The lecture today, at around 2:30, continues the discussion from the closing minutes of the previous lecture, and begins with the industrialization and centralization of light. In the 19th century, there was, for the first time, a sea of light. What were the supposed virtues of public lighting? Some considerations on reading; on public morals; and on increased surveillance. The 19th century was not only a century of technologies of governance, but also of some competing ideologies. Romanticism was a reaction to industrialization; it was also about affect, feeling, and a revolt against reason. William Blake was one of the supreme geniuses of history; he had a resounding critique of the Enlightenment. Other ideologies included utilitarianism; its chief exponents were J S Mill and Jeremy Bentham. Mill was also the chief spokesperson for the liberal worldview. But he was certain in his mind that people such as Indians were incapable of self-governance, at least at that point in history. He crafted the policies regarding the absorption of Indian native states into British India. His life actually exemplifies the failures of liberalism. The second half of the 19th century also saw the rise of Social Darwinism and, in Europe, demands for universal suffrage. The revolutions of 1848 arose out of an immense dissatisfaction with political leadership and the demand for a free press. Publication of the Communist Manifesto is just a few weeks before the Revolutions of 1848. Last 20 minutes of the lecture are devoted to a brief assessment of the Communist Manifesto and the life of Marx. History of the publication and translations of the Communist Manifesto (CM), the most well known of Marx's works for a general audience. The early Marx can be viewed as a humanist. CM is a polemical work, where Marx has not fully thought out everything; it is to be read as historical treatise, not as an economic work. Some thoughts on how to read CM. Its rhetorical and apodictic flavor can be gauged through remarks such as, "All that is solid melts into air." What is a mode of production for Marx? The base of a society is determined by its mode of production; everything else constitutes the superstructure: a bourgeois society will produce, on the whole, a certain kind of art, a bourgeois art. What is Marx's theory of surplus value?
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The lecture today, at around 2:30, continues the discussion from the closing minutes of the previous lecture, and begins with the industrialization and centralization of light. In the 19th century, there was, for the first time, a sea of light. What were the supposed virtues of public lighting? Some considerations on reading; on public morals; and on increased surveillance. The 19th century was not only a century of technologies of governance, but also of some competing ideologies. Romanticism was a reaction to industrialization; it was also about affect, feeling, and a revolt against reason. William Blake was one of the supreme geniuses of history; he had a resounding critique of the Enlightenment. Other ideologies included utilitarianism; its chief exponents were J S Mill and Jeremy Bentham. Mill was also the chief spokesperson for the liberal worldview. But he was certain in his mind that people such as Indians were incapable of self-governance, at least at that point in history. He crafted the policies regarding the absorption of Indian native states into British India. His life actually exemplifies the failures of liberalism. The second half of the 19th century also saw the rise of Social Darwinism and, in Europe, demands for universal suffrage. The revolutions of 1848 arose out of an immense dissatisfaction with political leadership and the demand for a free press. Publication of the Communist Manifesto is just a few weeks before the Revolutions of 1848. Last 20 minutes of the lecture are devoted to a brief assessment of the Communist Manifesto and the life of Marx. History of the publication and translations of the Communist Manifesto (CM), the most well known of Marx's works for a general audience. The early Marx can be viewed as a humanist. CM is a polemical work, where Marx has not fully thought out everything; it is to be read as historical treatise, not as an economic work. Some thoughts on how to read CM. Its rhetorical and apodictic flavor can be gauged through remarks such as, "All that is solid melts into air." What is a mode of production for Marx? The base of a society is determined by its mode of production; everything else constitutes the superstructure: a bourgeois society will produce, on the whole, a certain kind of art, a bourgeois art. What is Marx's theory of surplus value?
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