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Hope lies in our richness, in the joy of our collective creativity. But that richness exists in the peculiar form of money. The fact that we relate to on another through money causes tremendous social pain and destruction and is dragging us through pandemics and war towards extinction.Richness against money: this battle will decide the future of humanity. If we cannot emancipate richness from money-capital-profit, there is probably no hope. Money seems invincible but the constant expansion of debt shows that its rule is fragile. The fictitious expansion of money through debt is driven by fear, fear of us, fear of the rabble. Money contains, but richness overflows.In this final part of his ground-breaking trilogy, John Holloway expertly fuses anti-capitalism and anti-identitarianism, and brings hope into the critique of political economy and revolutionary theory, challenging us to find hope within ourselves and channel it into a dignified, revolutionary rage.
We generally experience overseas military operations in real time through the media of newspaper and television news accounts. These reports are generally superficial sketches of the action and rarely reveal the depth of the drama unfolding on the ground.This novel tells the story of Marines in combatΓÇòthe comradery, humor, and sacrifice of the men on the ground thousands of miles from home. You go with the Marines out on the ship, ashore for the invasion of Grenada (the last combat of the Cold War), and then on to Beirut where the Marines fight Muslim militia (the first combat of the War on Terror).Throughout, newspaper excerpts track events that provide the setting of this fictional story. But this fictional story is framed by real events, including true accounts of the terrorist attack on the Marine headquarters in Beirut and the coup in Grenada that triggered the invasion. In all, this story shows the reader what it was like to be there.
The government led by Syriza in Greece, elected in January of 2015, seemed, at least in its initial months, to be the most radical European government in recent history. It proclaimed itself as the 'government of hope' and became a symbol of hope throughout the world. It represented for many the proof that radical change could be achieved through institutional politics. Then came the referendum of July 2015, the vote to reject the austerity imposed by the banks and the European Union, followed by the complete reversal of the government's position and its acceptance of that austerity. The dramatic collapse of the Syriza government's radical discourse showed the limits of institutional politics, a lesson that is apparently completely overlooked by the enthusiastic followers of Jeremy Corbyn and Bernie Sanders. But it also poses profound questions for those who reject state-centred politics. The anarchist or autonomist movement in Greece has been one of the strongest in the world yet it
How can we rebel against the capitalist system? John Holloway argues that by creating, cracks, fractures and fissures that forge spaces of rebellion and disrupt the current economic order. *BR**BR*John Holloway, author of the groundbreaking Change the World Without Taking Power, sparked a world-wide debate among activists and scholars about the most effective methods of fighting capitalism from within. From campaigns against water privatisation, to simply not going to work and reading a book instead, Holloway demands we must resist the logic of capitalism in our everyday lives. Drawing on Marx's idea of 'abstract labour', Holloway develops 33 theses that will help you create, expand and multiply 'cracks' in the capitalist system.
In this 1979 book, Professor John Holloway presents a collection of essays that evolved largely by allowing broad mathematical concepts to suggest original lines of argument in the critical analysis of narrative structure. He devotes attention to many authors including Boccaccio, Racine, George Eliot, Dostoevsky, Chekhov, and Henry James, as well as more recent English novelists.
In this 1993 book, John Holloway explores the radical change in the very nature of individual consciousness over the last century. He traces a crucial shift from an 'Apollonian' ideal of human involvement in the widest range of experience to a narrower and less integrated engagement with the world.
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