{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"2619284f-c364-4de3-bdf4-82f768dbc1c5","title":"Democracy and Other Neoliberal Fantasies Communicative Capitalism and Left Politics","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"requested_by":"printed_page","book":{"source_type":"original_book","book_id":"2619284f-c364-4de3-bdf4-82f768dbc1c5","id":"2619284f-c364-4de3-bdf4-82f768dbc1c5","uuid":"2619284f-c364-4de3-bdf4-82f768dbc1c5","title":"Democracy and Other Neoliberal Fantasies Communicative Capitalism and Left Politics","normalized_title":"democracyandotherneoliberalfantasiescommunicativecapitalismandleftpolitics","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"isbns":[],"parsed":true,"ai_readable":true,"document_type":"book","page_count":229,"navigation_url":"https://workshop.closeclaw.top/ai/book/2619284f-c364-4de3-bdf4-82f768dbc1c5","title_url":"https://workshop.closeclaw.top/ai/title/Democracy%20and%20Other%20Neoliberal%20Fantasies%20Communicative%20Capitalism%20and%20Left%20Politics","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/2619284f-c364-4de3-bdf4-82f768dbc1c5/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/2619284f-c364-4de3-bdf4-82f768dbc1c5/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/2619284f-c364-4de3-bdf4-82f768dbc1c5","page_url":"https://workshop.closeclaw.top/api/ai/books/2619284f-c364-4de3-bdf4-82f768dbc1c5/page","search_url":"https://workshop.closeclaw.top/api/ai/books/2619284f-c364-4de3-bdf4-82f768dbc1c5/search"},"page":{"printed_page":66,"pdf_page":76,"physical_index":76,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"6051ae1a37dae40928efa131bb5b83ebcdfc6b6b3ff3533cc4414df88a281607"},"chapter":"Comunicative Capitalism & Left Politics","content":"Read together with Hardt and Negri, <sup>Z</sup>izek's notion of the decline of symbolic eficiency clarifies an efect of the shift from a <sup>ke</sup>ynesian to a neoliberal ideological formation. The latter does not provide symbolic identities, sites from which we can see ourselves. Rather, it ofers in their place new ways for me to imagine myself, an immense variety of lifestyles with which I can experiment. The variety of available identities and the mutability which characterizes contemporary subjects' relations to their identities, moreover, renders imaginary identity extremely vulnerable. The frames of reference that give it meaning and value\\_ shift and morph. Others who might chalenge it can appear at any moment. Their successes, their achievements, their capacities to enjoy can al too easily cill mine into question--! could have had morej I could have been beten I could have really enjoyed.\n\nWe thus encounter under neoliberalism a situation wherein \":symbolic prohibitive norms are increasfugly replaced by imaginary ideals (of social success, <sup>�</sup>f bodily fitness . . . ) :'48 These imaginary ideals combine with ferocious superego figures who command subjects to enjoy (thereby efectively ensuring that we cannot) .49 So neoliberal ideology does not produce its subjects by interpellating them into symbolically anchored identities (structured according to conventions of gender, race, work, and national citizenship ) .50 Instead, it enjoins subjects to develop our creative potential and cultivate our individuality. Communicative capitalism's circuits of entertainment and consumption supply the ever new experiences and accessories we use to perform this self-fashioning-! must be .fiti I must be stylishi I must realize my dreams. I must because I can-- everyone wins. If I don't, not only am J a loser but I am not a person at $a l l ;$ I am not part of everyone. Neoliberal subjects are expected $^ { \\mathrm { t o , } }$ enjoined $^ { \\mathrm { t o , } }$ have a good time, have it all, be happy, fit, and fulfilled.\n\n66\n\nTWO","previous_page":null,"next_page":67}