The unfolding of the 2024 U.S. presidential election serves as a critical lens through which we can scrutinize the pervasive influence of capitalism on human consciousness and social structures. This electoral moment is not merely a contest between political parties or ideologies; it is emblematic of a deeper ontological crisis—a juncture where the capitalist framework that undergirds society reveals its limitations and contradictions. By perceiving the election as a rupture in the capitalist continuum, we are afforded the opportunity to delve into how capitalism has not only shaped individual agency but has fundamentally altered our perceptions of time, reality, and interpersonal relationships. Revolution, in this context, transcends the realm of political transformation and emerges as an ontological reclamation of human potential—a reawakening of capacities suppressed or distorted by capitalist modes of existence.
Capitalism’s manipulation of temporality is one of its most profound influences on human experience. Drawing from Henri Lefebvre’s critique of everyday life and his concept of “rhythmanalysis”, we can understand how capitalism imposes a homogenized, linear conception of time that aligns with production cycles and profit maximization. This commodified time, as theorized by E.P. Thompson in his analysis of time discipline, abstracts and quantifies human activity, alienating individuals from their own temporal rhythms and the cyclical patterns of nature. The relentless focus on efficiency and future-oriented productivity marginalizes the present moment, leading to what Marc Augé describes as “non-places”—spaces devoid of relational significance, where transient interactions prevail.
Reimagining revolution as temporal liberation necessitates a radical reconfiguration of our relationship with time. By reclaiming time from its capitalist commodification, we can restore it as a shared, qualitative experience that emphasizes presence and communal engagement. This involves embracing what Hartmut Rosa terms “resonance”—a mode of being that fosters meaningful connections with others and the world, countering the “social acceleration” inherent in capitalist societies. Temporal liberation would manifest through practices that honor natural cycles, such as seasonal festivals rooted in community traditions, or through the implementation of alternative economic models like the “slow movement,” which advocates for decelerated, sustainable approaches to life and work.
Capitalism’s structuring of perception extends beyond temporal dimensions into the very sensory modalities through which we engage with reality. Guy Debord’s notion of the “society of the spectacle” elucidates how capitalist societies prioritize appearances and commodified images over authentic experiences. The omnipresence of advertisements, media saturation, and the algorithmic tailoring of digital content create a hyperreal environment, as Jean Baudrillard articulates, where simulations replace direct encounters with the world. This “capitalist gaze” refracts reality through a prism of consumption, shaping desires and influencing behaviors in ways that serve market interests.
To cultivate a “radical sensorium,” revolution must disrupt these mediated experiences by fostering unmediated, embodied engagements with the world. Drawing on Merleau-Ponty’s phenomenology of perception, we can emphasize the primacy of lived experience and sensory awareness as foundations for authentic being. Practices such as community art projects, participatory theater, and immersive ecological activities reconnect individuals with their environments and with each other. By prioritizing sensory experiences that are non-commodified and relational, we challenge the dominance of capitalist perceptions and open avenues for deeper understanding and empathy.
The capitalist construction of identity is intrinsically linked to notions of individualism and self-interest. This framework aligns with neoliberal ideologies that champion personal responsibility and market-based meritocracy, often neglecting the social and structural factors that shape individual outcomes. Michel Foucault’s concept of “technologies of the self” illustrates how individuals internalize disciplinary mechanisms, shaping their identities in accordance with societal norms that privilege productivity and consumption. This self-referential identity fosters competition over cooperation, eroding social bonds and undermining collective agency.
A revolutionary reconfiguration of identity would involve embracing a relational selfhood grounded in interdependence and communal values. Drawing inspiration from Indigenous philosophies, such as the Ubuntu concept in African thought—”I am because we are”—we can reconceptualize individuality within the context of community. This perspective aligns with Emmanuel Levinas’s ethics of responsibility toward the Other, emphasizing that our identities are constituted through relationships. By engaging in collective practices like cooperative economics, mutual aid networks, and participatory governance, individuals can experience fulfillment through contributing to the well-being of the community, thereby strengthening social cohesion and resilience.
Capitalism’s denial of death and mortality is evident in its pursuit of perpetual growth and its commodification of healthcare and end-of-life industries. This denial aligns with Ernest Becker’s “denial of death” thesis, where societies construct systems and symbols to avoid confronting the inevitability of mortality. By treating death as a failure or an obstacle to be overcome, capitalism perpetuates a culture that devalues the natural cycles of life and diminishes the existential significance of human finitude.
Revolution, in this sense, involves reintegrating an acceptance of mortality into our collective consciousness. This can be achieved through practices that honor life cycles and the interconnectedness of all beings, such as community rituals for mourning and remembrance, or ecological initiatives that emphasize sustainability and stewardship of the Earth for future generations. By acknowledging death as an integral part of life, we can cultivate a deeper appreciation for the present and prioritize values that transcend material accumulation, fostering a culture that values legacy, relational depth, and the nurturing of life in all its forms.
The capitalist system also exerts control over imagination and the boundaries of possibility. Through mechanisms of ideological hegemony, as Antonio Gramsci describes, capitalism shapes the cultural and intellectual landscape to normalize its own perpetuation. The media, educational institutions, and political discourse often marginalize or delegitimize alternative models of social organization, reinforcing a perception of capitalism as the natural and inevitable state of human affairs. This psychic containment limits the scope of envisioning transformative change.
To liberate the collective imagination, revolution must create spaces that encourage critical thinking, creativity, and the exploration of alternative paradigms. Paulo Freire’s concept of “conscientization” emphasizes the importance of education in empowering individuals to recognize and challenge oppressive structures. By fostering dialogical learning environments, promoting arts and cultural expressions that critique the status quo, and supporting grassroots movements that experiment with new forms of social organization, we can expand the horizons of possibility. Experiences that evoke the sublime—whether through art, nature, or collective action—can inspire awe and a sense of connectedness that transcends individual limitations.
Language is a powerful tool that shapes our understanding of the world, and capitalism has adeptly redefined key terms to align with its logic. Words like “freedom” are often framed in terms of market freedoms—the ability to buy, sell, and accumulate wealth—rather than in terms of emancipation from oppression or the ability to fulfill one’s potential within a supportive community. This semantic manipulation serves to align public consciousness with capitalist interests, obscuring alternative interpretations that could fuel resistance.
Constructing a “revolutionary grammar” involves critically examining and redefining these co-opted terms to reflect values of equity, justice, and collective empowerment. This process is akin to what Jacques Derrida refers to as “deconstruction”—the interrogation of language to reveal hidden assumptions and power dynamics. By reclaiming language, we can articulate visions of society that prioritize human dignity and communal well-being over profit. This redefinition can be disseminated through alternative media, community dialogues, and educational curricula that emphasize critical literacy.
The illusion of security provided by capitalism is another area ripe for critical examination. Capitalism promises stability through economic growth and consumer choice, yet it often delivers precarity and exacerbates inequalities. The 2008 financial crisis and the socio-economic impacts of the COVID-19 pandemic have exposed the fragility of systems that prioritize market interests over human needs. Zygmunt Bauman’s concept of “liquid modernity” captures this sense of perpetual uncertainty and the erosion of long-term commitments in capitalist societies.
Revolution requires redefining security as a collective endeavor rooted in mutual support and adaptability. This involves developing robust social safety nets, community resilience plans, and sustainable practices that reduce dependency on volatile markets. The concept of “solidarity economies,” which prioritize social and environmental well-being over profit, exemplifies this approach. By fostering interdependence and shared responsibility, communities can build the capacity to navigate uncertainties and challenges collaboratively.
The erosion of historical memory under capitalism contributes to a sense of disconnection and undermines the continuity of resistance movements. Walter Benjamin warned of the dangers of historicism that glorifies progress while ignoring the sufferings of the oppressed. Capitalism often promotes an ahistorical narrative that emphasizes novelty and innovation, disregarding the lessons and legacies of past struggles.
Reviving historical consciousness is essential for grounding revolutionary movements in a lineage of resistance and resilience. This can be facilitated through public history projects, preservation of oral traditions, and inclusive education that highlights marginalized voices and alternative narratives. Engaging with history in this way empowers individuals to see themselves as part of an ongoing struggle for justice, providing context and inspiration for contemporary activism.
Capitalism’s instrumentalization of curiosity stifles intellectual exploration that does not serve market interests. Research and innovation are often directed toward profitability rather than the pursuit of knowledge for its own sake. This utilitarian approach limits the development of critical thinking and creativity, which are essential for envisioning and realizing transformative change.
Cultivating a sense of wonder involves promoting educational and cultural environments that encourage open-ended inquiry and value diverse forms of knowledge. Initiatives like citizen science projects, interdisciplinary collaborations, and the integration of arts and humanities into STEM fields can foster a more holistic approach to learning. By valuing curiosity as a driver of personal and societal growth, we can nurture the capacities needed to challenge existing paradigms and innovate new solutions.
Finally, the spatial configurations of capitalist societies contribute to social fragmentation and isolation. Urban planning often prioritizes commercial interests over communal spaces, leading to environments that inhibit social interaction and collective engagement. The privatization of public spaces and the proliferation of individualized digital platforms further exacerbate this isolation.
Reclaiming social space involves reimagining urban and digital environments to facilitate connection and collaboration. Drawing from Henri Lefebvre’s “right to the city,” revolution advocates for participatory urban planning that centers on the needs and desires of inhabitants. Creating accessible public spaces, community centers, and platforms for democratic participation can enhance social cohesion and empower communities. Additionally, embracing concepts like “placemaking” and “commons-based peer production” can foster environments where shared resources and collective creativity thrive.
In synthesizing these analyses, the U.S. election emerges as a critical moment to confront the multifaceted ways capitalism shapes our existence. It is an opportunity to recognize that the challenges we face are not merely political but are deeply rooted in the ontological structures of society. Revolution, therefore, must address these foundational aspects, seeking not only to change policies or leadership but to transform the underlying conditions that determine how we relate to time, perceive reality, construct identity, and engage with one another.
This ontological revolution is a comprehensive reimagining of human potential and social organization. It calls for a holistic approach that integrates personal transformation with systemic change. By engaging in practices that challenge capitalist constructs and foster alternative ways of being, we can begin to actualize a liberated humanity. This involves embracing values of interdependence, ecological sustainability, social justice, and authentic engagement with the world.
The path forward requires a collective commitment to critically examine and dismantle the pervasive influences of capitalism on our consciousness and social structures. It demands the courage to envision and enact alternatives that prioritize the well-being of all over the interests of a few. Through sustained activism, community building, and the cultivation of a critical and imaginative consciousness, we can work toward a society where human potential is not constrained by capitalist imperatives but is allowed to flourish in its full diversity and richness.
By situating the U.S. election within this broader context, we can harness the energy and attention it generates to catalyze deeper discussions and actions aimed at transformative change. It becomes a focal point for mobilizing collective efforts to address systemic injustices and to construct new paradigms of social organization. In doing so, we affirm our agency as creators of our own reality, capable of shaping a future that reflects our highest ideals and aspirations.
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