capitalism

Thanks to Lana Turner, Eleven Eleven, The Nation, LIT Magazine (USA), Critical Quarterly (UK), Beautiful Outlaw Press, no press, The Capilano Review, cv2, Rhubarb and Centre A Gallery (Canada).

Only a man can see in the face of a woman the girl she was. It is a secret which can be revealed only to a particular man, and, then, only at his insistence. But men have no secrets, except from women, and never grow up in the way women do. It is very much harder, and it takes much longer, for a man to grow up, and he could never do it at all without women. This is a mystery which can terrify and immobilize a woman, and it is always the key to her deepest distress. She must watch and guide, but he must lead, and he will always appear to be giving far more of his real attention to his comrades than he is giving to her. But that noisy, outward openness of men with each other enables them to deal with the silence and secrecy of women, that silence and secrecy which contains the truth of a man, and releases it. I suppose that the root of the resentment__ resentment which hides a bottomless terror__as to do with the fact that a woman is tremendously controlled by what the man__ imagination makes of her__iterally, hour by hour, day by day; so she becomes a woman. But a man exists in his own imagination, and can never be at the mercy of a woman__.__nyway, in this fucked up time and place, the whole thing becomes ridiculous when you realize that women are supposed to be more imaginative than men. This is an idea dreamed up by men, and it proves exactly the contrary. The truth is that dealing with the reality of men leaves a woman very little time, or need, for imagination. And you can get very fucked up, here, once you take seriously the notion that a man who is not afraid to trust his imagination (which is all that men have ever trusted) if effeminate. It says a lot about this country, because, of course, if all you want to do is make money, the very last thing you need is imagination. Or women, for that matter: or men.

Even with all its positive attributes, capitalism in its imperialistic form is the most treacherous system mankind ever devised. It is driven by a selfishness that has an almost religious underlining to it.

Joanna Macy writes that until we can grieve for our planet we cannot love it__rieving is a sign of spiritual health. But it is not enough to weep for our lost landscapes; we have to put our hands in the earth to make ourselves whole again. Even a wounded world is feeding us. Even a wounded world holds us, giving us moments of wonder and joy. I choose joy over despair.

Nowadays_ deals are transactional rather than personal. Instead of placing your faith in a person, you get lawyers to write safeguards into the contract. This is an historic shift from a trust economy to a risk economy. But trust is not a dispensable luxury. It is the very basis of our social life. Many scholars believe that capitalism had religious roots because people could trust other people who, feeling that they were answerable to God, could be relied on to be honest in business. A world without trust is a lonely and dangerous place.

Ties are straightened and expressions banished.

Capitalist realism insists on treating mental health as if it were a natural fact, like weather (but, then again, weather is no longer a natural fact so much as a political-economic effect). In the 1960s and 1970s, radical theory and politics (Laing, Foucault, Deleuze and Guattari, etc.) coalesced around extreme mental conditions such as schizophrenia, arguing, for instance, that madness was not a natural, but a political, category. But what is needed now is a politicization of much more common disorders. Indeed, it is their very commonness which is the issue: in Britain, depression is now the condition that is most treated by the NHS. In his book The Selfish Capitalist, Oliver James has convincingly posited a correlation between rising rates of mental distress and the neoliberal mode of capitalism practiced in countries like Britain, the USA and Australia. In line with James__ claims, I want to argue that it is necessary to reframe the growing problem of stress (and distress) in capitalist societies. Instead of treating it as incumbent on individuals to resolve their own psychological distress, instead, that is, of accepting the vast privatization of stress that has taken place over the last thirty years, we need to ask: how has it become acceptable that so many people, and especially so many young people, are ill?

What happens to people living in a society where everyone in power is lying, stealing, cheating and killing, and in our hearts we all know this, but the consequences of facing all these lies are so monstrous, we keep on hoping that maybe the corporate government administration and media are on the level with us this time.Americans remind me of survivors of domestic abuse.This is always the hope that this is the very, very, very last time one's ribs get re-broken again.

Let's stop kidding ourselves that Greek debt is the Euro's key problem. With Greece gone, who's next ?

The emotional pattern seems to be something like, __Karl] Polanyi, a person of the left like me, says many true things, beautifully. Therefore his tales about what happened in economic history must be true._ Marx before him got similar treatment. Lately the more eloquent of the environmentalists, such as Wendell Berry, get it too. People want to believe that beauty is truth. A supporting emotional frame on the left arises from the very idea of historical progress: __e must be able to do so much better than this wretched capitalism._ It is not true, but it motivates.

Capitalist ideology in general, Zizek maintains, consists precisely in the overvaluing of belief - in the sense of inner subjective attitude - at the expense of the beliefs we exhibit and externalize in our behavior. So long as we believe (in our hearts) that capitalism is bad, we are free to continue to participate in capitalist exchange. According to Zizek, capitalism in general relies on this structure of disavowal. We believe that money is only a meaningless token of no intrinsic worth, yet we act as if it has a holy value. Moreover, this behavior precisely depends upon the prior disavowal - we are able to fetishize money in our actions only because we have already taken an ironic distance towards money in our heads.

The air, soil and water cumulatively degrade; the climates and oceans destabilize; species become extinct at a spasm rate across continents; pollution cycles and volumes increase to endanger life-systems at all levels in cascade effects; a rising half of the world is destitute as inequality multiplies; the global food system produces more and more disabling and contaminated junk food without nutritional value; non-contagious diseases multiply to the world__ biggest killer with only symptom cures; the vocational future of the next generation collapses across the world while their bank debts rise; the global financial system has ceased to function for productive investment in life-goods; collective-interest agencies of governments and unions are stripped while for-profit state subsidies multiply; police state laws and methods advance while belligerent wars for corporate resources increase; the media are corporate ad vehicles and the academy is increasingly reduced to corporate functions; public sectors and services are non-stop defunded and privatized as tax evasion and transnational corporate funding and service by governments rise at the same time at every level.

It is capitalism, not Marxism, that trades in futures.

...Coca-Cola and fries, the wafer and wine of the Western religion of commerce.

Innate in nearly every artistic nature is a wanton, treacherous penchant for accepting injustice when it creates beauty and showing sympathy for and paying homage to aristocratic privilege.

When people encounter the free market and they recoil or react negatively to it, they're merely confessing that voluntaryism, trade and negotiation are foreign and threatening to them, which tells you everything about how tragically they were raised.

The tourists had money and we needed it; they only asked in return to be lied to and deceived and told that single most important thing, that they were safe, that their sense of security__ational, individual, spiritual__asn__ a bad joke being played on them by a bored and capricious destiny. To be told that there was no connection between then and now, that they didn't need to wear a black armband or have a bad conscience about their power and their wealth and everybody else__ lack of it; to feel rotten that no-one could or would explain why the wealth of a few seemed so curiously dependent on the misery of the many. We kindly pretended that it was about buying and selling chairs, about them asking questions about price and heritage, and us replying in like manner.But it wasn__ about price and heritage, it wasn__ about that at all.The tourists had insistent, unspoken questions and we just had to answer as best we could, with forged furniture. They were really asking, 'Are we safe?' and we were really replying, 'No, but a barricade of useless goods may help block the view.' And because hubris is not just an ancient Greek word but a human sense so deep-seated we might better regard it as an unerring instinct, they were also wanting to know, 'If it is our fault, then will we suffer?' and we were really replying, 'Yes, and slowly, but a fake chair may make us both feel better about it.

Psychotherapy and counselling should make people aware of themselves and of the difficulties which they face. This then gives them the freedom to choose for themselves. In this sense, unlike behaviour therapy, psychotherapy is value-free: no advice, suggestions or recriminations are given. Indeed the only value of psychotherapy is respect for the individual. Such respect, however, in a mechanistic and objectifying society ... becomes a political act.