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A call to arms by a group of French intellectuals that rejects leftist reform and aligns itself with younger, wilder forms of resistance.Thirty years of "crisis,” mass unemployment, and flagging growth, and they still want us to believe in the economy... We have to see that the economy is itself the crisis. It's not that there's not enough work, it's that there is too much of it. The Coming Insurrection is an eloquent call to arms arising from the recent waves of social contestation in France and Europe. Written by the anonymous Invisible Committee in the vein of Guy Debord—and with comparable elegance—it has been proclaimed a manual for terrorism by the French government (who recently arrested its alleged authors). One of its members more adequately described the group as "the name given to a collective voice bent on denouncing contemporary cynicism and reality.” The Coming Insurrection is a strategic prescription for an emergent war-machine capable of "spreading anarchy and live communism.” Written in the wake of the riots that erupted throughout the Paris suburbs in the fall of 2005 and presaging more recent riots and general strikes in France and Greece, The Coming Insurrection articulates a rejection of the official Left and its reformist agenda, aligning itself instead with the younger, wilder forms of resistance that have emerged in Europe around recent struggles against immigration control and the "war on terror.” Hot-wired to the movement of '77 in Italy, its preferred historical reference point, The Coming Insurrection formulates an ethics that takes as its starting point theft, sabotage, the refusal to work, and the elaboration of collective, self-organized life forms. It is a philosophical statement that addresses the growing number of those—in France, in the United States, and elsewhere—who refuse the idea that theory, politics, and life are separate realms.

A fascinating anthology of texts and interviews written over 20 years by renowned French philosopher Gilles Deleuze."One day, perhaps, this century will be Deleuzian," Michel Foucault once wrote. This book anthologizes 40 texts and interviews written over 20 years by renowned French philosopher Gilles Deleuze, who died in 1995. The early texts, from 1953-1966 (on Rousseau, Kafka, Jarry, etc.), belong to literary criticism and announce Deleuze's last book, Critique and Clinic (1993). But philosophy clearly predominates in the rest of the book, with sharp appraisals of the thinkers he always felt indebted to: Spinoza, Bergson. More surprising is his acknowledgement of Jean-Paul Sartre as his master. "The new themes, a certain new style, a new aggressive and polemical way of raising questions," he wrote, "come from Sartre." But the figure of Nietzsche remains by far the most seminal, and the presence throughout of his friends and close collaborators, Felix Guattari and Michel Foucault. The book stops shortly after the publication of Anti-Oedipus, and presents a kind of genealogy of Deleuze's thought as well as his attempt to leave philosophy and connect it to the outside—but, he cautions, as a philosopher.

A scathing critique of the Left from an indigenous anti-colonial perspective.

Essays on the contemporary continuum of incarceration: the biopolitics of juvenile delinquency, predatory policing, the political economy of fees and fines, and algorithmic policing.What we see happening in Ferguson and other cities around the country is not the creation of livable spaces, but the creation of living hells. When people are trapped in a cycle of debt it also can affect their subjectivity and how they temporally inhabit the world by making it difficult for them to imagine and plan for the future. What psychic toll does this have on residents? How does it feel to be routinely dehumanized and exploited by the police?—from Carceral CapitalismIn this collection of essays in Semiotext(e)'s Intervention series, Jackie Wang examines the contemporary incarceration techniques that have emerged since the 1990s. The essays illustrate various aspects of the carceral continuum, including the biopolitics of juvenile delinquency, predatory policing, the political economy of fees and fines, cybernetic governance, and algorithmic policing. Included in this volume is Wang's influential critique of liberal anti-racist politics, "Against Innocence,” as well as essays on RoboCop, techno-policing, and the aesthetic problem of making invisible forms of power legible.Wang shows that the new racial capitalism begins with parasitic governance and predatory lending that extends credit only to dispossess later. Predatory lending has a decidedly spatial character and exists in many forms, including subprime mortgage loans, student loans for sham for-profit colleges, car loans, rent-to-own scams, payday loans, and bail bond loans. Parasitic governance, Wang argues, operates through five primary techniques: financial states of exception, automation, extraction and looting, confinement, and gratuitous violence. While these techniques of governance often involve physical confinement and the state-sanctioned execution of black Americans, new carceral modes have blurred the distinction between the inside and outside of prison. As technologies of control are perfected, carcerality tends to bleed into society.

The second, and longest, volume in Peter Sloterdijk's celebrated Spheres trilogy, on the world history and philosophy of globalization.All history is the history of struggles for spheric expansion.—from GlobesIn Globes—the second, and longest, volume in Peter Sloterdijk's celebrated magnum opus Spheres trilogy—the author attempts nothing less than to uncover the philosophical foundations of the political history—the history of humanity—of the last two thousand years. The first, well-received volume of the author's Spheres trilogy, Bubbles, dealt with microspheres: the fact that individuals, from the fetal stage to childhood, are never alone, because they always incorporate the Other into themselves and align themselves with it. With Globes, Sloterdijk opens up a history of the political world using the morphological models of the orb and the globe, and argues that all previous statements about globalization have suffered from shortsightedness. For him, globalization begins with the ancient Greeks, who represented the whole world through the shape of the orb. With the discovery of America and the first circumnavigations of the earth, the orb was replaced by the globe. This second globalization is currently giving way to the third, which we are living through today, as the general virtuality of all conditions leads to a growing spatial crisis.Peter Sloterdijk tells here the true story of globalization: from the geometrization of the sky in Plato and Aristotle to the circumnavigation of the last orb—the earth—by ships, capital, and signals.

A manifesto against the concepts of growth and debt, and a call for a reinvestment in the social body.The Uprising is an Autonomist manifesto for today's precarious times, and a rallying cry in the face of the catastrophic and irreversible crisis that neoliberalism and the financial sphere have established over the globe. In his newest book, Franco "Bifo” Berardi argues that the notion of economic recovery is complete mythology. The coming years will inevitably see new surges of protest and violence, but the old models of resistance no longer apply. Society can either stick with the prescriptions and "rescues” that the economic and financial sectors have demanded at the expense of social happiness, culture, and the public good; or it can formulate an alternative. For Berardi, this alternative lies in understanding the current crisis as something more fundamental than an economic crisis: it is a crisis of the social imagination, and demands a new language by which to address it.This is a manifesto against the idea of growth, and against the concept of debt, the financial sector's two primary linguistic means of manipulating society. It is a call for exhaustion, and for resistance to the cult of energy on which today's economic free-floating market depends. To this end, Berardi introduces an unexpected linguistic political weapon—poetry: poetry as the insolvency of language, as the sensuous birth of meaning and desire, as that which cannot be reduced to information and exchanged like currency. If the protests now stirring about the world are to take shape and direction, then the revolution will be neither peaceful nor violent—it will be linguistic, or will not be at all.

An urgent critique of the biopolitical subject and omnipresent Empire.Historical conflict no longer opposes two massive molar heaps, two classes—the exploited and the exploiters, the dominant and dominated, managers and workers—between which, in each individual case, it would be possible to differentiate. The front line no longer cuts through the middle of society; it now runs through each one of us... "—from This Is Not a ProgramTraditional lines of revolutionary struggle no longer hold. Rather, it is ubiquitous cybernetics, surveillance, and terror that create the illusion of difference within hegemony. Configurations of dissent and the rhetoric of revolution are merely the other face of capital, conforming identities to empty predicates, ensuring that even "thieves,” "saboteurs,” and "terrorists” no longer exceed the totalizing space of Empire. This Is Not a Program offers two texts, both originally published in French by Tiqqun with Introduction to Civil War in 2001. In This Is Not a Program, Tiqqun outlines a new path for resistance and struggle in the age of Empire, one that eschews the worn-out example of France's May '68 in favor of what they consider to be the still fruitful and contemporary insurrectionary movements in Italy of the 1970s. "As a Science of Apparatuses” examines the way Empire has enforced on the subject a veritable metaphysics of isolation and pacification, "apparatuses” that include chairs, desks, computers; surveillance (security guards, cameras); disease (depression); crutch (cell phone, lover, sedative); and authority. Tiqqun's critique of the biopolitical subject and omnipresent Empire is all the more urgent as we become inured to the permanent state of exception that is the War on Terror and to other, no less intimate forms of pacification. But all is not lost. In its unrelenting production of the Same, Empire itself creates the conditions necessary for the insurrection to come.

A Situationist International roman à clef, written by Guy Debord's first wife, a founder of the movement and one of its influential thinkers.

Clastres's final, posthumous book on the affirmative role of violence in "primitive societies.” The war machine is the motor of the social machine; the primitive social being relies entirely on war, primitive society cannot survive without war. The more war there is, the less unification there is, and the best enemy of the State is war. Primitive society is society against the State in that it is society-for-war.—from the Archeology of ViolenceAnthropologist and ethnographer Pierre Clastres was a major influence on Gilles Deleuze and Félix Guattari's Anti-Oedipus, and his writings formed an essential chapter in the discipline of political anthropology. The posthumous publication in French of Archeology of Violence in 1980 gathered together Clastres's final groundbreaking essays and the opening chapters of the book he had begun before his death in 1977 at the age of 43. Elaborating upon the conclusions of such earlier works as Society Against the State, in these essays Clastres critiques his former mentor, Claude Lévi-Strauss, and devastatingly rejects the orthodoxy of Marxist anthropology and other Western interpretive models of "primitive societies.” Discarding the traditional anthropological understanding of war among South American Indians as arising from a scarcity of resources, Clastres instead identifies violence among these peoples as a deliberate means to territorial segmentation and the avoidance of a State formation. In their refusal to separate the political from the social, and in their careful control of their tribal chiefs—who are rendered weak so as to remain dependent on the communities they represent—the "savages” Clastres presents prove to be shrewd political minds who resist in advance any attempt at "globalization.”The essays in this, Clastres's final book, cover subjects ranging from ethnocide and shamanism to "primitive” power and economy, and are as vibrant and engaging as they were thirty years ago. This new edition—which includes an introduction by Eduardo Viverios de Castro—holds even more relevance for readers in today's an era of malaise and globalization.

Baudrillard''s unsettling coda: previously unpublished texts written just before the visionary theorist''s death in 2007.History that repeats itself turns to farce. But a farce that repeats itself ends up making a history.—from The Agony of PowerIn these previously unpublished manuscripts written just before his death in 2007, Jean Baudrillard takes a last crack at the bewildering situation currently facing us as we exit the system of “domination” (based on alienation, revolt, revolution) and enter a world of generalized “hegemony” in which everyone becomes both hostage and accomplice of the global market. But in the free-form market of political and sexual liberation, as the possibility of revolution (and our understanding of it) dissipates, Baudrillard sees the hegemonic process as only beginning. Once expelled, negativity returns from within ourselves as an antagonistic force—most vividly in the phenomenon of terrorism, but also as irony, mockery, and the symbolic liquidation of all human values. This is the dimension of hegemony marked by an unbridled circulation—of capital, goods, information, or manufactured history—that is bringing the very concept of exchange to an end and pushing capital beyond its limits: to the point at which it destroys the conditions of its own existence. In the system of hegemony, the alienated, the oppressed, and the colonized find themselves on the side of the system that holds them hostage. In this paradoxical moment in which history has turned to farce, domination itself may appear to have been a lesser evil.This book gathers together three essays—“From Domination to Hegemony,” "The White Terror of World Order," and "Where Good Grows"—and a 2005 interview with Baudrillard by Sylvère Lotringer. Semiotext(e) launched Baudrillard into English back in the early 1980s; now, as our media and information infested “ultra-reality” finally catches up with his theory, Semiotext(e) offers The Agony of Power, Baudrillard''s unsettling coda.

An early work that lays the foundation for establishing a "polemical” dimension to psychoanalysis.We certainly have the unconscious that we deserve, an unconscious for specialists, ready-made for an institutionalized discourse. I would rather see it as something that wraps itself around us in everyday objects, something that is involved with day-to-day problems, with the world outside. It would be the possible itself, open to the socius, to the cosmos...—from The Machinic Unconscious: Essays in SchizoanalysisIn his seminal solo-authored work The Machinic Unconscious (originally published in French in 1979), Félix Guattari lays the groundwork for a general pragmatics capable of resisting the semiotic enslavement of subjectivity. Concluding that psychoanalytic theory had become part and parcel of a repressive, capitalist social order, Guattari here outlines a schizoanalytic theory to undo its capitalist structure and set the discipline back on its feet. Combining theoretical research from fields as diverse as cybernetics, semiotics, ethnology, and ethology, Guattari reintroduces into psychoanalysis a "polemical” dimension, at once transhuman, transsexual, and transcosmic, that brings out the social and political—the "machinic”—potential of the unconscious. To illustrate his theory, Guattari turns to literature and analyzes the various modes of subjectivization and semiotization at work in Proust's In Search of Lost Time, examining the novel as if he were undertaking a scientific exploration in the style of Freud or Newton. Casting Proust's figures as abstract ("hyper-deterritorialized”) mental objects, Guattari maps the separation between literature and science, elaborating along the way such major Deleuze-Guattarian concepts as "faciality” and "refrain,” which would be unpacked in their subsequent A Thousand Plateaus: Capitalism and Schizophrenia. Never before available in English, The Machinic Unconscious has for too long been the missing chapter from Deleuze and Guattari's Anti-Oedipus project: the most important political extension of May 1968 and one of the most important philosophical contributions of the twentieth century.

With this book Paul Virilio inaugurated the new science whose object of study is the "dromocratic" revolution.Speed and Politics (first published in France in 1977) is the matrix of Virilio's entire work. Building on the works of Morand, Marinetti, and McLuhan, Virilio presents a vision more radically political than that of any of his French contemporaries: speed as the engine of destruction. Speed and Politics presents a topological account of the entire history of humanity, honing in on the technological advances made possible through the militarization of society. Paralleling Heidegger's account of technology, Virilio's vision sees speed—not class or wealth—as the primary force shaping civilization. In this "technical vitalism," multiple projectiles—inert fortresses and bunkers, the "metabolic bodies" of soldiers, transport vessels, and now information and computer technology—are launched in a permanent assault on the world and on human nature. Written at a lightning-fast pace, Virilio's landmark book is a split-second, overwhelming look at how humanity's motivity has shaped the way we function today, and what might come of it.

Cultural Writing. In its third publication since 1985, this book contains essays and flyers on anarchy as well as a new preface by the author. Pieces from this collection have appeared in various publications around the world, including Ganymede (London) and Pan (Amsterdam). This work is a "literary masterpiece" - Freedom (London) and "Dear to our hearts" - Exquisite Corpse; reading it is "Like sending away for Kix boxtops and getting back real bazookas" - NY Native.

With all appropriate modesties and heresies, Bruno Gulli and Richard Gilman-Opalsky think together in the ways of other kindred spirits like Gilles Deleuze and F(c)lix Guattari, bell hooks and Cornel West, Michael Hardt and Antonio Negri, and Stefano Harney and Fred Moten. Gulli and Gilman- Opalsky undertake a philosophical and political inquiry into capitalist forms of life and communist ontologies. From a deep, dialectical study of each other s work, they aim at a new synthesis of theory about possible and desirable beings-in-the-world. Rejecting capitalist conceptions of labor, politics, sovereignty, economy, (neo)liberalism, community, the individual, art, revolution, social change, and even the human person, Gulli and Gilman-Opalsky propose new ways of thinking and being antagonistic to the existing world (such as it is). They consider the prospects for new forms of life realized by way of the emancipatory dreams and struggles of everyday people.

Creative workers find themselves celebrated as engines of economic growth, economic recovery and urban revitalization even as the conditions for our continued survival becomes more precarious. How can you make a living today in such a situation? That is, how to hold together the demands of paying the rent and bills while managing all the tasks necessary to support one's practice? How to manage the tensions between creating spaces for creativity and imagination while working through the constraints posed by economic conditions? In a more traditional workplace it is generally easy to distinguish between those who planned and managed the labor process and those who were involved in its executions: between the managers and the managed. For creative workers these distinctions become increasingly hard to make. Today the passionate and self-motivated labor of the artisan increasingly becomes the model for a self-disciplining, self-managed labor force that works harder, longer, and often for less pay precisely because of its attachment to some degree of personal fulfillment in forms of engaging work. And that ain't no way to make a living, having to struggle three times as hard for just to have a sense of engagement in meaningful work. The Wages of Dreamwork investigates how cultural workers in the modern metropolis manage these competing tensions and demands. Does the cultural economy treat you as a tool? If so, perhaps it s time to rethink how to down tools in this metropolitan factory.

Enchantment has disappeared from our lives. Whoever dares to mention it violates the most basic epistemological canons that hold our world together and is immediately labeled ignorant or mad. It is suspicious, however, that the taboo on enchantment comes about just as the historical process of modernity begins to produce spectres and nightmares on an industrial scale. The world is populated by ghosts and no one can talk about them. Even revolutionary thought has conformed to this precept, abandoning the imaginary to the violence of fascism: an enormous historical error since it has brought about the demobilization of intelligence and sensibility on the most crucial terrain for any form of change. Uniting archeology with modernity, anthropology and yearning, Fables of Re-enchantment analyzes the knot that links disenchantment and totalitarianism; it observes the ruinous effects that it has produced for human and non-human lives; and it sketches another way of thinking of the revolution, the multiplicity, and relations with the imaginary, the pre-individual and the invisible. A book of anthropology, ecology and philosophy, written as a fable. A book for returning to wonder and to shake off fear in the years of global terror.

In Protocols for Postcapitalist Economic Expression Bryan, Lopez and Virtanen build the conditions for such a system. Where economic processes are not dictated by profit, what counts as value-creation, and is rewarded by dividends, can be collectively determined by the network. Care, the arts, the environment will not be after-thoughts, to be subsidized by states or the rich: they can be at the core of the economy''s value proposition. This book develops protocols that can generate all these processes. A blend of theoretical engagement with big economic ideas (Marx, Keynes, Hayek and others), media and information analytics and careful protocol design of token-related processes of distributed exchange, matching, netting and clearing, Protocols systematically builds an alternative to neoliberal capitalism, centrally-planned socialism and reformist social democracy. In an expressive, creative, risk-sharing, data-rich network of investing, producing, exchanging and lending, standard econo

> Paths to Autonomy began in 2020 as our effort to think these manifold paths through assemblies, talks and readings situated in the post-state socialist, Eastern European, context of Lithuania. For we, ourselves, begin in the East. It is the circumstance within and against which our path to autonomy is necessarily mediated. We, the present inheritors of state socialism's experiments, catastrophes, and subterranean potentialities step into a future conditioned not only by its highways, nuclear plants, wars, and imperialist historiographies, but also by the manifold paths of autonomy, resistance, and rebellion that arose both within and against its territories. In Paths to Autonomy you will find excavations of this parallel history of Eastern autonomism; the opening of dialogues between militants in the East and the global autonomist movement; and some critical interventions in contemporary autonomist theory. Threaded throughout the book is a lexicon of concepts formed by contributors, which can be approached on one hand as a red thread - suggesting connections and affinities amidst notable differences - and on the other as a toolkit for the journeys and struggles that await us in the cultivation of paths to come. Contributions by Katja Praznik, Stevphen Shukaitis, Marina Vishmidt, Roberto Mozzachiodi, Pawel Nowożycki, Agne Bagdziūnaite, Emilija Svobaite, and Vaida Stepanovaite, Edward Abramowski and Bartlomiej Blesznowski, Airi Triisberg and Tomas Marcinkevičius, Ayreen Anastas, Rene Gabri, Arnoldas Stramskas, and Noah Brehmer.