Capitalist Sorcery neither sets out a new political programme nor offers a new theory. Rather, it aims to encourage all those who are resistant to resignation and inertia, whose stories of partial successes must be told, celebrated and shared.

This volume of essays examines the ways in which magical practices are found in different aspects of contemporary capitalist societies. From contract law to science, by way of finance, business, marketing, advertising, cultural production, and the political economy in general, each chapter argues that the kind of magic studied by anthropologists in less developed societies – shamanism, sorcery, enchantment, the occult – is not only alive and well, but flourishing in the midst of so-called ‘modernity’. Modern day magicians range from fashion designers and architects to Donald Trump and George Soros. Magical rites take place in the form of political summits, the transformation of products into brands through advertising campaigns, and the biannual fashion collections shown in New York, London, Milan and Paris. Magical language, in the form of magical spells, is used by everyone, from media to marketers and all others devoted to the art of ‘spin’. While magic may appear to be opposed to systems of rational economic thought, Moeran and Malefyt highlight the ways it may in fact be an accomplice to it.

The Das Kapital of the 20th century,Society of the Spectacle is an essential text, and the main theoretical work of the Situationists. Few works of political and cultural theory have been as enduringly provocative. From its publication amid the social upheavals of the 1960's, in particular the May 1968 uprisings in France, up to the present day, with global capitalism seemingly staggering around in it’s Zombie end-phase, the volatile theses of this book have decisively transformed debates on the shape of modernity, capitalism, and everyday life in the late 20th century. This ‘Red and Black’ translation from 1977 is Introduced by Notting Hill armchair insurrectionary Tom Vague with a galloping time line and pop-situ verve, and given a more analytical over view by young upstart thinker Sam Cooper.

By studying intersections among new cults of wealth, ritually empowered amulets and professional spirit mediumship—which have emerged together in Thailand’s dynamic religious field in recent decades—Capitalism Magic Thailand explores the conditions under which global modernity produces new varieties of enchantment. Bruno Latour’s account of modernity as a condition fractured between rationalizing ideology and hybridizing practice is expanded to explain the apparent paradox of new forms of magical ritual emerging alongside religious fundamentalism across a wide range of Asian societies. In Thailand, novel and increasingly popular varieties of ritual now form a symbolic complex in which originally distinct cults centred on Indian deities, Chinese gods and Thai religious and royal figures have merged in commercial spaces and media sites to sacralize the market and wealth production. Emerging within popular culture, this complex of cults of wealth, amulets and spirit mediumship is supported by all levels of Thai society, including those at the acme of economic and political power. New theoretical frameworks are presented in analyses that challenge the view that magic is a residue of premodernity, placing the dramatic transformations of cultic ritual centre stage in modern Thai history. It is concluded that modern enchantment arises at the confluence of three processes: neoliberal capitalism’s production of occult economies, the auraticizing effects of technologies of mass mediatization, and the performative force of ritual in religious fields where practice takes precedence over doctrine.

In this bold new look at the recent uncontrolled spread of global capitalism, John McMurtry, professor of philosophy at the University of Guelph, develops the metaphor of modern capitalism as a cancer. Its invasive growth, he argues, threatens to break down our society's immune system and--if not soon restrained--could reverse all the progress that has been made toward social equity and stability. On every continent, in every state, there are indicators of profound economic and environmental collapse. From the lands of indigenous communities to the currency markets of Asia, from the ocean floors to the ozone layer, the collapse is all-encompassing and deep-reaching. John McMurtry traces the causes of this global disorder back to the mutating assumptions of market theory that now govern the world’s economy. He diagnoses the malaise as a pathologist would a biological cancer, tracking the delinked circuits of the global system’s monetised growth as a carcinogenic disorder at the social level of life-organization. In the wide-lensed tradition of Adam Smith, Marx and Keynes, McMurtry cuts across academic disciplines and boundaries to penetrate the inner logic of the system’s problems. Far from pessimistic, he argues that the way out of the global crisis is to be found in an evolving substructure of history which provides a common ground of resolution across ethnic and national divisions. Reaching beyond conventional textbooks, this fascinating study offers a new paradigm which is accessible to intelligent citizens the world over.

This book is addressed to everyone who is struggling and experimenting today, to everyone who is a true contemporary of what Stengers dares to call "the intrusion of Gaia," this "nature" that has left behind its traditional role and now has the power to question us all. In Catastrophic Times is neither a book of prophecy nor a survival guide. Here, Stengers reminds us that it falls to us to experiment with the apparatuses that make us capable of surviving without sinking into barbarism, to create what nourishes trust where panicked impotence threatens.

Roger Sansi is lecturer in anthropology at Goldsmiths, University of London. --Book Jacket.

Certain great friendships have left their mark in the annals of philosophy – and, without a doubt, the friendship of Bruno Latour and Isabelle Stengers is among them. Although they wrote very few texts together, their intellectual companionship lasted for over thirty years, and their respective work can be fully understood only when the many interconnections of their thought are brought to the fore. Latour and Stengers occupy the same starting place, one which remains at the heart of their work: scientific practice, which is the pride of modernity. Why do we Moderns define ourselves as those who know, while others are condemned to be only believers? This question led Latour and Stengers to the same fundamental question: how to understand and live in what Latour calls "the new climatic regime” and what Stengers calls “catastrophic times"? Philippe Pignarre's aim is not to try to sort out which ideas belong to whom but rather to interweave their thought even more. In so doing, he sheds new light on the origins and development of their work at the same time as he documents an exceptional intellectual adventure between two of the leading thinkers of our age.

The Empty Seashell explores what it is like to live in a world where cannibal witches are undeniably real, yet too ephemeral and contradictory to be an object of belief. In a book based on more than three years of fieldwork between 1991 and 2011, Nils Bubandt argues that cannibal witches for people in the coastal, and predominantly Christian, community of Buli in the Indonesian province of North Maluku are both corporeally real and fundamentally unknowable.Witches (known as gua in the Buli language or as suanggi in regional Malay) appear to be ordinary humans but sometimes, especially at night, they take other forms and attack people in order to kill them and eat their livers. They are seemingly everywhere and nowhere at the same time. The reality of gua, therefore, can never be pinned down. The title of the book comes from the empty nautilus shells that regularly drift ashore around Buli village. Convention has it that if you find a live nautilus, you are a gua. Like the empty shells, witchcraft always seems to recede from experience.Bubandt begins the book by recounting his own confusion and frustration in coming to terms with the contradictory and inaccessible nature of witchcraft realities in Buli. A detailed ethnography of the encompassing inaccessibility of Buli witchcraft leads him to the conclusion that much of the anthropological literature, which views witchcraft as a system of beliefs with genuine explanatory power, is off the mark. Witchcraft for the Buli people doesn't explain anything. In fact, it does the opposite: it confuses, obfuscates, and frustrates. Drawing upon Jacques Derrida's concept of aporia—an interminable experience that remains continuously in doubt—Bubandt suggests the need to take seriously people's experiential and epistemological doubts about witchcraft, and outlines, by extension, a novel way of thinking about witchcraft and its relation to modernity.

Drawing on affect theory and research on academic capitalism, this book examines the contemporary crisis of universities. Moving through 11 international and comparative case studies, it explores diverse features of contemporary academic life, from the coloniality of academic capitalism to performance management and the experience of being performance-managed. Affect has emerged as a major analytical lens of social research. However, it is rarely applied to universities and their marketisation. Offering a unique exploration of the contemporary role of affect in academic labour and the organisation of scholarship, this book considers modes of subjectivation, professional and personal relationships and organisational structures and their affective charges. Chapter 9 is available Open Access via OAPEN under CC-BY-NC-ND licence.