Verticals

According to the 2014 United Nations World Urbanization Prospects report, some two-thirds of the world’s population is expected to reside in cities by 2050, more than double the percentage of urban dwellers that existed across the globe in 1950. To manage this growth, policymakers have embraced the notion that cities need to become ‘smart’, …

Anwar Shaikh has been teaching economics at The New School for 42 years. One of the world’s leading heterodox economists, he argues that the neoclassical models taught at most universities are bad tools for analyzing capitalism. He hopes that his recent book, Capitalism: Competition, Conflict and Crisis, can be the foundation for an alternate economic theory and pedagogy. He recently sat down with New School student Ebba Boye to talk about this work.

Why did you write this book? When I first entered economics it was with a wish to understand how the world works. I am from Pakistan, I grew up in a part of the world where disparity in wealth was enormous and growth was slow. My father was a diplomat who was posted in many countries so growing up I observed a diversity of peoples, cultures and economies. In Kuwait I observed how they had more money than they could count,  …

Anyone passingly familiar with the history of psychoanalysis knows that the field has occupied an embattled, marginalized, often indeterminate identity, and that its survival has often seemed precarious. Yet it is from this perch on the margins of culture and community that psychoanalysis speaks. By channeling a vortex of unconscious and conscious energies, it gives voice to raw, novel, free associations. In fact, because it speaks, and because it hails listening and speaking as the medium for therapeutic action (as “the talking cure”) psychoanalysis is powerfully relevant, even essential, to our personal and collective development. It sets in motion (as Lacan, by means of Bruce Fink, would frame it)[i] “‘a dialectic of desire,’…[desire] set free of the fixation inherent in demand.” 

Psychoanalysis achieves its results through a remarkably human, non-technological practice of talking freely, of free association.  …

It is election time. I am almost done with the course “Gender and Domination.” However, the echoes of conversations started in that class are proving to be difficult to silence. Among the questions that this seminar has left lingering, the one that has stayed with me the most has to do with the little use that historically psychoanalytic theory seems to have had for political philosophy. Maybe the problem is that I do not know enough about the topic, but it is my impression that the existing collaborations between the two disciplines are scarce at best. Yet I do not think it has to be this way. Thus, in what follows, I present my attempt to engage psychoanalysis with certain political attitudes that I consider problematic. The starting point of my reflection is an article that Drucilla Cornell wrote back in the 1990s as a response to the debate on pornography initiated by Catharine MacKinnon and Andrea Dworkin.  …

In Brazil, police officers are rarely held accountable for murderous attacks on citizens. Whenever a member of the police shoots someone, the agent responsible can easily claim that he was counteracting resistance. An “act of resistance” is then written and immediately filed. This institutional and legal justification — which needs only to be unilaterally asserted by the agent — automatically exempts the police from any kind of formal responsibility, ultimately limiting the possibility of an official investigation.The fact that these acts of resistance most often concern a specific population — black poor youth from peripheral areas who are nevertheless formally protected by civil rights — poses the question of how control and repression of different people within the homogenous category of citizenship can vary. Even though they are fully recognized as Brazilian citizens, and thus entitled to all rights formally guaranteed by the state, …

There was a time, not so long ago, when men were men and women were women, when hetero-normativity prevailed, with the alternatives relegated to the margins, in closets, and in the shadows of lesbian and homosexual hidden locales, which were constantly under attack. Under such conditions, two sociologists explored the constitution of sex and gender: Harold Garfinkel, in his illuminating ethnomethodological study of sexuality, a case study of “Agnes,” and Erving Goffman, in his nuanced analysis of gender advertisements. Neither had a normative or political agenda. Both were careful observers of social life, and came to their specific insights as part of their overall intellectual projects: Garfinkel in his studies of the active way common sense is constituted and sustained, and Goffman in his studies of the drama in social order. …