By Franco “Bifo” Berardi
“Bifo is a grasp of worldwide activism within the age of melancholy. His project is knowing actual current capitalism. experience the depression of the insurrection, take pleasure in this impressive ‘labor of the negative!’” —Geert Lovink, Dutch/Australian web critic
“In this incredible e-book the concept that of destiny, which supported the fashionable background of tradition, politics, and economic system, is revised, reverted, cancelled and at last revived in a unconditionally unforeseen approach. From Futurism to post-futurism, Bifo takes us on a trip via and past the century that depended on within the future.” —Christian Marazzi, writer of The Violence of monetary Capitalism
The century-long obsession with the idea that of the long run has, finally, come to an finish. starting with F. T. Marinetti's “Futurist Manifesto” and the global race towards a brand new and hugely mechanized society that outlined the “Century of Progress,” Italian media activist Franco “Bifo” Berardi strains the genesis of future-oriented notion throughout the punk circulate of the early ’70s and into the media revolution of the ’90s. Cyberculture, the final really utopian imaginative and prescient of the long run, has resulted in a conflict, and left in the back of an ever-growing approach of digital existence and real demise, of digital wisdom and genuine war.
The destiny, Bifo argues, has failed us. Our accountability now's to choose what comes next.
Franco “Bifo” Berardi is an Italian critic and media activist. one of many founders of the infamous Radio Alice, a pirate radio station that grew to become the voice of the self reliant early life move of Bologna within the overdue Nineteen Seventies, Bifo is the writer of a number of works of concept, together with The Soul at Work, Precarious Rhapsody, and “The Post-Futurist Manifesto.”
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Extra resources for After the Future
They are links in a golden chain. 09 This page intentionally left blank. CHAPTER II. 14 If you were fortunate enough to make it past five years old, the life that awaited you would not be encouraging. ”15 So 11 WEALTH & JUSTICE were hunger and disease. In London and Paris, “almost every ten years, plague, disease or famine would kill as many as 10,000 people in a couple of weeks”16—at a time when the entire population of both countries was less than 40 million. As you walked the streets, it would not be unusual for you to see children abandoned and left to die.
50 But government is a terribly blunt instrument. It sees things in black-and-white terms, with people’s behavior falling into one of two camps: illegal or legal (and therefore permissible). The limitation of this, of course, is that some things are legal but wrong (marital infidelity, for example), and some things are permissible but harmful (such as obesity). Much of life is lived in areas shaded with gray. Government cannot easily or effectively inculcate virtue in individuals—and even if it could, it would be ceding far too much power to the state to grant it the authority to mold human character.
It places a premium on thrift, savings, and investment. And capitalism, when functioning properly, penalizes certain kinds of behavior—bribery, corruption, and lawlessness among them—because citizens in a free-market society have a huge stake in discouraging such behavior, which is a poison-tipped dagger aimed straight at the heart of prosperity. In addition, capitalism can act as a civilizing agent. ”12 But capitalism, like American democracy itself, is hardly perfect or sufficient by itself. It has a troubling history as well as a glorious one.