Read the Intro Chapter (PDF) View the Ayn Rand Appendix View an interview with author Robert L. Bradley, Jr. at Reason.com Capitalism took the blame for Enron although the company was anything but a free-market enterprise, and company architect was hardly a principled capitalist. On the contrary, Enron was a politically dependent company and, in the end, a grotesque outcome of America's mixed economy. That is the central finding of Robert L. Bradley's "Capitalism at Work": The blame for Enron rests squarely with "political capitalism"--a system in which business firms routinely obtain government intervention to further their own interests at the expense of consumers, taxpayers, and competitors. Although Ken Lay professed allegiance to free markets, he was in fact a consumate politician. Only by manipulating the levers of government was he able to transform Enron from a $3 billion natural gas company to a $100 billion chimera, one that went in a matter of months from seventh place on Fortune's 500 list to bankruptcy. But "Capitalism at Work" goes beyond unmasking Enron's sophisticated foray into political capitalism. Employing the timeless insights of Adam Smith, Samuel Smiles, and Ayn Rand, among others, Bradley shows how fashionable anti-capitalist doctrines set the stage for the ultimate business debacle. Those errant theories, like Enron itself, elevated form over substance, ignored legitimate criticism, and bypassed midcourse correction. Political capitali

The historical relationship between capital and labor has evolved in the past few decades. One particularly noteworthy development is the rise of shared capitalism, a system in which workers have become partial owners of their firms and thus, in effect, both employees and stockholders. Profit sharing arrangements and gain-sharing bonuses, which tie compensation directly to a firm’s performance, also reflect this new attitude toward labor. Shared Capitalism at Work analyzes the effects of this trend on workers and firms. The contributors focus on four main areas: the fraction of firms that participate in shared capitalism programs in the United States and abroad, the factors that enable these firms to overcome classic free rider and risk problems, the effect of shared capitalism on firm performance, and the impact of shared capitalism on worker well-being. This volume provides essential studies for understanding the increasingly important role of shared capitalism in the modern workplace.

John Maynard Keynes expected that around the year 2030 people would only work 15 hours a week. In the mid-1960s, Jean Fourastié still anticipated the introduction of the 30-hour week in the year 2000, when productivity would continue to grow at an established pace. Productivity growth slowed down somewhat in the 1970s and 1980s, but rebounded in the 1990s with the spread of new information and communication technologies. The knowledge economy, however, did not bring about a jobless future or a world without work, as some scholars had predicted. With few exceptions, work hours of full-time employees have hardly fallen in the advanced capitalist countries in the last three decades, while in a number of countries they have actually increased since the 1980s. This book takes the persistence of long work hours as starting point to investigate the relationship between capitalism and work time. It does so by discussing major theoretical schools and their explanations for the length and distribution of work hours, as well as tracing major changes in production and reproduction systems, and analyzing their consequences for work hours. Furthermore, this volume explores the struggle for shorter work hours, starting from the introduction of the ten-hour work day in the nineteenth century to the introduction of the 35-hour week in France and Germany at the end of the twentieth century. However, the book also shows how neoliberalism has eroded collective work time regulations and resulted in an increase and polarization of work hours since the 1980s. Finally, the book argues that shorter work hours not only means more free time for workers, but also reduces inequality and improves human and ecological sustainability.

Approaching “work” as at heart a practice of exchange, this volume explores sociality in work environments marked by the kind of structural changes that have come to define contemporary “flexible” capitalism. It introduces anthropological exchange theory to a wider readership, and shows how the perspective offers new ways to enquire about the flexible capitalism’s social dimensions. The essays contribute to a trans-disciplinary scholarship on contemporary economic practice and change by documenting how, across diverse settings, “gift-like” socialities proliferate, and even sustain the intensified flexible commoditization that more commonly is touted as tearing social relations apart. By interrogating a keenly debated contemporary work regime through an approach to sociality rooted in a rich and distinct anthropological legacy, the volume also makes a novel contribution to the anthropological literature on work and on exchange.

Spread out over many years and many different publications, the late author and activist Marta Russell wrote a number of groundbreaking and insightful essays on the nature of disability and oppression under capitalism. In this volume, Russell’s various essays are brought together in one place in order to provide a useful and expansive resource to those interested in better understanding the ways in which the modern phenomenon of disability is shaped by capitalist economic and social relations. The essays range in analysis from the theoretical to the topical, including but not limited to: the emergence of disability as a “human category” rooted in the rise of industrial capitalism and the transformation of the conditions of work, family, and society corresponding thereto; a critique of the shortcomings of a purely “civil rights approach” to addressing the persistence of disability oppression in the economic sphere, with a particular focus on the legacy of the Americans with Disabilities Act of 1990; an examination of the changing position of disabled people within the overall system of capitalist production utilizing the Marxist economic concepts of the reserve army of the unemployed, the labor theory of value, and the exploitation of wage-labor; the effects of neoliberal capitalist policies on the living conditions and social position of disabled people as it pertains to welfare, income assistance, health care, and other social security programs; imperialism and war as a factor in the further oppression and immiseration of disabled people within the United States and globally; and the need to build unity against the divisive tendencies which hide the common economic interest shared between disabled people and the often highly-exploited direct care workers who provide services to the former.

A deeply-reported examination of why "doing what you love" is a recipe for exploitation, creating a new tyranny of work in which we cheerily acquiesce to doing jobs that take over our lives. You're told that if you "do what you love, you'll never work a day in your life." Whether it's working for "exposure" and "experience," or enduring poor treatment in the name of "being part of the family," all employees are pushed to make sacrifices for the privilege of being able to do what we love. In Work Won't Love You Back, Sarah Jaffe, a preeminent voice on labor, inequality, and social movements, examines this "labor of love" myth—the idea that certain work is not really work, and therefore should be done out of passion instead of pay. Told through the lives and experiences of workers in various industries—from the unpaid intern, to the overworked teacher, to the nonprofit worker and even the professional athlete—Jaffe reveals how all of us have been tricked into buying into a new tyranny of work. As Jaffe argues, understanding the trap of the labor of love will empower us to work less and demand what our work is worth. And once freed from those binds, we can finally figure out what actually gives us joy, pleasure, and satisfaction.

What, and who, are we working for? A thoughtful assessment on our current society from “probably America’s most prominent Marxist economist” (The New York Times). Capitalism as a system has spawned deepening economic crisis alongside its bought-and-paid-for political establishment. Neither serves the needs of our society. Whether it is secure, well-paid, and meaningful jobs or a sustainable relationship with the natural environment that we depend on, our society is not delivering the results people need and deserve. One key cause for this intolerable state of affairs is the lack of genuine democracy in our economy as well as in our politics. The solution requires the institution of genuine economic democracy, starting with workers managing their own workplaces, as the basis for a genuine political democracy. Here Richard D. Wolff lays out a hopeful and concrete vision of how to make that possible, addressing the many people who have concluded economic inequality and politics as usual can no longer be tolerated and are looking for a concrete program of action. “Wolff’s constructive and innovative ideas suggest new and promising foundations for much more authentic democracy and sustainable and equitable development, ideas that can be implemented directly and carried forward. A very valuable contribution in troubled times.” —Noam Chomsky, leading public intellectual and author of Hope and Prospects