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The “Jewish Question” was defined in turn of the century Europe as a question about the manner and degree to which Jewish difference was compatible with the ideals of European modernity (Librett 2014) as well as with political projects that took shape with and against its geopolitical contexts (Bauer 2000 [1843]; Marx 1978 [1844]; Peled 1992). What defined “Jewish difference” was part of this question. Questions about whether the Jew is defined by anti-Semitism …

This post, adapted from a lecture in the team-taught course “Rethinking Capitalism” at The New School for Social Research and first published last year, is being reposted today to provide critical insight into today’s headlines. Slavery was central to the development of the American political economy. Ott reviews the recent scholarship that shows how it came to be that Black lives haven’t mattered. -J.G.

Racialized chattel slaves were the …

As I write, the plug is being pulled on the steady-state.

Violence and tragedy take revenge on humanity through routinization. Sooner or later we become immune.

But is there a reverse process, such as Freud writes about in Beyond the Pleasure Principle, where the nightmare recurs so as to provide the anxiety that would have …

Last week Johanna Oksala asked is capitalism good for women? And if it is not, are there reforms that can make capitalism good for women? Rather than rehearse her complex and fascinating answers to these questions, let me rather interrogate the assumptions that underlie them. One, of course, is that we know what capitalism is, but I won’t go into that just yet. Another is that we can consider women as a social and historical totality — a “gender” — that is oppressed as a whole, and that can seek remediation as a whole. Of course, there are differences among women — rich and poor, gay and straight, young and old and so forth. Nonetheless, women as a whole are oppressed and can seek remedies that apply to all women.