Human beings are described by many spiritual traditions as ‘blind’ or ‘asleep’ or ‘in a dream.’ These terms refers to the limited attenuated state of consciousness of most human beings caught up in patterns of conditioned thought, feeling and perception, which prevent the development of our latent, higher spiritual possibilities. In the words of Idries Shah: “Man, like a sleepwalker who suddenly ‘comes to’ on some lonely road has in general no correct idea as to his origins or his destiny.” In some religious traditions, such as Christianity and Islam, the myth of the ‘Fall from the Garden of Eden’ symbolizes the loss of the primordial state through the veiling of higher consciousness. Other traditions use similar metaphors to describe the spiritual condition of humanity:

The Human Condition.

Preface and acknowledgments Introduction 1. Explanation and dialectics Part I. Philosophy and Economics: 2. Philosophical anthropology 3. Economics 4. Exploitation, freedom and justice Part II. Theory of History: 5. Modes of production 6. Classes 7. Politics and the state 8. Ideologies 9. Capitalism, communism and revolution Conclusion references Index of names index of subjects.

Making Sense of Marx

(1974). History and Class Consciousness. Studies in Marxist Dialectics. Journal of Economic Issues: Vol. 8, No. 1, pp. 167-170.

History and Class Consciousness. Studies in Marxist Dialectics

The Structures of the Life-World

Alienation: Marx's Conception of Man in Capitalist Society.

With the aid of Hannah Arendt’s distinction between authentic and inauthentic semblances, this article reconstructs Karl Marx’s notion of commodity fetishism as a phenomenological concept. It revea...

/pdf/commodity-fetishism-as-semblance-14gvdiuhs0.pdf

Commodity Fetishism as Semblance

Social scientists have severed social problems from the study of framing work in social movements. This article proposes to rejoin problems and framing work via attention to the phenomenological structure of social problems. By describing basic 1) temporal, 2) spatial, and 3) experiential features of social problems, we facilitate comparisons of different kinds of movements across distinct historical periods and regions. The approach is demonstrated via the example of “slow violence” (Nixon 2011)—suffering that develops gradually across time and extends across space as well as disproportionately afflicts disempowered people. A comparison of two very different historical cases—environmental justice advocacy in the wake of the Union Carbide disaster in Bhopal, India and consumer activism in early twentieth-century America—illustrates how slow violence presents parallel issues with respect to representing the problem and identifying the culprits. On this basis, the argument demonstrates parallels among disparate social movements by including the analysis of the phenomenological structure of social problems into comparative studies of framing work in movements. As such, this article presents analytical possibilities for incorporating experiences of social problems into the study of framing work and social movements.

/pdf/unseen-suffering-slow-violence-and-the-phenomenological-4w3oadsn6c.pdf

Unseen Suffering: Slow Violence and the Phenomenological Structure of Social Problems

In this article, we draw on the existential phenomenology of Martin Heidegger to propose an approach to sociology that takes human experiences of finitude and possibility as crucial topics of investigation. A concern with death is not absent in sociological thought. To the contrary, Durkheim’s Suicide grounds a sociological research tradition into death and dying. Yet Heidegger’s existentialism renders our finitude – not just death – a matter of everyday life, a constitutive feature of human existence and a source of sociological investigation. By explicating Heidegger’s interconnected concepts of finitude, futurity, authenticity and resoluteness, we propose to investigate people’s ordinary temporal experiences as well as the institutional contexts that make them possible. On this basis, we develop two concepts – existential marginalisation and existential exhaustion – that foreground questions of time, meaning and institutions in the study of poverty, inequality and everyday life.

/pdf/sociology-towards-death-heidegger-time-and-social-theory-41u1vv974q.pdf

Sociology towards death: Heidegger, time and social theory:

There is an extensive body of literature detailing the forces behind and experiences of alienation in a modern capitalist world. However, social scientific interest in alienation had become parochial and balkanized by the 1970s. To reconstruct a unifying theory of alienation that addresses general features of capitalism, such as compulsory growth and commodification, and particular phases like financialized capitalism, we begin with the notion of futurelessness. Futurelessness refers to a deficient relationship to the future in which people’s senses of possibility ossify, narrow, or dissipate. It may result from inclusion in and exclusion from capitalist mechanisms or processes. Moreover, processes of inclusion and exclusion may appear more voluntary or involuntary. With these general terms, we identify four manifestations of futurelessness in financial capitalism: commercial exhaustion, imaginative marginalization, therapeutic nowism, and pragmatic denialism. The conclusion addresses future-sustenance in an alienating world and the prospects of a more systemic and synthetic approach to alienation.

Tad Skotnicki

Papers

Commodity Fetishism as Semblance

Unseen Suffering: Slow Violence and the Phenomenological Structure of Social Problems

Sociology towards death: Heidegger, time and social theory:

Toward a theory of alienation: futurelessness in financial capitalism