By Eric Cazdyn, Imre Szeman
In vigorous and unflinching prose, Eric Cazdyn and Imre Szeman argue that modern thought of the area is disabled through a deadly flaw: the shortcoming to imagine "an after" to globalization. After constructing seven theses (on schooling, morality, historical past, destiny, capitalism, state, and customary feel) that problem the fake gives you that maintain this time-limit, After Globalization examines 4 renowned thinkers (Thomas Friedman, Richard Florida, Paul Krugman and Naomi Klein) and the way their paintings is dulled through those grants. Cazdyn and Szeman then converse to scholars from all over the world who're either unconvinced and bored with those grants and who comprehend the area very another way than how it is popularly represented.
After Globalization argues precise means to imagine an after to globalization is the very starting of politics today.Content:
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Extra resources for After Globalization
We can also think of China, a country whose successful integration into the global economy required a strong nation-state, or equally the involvement of the governments of Russia, Brazil, India . . ) Globalization was a form through which the United States articulated the rationality of the values and ideas – their common sense – claimed on behalf of capitalism and democracy. After globalization, the form by which this common sense is articulated has had to change: with the system crash of 2008, the absolute givenness of globalization, its fixity and finality, has come to an end.
The political form of the nation blocks the way forward on a path that we all know we have to take. Some radicals might disagree with this. Many see political possibilities in the policies and plans of their own individual nations. Isn’t it worth using the frame of the nation to create and defend policies – for instance, universal health care – given that such plans are in jeopardy in many parts of the world? Maybe. But this can’t be the final step. “Universal” doesn’t mean one nation – it means everyone.
The debate over globalization in the university, therefore, turned into a debate over how to periodize this new thing. When did “it” begin? How does “it” relate to what came before it? And, in response to the orthodox historians, might the same phenomenon function differently at different historical moments? These questions regarding periodization necessarily included the question of how to narrate globalization, how to tell the story of globalization. The point here is that the moment globalization became dominant (usurping capitalism and the problem of system itself) was the moment that all attempts to explain it were abandoned.