Mikkel Bolt Rasmussen – författare

What if fascism didn't disappear at the end of WW II with the defeat of Hitler and Mussolini? Even more troubling, what if fascism can no longer be confined to political parties or ultra nationalist politicians but has become something much more diffuse that is spread across our societies as cultural expressions and psychological states?This is the disturbing thesis developed by Mikkel Bolt Rasmussen, who argues that late capitalism has produced hollowed-out and exchangeable subjectivities that provide a breeding ground for a new kind of diffuse, banal fascism. The overt and concentrated fascism of the new fascist parties thrives on the diffuse fascism present in social media and everyday life, where the fear of being left behind and losing out has fuelled resentment towards foreigners and others who are perceived as threats to a national community under siege.Only by confronting both the overt fascism of parties and politicians and the diffuse fascism of everyday life will we be able to combat fascism effectively and prevent the slide into barbarism.

What if fascism didn't disappear at the end of WW II with the defeat of Hitler and Mussolini? Even more troubling, what if fascism can no longer be confined to political parties or ultra nationalist politicians but has become something much more diffuse that is spread across our societies as cultural expressions and psychological states?This is the disturbing thesis developed by Mikkel Bolt Rasmussen, who argues that late capitalism has produced hollowed-out and exchangeable subjectivities that provide a breeding ground for a new kind of diffuse, banal fascism. The overt and concentrated fascism of the new fascist parties thrives on the diffuse fascism present in social media and everyday life, where the fear of being left behind and losing out has fuelled resentment towards foreigners and others who are perceived as threats to a national community under siege.Only by confronting both the overt fascism of parties and politicians and the diffuse fascism of everyday life will we be able to combat fascism effectively and prevent the slide into barbarism.

What if fascism didn''t disappear at the end of WW II with the defeat of Hitler and Mussolini? Even more troubling, what if fascism can no longer be confined to political parties or ultra nationalist politicians but has become something much more diffuse that is spread across our societies as cultural expressions and psychological states?

This is the disturbing thesis developed by Mikkel Bolt Rasmussen, who argues that late capitalism has produced hollowed-out and exchangeable subjectivities that provide a breeding ground for a new kind of diffuse, banal fascism. The overt and concentrated fascism of the new fascist parties thrives on the diffuse fascism present in social media and everyday life, where the fear of being left behind and losing out has fuelled resentment towards foreigners and others who are perceived as threats to a national community under siege.

Only by confronting both the overt fascism of parties and politicians and the diffuse fascism of everyday life will we be able to combat fascism effectively and prevent the slide into barbarism.

The many mass protests that have taken place since 2011 have been characterised by an unmistakable need to challenge, overthrow and destroy the prevailing political representations without proposing new ones. The protests are not concerned with replacing the current government or leader with others, and thus getting a better version of what we already have. Instead, they refuse all leaders, including the most critical opposition leaders: these protests are about dismantling the need for leaders. More and more people are coming to the view that it is not possible to manage the many crises within the framework of the political institutions we have today. The new protests are political acts that are neither class struggle nor the establishment of an opposition to those in power. Rasmussen argues that we should understand these protests as the emergence of a new kind of revolutionary action that is as much an anthropological as a political transformation: it is an attempt to break free from all the traditional notions of how the social context that we call society and the nation-state is organised.

The many mass protests that have taken place since 2011 have been characterised by an unmistakable need to challenge, overthrow and destroy the prevailing political representations without proposing new ones. The protests are not concerned with replacing the current government or leader with others, and thus getting a better version of what we already have. Instead, they refuse all leaders, including the most critical opposition leaders: these protests are about dismantling the need for leaders. More and more people are coming to the view that it is not possible to manage the many crises within the framework of the political institutions we have today. The new protests are political acts that are neither class struggle nor the establishment of an opposition to those in power. Rasmussen argues that we should understand these protests as the emergence of a new kind of revolutionary action that is as much an anthropological as a political transformation: it is an attempt to break free from all the traditional notions of how the social context that we call society and the nation-state is organised.

The many mass protests that have taken place since 2011 have been characterised by an unmistakable need to challenge, overthrow and destroy the prevailing political representations without proposing new ones. The protests are not concerned with replacing the current government or leader with others, and thus getting a better version of what we already have. Instead, they refuse all leaders, including the most critical opposition leaders: these protests are about dismantling the need for leaders. More and more people are coming to the view that it is not possible to manage the many crises within the framework of the political institutions we have today. The new protests are political acts that are neither class struggle nor the establishment of an opposition to those in power. Rasmussen argues that we should understand these protests as the emergence of a new kind of revolutionary action that is as much an anthropological as a political transformation: it is an attempt to break free from all the traditional notions of how the social context that we call society and the nation-state is organised.

Aesthetic Protest Cultures: After the Avant-Garde offers a new way of analysing and theorizing the question of the avantgarde today. It is customary within art history and cultural history to argue that the avant-garde disappeared as an (anti)artistic gesture during the 1960s. The dissolution of the Situationist International in 1972 is often presented as the endpoint in the history of the avant-garde. The implosion of the '68 revolt - quickly in France, after a long process of revolt and counter-revolt in countries like Italy - effectively ended the attempt to use art as a vehicle for a transformation of capitalist society. This book contributes to the discussion of the avant-garde today by discussing whether it is still relevant for a contemporary anti-systemic critique and analysing different instances where the avantgarde has creeped into protests and social experiments outside art and art institutions. Includes essays from Mikkel Bolt Rasmussen, Esther Leslie, Abigail Susik, Natasha Gasparian, Marina Vishmidt, Yves Citton, and Gene Ray.

A Western Marxist reading of contemporary art, focusing on the question of the continued presence (or absence) of the avant-garde’s transgressive impulse. Taking art’s ability to contribute to radical social transformation as its point of departure, Mikkel Bolt Rasmussen's new title from Zero Books analyses the relationship between the current neoliberal hegemony and contemporary art, including relational aesthetics and interventionist art, new institutionalism and post-modern architecture. '...a trenchant critique of neoliberal domination of contemporary art.' Gene Ray, author of Terror and the Sublime in Art and Critical Theory

In Trump's Counter-Revolution, Mikkel Bolt Rasmussen looks behind the craziness of Donald Trump to decipher the formation of a new kind of fascism, late-capitalist fascism, that is intent on preventing any kind of real social change. Trump projects an image of America as threatened, but capable of re-creating itself as a united, white and patriarchal community: "Make America great again". After forty years of extreme, uneven development in the US, Trump's late-capitalist fascism fuses popular culture and ultra-nationalism in an attempt to renew the old alliance between the white working class and the capitalist class, preventing the coming into being of an anti-capitalist alliance between Occupy and Black Lives Matter. 'A lucid, clear-eyed analysis of the morbid spectacle of Trump's racist counterrevolution. Mikkel Bolt proposes to add to the rubble of the neoliberal order by demolishing the political form of capitalism - democracy itself - as it slides into fascism. Welcome to life in the postcolony.' Iain Boal, co-author of Afflicted Powers: Capital and Spectacle in a New Age of War

This volume is the first English-language presentation of the Scandinavian Situationists and their role in the Situationist movement. The Situationist movement was an international movement of artists, writers and thinkers that in the 1950s and 1960s tried to revolutionize the world through rejecting bourgeois art and critiquing the post-World War Two capitalist consumer society.