THE DISPLACEMENT
THE DISPLACEMENT A Movement in Three Acts
-This is a compilation of documents, films, books, images and diverse material for the ongoing project The Displacement.

Marx-Engels-Forum is a public park in the central Mitte district of Berlin. The park was created by the authorities of the former German Democratic Republic in 1986. It consists of a rectangular wooded park with a large, circular paved area in the centre with a sculpture consisting of larger-than-life bronze figures of Karl Marx (sitting) and Friedrich Engels (standing), the founders of the Communist movement.

The sculpture was moved a few meters in 2010 because of the construction of the subway. This is the physical displacement to which I refer in the title. But the sculpture not only moved from its original position, neither Marx and Engels look to the Alexanderplatz as usual, but the figures see for the first time the area where stood the Palace of the Republic and now stands a temporary building of futuristic ambition, promoting and raising money for the reconstruction of the prussian Royal Palace.

It is an ideological battleground where the spatial speculation consist in the domain of the symbols. Here each element has a symbolic importance as perhaps nowhere else in Europe and every gesture can be looked as a sign, symptom and pathology of the current crisis of the totalitarian capitalism.

The Displacement consists of three works around the figures of Karl Marx and Friedrich Engels with which I propose a second conceptual displacement, another representational turn where visualize how large political-historical processes affecting seemingly intimate and private sphere of the people: in their affections, pleasures and sexual desires..

Act One: Romantic Love as a Fictional Narrative. )

Act Two: Subject of Desire and its Rituals of Administration.)

Act Three: Prostitution and the Dominination of Gratification.
THE DISPLACEMENT
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Joseph Beuys
Kunst = KAPITAL
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Joseph Beuys: Die Kreativität des Menschen ist das wahre Kapital.
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Suprematist Kapital (2006) by Yin-Ju Chen & James T. Hong
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This innovative book is the first comprehensive synthesis of economic, political, and cultural theories of value.



David Graeber reexamines a century of anthropological thought about value and exchange, in large measure to find a way out of quandaries in current social theory, which have become critical at the present moment of ideological collapse in the face of Neoliberalism. Rooted in an engaged, dynamic realism, Graeber argues that projects of cultural comparison are in a sense necessarily revolutionary projects: He attempts to synthesize the best insights of Karl Marx and Marcel Mauss, arguing that these figures represent two extreme, but ultimately complementary, possibilities in the shape such a project might take. Graeber breathes new life into the classic anthropological texts on exchange, value, and economy. He rethinks the cases of Iroquois wampum, Pacific kula exchanges, and the Kwakiutl potlatch within the flow of world historical processes, and recasts value as a model of human meaning-making, which far exceeds rationalist/reductive economist paradigms.

http://libcom.org/library/toward-anthropological-theory-value-false-coin-our-own-dreams
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Thomas Piketty’s new book, Capital in the 21st Century, painstakingly details the dynamics of wealth and income inequality throughout the last two centuries, and offers a somewhat grim picture of the future of economic inequality.



The central thesis is that when the rate of return on capital (r) is greater than the rate of economic growth (g) over the long term, the result is concentration of wealth, and this unequal distribution of wealth causes social and economic instability. Piketty proposes a global system of progressive wealth taxes to help reduce inequality and avoid the vast majority of wealth coming under the control of a tiny minority.

http://libcom.org/library/capital-twenty-first-century
Museum des Kapitalismus
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El amor no se dirige jamás hacia esta o aquella propiedad del amado (ser blanco, pequeño, dulce, cojo), pero tampoco prescinde de él en nombre de la insípida abstracción (el amor universal): quiere la cosa con todos sus predicados, su ser tal cual es. El amor desea el cual sólo en tanto que es tal y éste es su particular fetichismo. Así, la singularidad cualsea (lo Amable) no es jamás inteligencia de algo, de esta o aquella cualidad o esencia, sino sólo inteligencia de una inteligibilidad. Ese movimiento, que Platón describe como la anamnesis erótica, transporta el objeto no hacia otra cosa y otro lugar, sino a su mismo tener lugar, hacia la Idea.

Giorgio Agamben, La Comunidad Que Viene

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