Nach dem Erscheinen seines Essays Soziophobie schrieb die taz, César Rendueles verbinde »eine antikapitalistische Haltung mit einem abgeklärten Wissen um die Komplexität von Gesellschaften«. Wissen darüber, wie die Welt vor der freien Marktwirtschaft aussah und wie die ökonomische Logik nach und nach alle Lebensbereiche durchdrungen hat, entstammt immer auch der Lektüre fiktionaler Literatur. In seinem neuen Buch erkundet Rendueles seine persönliche Lesebiografie. Anhand von Klassikern wie Robinson Crusoe und Kultbüchern wie American Psycho zeichnet er nach, wie der Kapitalismus sich uns einverleibt hat. Doch zugleich kann in Büchern, das zeigt Rendueles etwa an Kleists Michael Kohlhaas und an Science-Fiction-Romanen, auch der Geist der Revolte und solidarischer Utopien stecken.

With the concept of the Imperial Mode of Living, Brand and Wissen highlight the fact that capitalism implies uneven development as well as a constant and accelerating universalisation of a Western mode of production and living. The logic of liberal markets since the 19thCentury, and especially since World War II, has been inscribed into everyday practices that are usually unconsciously reproduced. The authors show that they are a main driver of the ecological crisis and economic and political instability. The Imperial Mode of Living implies that people's everyday practices, including individual and societal orientations, as well as identities, rely heavily on the unlimited appropriation of resources; a disproportionate claim on global and local ecosystems and sinks; and cheap labour from elsewhere. This availability of commodities is largely organised through the world market, backed by military force and/or the asymmetric relations of forces as they have been inscribed in international institutions. Moreover, the Imperial Mode of Living implies asymmetrical social relations along class, gender and race within the respective countries. Here too, it is driven by the capitalist accumulation imperative, growth-oriented state policies and status consumption. The concrete production conditions of commodities are rendered invisible in the places where the commodities are consumed. The imperialist world order is normalized through the mode of production and living.

This is a new release of the original 1956 edition.

' This book is an excellent explanation of why capitalism is not just successful, but morally right ' Elon Musk 'A joyful counterblast... packed with vivid examples... decisive' The Economist 'Compelling... Masterful' Daily Mail 'A timely reminder of the benefits of free and open trade' Financial Times A vital exploration of capitalism and the benefits it brings to global society. Marx and Engels were right when they observed in The Communist Manifesto that free markets had in a short time created greater prosperity and more technological innovation than all previous generations combined. A century and a half later, all the evidence shows that capitalism has lifted millions from hunger and poverty. Nonetheless, today's story about global capitalism, shared by right-wing and left-wing populists - and by large sections of the political and economic establishment - accepts that prosperity has been created, but says it ended up in far too few hands. This in turn has made it popular to talk about the global economy as a geopolitical zero-sum game, where we must fight to control new innovations, introduce trade barriers and renationalize supply chains. More generally, capitalism is also accused of fuelling glaring inequality, populist revolts, climate change and China's global conquest. In this incisive and passionate investigation, Johan Norberg instead restates the case for capitalism and the vital role played by the free market in today's uncertain world. Ultimately, he argues that a move away from global capitalism would not only squeeze the growth out of the economy but also deepen an already large social exclusion for the vulnerable - for the world's poor, it would be a killing blow.

It is time to leave capitalism behind. We live in a system of economic feudalism that has nothing to do with a free market economy. The innovations we need for the solution of our truly important problems are not forthcoming. How can it be that technological developments financed by the taxpayer end up enriching private companies even if their activities violate public interests? We should reward talent and real performance and promote start-ups with good ideas. Based on a clear analysis and concrete proposals, Sahra Wagenknecht launches a discussion on new forms of ownership and sketches the outlines of an innovative and just economy.

Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

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This edition includes two articles by Ayn Rand which did not appear in the hardcover edition: The Wreckage of the Consensus, which presents the Objectivists' views on Vietnam and the draft; and Requiem for Man, an answer to the Papal encyclical Progressio Populorum.

What we call growth today is in fact a tumorous growth, a cancerous proliferation which is disrupting the social organism. These tumours endlessly metastasize and grow with an inexplicable, deadly vitality. At a certain point this growth is no longer productive, but rather destructive. Capitalism passed this point long ago. Its destructive forces cause not only ecological and social catastrophes but also mental collapse. The destructive compulsion to perform combines self-affirmation and self-destruction in one. We optimize ourselves to death. Brutal competition ends in destruction. It produces an emotional coldness and indifference towards others as well as towards one's own self. The devastating consequences of capitalism converge with the adoption of a death drive. Freud initially introduced the death drive hesitantly, but later he admitted that he 'couldn't think beyond it' as the idea of the death drive became increasingly central to his thought. The same is true for capitalism today: it is impossible to think about capitalism without considering the death drive. This new book by one of the most creative cultural theorists writing today will be of interest to a wide readership.