“As Sigmund Freud observed, groups bring out the best and the worst in people. As a result, group brainstorming meetings can become productive drivers of company innovation or simply a waste of company time.”
“The Freud Museum, at 20 Maresfield Gardens in Hampstead, London, was the home of Sigmund Freud and his family when they escaped Nazi annexation of Austria in 1938. It remained the family home until Anna Freud, the youngest daughter, died in 1982.”
“ Pervert’s Guide to Ideology”The Slovene philosopher, psychoanalyst and Marxist provocateur Slavoj Žižek follows up his 2006 documentary The Pervert’s Guide to Cinema with a new investigation into "the mechanisms that shape what we believe and how we behave". Mixing deadpan narration with a kaleidoscope of movie clips, Žižek draws on films from Taxi Driver and Full Metal Jacket to Titanic and The Sound of Music to illustrate his theories – a cinema buff’s delight. Released 4 October in the UK, 1 November in the US and 29 November in Poland.
Via アーサー, Steph
A commodity appears at first sight an extremely obvious, trivial thing. But its analysis brings out that it is a very strange thing, abounding in metaphysical subtleties and theological niceties.  Marx does not claim, in the usual way of Enlightenment critique, that critical analysis should demonstrate how a commodity - what appears a mysterious theological entity - emerged out of the "ordinary" real-life process; he claims, on the contrary, that the task of critical analysis is to unearth the "metaphysical subtleties and theological niceties" in what appears at first sight just an ordinary object. Commodity fetishism (our belief that commodities are magic objects, endowed with an inherent metaphysical power) is not located in our mind, in the way we (mis)perceive reality, but in our social reality itself. In other words, when a Marxist encounters a bourgeois subject immersed in commodity fetishism, the Marxist's reproach to him is not "The commodity may seem to you to be a magical object endowed with special powers, but it really is just a reified expression of relations between people" but rather, "You may think that the commodity appears to you as a simple embodiment of social relations (that, for example, money is just a kind of voucher entitling you to a part of the social product), but this is not how things really seem to you. In your social reality, by means of your participation in social exchange, you bear witness to the uncanny fact that a commodity really appears to you as a magical object endowed with special powers." We can imagine a bourgeois subject visiting a course of Marxism where he is taught about commodity fetishism.
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