‘A Contribution to the Critique of Hegel's Philosophy of Right: Introduction’

Risk, innovation, and democracy in the digital economy

“…11 In terms of noting further affinities, the solution for both was a radical type of democracy (Marx, 1975b(Marx, [1843: Beck, 1992: ch. 8;see Authors, 2016b).…”

“…(1975a [1843]). In this early work (alongside Marx, (1975bMarx, ( [1843), it is clear that Marx is not rejecting the democratic impetus at the heart of the French advantages in terms of profits and elite pay (Glyn, 2006), the influence on the momentum of innovation of this competitive system of amplifying exchange value to maximize profits needs to be integrated into a theorization of the political economy of knowledge in contemporary digital economies. 14 Consequently, contemporary digital economies should not be analysed as being driven by modernity and techno-scientific rationality en bloc, but rather as systemically shaped by a context in which the development and use of technological knowledge is heavily shaped by the aim of incessantly increasing exchange value as a means of maximizing profit.…”

Frantz Fanon: Philosophy, Praxis, and the Occult Zone

“…But for man, the root is man himself." 10 Marx would go on, Raya Dunayevskaya argued, to "meet, theoretically, the workers' resistance inside the factory and outside of it….Marx, the theoretician, created new categories out of the impulses from the workers." 11 Today the basic elements of the problematic worked through by Marx continue to confront any attempt to think through the failure of national liberation or liberal democracy to realise their promise.…”

The digital condition: class and culture in the information network

“…The Internet creates new lines of communication and challenges old constrictions of private/public dialogue.'' 39 But, class is not simply a matter of power. Power is an effect of class relations, not its cause.…”

“…35 Instead, Ritzer argues that too much attention has been paid to what he calls ''productivism'' when the main battle today is between the homogenizing forces of ''nothing,'' which he defines as ''centrally conceived and controlled social forms that are comparatively devoid of distinctive substantive content,'' 36 or ''grobalization'' 37 and the resistance of ''something,'' defined as ''a social form that is generally indigenously conceived, controlled, and comparatively rich in distinctive content'' 38 or ''glocalization.'' 39 Based upon the reading of globalization as the conflict between ''grobalization'' versus ''glocalization,'' Ritzer declares that to ''go beyond capitalism'' 40 is to find and celebrate a series of ''ethical'' lifestyle choices of going to the ''local farmers' market,'' 41 ''flea markets, craft fairs, and co-ops,'' 42 and above all becoming ''craft consumers . .…”