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Winner, 2020 Isaac and Tamara Deutscher Memorial Prize A fascinating reinterpretation of the radical and socialist origins of ecology Twenty years ago, John Bellamy Foster’s Marx’s Ecology: Materialism and Nature introduced a new understanding of Karl Marx’s revolutionary ecological materialism. More than simply a study of Marx, it commenced an intellectual and social history, encompassing thinkers from Epicurus to Darwin, who developed materialist and ecological ideas. Now, with The Return of Nature: Socialism and Ecology, Foster continues this narrative. In so doing, he uncovers a long history of the efforts to unite questions of social justice and environmental sustainability, and helps us comprehend and counter today’s unprecedented planetary emergencies. The Return of Nature begins with the deaths of Darwin (1882) and Marx (1883) and moves on until the rise of the ecological age in the 1960s and 1970s. Foster explores how socialist analysts and materialist scientists of various stamps, first in Britain, then the United States, from William Morris and Frederick Engels, to Joseph Needham, Rachel Carson, and Stephen J. Gould, sought to develop a dialectical naturalism, rooted in a critique of capitalism. In the process, he delivers a far-reaching and fascinating reinterpretation of the radical and socialist origins of ecology. Ultimately, what this book asks for is nothing short of revolution: a long, ecological revolution, aimed at making peace with the planet while meeting collective human needs.
This volume contains the essays presented at the workshop 'Visualizing Utopia' held in May 2005, organized by Mary Kemperink and Willemien Roenhorst. The essays presented here discuss utopian thinking from 1890 until 1930. From the end of the eighteenth century, this utopian thinking developed from what can be called 'classic' utopianism into 'modern' utopianism. Utopianism unmarked by temporality made way for a tale situated in time - future time. Thus what was first regarded as merely a thought experiment gradually assumed the character of a real political programme. In their view of the new world and new people, writers, artists, architects, social reformers, cultural critics, politicians, etc., would often draw on representations already present in the culture. These could be biblical representations, such as those of the Apocalypse, Christ the Saviour and earthly paradise, or ancient myths, such as those of the Age of Gold, Arcadia, the sun-drenched world of Gnosticism and the Wagnerian mythological universe. The workshop concentrated on the following two aspects: the way in which the future Utopia and the path that would lead to its realization was given shape in the artistic field as well as in the non-artistic field, and the question to which culturally rooted concepts these representations were related. This double line of approach created the opportunity for specialized researchers from different disciplines - history, cultural history, art history, history of architecture, literary history - to discuss utopianism as it manifested itself in Europe and the United States at the end of the nineteenth and the beginning of the twentieth century.
'Guy Standing's books have, over the years, pieced together a necessary political and intellectual agenda ... His Politics of Time is a splendid and timely addition to this body of important work' Yanis Varoufakis Time has always been political. Throughout history, how we use our time has been defined and controlled by the powerful, and today is no exception. But we can reclaim control, and in this book, the pioneering economist Guy Standing shows us how. The ancient Greeks organised time into five categories: work, labour, recreation, leisure and contemplation. Labour was onerous, whereas leisure was schole, and included participation in public life and lifelong education. Since the industrial revolution, our time has been shaped by capitalism, our jobs are supposed to provide all meaning in life, our time outside labour is considered simply 'time off', and politicians prioritise jobs above all other aspects of a good life. Today, we are experiencing the age of chronic uncertainty. Mental illness is on the rise, some people are experiencing more time freedom while many others are having more and more of their time stolen from them, particularly the vulnerable and those in the precariat. But there is a way forward. We can create a new politics of time, one that liberates us and helps save the planet, through strengthening real leisure and working together through commoning. We can retake control of our time, but we must do it together.
The Market and Its Critics, first published in 1988, considers the reaction of socialist writers to the growth of the market economy in nineteenth century Britain, and examines in detail the diverse elements of the critique which they formulated. Dr Thompson looks at the theoretic and thematic continuities and discontinuities over the century, structuring his study around the idea of a changing socialist response to the market economy. Much of the literature in question is comprehensive, perceptive and acute. However, the writers invariably discounted the possibility of the market playing a role in a future socialist or communist commonwealth. The solutions they posited to the problem were inapplicable to the increasingly industrial economy of the time. It was this that left their writing vulnerable to attack, and which had profound consequences both for the fate of the socialist political economy in nineteenth century Britain and its subsequent evolution in the twentieth century.
While William Morris (1834-1896) is generally considered one of the most important cultural and political figures of late Victorian England, there is avid disagreement on the way in which we can understand the interconnections between his aesthetic commitments (as a celebrated poet and decorative artist influenced by Pre-Raphaelitism and Aestheticism) and his later revolutionary socialist advocacy. As opposed to dominant interpretations within Morris scholarship, Bradley J. Macdonald argues for the importance of understanding the role a “critical notion of beauty” had in moving Morris toward a theory of socialism that took seriously the way in which desire, pleasure, and “beauty” (as applied to all externals of human life, not just art works) could be regenerated only through radical transformations in socioeconomic life. Consequently , William Morris's development represents an interesting example of cultural politics. Given this genealogy, Macdonald clarifies, Morris’s mature political theory incorporated a very important commitment to not just economic justice, but also, among other distinctive applications ; ecological sustainability, making him one of the first eco-socialist theorists within the Western tradition, and also an early proponent of what is today known as “degrowth communism.”
A Kirkus Reviews Best Nonfiction of 2011 title In the late 1960s, with popular culture hurtling forward on the sounds of rock music, some brave musicians looked back instead, trying to recover the lost treasures of English roots music and update them for the new age. The records of Fairport Convention, Pentangle, Steeleye Span, and Nick Drake are known as "folk rock" today, but Rob Young's epic, electrifying book makes clear that those musicians led a decades-long quest to recover English music-and with it, the ancient ardor for mysticism and paganism, for craftsmanship and communal living. It is a commonplace that rock and R&B came out of the folk and blues revivals of the early 1960s, and Young shows, through enchanting storytelling and brilliant commentary, that a similar revival in England inspired the Beatles and Pink Floyd, Led Zeppelin and Traffic, Kate Bush and Talk Talk. Folklorists notated old songs and dances. Marxists put folk music forward as the true voice of the people. Composers like Benjamin Britten and Ralph Vaughan Williams devised rich neo-traditional pageantry. Today, the pioneers of the "acid folk" movement see this music as a model for their own. Electric Eden is that rare book which has something truly new to say about popular music, and like Greil Marcus's Lipstick Traces, it uses music to connect the dots in a thrilling story of art and society, of tradition and wild, idiosyncratic creativity.