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“[I]t is a mistake to rush to impose the individual ethical responsibility that the corporate structure deflects. This is the temptation of the ethical which, as Zizek has argued, the capitalist system is using in order to protect itself in the wake of the credit crisis - the blame will be put on supposedly pathological individuals, those’ abusing the system’, rather than on the system itself. But the evasion is actually a two step procedure - since structure will often be invoked (either implicitly or openly) precisely at the point when there is the possibility of individuals who belong to the corporate structure being punished. At this point, suddenly, the causes of abuse or atrocity are so systemic, so diffuse, that no individual can be held responsible… But this impasse - it is only individuals that can be held ethically responsible for actions, and yet the cause of these abuses and errors is corporate, systemic - is not only a dissimulation: it precisely indicates what is lacking in capitalism. What agencies are capable of regulating and controlling impersonal structures? How is it possible to chastise a corporate structure? Yes, corporations can legally be treated as individuals - but the problem is that corporations, whilst certainly entities, are not like individual humans, and any analogy between punishing corporations and punishing individuals will therefore necessarily be poor. And it is not as if corporations are the deep-level agents behind everything; they are themselves constrained by/expressions of the ultimate cause-that-is-not-asubject: Capital.”

“In many ways, the left has never recovered from being wrong-footed by Capital's mobilization and metabolization of the desire for emancipation from Fordist routine. Especially in the UK, the traditional representatives of the working class - union and labor leaders - found Fordism rather too congenial; its stability of antagonism gave them a guaranteed role. But this meant that it was easy for the advocates of post-Fordist Capital to present themselves as the opponents of the status quo, bravely resisting an inertial organized labor 'pointlessly' invested in fruitless ideological antagonism which served the ends of union leaders and politicians, but did little to advance the hopes of the class they purportedly represented. Antagonism is not now located externally, in the face-off between class blocs, but internally, in the psychology of the worker, who, as a worker, is interested in old-style class conflict, but, as someone with a pension fund, is also interested in maximizing the yield from his or her investments.”

“Deleuze and Guattari describe capitalism as a kind of dark potentiality which haunted all previous social systems. Capital, they argue, is the ‘unnamable Thing’, the abomination, which primitive and feudal societies ‘warded off in advance’. When it actually arrives, capitalism brings with it a massive desacralization of culture. It is a system which is no longer governed by any transcendent Law; on the contrary, it dismantles all such codes, only to re-install them on an ad hoc basis.”