Change the World Without Taking Power: The Meaning of by John Holloway PDF
By John Holloway
It is a new, up to date version of John Holloway's acclaimed advisor to the politics of revolution and protest. The wave of political demonstrations considering the fact that Seattle have crystallised a brand new development in left-wing politics. glossy protest pursuits 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 kingdom energy. this can be in transparent competition to the conventional Marxist concept of revolution which centres on taking country strength. during this publication, John Holloway asks how we will be able to reformulate our figuring out of revolution because the fight opposed to energy, now not for strength. After a century of failed makes an attempt by means of progressive and reformist activities to result in radical social switch, the idea that of revolution itself is in drawback. John Holloway opens up the theoretical debate, reposing the various simple innovations of Marxism in a serious improvement of the subversive Marxist culture represented by way of Adorno, Bloch and Lukacs, among others, and level-headed in a rethinking of Marx's suggestion of 'fetishisation'-- how doing is reworked into being.
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Additional resources for Change the World Without Taking Power: The Meaning of Revolution Today
Surely that which we scream against is far more complex than this? What about the way that doctors treat their patients, what about the way that teachers treat their students, that parents treat their children? What of the treatment of blacks by whites? What about the subordination of women to men? Is it not too simplistic, too reductionist, to say that power is capital and capital is power? Are there not many different types of power? Foucault in particular makes the argument that it is a mistake to think of power in terms of a binary antagonism, that we must think of it rather in terms of a ‘multiplicity of force relations’ (1990, p.
This realisation takes us beyond the merely radical-democratic perspective of an endless struggle against power to a position from which we can pose the issue of the vulnerability of capital and the real possibility of social transformation. From this perspective, then, we must ask of any theory not so much how it illuminates the present, but what light it throws on the vulnerability of rule. What we want is not a theory of domination, but a theory of the vulnerability of domination, of the crisis of domination, as an expression of our own (anti-)power.
The existence of the chair as chair depends upon someone sitting upon it, reincorporating it into the flow of doing. 14 It is when we understand ‘we scream’ as a material ‘we scream’, as a screaming-doing, that ‘we-ness’ (that question that rumbles through our book) gains force. Doing, in other words, is the material constitution of the ‘we’, the conscious and unconscious, planned and unplanned, braiding of our lives through time. This braiding of our lives, this collective doing, involves, if the collective flow of doing is recognised, a mutual recognition of one another as doers, as active subjects.
Change the World Without Taking Power: The Meaning of Revolution Today by John Holloway