Reitter’s insistence that Capital is not principally a text about the “autonomous” subject of capital, but the specific social relations that underlie capitalism and their constitutive struggles, provides an important challenge. Class struggle, in this reading, is not simply additive to theories of value or crisis; it indicates the historical movement which opens up to the possibility of liberation, a movement which is irreducible to any determinism.

I think many of us understand intuitively – even if our analytical frames lag behind – that capitalism is more than an “economic” system, and even more than a social system. Capitalism is a way of organizing nature.

The widening gap between global public opinion and the ineffectuality of the international state system in the face of the ever-worsening conditions of Palestinian lives obliges global solidarity activists to deepen our understanding of the conflict, reconsider the possibilities for its resolution, and reflect on our strategies.

In one sense the history of the NCM can be summed up as “a moment of sectarianism and dogmatism.” In another sense, however, the NCM was more than the sum total of its sectarian and dogmatic errors. It attempted to keep alive the remnants of the mass movements of the 1960s, it organized workers, built left caucuses in unions, mobilized struggles around fundamental issues of racism, women’s rights, immigrant rights, and built movements in solidarity with liberation struggles around the world.