Ellen Willis, Beginning To See The Light: Sex, Hope and Rock-and-Roll (Hannover and London: Wesleyan University Press, 1992), 158.
Ibid, xvi.
Ibid.
Ibid.
Ibid., 150.
“On the left, family chauvinism often takes the form of nostalgic declarations that the family, with its admitted faults, has been vitiated by modern capitalism, which is much worse (at least the family is based on personal relations rather than soulless cash, etc., etc.).” Ibid., 152.
Ibid., 161.
Gilles Deleuze and Félix Guattari, Anti-Oedipus: Capitalism and Schizophrenia, trans. Robert Hurley, Mark Seem, and Helen R. Lane (Minneapolis: Minnesota University Press, 1983), 260.
Ibid., 150.
Ibid., 239–40
See “Meltdown,” in Nick Land, Fanged Noumena: Collected Writings 1987–2007 (Falmouth: Urbanomic, 2011).
The left-wing temptation to oppose the family to capital is nicely circumvented by Michael Hardt and Antonio Negri’s claim that the family, alongside the nation and the corporation, is a corrupted form of the commons. “For many people, in fact, the family is the principal if not exclusive site of collective social experience, cooperative labor arrangements, caring, and intimacy. It stands on the foundation of the common but at the same time corrupts it by imposing a series of hierarchies, restrictions, exclusions, and distortions.” Hardt and Negri, Commonwealth (Cambridge, MA: Belknap Press, 2009), 160.
Wendy Brown, “Resisting Left Melancholy,” Boundary 2 26:3 (1999): 19–27.
Hardt and Negri, Commonwealth, 339.
Hardt, “The Common in Communism,” in eds. Costas Douzinas and Slavoj Žižek, The Idea of Communism (New York: Verso, 2010), 141.
Michel Foucault, Remarks On Marx (New York: Semiotext(e), 1991), 121.