This is not a particularly optimistic take on the political terrain we find ourselves on in the early 21st Century. As they surmise themselves, “It is dark.” That, however, is a strength. You will find very little faux optimism here, a perennial feature of much writing on the left, but a serious attempt to theorize where we are and how to move forward.
Michel Foucault, the doyen of poststructuralism, for all his many faults was one of the first to point out that neoliberalism, admittedly a rather imprecise term, involved the construction of a distinctive subjectivity. Another French philosopher-historian, Pierre Rosanvallon, agreed, arguing that fraternity had been cast aside by this new ethos in favor of a rapacious individualism. It has, however, arguably been Dardot and Laval that have provided the most thorough articulation of the notion that neoliberalism has consisted not only of state-assisted privatization but, perhaps more importantly, the crafting of a new form of identity as the norm of existence, where we feel somehow defective if we lack the necessary drive to transform ourselves into a successful brand. They describe this as an ‘entrepreneurial rationality’, worming its way into not only the state but our very concept of who we are. In this seemingly never-ending nightmare, “the most unbridled capitalist instinct mingles with every kind of identitarian ireedentism” and “:an absolute submission to transcendence” where “democracy is emptied of its substance without being formally abolished.” This environment cultivates an abject narcissistic ethos of the self, in which we are meant to be ever more flexible and constantly preoccupied with reinvention, all ultimately, of course, for the benefit of transnational capital.
This has been accompanied, both as cause and effect, by the demobilization of the left in any traditional sense, which suffers from a debilitating “lack of any imaginary.” This has enabled an emboldened right, just as identitarian in its own ways as the left, which has been able to exploit these weaknesses and pose as an anti-establishment alternative. The final part of this book attempts to address this and is in many ways the weakest. Rejecting any ‘party form’, they soon sink into rather imprecise talk of constructing ‘international democratic blocs’ and ‘global opposition arenas.’ The weaknesses and failures of convention ‘party’ organisations on the mainstream and far left are clear for all who have eyes to see, but then so is the ultimate failure of non or anti-party formations such as the Social Forum and Occupy Movements, which sound very similar to the sort of trans-national, broadly-based oppositional movements they are putting forward as alternatives. That they do not fully address this is certainly a weakness, although their sober articulation of the scale of the problem is to be welcomed.