Books like Society of the Spectacle — picked by fans

I read this book after I spent a year living and volunteering with the Zapatista revolutionary movement in Chiapas Mexico.

John based a lot of the ideas in this book on the Zapatistas mainly because they help us rethink what the revolution means – as an open, joyful, and everyday process. What I learned from this book is that If we really want to change society, or indeed crack capitalism, we have to build examples in the here and now that show a different world is possible.

It is a reminder that the state cannot and will not use on its own so we have to build self-managing autonomous structures in our communities that can create hope, dignity, resilience, and joy.

For this book, the critique of political economy is a thoroughly subversive business. It rejects the appearance of economic reality as a natural thing, argues that the economy has no independent existence. Subversion focuses on human conditions. Its critical subject is society unaware of itself. This book develops Marx's critique of political economy as a negative theory of society. It does not conform to the patterns of the world and demands that society rids itself of all the muck of ages and founds itself anew.

The Zapatista movement and the series of demonstrations since Seattle are fighting for radical social change in terms that have nothing to do with the taking of state power. This is in clear opposition to the traditional Marxist theory of revolution which centres on taking state power. In this book, John Holloway asks how we can reformulate our understanding of revolution as the struggle against power, not for power. After a century of failed attempts by revolutionary and reformist movements to bring about radical social change, the concept of revolution itself is in crisis. John Holloway opens up the theoretical debate, reposing some of the basic concepts of Marxism and grounded in a rethinking of Marx's concept of 'fetishisation'—how doing is transformed into being. 

Nietzsche demystifies the idea that the state provides stability and certainty in our lives and, as a result, the concept that is necessary. He has a dialectic between phenomenon and essence, for which the state is the social form that corresponds to the alienation we experience in our everyday life in capitalism. Thus, as a corresponding social form to the mass culture, it reiterates our unfreedom. Nietzsche holds a concept of fetishization that brings him much closer to critical Marxism than previously thought. 

The boring title masks a great book written by Marx’s collaborator. It has all the anger and verve of an angry young man appalled by the conditions of English cities in the mid-nineteenth century. It is classic that reads as it was written yesterday. It is not only evocatively descriptive it also passionately engaged with moral outrage. A classic of urban writing and social concern.

Fast ran afoul of the House Committee on Un-American Activities and was sent to prison for contempt of Congress.

To him, as to Karl Marx and others, the gladiator Spartacus, who led history’s best-known slave revolt (73 to 71 B.C.), symbolized the proletariat’s revolution against capitalist oppressors and depraved imperialists.

Despite some dubious history and one distasteful distortion concerning the Romans’ exploitation of slaves, Fast’s 1951 novel is a stirring tale, intended “so that the dream of Spartacus may come to be in our own time.”

When no publisher would touch his book, Fast had it printed and distributed on his own.

The screenplay for Stanley Kubrick’s film adaptation was by Dalton Trumbo, another HUAC victim. His screen credits for Spartacus and, a little earlier, for Exodus ended the blacklist.

Gladwell became famous for uncovering patterns in the social behavior of humans; I wanted to find the patterns—some would say formulas—that characterize his books. Why are these books so popular? Why are critics so disdainful?

Here he revisits his first, a huge bestseller, and finds that the model of viral contagion that seemed hopeful and bright a quarter-century ago now looks dark and foreboding.

What makes both books work is a combination of diligent reporting, narrative sleight-of-hand, and a nose for patterns. “There must be a set of rules,” he writes, “buried somewhere below the surface.” No, his rules don’t always hold. But our need for patterns that explain the chaos around us has a lot to do with his success. 

Yale professor Marissa King shows how anyone can build more meaningful and productive relationships based on insights from neuroscience, psychology, and network analytics. She explains that the quality and structure of our relationships has a great impact on our personal and professional lives. Our social connections profoundly affect our experience of the world, our emotions, and our personal and professional success.

The book, written in mid-century, has some of the most powerful hypotheses of social psychology, which, along with the ideas of fellow émigré from Germany, Kurt Lewin, gave birth to the field of social psychology. Read Chapter 4 at least. I do every 5 years or so. The chapter gave rise to both dissonance theory and attribution theory, two of the major accomplishments of social psychology.

At once Jewish, French, and Christian, an ex-factory worker and field laborer, and political thinker whose short life was tragically ended by a hunger strike against Nazism, Simone Weil should today be remembered as the first thoughtful defender of our need for social and ecological roots.

Published posthumously, this extraordinary book is a withering protest against deracination: the forcible uprooting of peoples’ lives by unbridled capitalism, state socialism, nationalism, and war. Anticipating the recent celebration of the ideals of civil society, Weil stood against violence and every form of institutional standardization, bossing, and bullying. Felt obligations toward others, freedom from arbitrary power, and self-government based on citizens’ grounded consent are, for her, the mark of a good society.