NOTE (22/02/2021): I would encourage anyone interested in criticisms of individualism/consumerism to look into Adam Curtis’ Can’t Get You Out of My Head. I think it aims to explicitly address some of the problems of depressive hedonia Fisher worried about. You can also read my discussion of Curtis’ work.
I recently read Mark Fisher’s fantastic Capitalist Realism. It’s a short book and all, but engrossing. So I put it down in one sitting.
Here are the notes I took on each chapter. It’s a fantastic book, and I’d recommend anyone who is interested in the same sort of societal themes and critique that I am to look into it. My intention is for these notes to help you get more out of it, though it’s also a nice, straightforward text. Maybe let them replace discussion, if you can’t find anyone else to talk about the book with.
Chapter 1
The brutal dystopia as a cultural concept in entertainment serves to justify our increasing alienation, and increasingly competitive economic context. It idealizes the brutal individual, because this is what we are forced to become.
If we are increasingly driven to adopt the ideals of the brutal survivor in the post apocalypse, what might that say about the economic and spiritual realities we’re currently navigating?
This is, in the worst case, simply known as ‘being realistic.’ But we need to valorize it. Otherwise we are only victims of a horrible world, rather than possible victors.
Chapter 2
Much as per Zizek’s critique of Starbucks: do not worry, you can save the starving African children by purchasing this latte. Would you like a venti or grande?
Chapter 3
There are tacit ontologies we take on board as a matter of course. These assumptions make their rounds on the basis of their compatibility with the dominant narrative of economic success. Namely, they are that there is no way but capitalism; that there are infinite resources for capitalism; and that there is infinite affective capacity to endure the stresses of capitalism including individualization and the privatization of stress in the absence of the sort of communities that capitalism is hostile to.
Chapter 4
It is now ‘known’ that there is no way to get around capitalism. Once you accept this, whether it is true or not, there is only the pursuit of pleasure. Fisher calls this ‘depressive hedonia:’ wherein constant distraction and stimulation is the only solution to hopelessness.
He cites his experience teaching hopeless students– Capitalism’s new illiterates. Deleuze via Fisher: ‘Capitalism is profoundly illiterate.’
Strangely, the role of the teacher is no longer the disciplinarian who uses power to impose form and function a la the sort of analysis we see in Foucault. Instead, the teacher is present to justify the exercise of sitting in a classroom without any desire to learn at all. It would be difficult to believe the students had satisfactorily consumed the knowledge in the lesson without the presence of a teacher, though much more than that is unneccessary.
One of Capitol’s most effective ploys was to orient success around motivation: this was the privatization of stress. For Fisher, this was the moment whereby winners became the most effective perpetrators of the system.
Flexibility as an idol becomes a chain for the freelance professionals that embrace it.
Chapter 5
If schizophrenia is the disease at the edges of capitalism, as per Deleuze and Guattari, then bipolar disorder is the disease of the interior.
When workers are incentivized by the ‘freedom’ of neo-liberalism, they get chained to it too. But those chains aren’t external any more. Instead, they’re internal. The modern workplace offers pensions schemes after all, which are investments. Workers themselves become part of the market– they are psychically coupled to its cycles.
Chapter 6
Work in both public and private sectors have ceased to be oriented towards production, and instead have become oriented towards the image of production, with a constant battery of assessments, objective statements, targets, outcomes, etc.
This in some sense is a repeat of late stage Stalinism, according to which the plan was all that mattered: a valuation of symbolic achievement over achievement.
For capitalism this can be explained in terms of the stock market, wherein the perception of success is far more important for valuation than genuine success. This, ironically, is what trickles down.
Who isn’t allowed to know how bad things really are? Why are we performing as though this were a perfectly oiled machine? Who would be upset if we admitted how dire circumstances really are?
TV’s Big Brother as a perfect paradigm case of internalization. We are Big Brother. There is no Big Orwell, there is only Big Us.
My own thought: the only way to overcome the continual deferral of the beaurocratic instinct is to willingly act where you would not be empowered to: beuro-kratos.
Chapter 7
We are deciding to ignore this. We are complicit. ‘Life is but a dream’ and we are willing to pay for it. We are willing to forget that we have done this. The only remainders are our implicit memories– the procedures that we use to forget in the first place, and which we employ without any memory of why.
Chapter 8
The call center as the clearest illustration of decentralization. The generation of a hatred that has no proper object, because this mess is no one person’s fault in particular.
The collective entities that in actual fact make up the capitalist structure do not have agency the way we think of it; therefore, they cannot have moral standing and cannot be responsible. This is not a problem of people. Anyone would do the same if they were a CEO or a banker.
Chapter 9
The death of paternalism. Now, there is only the injunction to enjoy. The idea that there might be anyone who ought to tell you how to live, as if they could possibly know better than you do, is dead. This structure requires people to know what they want. Which means that nothing new can ever be made.
But consider the following: “From a situation in which nothing can happen, suddenly anything is possible again.” (PP.81)
NOSIARCH 