24 / 7: Late Capitalism and the Ends of Sleep by Jonathan Crary

By Jonathan Crary

24/7: overdue Capitalism and the Ends of Sleep explores the various ruinous outcomes of the increasing continuous tactics of twenty-first-century capitalism. now operates via each hour of the clock, pushing us into consistent job and eroding kinds of group and political expression, harmful the material of daily life.

Jonathan Crary examines how this interminable non-time blurs any separation among an intensified, ubiquitous consumerism and rising ideas of regulate and surveillance. He describes the continuing administration of person attentiveness and the impairment of belief in the obligatory exercises of latest technological tradition. even as, he exhibits that human sleep, as a restorative withdrawal that's intrinsically incompatible with 24/7 capitalism, issues to different extra bold and collective refusals of world-destroying styles of development and accumulation.

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Extra info for 24 / 7: Late Capitalism and the Ends of Sleep

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78 15 other is to imagine them moved out of themselves’. 29 And the case is similar with absolute time. Indeed the young Newton, in De Gravitatione, found the parallel point about time so obvious that he explicated the immobility of regions of space by stressing the complete analogy with the immutability of lapses of time: The parts of space are immovable30... e. time]. For just as the parts of duration derive their individuality from their order, so that (for example) if yesterday could change for today, it would lose its individuality and would no longer be yesterday, but today; so the parts of space derive their individuality32 from their positions, so that if any two could change their positions, they would change their individuality33 at the same time and each would be converted numerically into the other.

The issues involved here are too large, and I shall say no more about them. 4. Theological repairs In the last section I argued that A10 introduces an inconsistency into the Newtonian view regarding the relation of space and time to God. However, I do not think that the inconsistency is beyond repair, and would like to suggest a possible way out. On a tidier view, Clarke (or Newton) might have held that space, time, and God are three distinct absolute beings, that God exists in space and in time just like material bodies, and that his necessary existence renders the existence of absolute space and absolute time also necessary.

61 Quoted in Alexander, p. xxix. 27 possible world in which there are material objects there are also absolute space and absolute time in which material objects exist; the existence of material things entails the existence of space and time, but that does not render the existence of space and time logically necessary. Nor does their theological superstructure compel the Newtonians to assume that space and time exist necessarily. They could regard God as a contingent but eternal being, and say that in every possible world in which God exists, he is responsible for everything contingent other than him, which exists in that world.

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