This book addresses the historical relationship that has arisen between the concept of capitalism and the idea of China. Formulated by European intellectuals in order to identify the social formation in which they found themselves, capitalism was portrayed as unique to Europe and as an organic outgrowth of Western civilization. In this way, China was rejected as a model of civilization, and seen merely as despotic, feudal or stagnant. This Eurocentric judgement has hung over all subsequent thinking about China, even influencing Chinese perceptions of their own history. The aim of this collaborative project is to examine how the experience of capitalism as a European social formation and as a world-system has shaped knowledge of China. In addition the volume aims to establish new foundations on which a theory of Chinese society might be built, in order to perceive and understand Chinese development in less Eurocentric terms.

What if we could do better than the family? We need to talk about the family. For those who are lucky, families can be filled with love and care, but for many they are sites of pain: from abandonment and neglect, to abuse and violence. Nobody is more likely to harm you than your family. Even in so-called happy families, the unpaid, unacknowledged work that it takes to raise children and care for each other is endless and exhausting. It could be otherwise: in this urgent, incisive polemic, leading feminist critic Sophie Lewis makes the case for family abolition. Abolish the Family traces the history of family abolitionist demands, beginning with nineteenth century utopian socialist and sex radical Charles Fourier, the Communist Manifesto and early-twentieth century Russian family abolitionist Alexandra Kollontai. Turning her attention to the 1960s, Lewis reminds us of the anti-family politics of radical feminists like Shulamith Firestone and the gay liberationists, a tradition she traces to the queer marxists bringing family abolition to the twenty-first century. This exhilarating essay looks at historic rightwing panic about Black families and the violent imposition of the family on indigenous communities, and insists: only by thinking beyond the family can we begin to imagine what might come after.

The Economics of Empire: Genealogies of Capital and the Colonial Encounter is a multidisciplinary intervention into postcolonial theory that constructs and theorizes a political economy of empire. This comprehensive collection traces the financial genealogies associated with the colonial enterprise, the strategies of economic precarity, the pedigrees of capital, and the narratives of exploitation that underlay and determined the course of modern history. One of the first attempts to take this approach in postcolonial studies, the book seeks to sketch the commensal relation—a symbiotic "phoresy"—between capitalism and colonialism, reading them as linked structures that carried and sustained each other through and across the modern era. The scholars represented here are all postcolonial critics working in a range of disciplines, including Political Science, Sociology, History, Peace and Conflict Studies, Legal Studies, and Literary Criticism, exploring the connections between empire and capital, and the historical and political implications of that structural hinge. Each author engages existing postcolonial and poststructuralist theory and criticism while bridging it over to research and analytic lenses less frequently engaged by postcolonial critics. In so doing, they devise novel intersectional and interdisciplinary frameworks through which to produce more greatly nuanced understandings of imperialism, capitalism, and their inextricable relation, "new" postcolonial critiques of empire for the twenty-first century. This book will be an excellent resource for students and researchers of Postcolonial Studies, Literature, History, Sociology, Economics, Political Science and International Studies, among others.

“An extraordinary work of intellectual history as well as a scholarly tour de force, a bracing polemic, and a work of Christian prophecy...McCarraher challenges more than 200 years of post-Enlightenment assumptions about the way we live and work.” —The Observer At least since Max Weber, capitalism has been understood as part of the “disenchantment” of the world, stripping material objects and social relations of their mystery and magic. In this magisterial work, Eugene McCarraher challenges this conventional view. Capitalism, he argues, is full of sacrament, whether one is prepared to acknowledge it or not. First flowering in the fields and factories of England and brought to America by Puritans and evangelicals, whose doctrine made ample room for industry and profit, capitalism has become so thoroughly enmeshed in the fabric of our society that our faith in “the market” has become sacrosanct. Informed by cultural history and theology as well as management theory, The Enchantments of Mammon looks to nineteenth-century Romantics, whose vision of labor combined reason, creativity, and mutual aid, for salvation. In this impassioned challenge to some of our most firmly held assumptions, McCarraher argues that capitalism has hijacked our intrinsic longing for divinity—and urges us to break its hold on our souls. “A majestic achievement...It is a work of great moral and spiritual intelligence, and one that invites contemplation about things we can’t afford not to care about deeply.” —Commonweal “More brilliant, more capacious, and more entertaining, page by page, than his most ardent fans dared hope. The magnitude of his accomplishment—an account of American capitalism as a religion...will stun even skeptical readers.” —Christian Century

The pursuit of health and wellness has become a fundamental and familiar part of everyday life in America. We are surrounded by an enticing world of products, practices, and promotions assuring health and happiness—cereal boxes claim that their contents can reduce the risk of heart disease, bars of aromatherapy soap seek to wash away our stresses, newspapers celebrate the wonders of the latest superfoods and herbal remedies. No longer confined to the domain of Western medicine, suggestions for healthy living often turn to alternatives originating in distant times and places, in cultures very different from our own. Diets from ancient or remote groups are presented as cures for everything from colds to cancer; exercise regimens based on Eastern philosophies are heralded as paths to physical health and spiritual wellbeing. In New Age Capitalism, Kimberly Lau examines the ideological work that has created this billion-dollar business and allowed "Eastern" and other non-Western traditions to be coopted by Western capitalism. Extending the orientalist logic to the business of health and wellness, American companies have created a lucrative and competitive market for their products, encouraging consumers to believe that they are making the right choices for personal as well as planetary health. In reality, alternative health practices have been commodified for an American public longing not only for health and wellness but also for authenticity, tradition, and a connection to the cultures of an imagined Edenic past. Although consumers might prefer to buy into "authentic" non-Western therapies, New Age Capitalism argues that the market economy makes this goal unattainable.

It was only in the sixteenth century that texts began to refer to the significance of "economic activity" -- of sustaining life. This was not because the ordinary business of life was thought unimportant, but because the principles governing economic conduct were thought to be obvious or uncontroversial. The subsequent development of economic writing thus parallels the development of capitalism in Western Europe. From the seventeenth to the twenty-first century there has been a constant shift in content, audience, and form of argument as the literature of economic argument developed. The Economy of the Word proposes that to understand the various forms that economic literature has taken, we need to adopt a more literary approach in economics specifically, to adopt the instruments and techniques of philology. This way we can conceive the history of economic thought to be an on-going work in progress, rather than the story of the emergence of modern economic thinking. This approach demands that we pay attention to the construction of particular texts, showing the work of economic argument in different contexts. In sum, we need to pay attention to the "economy of the word". The Economy of the Word is divided into three parts. The first explains what the term "economy" has meant from Antiquity to Modernity, coupling this conceptual history with an examination of how the idea of national income was turned into a number during the first half of the twentieth century. The second part is devoted to Adam Smith's Wealth of Nations, considering first the manner in which Smith deals with international trade, and then the way in which the book was read in the course of the nineteenth century. Part III examines the sources used by Karl Marx and Léon Walras in developing their economic analysis, drawing attention to their shared intellectual context in French political economy.

An analysis of contemporary violence as the new commodity of today's hyper-consumerist stage of capitalism. “Death has become the most profitable business in existence.” —from Gore Capitalism Written by the Tijuana activist intellectual Sayak Valencia, Gore Capitalism is a crucial essay that posits a decolonial, feminist philosophical approach to the outbreak of violence in Mexico and, more broadly, across the global regions of the Third World. Valencia argues that violence itself has become a product within hyper-consumerist neoliberal capitalism, and that tortured and mutilated bodies have become commodities to be traded and utilized for profit in an age of impunity and governmental austerity. In a lucid and transgressive voice, Valencia unravels the workings of the politics of death in the context of contemporary networks of hyper-consumption, the ups and downs of capital markets, drug trafficking, narcopower, and the impunity of the neoliberal state. She looks at the global rise of authoritarian governments, the erosion of civil society, the increasing violence against women, the deterioration of human rights, and the transformation of certain cities and regions into depopulated, ghostly settings for war. She offers a trenchant critique of masculinity and gender constructions in Mexico, linking their misogynist force to the booming trade in violence. This book is essential reading for anyone seeking to analyze the new landscapes of war. It provides novel categories that allow us to deconstruct what is happening, while proposing vital epistemological tools developed in the convulsive Third World border space of Tijuana.

This book maps the development of a regional elite and its persistence as an economic upper class through the nineteenth century. Farrell’s study traces the kinship networks and overlapping business ties of the most economically prominent Brahmin families from the beginning of industrialization in the 1820s to the early twentieth century. Archival sources such as genealogies, family papers, and business records are used to address two issues of concern to those who study social stratification and the structure of power in industrializing societies: in what ways have traditional forms of social organization, such as kinship, been responsive to the social and economic changes brought by industrialization; and how active a role did an early economic elite play in shaping the direction of social change and in preserving its own group power and privilege over time.