit of accumulation and breaks down into barbarism, necessitating socialist revolution.[26] Indeed, interest,[27] GDP and general profit rates have all trended historically towards zero,[28] along with commodity prices.[29]

As with previous modes of production, the contradictions between the productive forces (the means of production) and the productive relations (the ownership of production) are being driven into irreconcilable conflict by sheer historical force. While this contradiction has always been expressed under capitalism by the private appropriation of the products of collective, socialised labour, it is now increasingly expressed by automated labour and a diminishing source of profit, tending ever-closer towards the self-abolition of the law of value.

Just as capitalism matured in the womb of feudalism through the concentration of industry, socialism has matured in the womb of capitalism through the further concentration and monopolisation of industry and the deindustrialisation, servicisation, automation and digitalisation of labour. The new technological-economic base demands a new, applicable superstructure; ie public ownership of the means of production; an all-socialist state (a people’s democratic republic); centrally planned production on a break-even basis; and the replacement of money by digital (non-transferable) vouchers pegged to labour time.

Indeed, fiat money is becoming more and more worthless — pound sterling having lost more than 99.5% of its purchasing power during its lifetime, for example. Worldwide hyperinflation is already on the horizon.[30]

The age-old arguments about which system works better, capitalism or socialism, are quite redundant — the answer has of course always been socialism, but the point that now has to be stressed is that, for the first time, socialism is becoming an economic necessity.

As Volkov concludes:

“As the mass of exploited manual workers decreases due to scientific and technological progress, particularly automation, the mass of exploited intellectual workers, i.e. white collar employees, engineers and scientists [who increasingly contribute to commodity production] also increases in reverse proportion (or even more rapidly)…[31]

“Capitalism in the age of automation increasingly turns the majority of the population into proletarians and, in doing so, creates all economic, social and political prerequisites for the system’s downfall.”[32]

Ted Reese is author of Socialism or Extinction: Climate, Automation and War in the Final Capitalist Breakdown.

The Commercialization of Music: How Rock Lost Its Roll

By John Mac Ghlionn

For years now, the world of hip hop has received a lot of attention. From Kendrick Lamar’s lessons on humility, to Cardi B’s damp nether regions, to Lil Nas X’s molestation of Satan, hip hop is very much alive.

The same, sadly, can’t be said for the world of rock. It’s thirty years since the release of two of the finest rock albums ever created: The Black Album, Metallica’s magnum opus, and Nevermind, Nirvana’s work of existential art. In fact, 1991 was very much rock’s year. Pearl Jam released Ten, another thoroughly exceptional album; U2 released Achtung Baby; R.E.M released Out of Time; and Dinosaur Jr. released Green Mind.

Fans of rock were spoiled for choice.

Thirty years on, rock music is on life support, or maybe it’s dead. Who knows? A more gifted writer would surely insert a joke involving Schrodinger’s cat, but we have more pressing matters to discuss.

What happened to rock music? Well, to answer that question, one needs to ask another question: what are the ingredients needed to make great rock music?

Originality is a must.

Sadly, musicians are no longer awarded for originality. Today, as I have written elsewhere, an artist is more likely to be judged on the quality of their video, rather than the quality of their music.  Quality music takes time to write. Could the likes of “Sad but True” and “Nothing Else Matters,” two of the finest rock songs ever written, thrive in today’s market?

Perhaps, but I have my doubts, and these doubts are justified.

This is the attention economy, and our attention spans continue to shrink dramatically. To truly appreciate the artistry of a band like Metallica requires dedication and commitment. Most importantly, it requires a level of deep concentration. No distractions, just you and the band. Interestingly, songs are now well over a minute shorter in duration than they were two decades ago.

Furthermore, rock music requires an element of roguishness. The history of rock is replete with stories of musicians doing the wildest of things. Mötley Crue, Black Sabbath, Guns N Roses, to name just three bands, had reputations that preceded them, and these reputations, along with the music, helped cement their legacies.

Now, though, a “bad” reputation is no longer desirable, nor is it permissible. In March of this year, Mumford & Sons’ Winston Marshall announced that he would be stepping away from the band. Why? The banjoist praised a book authored by Andy Ngo, a controversial cultural commentator.

Today’s culture is tame and lame, and that’s a genuine shame.

However, there is also another factor at play, and it involves a dilution of authenticity. Let me explain.

In the world of rock, 1994 was the year things really started to change.  A handful of multinational companies took control of the music industry. Interestingly, the likes of Sony and EMD, two of the biggest players in the music industry, also had very close ties with the movie industry. All of a sudden, suit and tie executives were using different metrics to judge music.

In the animal kingdom, mutualism describes a type of mutually beneficial relationship between organisms of different species. By the mid-90s, mutualism was an integral part of the entertainment industry, with music and movies, and to a lesser extent TV, engaged in a symbiotic, commercially driven romance.

In 1995, Batman Forever became the highest grossing movie of the year. Of all the song’s to feature on the movie’s soundtrack, U2’s Hold Me, Thrill Me, Kiss Me, Kill Me was by far the most popular. Though it’s a fantastic song in its own right, it blurs the line between pop-rock and pure rock. Nevertheless, the success of the movie helped the song, and vice versa. This was commercial mutualism in its purest form. Movies and music had always enjoyed a relationship, but now they were inextricably linked.

However, what was good for profit wasn’t necessarily good for authentic artistry. The mid 90s, I argue, was when authentic artistry began to wither away.

It’s important to remember that moves like Mission Impossible (1996) and Independence Day (1996) were made with an international audience in mind.

This explains why soundtracks had a manufactured, generic sound. Nuance, the very thing that bands like Metallica and Pearl Jam prided themselves on, was rendered redundant. As music is a cultural carrier of sorts, it became much easier to sell movies with “safe” soundtracks.

The mid 90s also saw the explosion of manufactured pop groups; The Backstreet Boys, N-Sync, and The Spice Girls started to dominate the musical landscape. At the same time, the dilution of rock music continued. Bands like Sum 41 and Good Charlotte arrived on the scene, and it wasn’t long before they, along with Blink-182 and Green Day, became the representatives of rock. The unkempt rock stars of the late 80’s and early 90’s were replaced by young men who could have easily formed boybands of their own.

Yes, genuine rockers still existed, but the purification process was in full effect. A band like System of a Down, as popular as they were (and still are), simply couldn’t compete with Maroon 5. This was the age of colorful clothing, rollerblading, and Tamagotchis. Such inanity was incompatible with angst ridden lyrics. It became far more profitable to sing about generic things like “hooking-up” and finding “the one.” Why be serious when you could be silly?

Shows like Friends and The Fresh Prince of Bel Air dominated the airwaves, and movies like Dumb and Dumber and Happy Gilmore lit up cinema screens around the world. This was silly-season, and in many ways a negation of the early 90s, when the rawness of rock music truly resonated.

The erosion of rock music’s authenticity carried on from there. With the arrival of Snowpatrol and Nickelback, rock came in the form of catchy, radio-friendly tunes. Then, in 2005, with the creation of YouTube, the commercialization of music was complete. Videos now mattered just as much, if not more, than the music itself.

Some 15 years later, what are we left with?

Whatever it is, it’s nothing like 1991. Of course, rock music can still be found, but it’s a pale reflection of what it once was. If in doubt, just ask Winston Marshall, a man who had the audacity to read a book.

Dialectics of Hope

(Photo: Ekaterina Bykova/Shutterstock.com)

By Yanis Iqbal

The situation of the world is grim. Decades of neoliberalism - marked by the privatization of social life, deregulation of markets, increasing income inequality, labor flexploitation - has finally culminated in a politically regressive wave of right-wing resurgence. What we have now is “neoliberal fascism” - a new social formation in which the principles and practices of a fascist past and neoliberal present have merged, connecting the worst dimensions and excesses of neoliberal capitalism with the fascist ideals of ultra - nationalism and racial supremacy. Thus, in contradiction with the Right’s populist discourse, brutal processes of surplus-value extraction still occur; it is just that they have been politically re-packed through the use of archaic religio-cultural symbols to whip up mass hysteria against manufactured enemies.

The rise of the Right reflects the relations of forces in today’s world. With the technocratization of the state and party as mere appendages of neoliberal regulation, the scope for alternatives within electoral competition was drastically reduced. This led to an inter-party consensus on neoliberal orthodoxy. In this way, parties were reduced to different shades of the same economic policy with slightly varying promissory propagandas. Electoral competition, therefore, was exponentially abridged to signify a process through which people could choose different parties, all geared towards imposing austerity packages. Aijaz Ahmad calls this phenomenon the emergence of “mature liberal democracy in the neoliberal age” in which competing parties “function as mere factions in a managing committee of the bourgeoisie as a whole”. 

In a context like this - characterized by a shift in the balance of forces within the state in favor of the bourgeoisie and the installation of “policies without politics” - many people on the Left are understandably pessimistic about the prospects for socialism. The primary question reverberating loudly through the terrain of struggle is this: what grounds do we have for continuing the hard labor of sustaining a revolutionary movement in highly adverse conditions? Insisting on the indispensable presence of hope is perceived as playing with fire. However, hope is what we need. Without hope, there is no possibility of sustained engagement in a revolutionary movement. Moreover, hope for a radical re-constitution of existing societal conditions is present in the very movements of capital. In other words, we need to discover the material determinations of hope in its present mode of existence as a hidden potentiality and turn it into actuality through conscious revolutionary action.

 

The Origins of Capitalism

A highly schematic look at the origins of capitalism helps us to ground hope in a material soil. The present system we have was not a result of the operation of quasi-supernatural forces. Rather, it was the outcome of a (continuing) conflict between the logic of capitalist accumulation and other logics stemming from the resistance of social forces that suffer the effects of such economic processes. The separation of the direct producer from the means of production, the consequent transformation of labor power into a commodity, and the concentration of the means of production in the hands of the buyer of labor power were the contingent results of concrete antagonisms and social struggles. The interpretation of capitalism as a social form composed of unstable conjunctions of domination and resistance is elaborated by Etienne Balibar in his preface to “Race, Nation, Class: Ambiguous Identities”.

In the preface, Balibar writes: “The capitalist division of labor has nothing to do with a complementarity of tasks, individuals and social groups: it leads rather…to the polarization of social formations into antagonistic classes whose interests are decreasingly ‘common’ ones. How is the unity (even the conflictual unity) of a society to be based on such a division? Perhaps we should then invert our interpretation of the Marxist thesis. Instead of representing the capitalist division of labor to ourselves as what founds or institutes human societies as relatively stable ‘collectivities’, should we not conceive this as what destroys them?... If this is so, the history of social formations would be not so much a history of non-commodity communities making the transition to market society or a society of generalized exchange (including the exchange of human labor-power) - the liberal or sociological representation which has been preserved in Marxism - as a history of the reactions of the complex of ‘non-economic’ social relations, which are the binding agent of a historical collectivity of individuals, to the de-structuring with which the expansion of the value form threatens them. It is these reactions which confer upon social history an aspect that is irreducible to the simple ‘logic’ of the extended reproduction of capital or even to a ‘strategic game’ among actors defined by the division of labor and the system of states.”

Insofar that class struggle has a primacy over classes, the structure of a mode of production is constituted by the antagonisms it contains, notably the systemic contradiction between the forces and relations of production, and the contradiction internal to the relations of production between exploiters and exploited i.e. social conflicts between classes generated by antagonistic relations of production. If we extrapolate from our understanding of capitalism’s origins as one unified not by the uniformity of its components, but through their contradiction, inconsistency, and incommensurability, we are given the following general statement about the motion of history: history is not the working out of some plan imprinted in the nature/essence of humans. It is the result of the struggles between different and opposed classes. These struggles are structurally conditioned, but history leaves their result open. There is no natural necessity which decides which class will be victorious.

 

Understanding Capitalist Society

As in the origins of capitalism, the workings of a capitalist society are also deeply cut by the friction and tensions of class struggle. Following the schema developed by Karl Marx in his book “A Contribution to the Critique of Political Economy”, we can say that a capitalist society is made up of the economic “base” and the ideological “superstructure”. It needs to be emphasized that the base-superstructure metaphor is only a heuristic device; the division of capitalist society into these two segments is only present at the analytical level. In reality, base and superstructure are inseparably intertwined; one can’t be conceptualized without the other. Can capitalism’s predatory mechanisms of exploitation survive in the absence of specific ideological codes that make human subjects accept that exploitation as being in the “nature of things”? The answer is in the negative.

The inextricable intertwinement of base and superstructure was also stressed by Marx through the conceptualization of the economy as an essentially social and historical entity, the unity of the social relations of production and the productive forces, rather than that of the technological conditions of material production. Thus, in Capital, Volume I, Marx shows how the technological development of the productive forces, rather than providing the motor for the growth of capitalism was a result of the emergence of capitalist social relations of production. The inter-imbricatedness of base and superstructure means that capitalist society is a complex totality comprising various relatively autonomous yet interrelated structural instances. The economy (which is ultimately determinant) exercises its effects indirectly, by determining the specific efficacy of other instances.

Insofar that the political and ideological instances are relatively autonomous from the economy, the formative influence exercised by the functional requirements of reproduction is neither simple nor unilateral; it is mediated by the complex, uneven and contradictory logic of the class struggle. Therefore, what we define as “structures”, namely relations that tend to be reproduced, materialized and interiorized, are also internally contradictory because of the effectivity of class antagonism and antagonistic social relations. In other words, the state and various politico-ideological apparatuses used for the reproduction of capitalism are “fields” (to use Pierre Bourdieu’s term) of conflicts. In a field, agents and institutions constantly struggle, according to the regularities constitutive of this space. Those who dominate in a given field are in a position to make it function to their advantage, but they must always contend with the resistance and contentions of the dominated.

From what we have discussed so far, it is evident that a capitalist society is a social formation of conflicting, differential, and multilayered forces constantly in flux. Furthermore, the structure of society is immanent within that uneven balance of forces, rather than transcendent on them. There are no guarantees about any practice or variation in the formation. Changes in social formations over time develop unevenly through these forces, the movements of all the combined practices and articulations of practices. Rather than a transcendent or mechanical structure imposed upon individuals and groups, the social structure in this case is tightly contained within the practices individuals and groups enact. The structure emerges. There is thus no teleogy or supervening subject in history. This view of immanent change is opposed to an understanding of capitalist society as an “expressive totality”, which involves treating the different aspects of social life as expressions of some core or basic principle. The effect is reductionism: these different aspects possess no life and movement of their own, but merely exist as indices of their underlying essence.

Marx was in favor of an immanentist theory of change. In Vol. 3 of Capital, Marx wrote: “[in] the division of…social labour and the reciprocal complementarity or metabolism of its products, subjugation to and insertion into the social mechanism, is left to the accidental and reciprocally countervailing motives of the individual capitalist producers. Since these confront one another only as commodity owners, each trying to sell his commodity as dear as possible (and seeming to be governed only by caprice even in the regulation of production), the inner law operates only by way of their competition, their reciprocal pressure on one another, which is how divergences are mutually counterbalanced. It is only as an inner law, a blind natural force vis-à-vis the individual agents, that the law of value operates here and that the social balance of production is asserted in the midst of accidental fluctuations.” Here, we can observe that structural patterns emerge not because of external regulation or command but as the result of the operation of an inner law - an immanent process. General trends, historical tendencies and regularities are not solid, law-like phenomena; they are constituted and reproduced by the daily activities of human beings. Capitalism perpetuates its existence not due to self-sustaining structures but due to the contradictory unity of myriad class-rooted practices performed by living individuals.

 

Reclaiming Hope

Our discussion of the origins of capitalism and nature of capitalist society should make it clear that (1) capitalism is a historically specific totality, a result of class struggle; (2) a capitalist society is a structured whole consisting of the economic base and other quasi-autonomous yet interrelated levels, with the interaction between these elements generating the matrix of the social formation. The interaction is made possible by acting individuals who reproduce structures through recursive social practices. Both these conclusions are situated in a common problematic: they emphasize the fact that history is ultimately made by individuals.

The material determinations of hope derive from this fundamental fact. Since individuals create their own history, structures can’t be considered as unsurpassable obstacles. Structures are themselves the result of social practices. To overcome structures, critical consciousness needs to be combined with revolutionary action; the glue binding them together is hope. In the current conjuncture, hope needs to be reclaimed so that the struggle to achieve socialism can be revitalized. Once this is done, the political praxis of the Left will gain the ability to appropriately problematize our structural conditionedness and pierce through the open-ended nature of history.