A material analysis of the sign which deepens Marx's critique of political economy for spectacular times. What if the problems of modern society don't come from production, but rather consumption and the system of cultural signs? In this classic work from the defining intellectual of the postmodern, Jean Baudrillard, For a Critique of the Political Economy of the Sign takes Marx's critique of political economy and its analysis of the commodity form as the starting point for an analysis of signs and their meaning in modern society. Influenced by Lefebvre's critique of everyday life, Barthes's semiology, and Situationism, Baudrillard analyses how objects are encoded within the system of signs and meanings that constitute contemporary media and consumer societies. Combining semiological studies and sociology of the consumer society, For a Critique of the Political Economy of the Sign contains Baudrillard's most extensive engagement with Marxism and shows him at a critical juncture for the development of his thought.

The most provocative work from the father of postmodernism. A spectre haunts the revolutionary imagination: the spectre of production. Revolutionary thought - from Marx to Deleuze - merely replicates the obsession with production of classical political economy. Jean Baudrillard's provocative early study The Mirror of Production, marks the point at which his thought breaks from the tenants of Marxism. Instead, Baudrillard seeks to go further than Marx, radicalising his thought by breaking with the capitalist logic of production in its entirety. Combining semiotics with a skilled reworking of critical theory, he carries out a thorough critique of Marxism, arguing that by placing production at the centre of its analysis it serves to naturalise capitalism instead of abolishing it. Instead, what we need is a thorough attack on productivism in all its forms and a total break from the logic of capital.

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Anything that can be automated, will be. The "magic" that digital technology has brought us - self-driving cars, Bitcoin, high frequency trading, the internet of things, social networking, mass surveillance, the 2009 housing bubble - has not been considered from an ideological perspective. The Critique of Digital Capitalism identifies how digital technology has captured contemporary society in a reification of capitalist priorities, and also describes digital capitalism as an ideologically "invisible" framework that is realized in technology. Written as a series of articles between 2003 and 2015, the book provides a broad critical scope for understanding the inherent demands of capitalist protocols for expansion without constraint (regardless of social, legal or ethical limits) that are increasingly being realized as autonomous systems that are no longer dependent on human labor or oversight and implemented without social discussion of their impacts. The digital illusion of infinite resources, infinite production, and no costs appears as an "end to scarcity," whereby digital production supposedly eliminates costs and makes everything equally available to everyone. This fantasy of production without consumption hides the physical costs and real-world impacts of these technologies. The critique introduced in this book develops from basic questions about how digital technologies directly change the structure of society: why is "Digital Rights Management" not only the dominant "solution" for distributing digital information, but also the only option being considered? During the burst of the "Housing Bubble" burst 2009, why were the immaterial commodities being traded of primary concern, but the actual physical assets and the impacts on the people living in them generally ignored? How do surveillance (pervasive monitoring) and agnotology (culturally induced ignorance or doubt, particularly the publication of inaccurate or misleading scientific data) coincide as mutually reinforcing technologies of control and restraint? If technology makes the assumptions of its society manifest as instrumentality - then what ideology is being realized in the form of the digital computer? This final question animates the critical framework this analysis proposes. Digital capitalism is a dramatically new configuration of the historical dynamics of production, labor and consumption that results in a new variant of historical capitalism. This contemporary, globalized network of production and distribution depends on digital capitalism's refusal of established social restraints: existing laws are an impediment to the transcendent aspects of digital technology. Its utopian claims mask its authoritarian result: the superficial "objectivity" of computer systems are supposed to replace established protections with machinic function - the uniform imposition of whatever ideology informs the design. However, machines are never impartial: they reify the ideologies they are built to enact. The critical analysis of capitalist ideologies as they become digital is essential to challenging this process. Contesting their domination depends on theoretical analysis. This critique challenges received ideas about the relationship between labor, commodity production and value, in the process demonstrating how the historical Marxist analysis depends on assumptions that are no longer valid. This book therefore provides a unique, critical toolset for the analysis of digital capitalist hegemonics.

The catastrophic economic, social and political crisis of our time calls for a new and original critique of political economy - a rethinking of Marx's project in the very different conditions of twenty-first century capitalism. Stiegler argues that today the proletarian must be reconceptualized as the economic agent whose knowledge and memory are confiscated by machines. This new sense of the term ‘proletarian' is best understood by reference to Plato's critique of exteriorized memory. By bringing together Plato and Marx, Stiegler can show how a generalized proletarianization now encompasses not only the muscular system, as Marx saw it, but also the nervous system of the so-called creative workers in the information industries. The proletarians of the former are deprived of their practical know-how, whereas the latter are shorn of their theoretical practice, and both suffer from a confiscation of the very possibility of a genuine art of living. But the mechanisms at work in this new and accentuated form of proletarianization are the very mechanisms that may spur a reversal of the process. Such a reversal would imply a crucial distinction between one's life work, originating in otium (leisure devoted to the techniques of the self), and the job, consisting in a negotium (the negotiation and calculation, increasingly restricted to short-term expectations), leading to the necessity of a new conception of economic value. This short text offers an excellent introduction to Stiegler's work while at the same time representing a political call to arms in the face of a deepening economic and social crisis.

Subversive thought is none other than the cunning of reason when confronted with a social reality in which the poor and miserable are required to sustain the illusion of fictitious wealth. Yet, this subsidy is absolutely necessary in existing society, to prevent its implosion. The critique of political economy is a thoroughly subversive business. It rejects the appearance of economic reality as a natural thing, argues that economy has not independent existence, expounds economy as political economy, and rejects as conformist rebellion those anti-capitalist perspectives that derive their rationality from the existing conceptuality of society. Subversion focuses on human conditions. Its critical subject is society unaware of itself. This book develops Marx's critique of political economy as negative theory of society. It does not conform to the patterns of the world and demands that society rids itself of all the muck of ages and founds itself anew.

One of the most notorious works of modern times, as well as one of the most influential, Capital is an incisive critique of private property and the social relations it generates. Living in exile in England, where this work was largely written, Marx drew on a wide-ranging knowledge of its society to support his analysis and generate fresh insights. Arguing that capitalism would create an ever-increasing division in wealth and welfare, he predicted its abolition and replacement by a system with common ownership of the means of production. Capital rapidly acquired readership among the leaders of social democratic parties, particularly in Russia and Germany, and ultimately throughout the world, to become a work described by Marx's friend and collaborator Friedrich Engels as 'the Bible of the Working Class'.