Mike Davis on becoming a Marxist
After losing a coveted niche in the trucking industry, I started UCLA as an adult freshman, attracted by rumors of a high-powered seminar on Capital led by Bob Brenner in the History Department.
After losing a coveted niche in the trucking industry, I started UCLA as an adult freshman, attracted by rumors of a high-powered seminar on Capital led by Bob Brenner in the History Department.
No work of art, no thought, has a chance of survival, unless it bear within it repudiation of false riches and high-class production.
When we are hoping for rescue, a voice tells us that hope is in vain, yet it is powerless hope alone that allows us to draw a single breath.
The logic of the day, which makes so much of its clarity, has naively adopted this perverted notion of everyday speech. Vague expression permits the hearer to imagine whatever suits him and what he already thinks in any case.
In a real sense, I ought to be able to deduce Fascism from the memories of my childhood. Now that they, officials and reÂcruits, have stepped visibly out of my dream and dispossessed me of my past life and my language, I no longer need to dream of them. In Fascism the nightmare of childhood has come true.
To find out whether a person means us well there is one almost infallible criterion: how he passes on unkind or hostile remarks about us.
The most powerful person is he who is able to do least himself and burden others most with the things for which he lends his name and pockets the credit.
Solidarity was once intended to make the talk of brotherhood real, by lifting it out of generality, where it was an ideology, and reserving it for the particular, the Party, as the sole representative in an antagonistic world of generality.
All collaboration, all the human worth of social mixing and parÂticipation, merely masks a tacit acceptance of inhumanity. It is the sufferings of men that should be shared: the smallest step towards their pleasures is one towards the hardening of their pains.
The culture industry not so much adapts to the reactions of its customers as it counterÂfeits them. It drills them in their attitudes by behaving as if it were itself a customer.
Unpolitical attempts to break out of the bourgeois family usually lead only to deeper entanglement in it, and it sometimes seems as if the fatal germ-cell of society, the family, were at the same time the nurturing germ-cell of uncompromising pursuit of another.
Among today's adept practitioners, the lie has long since lost its honest function of misrepresenting reality.