Introduction
1. Adam Kotsko, The Prince of This World (Stanford: Stanford University Press, 2016).
2. Karl Polanyi, The Great Transformation: The Political and Economic Origins of Our Time (Boston: Beacon, 2001).
3. Carl Schmitt, Political Theology: Four Chapters on the Concept of Sovereignty, trans. George Schwab (Chicago: University of Chicago Press, 2005); Ernst Kantorowicz, The King’s Two Bodies: A Study in Medieval Political Theology (Princeton, NJ: Princeton University Press, 2016).
4. Louis Althusser, “Ideology and Ideological State Apparatuses (Notes Towards an Investigation),” in Lenin and Philosophy and Other Essays, trans. Ben Brewster (New York: Monthly Review Press, 1971), 189–219.
5. Will Davies, The Limits of Neoliberalism: Authority, Sovereignty, and the Logic of Competition, rev. ed. (Los Angeles: Sage, 2017), xxii.
6. Davies is a notable exception to this rule, as he makes frequent reference to the necessity of state action to neoliberalism and, in fact, explicitly cites Schmitt’s theory of sovereign emergency powers throughout The Limits of Neoliberalism.
Chapter 1
1. Perhaps the most widely read recent example is George Monbiot, “Neoliberalism—The Ideology at the Root of All Our Problems,” Guardian, April 15, 2016, www.theguardian.com/books/2016/apr/15/neoliberalism-ideology-problem-george-monbiot.
2. Milton Friedman, “Neo-Liberalism and Its Prospects,” in The Indispensable Milton Friedman: Essays on Politics and Economics, ed. Lanny Ebenstein (Washington, DC: Regnery, 2012), 3–9; subsequent citations will be given in-text. I owe this reference to Dotan Leshem.
3. Philip Mirowski, Never Let a Serious Crisis Go to Waste: How Neoliberalism Survived the Financial Meltdown (New York: Verso, 2013).
4. David Harvey, A Brief History of Neoliberalism (New York: Oxford University Press, 2005).
5. Harvey, Brief History, 3.
6. See Harvey, Brief History, chap. 5. For an argument that China has diverged substantially from the neoliberal path, see Giovanni Arrighi, Adam Smith in Beijing: Lineages of the Twenty-First Century (New York: Verso, 2007), 353–61.
7. See Pierrot Dardot and Christian Laval’s critique in The New Way of the World: On Neoliberal Society, trans. Gregory Elliott (New York: Verso, 2013), 9.
8. Wendy Brown, Undoing the Demos: Neoliberalism’s Stealth Revolution (Cambridge: Zone, 2015).
9. Jodi Dean, Democracy and Other Neoliberal Fantasies: Communicative Capitalism and Left Politics (Durham, NC: Duke University Press, 2009).
10. Michel Foucault, The Birth of Biopolitics: Lectures at the Collège de France, 1978–79, trans. Graham Burchell (New York: Picador, 2008).
11. This holds not only in Jodi Dean’s work but also in Mark Fisher’s Capitalist Realism (New York: Zero, 2008), which remains perhaps our best account of how it feels to live under neoliberalism.
12. This is the case also for Maurizio Lazzarato’s analysis of neoliberalism in terms of Deleuze and Guattari in The Making of the Indebted Man: An Essay on the Neoliberal Condition, trans. Joshua David Jordan (Los Angeles: Semiotext(e), 2012), insofar as he emphasizes Deleuze and Guattari’s continuity with both Marx and Foucault.
13. One of the only major attempts to use political theology as a lens for grasping neoliberalism is Eric Santner, The Weight of All Flesh: On the Subject-Matter of Political Economy, ed. Kevis Goodman (New York: Oxford University Press, 2016). It is evocative enough to amply demonstrate the promise of this approach, but it represents only a preliminary presentation of Santner’s project in the form of published lectures.
14. Jacob Taubes, The Political Theology of Paul, ed. Aleia Assmann and Jan Assmann, trans. Dana Hollander (Stanford: Stanford University Press, 2004), 16.
15. Schmitt, Political Theology, 36.
16. See Walter Benjamin, “Capitalism as Religion,” trans. Rodney Livingston, in Selected Writings, vol. 1, 1913–1926, ed. Marcus Bullock and Michael W. Jennings (Cambridge, MA: Harvard University Press, 1996), 288–91.
17. See John D. Caputo, Prayers and Tears of Jacques Derrida: Religion Without Religion (Bloomington: Indiana University Press, 1997); Michael Naas, Derrida from Now On (New York: Fordham University Press, 2008); and Martin Hägglund, Radical Atheism: Derrida and the Time of Life (Stanford: Stanford University Press, 2008).
18. Schmitt, Political Theology, 5.
19. See Giorgio Agamben, Homo Sacer: Sovereign Power and Bare Life, trans. David Heller-Roazen (Stanford: Stanford University Press, 1998). The Italian text was originally published in 1995, but Agamben had discussed the figure of the homo sacer, or sacred man (who may be killed with impunity but not sacrificed), as early as Language and Death: The Place of Negativity, trans. Karen Pinkus and Michael Hardt (Minneapolis: University of Minnesota Press, 1991), which originally appeared in 1982.
20. Michael Hardt and Antonio Negri, Commonwealth (Cambridge, MA: Belknap Press/Harvard University Press, 2009), §4.1.
21. Hardt and Negri, Commonwealth, 203–4.
22. Hardt and Negri, Commonwealth, 4.
23. Hardt and Negri, Commonwealth, 5.
24. Giorgio Agamben, The Kingdom and the Glory: For a Theological Genealogy of Economy and Government, trans. Lorenzo Chiesa and Matteo Mandarini (Stanford: Stanford University Press, 2011).
25. I argue that The Kingdom and the Glory and Agamben’s subsequent theologically oriented works are concerned with neoliberalism in specific in “The Theology of Neoliberalism,” in Colby Dickinson and Adam Kotsko, Agamben’s Coming Philosophy: Finding a New Use for Theology (New York: Rowman and Littlefield International, 2015), 183–200.
26. See Harvey, Brief History, 29, 73.
27. Harvey, Brief History, 85.
28. See Joshua Ramey, Politics of Divination: Neoliberal Endgame and the Religion of Contingency (New York: Rowman and Littlefield International, 2016); and Joseph Vogl, Specters of Capital, trans. Joachim Redner and Robert Savage (Stanford: Stanford University Press, 2014).
29. See Mark C. Taylor, Confidence Games: Money and Markets in a World Without Redemption (Chicago: University of Chicago Press, 2004).
30. Brown, Undoing the Demos, 216.
31. Brown, Undoing the Demos, 218.
32. Brown, Undoing the Demos, 210. Ramey expands on Brown’s comments to claim that neoliberalism is a political theology (see Politics of Divination, 151), but he does so in the more narrow sense that I am attempting to break with here.
33. Will Davies’s Limits of Neoliberalism is again an exception to this generalization because he defines neoliberalism as “the disenchantment of politics by economics” (6)—in other words, as a transformation of politics, not an abolition or simply shunting aside of politics—and argues that the disturbing thing about the emergency measures taken around the financial crisis was not that they used state power as such, but that they suspended the previously nonnegotiable rules of economic policy (chap. 5).
34. This connection between neoliberalism and neoconservatism on the level of practical politics in the United States has been masterfully documented in Melinda Cooper, Family Values: Between Neoliberalism and the New Social Conservatism (New York: Zone, 2017).
35. Carl Schmitt, The Concept of the Political, trans. George Schwab (Chicago: University of Chicago Press, 1996), 26.
36. Schmitt, Concept of the Political, 27.
37. Schmitt, Concept of the Political, 48.
38. Schmitt, Concept of the Political, 49.
39. Schmitt, Concept of the Political, 49.
40. Schmitt, Political Theology, 5.
41. Schmitt, Concept of the Political, 35.
42. Schmitt, Political Theology, 15.
43. Schmitt, Concept of the Political, 78.
44. See Schmitt, Political Theology, 63–64.
45. Schmitt, Political Theology, 36.
46. Schmitt, Political Theology, 45.
47. Schmitt, Political Theology, 45–46.
48. See Paul Tillich, Dynamics of Faith (New York: Harper Perennial, 2009). My use of this term is inspired by Philip Goodchild’s approach in Theology of Money (Durham, NC: Duke University Press, 2007).
49. I have traced one historical trajectory of the intertwining of the problem of evil and the problem of legitimacy in The Prince of This World. There, for the sake of convenience, I chose to designate particular historical approaches to the problem of political theology as “paradigms,” a practice I will continue in the present volume.
50. Schmitt, Political Theology, 51.
51. Schmitt, Political Theology, 50.
52. Foucault, Birth of Biopolitics, 187.
53. Foucault, Birth of Biopolitics, 82.
54. Foucault, Birth of Biopolitics, 83.
55. Foucault, Birth of Biopolitics, 94–95.
Chapter 2
1. Dardot and Laval, New Way of the World, 7.
2. Dardot and Laval, New Way of the World, 9.
3. Dardot and Laval, New Way of the World, 9.
4. Dardot and Laval, New Way of the World, 12.
5. Ernesto Laclau and Chantal Mouffe, Hegemony and Socialist Strategy: Towards a Radical Democratic Politics, 2nd ed. (New York: Verso, 2014).
6. The classic articulation of Žižek’s position remains his first major publication, The Sublime Object of Ideology (New York: Verso, 1989). For my account of the development of his thought over the subsequent two decades, see Adam Kotsko, Žižek and Theology (New York: Clark, 2008).
7. In particular, I take from Žižek the conviction that human social orders are responding to a fundamentally unfixable problem (what he calls the Lacanian Real and I call deadlock underlying the problem of evil or problem of legitimacy), that therefore no solution to this problem can claim to be complete or fully self-consistent (in Lacanian terms, every symbolic order is pas-tout, non-all or non-whole), and that we need an account of what “hooks” people and convinces them to go along with the social order. Hence on a purely formal level, one could say that my general political theology is very “Žižekian.”
8. In this sense he falls victim to Dardot and Laval’s critique of Marxism: his body of work is increasingly characterized by “the sheer repetition of the same scenarios, with the same characters in new costumes and the same plots in new settings” (New Way of the World, 7). For an encapsulation of my growing ambivalence toward Žižek’s project see Adam Kotsko, “Repetition and Regression: The Problem of Christianity and Žižek’s ‘Middle Period,’” in Repeating Žižek, ed. Agon Hamza (Durham, NC: Duke University Press, 2015).
9. See, e.g., Daniel Zamora and Michael C. Bennett, eds., Foucault and Neoliberalism (New York: Polity, 2015).
10. Brown, Undoing the Demos, 17 (emphasis in original). Subsequent citations will be given in-text.
11. Schmitt, Concept of the Political, 78.
12. Jodi Dean, Crowds and Party (New York: Verso, 2016).
13. See Dean, Democracy and Other Neoliberal Fantasies, chaps. 3, 4, and 6, respectively.
14. Dean, Democracy and Other Neoliberal Fantasies, 1.
15. Hannah Arendt, The Human Condition, 2nd ed. (Chicago: University of Chicago Press, 1958). Subsequent citations will be given in-text.
16. See Adriel M. Trott, “Nature, Action, and Politics: A Critique of Arendt’s Reading of Aristotle,” Ancient Philosophy 37, no. 1 (2017): 113–28.
17. Aristotle, Politics, trans. Joe Sachs (Newburyport, MA: Focus, 2012), 23 (bk. 1, chap. 13).
18. Aristotle, Politics, 25 (bk. 1, chap. 13).
19. Aristotle, Politics, 26 (bk. 1, chap. 13).
20. Aristotle, Politics, 2 (bk. 1, chap. 2).
21. Aristotle, Politics, 4 (bk. 1, chap. 2).
22. Aristotle, Politics, 5 (bk. 1, chap. 2).
23. Trott, “Nature, Action, and Politics,” 127.
24. Agamben, Homo Sacer, 1 (Greek transliteration altered).
25. Jacques Derrida, The Beast and the Sovereign, vol. 1, trans. Geoffrey Bennington (Chicago: University of Chicago Press, 2009), 92–95.
26. Agamben, Homo Sacer, 3.
27. Agamben, Homo Sacer, 4.
28. Giorgio Agamben, State of Exception, trans. Kevin Attell (Chicago: University of Chicago Press, 2005). This is in many ways a Heideggerian revision of Arendt’s already very Heideggerian narrative: what appears to be a distinctively modern problem actually has its root in the Greek “forgetting of Being” (initiated in Plato) and in the transition to Roman hegemony.
29. Giorgio Agamben, The Use of Bodies, trans. Adam Kotsko (Stanford: Stanford University Press, 2016), pt. 1 passim.
30. Giorgio Agamben, The Sacrament of Language, trans. Adam Kotsko (Stanford: Stanford University Press, 2011), 72.
31. Agamben, The Kingdom and the Glory, xi (translation altered for inclusive language). Subsequent citations will be given in-text.
32. Dotan Leshem, The Origins of Neoliberalism: Modeling the Economy from Jesus to Foucault (New York: Columbia University Press, 2016). Subsequent citations will be given in-text.
33. See Kotsko, “The Theology of Neoliberalism.”
34. Marie-José Mondzain, Image, Icon, Economy: The Byzantine Origins of the Contemporary Imaginary, trans. Rico Franses (Stanford: Stanford University Press, 2005).
35. Mondzain, Image, Icon, Economy, xii.
36. Mondzain, Image, Icon, Economy, 61.
37. Mondzain, Image, Icon, Economy, 6.
38. Her claim of contemporary relevance is every bit as bold as Leshem’s claim to have uncovered “the origins of neoliberalism”—indeed, perhaps even more so, since she is making a case for “the Byzantine origins of the contemporary imaginary.”
39. Taylor, Confidence Games, 213.
40. Taylor, Confidence Games, xi–xiv.
41. Taylor, Confidence Games, xvi.
42. Goodchild, Theology of Money, 166.
43. Goodchild, Theology of Money, 168–69.
44. Ramey, Politics of Divination, vii.
45. Ramey, Politics of Divination, 7.
46. Ramey, Politics of Divination, 7.
47. Ramey twice describes neoliberalism as a “political theology” (Politics of Divination, 6, 151), but he does not define the term and, as discussed briefly in the previous chapter, he seems to me to use it inconsistently or perhaps metaphorically.
48. Ramey, Politics of Divination, 3.
49. Ramey, Politics of Divination, chap. 2.
50. See Eric Santner, The Royal Remains: The People’s Two Bodies and the Endgames of Sovereignty (Chicago: University of Chicago Press, 2011).
51. Santner, Weight of All Flesh, 80.
52. Friedrich Nietzsche, Genealogy of Morals, in Basic Writings of Nietzsche, trans. and ed. Walter Kaufmann (New York: Modern Library, 1992), 513; “Second Essay,” §12.
53. Aristotle, Politics, 18 (bk. 1, chap. 9).
54. Polanyi, The Great Transformation, 56.
Chapter 3
1. Polanyi, The Great Transformation, 147.
2. Cooper, Family Values, 13. Subsequent citations will be given in-text.
3. See Cooper, Family Values, chap. 2 in particular.
4. Aristotle, Politics, 10 (bk. 1, chap. 5).
5. Cooper, Family Values, 97.
6. See Polanyi, The Great Transformation, chap. 7.
7. Polanyi, The Great Transformation, 164.
8. Polanyi, The Great Transformation, 164.
9. Polanyi, The Great Transformation, 164–65.
10. Polanyi, The Great Transformation, 166.
11. Silvia Federici, Caliban and the Witch: Women, the Body, and Primitive Accumulation, 2nd ed. (New York: Autonomedia, 2014), 9.
12. Federici, Caliban and the Witch, 17 (emphasis added).
13. For this latter process see the chapter “Colonization and Christianization” in particular.
14. Federici, Caliban and the Witch, 239.
15. Heinrich Kramer and James Sprenger, Malleus Maleficarum, trans. Montague Summers (New York: Dover, 1971).
16. A partial catalogue of the witches’ sins runs as follows: “First, by inclining the minds of men to inordinate passion; second, by obstructing their generative force; third, by removing the members accommodated to that act; fourth, by changing men into beasts by their magic art; fifth, by destroying the generative force in women; sixth, by procuring abortion; seventh, by offering children to devils . . .” (Kramer and Sprenger, Malleus Maleficarum, 47).
17. Kramer and Sprenger, Malleus Maleficarum, 68.
18. See the reference to Jodi Dean’s analysis in the previous chapter, page 47.
19. Cooper, Family Values, 295 (emphasis in original).
20. Cooper, Family Values, 299.
21. For a sympathetic account of American Pentecostalism that laments its descent into the prosperity gospel, see Harvey Cox, Fire from Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the Twenty-First Century (Cambridge: Da Capo, 1995).
22. See, e.g., Paul Gifford, Ghana’s New Christianity: Pentecostalism in a Globalizing African Economy, new ed. (Bloomington: Indiana University Press, 2004); and Kevin Lewis O’Neill, Cities of God: Christian Citizenship in Postwar Guatemala (Berkeley: University of California Press, 2009).
23. Agamben claims that “theology is itself ‘economic’ and did not simply become so at a later time through secularization” (The Kingdom and the Glory, 3) but embraces the notion of secularization when it comes to political concepts. It is difficult to understand why he draws this distinction, especially because (as I have shown in The Prince of This World, chap. 1), God is always already portrayed as a ruler and lawgiver in the biblical tradition; here, too, no process of “secularization” needs to intervene because theology is already political.
24. The account of divine providence and demonization that follows draws on and in some cases recapitulates my argument in The Prince of This World, particularly chaps. 4 and 5.
25. Augustine, The City of God, trans. Marcus Dods (New York: Modern Library, 1993), 11.23. Subsequent in-text references refer to book and chapter divisions.
26. Gregory of Nyssa, “An Address on Religious Instruction,” ed. and trans. Cyril C. Richardson, in Christology of the Later Fathers, ed. Edward R. Hardy (Philadelphia: Westminster, 1954), §5.
27. Anselm of Canterbury, “On the Virgin Conception and Original Sin,” in The Major Works, ed. Brian Davies and Gillian Evans (New York: Oxford University Press, 1998). Subsequent in-text citations refer to section numbers.
28. See Anselm, Why God Became Man, in Major Works.
29. See Gregory of Nyssa, “An Address,” §§6–28.
30. See City of God, 11.9, where Augustine contends that in Genesis 1:3–5, the creation of light refers to the creation of all angels and the separation of light from darkness to the judgment of the rebellious angels.
31. See Polanyi, The Great Transformation, esp. 121–31.
32. Cooper, Family Values, 172.
33. Cooper, Family Values, 178.
34. Cooper, Family Values, 173 (emphasis in original).
35. Cooper, Family Values, 179.
36. Gary Becker, “Nobel Lecture: The Economic Way of Looking at Behavior,” Journal of Political Economy 101, no. 3 (1993): 385–409. Subsequent citations given in-text.
37. The reference is to Richard H. Thayer and Cass R. Sunstein, Nudge: Improving Decisions About Health, Wealth, and Happiness (New Haven, CT: Yale University Press, 2008). Sunstein went on to play an important role in regulatory design for the Obama administration.
38. See Brown, Undoing the Demos, 10.
39. Michelle Alexander, The New Jim Crow: Mass Incarceration in the Age of Colorblindness, rev. ed. (New York: New Press, 2012). Subsequent references will be given in-text.
40. Here I draw on Santner’s argument in The Weight of All Flesh that Marx’s theory of surplus value is ultimately a theory of glory.
Chapter 4
1. Francis Fukuyama, “The End of History?” National Interest, Summer 1989, 1–18. Subsequent references will be given in-text.
2. Marika Rose, “After the Eschaton: The Prince of This World Book Event,” An und für sich, April 27, 2017, https://itself.blog/2017/04/27/after-the-eschaton-the-prince-of-this-world-book-event.
3. Will Davies, “The New Neoliberalism,” New Left Review 101 (Sept.-Oct. 2016): 121–34. Subsequent references will be given in-text. I owe this reference to Marika Rose.
4. Though the article was published after the Brexit vote, it does not mention Brexit, and Davies has confirmed to me that it was finalized before he could take that event into account.
5. David M. Herszenhorn, Carl Hulse, and Sheryl Gay Stolberg, “Talks Implode During a Day of Chaos; Fate of Bailout Plan Remains Unresolved,” New York Times, Sept. 25, 2008, www.nytimes.com/2008/09/26/business/26bailout.html?mcubz=1.
6. For video of the rant, and excerpts of contemporaneous (strongly approving) reactions from conservative publications, see Eric Etheride, “Rick Santelli: Tea Party Time,” New York Times Opinionator, Feb. 20, 2009, https://opinionator.blogs.nytimes.com/2009/02/20/rick-santelli-tea-party-time/?mcubz=1&_r=0.
7. See Lore Moore, “Rep. Todd Akin: The Statement and the Reaction,” New York Times, August 20, 2012, www.nytimes.com/2012/08/21/us/politics/rep-todd-akin-legitimate-rape-statement-and-reaction.html?mcubz=1; and Patrick Marley, “Rep. Roger Rivard Criticized for ‘Some Girls Rape Easy’ Remark,” Milwaukee Journal-Sentinel, Oct. 10, 2012, http://archive.jsonline.com/news/statepolitics/state-legislator-criticized-for-comments-on-rape-hj76f4k-173587961.html.
8. Tony Blair’s New Labour also won an ever-decreasing plurality in every general election, starting with 1997, though I am less well-versed in the intricacies of UK politics and therefore less willing to make strong claims about the significance of this fact.
9. For an account and critique of the Trump infrastructure plan see Paul Krugman, “Infrastructure Build or Privatization Scam?” The Conscience of a Liberal (blog), New York Times, Nov. 19, 2016, https://krugman.blogs.nytimes.com/2016/11/19/infrastructure-build-or-privatization-scam/?mcubz=1.
10. Cooper, Family Values, 179.
11. This generalization only holds for heresies that arose after conventional orthodoxy was already well-established. Prior to that stage, one could characterize those who would retrospectively be viewed as orthodox as the conspiracy theorists, viewing those who disagreed about the meaning of the Christian message as members of a Satanic cult. See my discussion of Irenaeus in The Prince of This World, 62–70 passim.
12. For a detailed debunking of one such conspiracy theory see Sarah Jones, “Stop Promoting Liberal Conspiracy Theories on Twitter,” Minutes (blog), New Republic, May 10, 2017, https://newrepublic.com/minutes/142650/stop-promoting-liberal-conspiracy-theories-twitter.
13. For the latter point, which at the time of this writing had received considerably less media attention than the other allegations, see Matthew Rosza, “Russia Attempted to Hack U.S. Voting Software Days Before Election: NSA Document,” Salon, June 5, 2017, www.salon.com/2017/06/05/russia-attempted-to-hack-u-s-voting-software-days-before-election-nsa-document.
14. Dean, Democracy and Other Neoliberal Fantasies, 170.
15. Bryan Bender and Andrew Hanna, “Flynn Under Fire for Fake News: A Shooting at a D.C. Pizza Restaurant Is Stoking Criticism of the Conspiracy Theories Being Spread by Donald Trump’s Pick for National Security Adviser,” Politico, Dec. 5, 2016, www.politico.com/story/2016/12/michael-flynn-conspiracy-pizzeria-trump-232227.
16. For my account of the emergence of apocalyptic thought within the biblical tradition see The Prince of This World, chap. 1.
17. Friedrich Hayek, The Road to Serfdom (New York: Routledge, 2001).
18. All biblical quotations are taken from the New Revised Standard Version.
19. See the discussion in J. Christiaan Beker, Heirs of Paul: Their Legacy in the New Testament and the Church Today (Grand Rapids. MI: Eerdmans, 1991), 72–75.
20. Carl Schmitt, The Nomos of the Earth in the International Law of the “Jus Publicum Europaeum,” trans. and ed. G. L. Ulmen (New York: Telos, 2003), 59–66. Jacob Taubes subsequently argued that the concept was central to Schmitt’s own political thought as well; see To Carl Schmitt: Letters and Reflections, trans. Keith Tribe (New York: Columbia University Press, 2013), 54.
21. I am among them: see The Prince of This World, chap. 5.
22. Cooper, Family Values, 245.
23. Brown, Undoing the Demos, 182.
24. Morgan Adamson, “The Human Capital Strategy,” Ephemera: Theory and Politics in Organization 9, no. 4 (2009): 271–84.
25. For an analysis of neoliberalism centered entirely on debt, see Lazzarato, The Making of the Indebted Man. His emphasis on debt, not as a merely economic factor but, above all, as a power relation and mode of subject-formation, and his extended discussion of Nietzsche’s Genealogy of Morals—necessarily entailing engagement with theology—both bring his project into close proximity with my political theology of neoliberalism. The key difference is that I view debt as a symptom of the phenomenon of moral entrapment I call demonization rather than the root problem.
26. Lazzarato, The Making of the Indebted Man, 45–46.
27. See Lazzarato, The Making of the Indebted Man, 74 and passim.
28. I owe this insight to Vogl, Specters of Capital.
29. See Donald McKenzie, “End-of-the-World Trade,” London Review of Books, May 8, 2008, 24–26, www.lrb.co.uk/v30/n09/donald-mackenzie/end-of-the-world-trade. Thank you to Kevin Sanchez for helping me track down this article.
30. Particularly striking is then-Federal Reserve Chair Alan Greenspan’s refusal to acknowledge the possibility that multiple simultaneous local real-estate bubbles added up to a national bubble. See Edmund L. Andrews, “Greenspan Is Concerned About ‘Froth’ in Housing,” New York Times, May 21, 2005, www.nytimes.com/2005/05/21/business/greenspan-is-concerned-about-froth-in-housing.html. I owe this reference to Mike Konczal.
31. Cooper, Family Values, 152.
Conclusion
1. This omission is all the more puzzling given that Schmitt published the initial versions of the essays that would become Political Theology in publications dedicated to Max Weber; see Taubes, To Carl Schmitt, 4.
2. Bonnie Honig, Emergency Politics: Paradox, Law, Democracy (Princeton, NJ: Princeton University Press, 2009), xv.
3. See Curt Mills, “Sanders Says He’ll Work With Trump on Trade: Credit Earned with Liberals like Sanders Is Met with Hesitation by Some in Trump’s Own Party,” U.S. News and World Report, Jan. 24, 2017, www.usnews.com/news/politics/articles/2017-01-24/bernie-sanders-says-hell-work-with-trump-on-trade-while-some-gopers-wary.
4. Peter Frase, “Social Democracy’s Breaking Point,” Jacobin, June 30, 2016, unpaginated, www.jacobinmag.com/2016/06/social-democracy-polanyi-great-transformation-welfare-state.
5. Polanyi, The Great Transformation, 242.
6. Michal Kalecki, “Political Aspects of Full Employment,” Political Quarterly 14, no. 4 (1943): 322–31.
7. Hardt and Negri, Commonwealth, 273.
8. Dietrich Bonhoeffer, Letters and Papers from Prison, ed. Eberhard Bethge, enl. ed. (New York: Touchstone, 1997). Subsequent citations will be given in-text.
9. Peter Frase discusses an experiment with market pricing of parking spaces, with the aim of guaranteeing a steady supply of spaces rather than making profit for a private investor, in Four Futures: Life After Capitalism (New York: Verso, 2016), 113–16.