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By John Holloway

This can be a new, up to date version of John Holloway's acclaimed advisor to the politics of revolution and protest. The wave of political demonstrations given that Seattle have crystallised a brand new pattern in left-wing politics. smooth protest hobbies are grounding their activities in either Marxism and Anarchism, scuffling with for radical social switch in phrases that experience not anything to do with the taking of nation strength. this can be in transparent competition to the normal Marxist conception of revolution which centres on taking nation energy. during this e-book, John Holloway asks how we will reformulate our realizing of revolution because the fight opposed to strength, now not for energy. After a century of failed makes an attempt through innovative and reformist events to result in radical social swap, the idea that of revolution itself is in hindrance. John Holloway opens up the theoretical debate, reposing the various simple strategies of Marxism in a severe improvement of the subversive Marxist culture represented by way of Adorno, Bloch and Lukacs, among others, and down to earth in a rethinking of Marx's idea of 'fetishisation'-- how doing is reworked into being.

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Extra resources for Change the World Without Taking Power: The Meaning of Revolution Today

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In the case of Foucault, it leads rather to a focus on talking, on language. This perspective certainly allows him to elucidate the enormous richness and complexity of power relations in contemporary society and, more important from our perspective, the richness and complexity of resistance to power. 32 There is no movement in the society that Foucault analyses: change from one still photograph to another, but no movement. There cannot be, unless the focus is on doing and its antagonistic existence.

Rather than starting with the multiplicity, we need to start with the prior multiplication that gives rise to this multiplicity. Rather than starting with the multiple identities (women, blacks, gays, Basques, Irish, and so on), we need to start from the process of identification that gives rise to those identities. In this perspective, one aspect of Foucault’s enormously stimulating writings is precisely that, without presenting it in those terms, he greatly enriches our understanding of the fragmentation of the flow of doing, our historical understanding of what we shall characterise in the next chapter as the process of fetishisation.

To treat the subject as already emancipated, as most mainstream theory does, is to endorse the present objectification of the subject as subjectivity, as freedom. 31 To argue here for the inevitability of taking subjectivity as our starting point is not to argue for a coherent or autonomous subjectivity. On the contrary, the fact that subjectivity can exist only in antagonism to its own objectification means that it is torn apart by that objectification and its struggle against it. This book is an exploration of the absurd and shadowy world of anti-power.

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