By Jonathan Crary
24/7: past due Capitalism and the Ends of Sleep explores a few of the ruinous outcomes of the increasing continuous strategies of twenty-first-century capitalism. now operates via each hour of the clock, pushing us into consistent task and eroding types of neighborhood and political expression, harmful the cloth of daily life.
Jonathan Crary examines how this interminable non-time blurs any separation among an intensified, ubiquitous consumerism and rising techniques of keep watch over and surveillance. He describes the continuing administration of person attentiveness and the impairment of conception in the obligatory workouts of latest technological tradition. whilst, he exhibits that human sleep, as a restorative withdrawal that's intrinsically incompatible with 24/7 capitalism, issues to different extra ambitious and collective refusals of world-destroying styles of progress and accumulation.
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Extra info for 24 / 7: Late Capitalism and the Ends of Sleep
15 Nor is the turn from Schelling at the Phenomenology’s beginning its only philosophical swerve; a second and even more decisive one comes at its end, when Hegel moves from introducing the system to actually constructing it. Assuming continuity from the Phenomenology into the later works is thus to discount any differences between the “ladder” to the system (3:29/14) and the system itself. A third change in the way Hegel presents his philosophy, still more consequential (at least for what is to follow), seems to occur around 1826.
3 2 H E GE L A ND H IS PR O J EC T Moreover, Hegel does not accept, for philosophical purposes, the standard view that a definition states necessary and sufficient conditions for applying a predicate to a thing. Consider the first definition in Wolfson’s system: “x is part of y” = df. ” “Overlaps” is for Wolfson a primitive term applied to any two entities when they have a part in common. Apart from the circularity here, which Wolfson argues is merely semantic, Hegel would see this as burdened with far too many presuppositions to do philosophical work.
First, Pippin (1989, 35–39) recurs to the way Hegel explains what he means by the concept (Begriff ) by using the Kantian doctrine of the transcendental unity of apperception. The concept, like the transcendental unity of apperception, is a self-aware pure unity which covers all conscious contents or is what Hegel calls “pure self-consciousness” (6:253/583). But Pippin does not note that while Hegel thus appropriates the transcendental unity of apperception, he gives its activity a speculative, rather than a transcendental, character.