100 Books Like The Intimacies of Four Continents

In these extraordinary lectures, Foucault offers a comprehensive social history of neoliberal theory from the 1920s to 1980 in Germany, France, Britain, and the U.S. While this work does not focus on racism, Foucault critically elaborates neoliberalism’s defining ideas: the attack on the state and dissipation of the commons, the privatization of everything, and the individualizing of all responsibility; financializing all social and individual choice, while redefining social subjectivity as “the Man of Enterprise,” of innovation and self-making. Foucault opened me to seeing how the liberal in “neoliberalism” signals the elevation of individual freedom as a counter to state power and social support. The question this raised for me is how these shifts in social thought suggest new developments in racist expression.

Stuart Hall provided me with a model for mapping the shifting political conjuncture in real time, and the transforming racial dynamics that centrally shaped neoliberalism’s political emergence and cultural expression of the period. He showed how the newly emergent racial politics identified with neoliberalizing societies is increasingly linked to the immigrant, the unbelonging, the supposed rise in local crime as a consequence, and the perceived threat to the traditional culture of their host society. Hall offers the dynamic terms of analysis for these emerging phenomena: the floating signifier of race, the pluralizing of racism, racial panics, the law and order society, articulation of race with class and gender, etc. His work, so formatively brought together here by Paul Gilroy and Ruth Wilson Gilmore, was enormously generative for me in analyzing the formative connections of neoliberalization and the shifting dynamics of racial politics.

Digital technology, like technology generally, is commonly assumed to be value neutral. Wendy Chun reveals that structurally embedded in digital operating systems and data collection are values that reproduce and extend existing modes of discriminating while also originating new ones. In prompting and promoting the grouping together of people who are alike—in habits, culture, looks, and preferences—the logic of the algorithm reproduces and amplifies discriminatory trends. Chun reveals how the logics of the digital reinforce the restructuring of racism by the neoliberal turn that my own book lays out.

A central idea of racial neoliberalism is the erasure of concepts referencing race, taking away the very terms by which racism can be identified and critically addressed. This is a condition that, with Obama’s election in 2008, became increasingly widely identified as “the postracial.” I find this edited volume more readily than others to provide trenchant analysis of the complex relations between the condition of the postracial and its rendering of racism less readily identifiable and more challenging to address.

The famous British philosopher A.C. Grayling tells the story of a hard-fought struggle over the past five centuries for the rights and freedoms now enjoyed in Western democracies. He emphasizes that our rights and freedoms are both precious and precarious: they could easily be lost if governments and citizens don’t adequately appreciate them or don’t understand how difficult they are to win.

For Grayling, our rights and freedoms began to contract around the beginning of this century. He points, for example, to the rise of state surveillance, particularly in response to terrorism but often just for the convenience of policing.

The world is complicated and confusing, but Harari organizes this complexity into 21 issues covering such diverse topics as liberty, community, war, ignorance, and meaning.

The book is a collection of self-standing essays that can be read independently. The prevailing message is that we can understand the world in which we live, though, at the same time, we cannot always make reliable decisions today or confidently predict the future because we fundamentally don't know what's going on.

Finally, the book offers a warning: modern technology, coupled with artificial intelligence, may challenge human freedom if we lose control of the powerful and evolving forces of hi-tech and AI.

I like to look at the big picture. This book’s picture is huge: it explains three waves of human civilization, from agriculture and land ownership, to centralization and mass manufacturing, to distributed and custom everything—the wave we are in now. It was originally published in 1980 and predicted our current culture and technology with astonishing accuracy. I, and many entrepreneurs of the time, tried to use those predictions to guide our businesses, and many, like Amazon, succeeded as a result. Are there still more third wave things to invent? Yes—think of how streaming video channels are just now taking over from cable and broadcast, not to mention movie theatres. Will this help you invent the next big thing? Maybe. And what will the fourth wave be?

When I first read this book as a graduate student, Kathleen Davis’s ability to draw unexpected connections—between political power and temporality, feudalism and imperialism, medieval and postcolonial studies—melted my brain (in a good way). It’s not easy to do justice to her complex argument in a few sentences, but basically she shows how early modern jurists deliberately relegated certain ideas (servility, absolutism, religiosity) both to Europe’s medieval past and the present of the nonwestern world in order to justify imperial expansion, colonial domination, and even chattel slavery. A dense critique of both medieval historiography and postcolonial theory, Periodization and Sovereignty isn’t a breezy read but it’s well worth the effort.     

During the early 1990s, I had the good fortune to participate in Habermas’ legendary Monday night philosophy colloquium at the University of Frankfurt.

The experience transformed my understanding of the raison d’être of Critical Theory. The Philosophical Discourse of Modernity is not a book about fascism per se. Instead, it tells the story of how, after the war, the titans of interwar German Kulturpessimismus – Nietzsche (albeit, posthumously), Carl Schmitt, and Heidegger – were canonized by the leading advocates of “French Theory” as the new maîtres à penser or “master thinkers.”

Yet, the canonization of German philosophy came at a high cost. After all, historically speaking, the philosophies in question stood in close proximity to fascist ideology.

Hence, the question arises: to what extent did such pro-fascist “ideologemes” infiltrate and inform the basic tenets of French poststructuralism?

I met Svetlana in the last two years of her life and was deeply impressed by her brilliance in literature and the history of ideas and cultures. She died, tragically, in her mid 50s cutting short her extraordinary career, from childhood and youth in Soviet Russia to her stellar career as a Harvard professor of comparative literature. Of her seven books, this highly original study of nostalgia has been particularly important.

A ground breaking study about longing in its positive and negative forms, focusing on post-communist cities such as St. Petersburg, Moscow and Berlin, and writers Nabokov, Brodsky, and Kabakov. Erudite, brilliant, and witty, this is a great cross-genre study of our modern condition.