Posthuman Capitalism critically reviews the manifestation of capitalist agenda online by examining the phenomenon of the ‘posthuman’ in the data economy. The chapters examine our posthuman condition, where we are constantly asked to partake in platforms which perform to capitalist agenda while socializing us into new platforms of living, consuming and interacting online. Labelling these modes of our experiential extractions, transactions and re-making of our mortal lives as posthuman capitalism, the book reviews the human entanglements from sociality, friendship, desire, memory, transgressions of privacy and co-production of value through the data economy. Offering innovative and interdisciplinary conceptualisations and vantage points on our contemporary data society, this book will be a key text for scholars and students in the areas of digital media, communication studies, sociology, philosophy and social psychology.

This book examines several distinctive literary figurations of posthuman embodiment as they proliferate across a range of internationally acclaimed contemporary novels: clones in Kazuo Ishiguro’s Never Let Me Go, animal-human hybrids in Margaret Atwood’s Oryx and Crake, toxic bodies in Indra Sinha’s Animal’s People, and cyborgs in Jeanette Winterson’s The Stone Gods. While these works explore the transformational power of the “biotech century,” they also foreground the key role human capital theory has played in framing human belonging as an aspirational category that is always and structurally just out of reach, making contemporary subjects never-human-enough. In these novels, the dystopian character of human capital theory is linked to fantasies of apocalyptic release. As such, these novels help expose how two interconnected genres of futurity (the dystopian and the apocalyptic) work in tandem to propel each other forward so that fears of global disaster become alibis for dystopian control, which, in turn, becomes the predicate for intensifying catastrophes. In analyzing these novels, Justin Omar Johnston draws attention to the entanglement of bodies in technological environments, economic networks, and deteriorating ecological settings.

The question of what defines the human, and of what is human about the humanities, have been shaken up by the radical critiques of humanism and the displacement of anthropomorphism that have gained currency in recent years, propelled in part by rapid advances in our knowledge of living systems and of their genetic and algorithmic codes coupled with the global expansion of a knowledge-intensive capitalism. In Posthuman Knowledge, Rosi Braidotti takes a closer look at the impact of these developments on three major areas: the constitution of our subjectivity, the general production of knowledge and the practice of the academic humanities. Drawing on feminist, postcolonial and anti-racist theory, she argues that the human was never a neutral category but one always linked to power and privilege. Hence we must move beyond the old dualities in which Man defined himself, beyond the sexualized and racialized others that were excluded from humanity. Posthuman knowledge, as Braidotti understands it, is not so much an alternative form of knowledge as a critical call: a call to build a multi-layered and multi-directional project that displaces anthropocentrism while pursuing the analysis of the discriminatory and violent aspects of human activity and interaction wherever they occur. Situated between the exhilaration of scientific and technological advances on the one hand and the threat of climate change devastation on the other, the posthuman convergence encourages us to think hard and creatively about what we are in the process of becoming.

This book problematizes the role of education in an increasingly mediatized world through the lenses of creativity, new media, and consumerism. At the core of the issue, the author argues, creativity in art education is being co-opted to serve the purposes of current economic trends towards designer capitalism. Using an East meets West approach, jagodzinski draws on Deleuze and Guattarian philosophy to explore visual and popular culture in Korean society, addressing the tensions that exist between designer education and art that explores the human condition. In doing so, he challenges art educators to envision a new paradigm for education which questions established media ontologies and incorporates new ways to confront the crisis of the Anthropocene.

The Posthuman offers both an introduction and major contribution to contemporary debates on the posthuman. Digital 'second life', genetically modified food, advanced prosthetics, robotics and reproductive technologies are familiar facets of our globally linked and technologically mediated societies. This has blurred the traditional distinction between the human and its others, exposing the non-naturalistic structure of the human. The Posthuman starts by exploring the extent to which a post-humanist move displaces the traditional humanistic unity of the subject. Rather than perceiving this situation as a loss of cognitive and moral self-mastery, Braidotti argues that the posthuman helps us make sense of our flexible and multiple identities. Braidotti then analyzes the escalating effects of post-anthropocentric thought, which encompass not only other species, but also the sustainability of our planet as a whole. Because contemporary market economies profit from the control and commodification of all that lives, they result in hybridization, erasing categorical distinctions between the human and other species, seeds, plants, animals and bacteria. These dislocations induced by globalized cultures and economies enable a critique of anthropocentrism, but how reliable are they as indicators of a sustainable future? The Posthuman concludes by considering the implications of these shifts for the institutional practice of the humanities. Braidotti outlines new forms of cosmopolitan neo-humanism that emerge from the spectrum of post-colonial and race studies, as well as gender analysis and environmentalism. The challenge of the posthuman condition consists in seizing the opportunities for new social bonding and community building, while pursuing sustainability and empowerment.

This book argues that, as industrial capitalism enters a period of prolonged crisis, a new paradigm of ‘industrious modernity’ is emerging. Based on small-scale, commons-based and market-oriented entrepreneurship, this industrious modernity is being pioneered by the many outcasts that no longer find a place within a crumbling industrial modernity. This new industriousness draws on the new planetary commons that have been generated by the globalization of industrial capitalism itself. The outsourcing of material production to global supply chains has made the skills necessary to engage in commodity production generic and common, and the globalization of media culture and the internet have generated new knowledge commons. Together these new commons have radically reduced the capital requirements to engage in economic activity, and are providing new, highly efficient tools of productive organization at little cost. This timely analysis of the new forces of change in our societies today will be of great interest to anyone concerned with the impact of digital technologies and the future of capitalism.

We live in a time of great uncertainty about the future. Those heady days of the late twentieth century, when the end of the Cold War seemed to be ushering in a new and more optimistic age, now seem like a distant memory. During the last couple of decades, we’ve been battered by one crisis after another and the idea that humanity is on a progressive path to a better future seems like an illusion. It is only now that we can see clearly the real scope and structure of the profound shifts that Western societies have undergone over the last 30 years. Classical industrial society has been transformed into a late-modern society that is molded by polarization and paradoxes. The pervasive singularization of the social, the orientation toward the unique and exceptional, generates systematic asymmetries and disparities, and hence progress and unease go hand in hand. Reckwitz examines this dual structure of singularization and polarization as it plays itself out in the different sectors of our societies and, in so doing, he outlines the central structural features of the present: the new class society, the characteristics of a postindustrial economy, the conflict about culture and identity, the exhaustion of the self resulting from the imperative to seek authentic fulfillment, and the political crisis of liberalism. Building on his path-breaking work The Society of Singularities, this new book will be of great interest to students and scholars in sociology, politics, and the social sciences generally, and to anyone concerned with the great social and political issues of our time.