The problem here is not to be construed as the permeability between some undefiled “inner life” and external techniques and processes. Rather, it is one sign of a larger tendency to reconceive all facets of individual experience as continuous and compatible with the requirements of accelerated 24/7 consumerism.

There is no possible harmonization between actual living beings and the demands of 24/7 capitalism, but there are countless inducements to delusionally suspend or obscure some of the humiliating limitations of lived experience, whether emotional or biological.

The main thrust of the counter-revolution has been either the elimination or the financialization of social arrangements that had previously supported many kinds of cooperative activity. Through the appropriation of public spaces and resources into the logic of the marketplace, individuals are dispossessed of many collective forms of mutual support

A 24/7 world produces an apparent equivalence between what is immediately available, accessible, or utilizable and what exists.

If something as private and seemingly interior as dreaming is now the object of advanced brain scanners and can be imagined in popular culture as downloadable media content, then there are few restraints on the objectification of those parts of individual life that can be more easily relocated to digital formats.

We buy products that have been recommended to us through the monitoring of our electronic lives, and then we voluntarily leave feedback for others about what we have purchased. We are the compliant subject who submits to all manner of biometric and surveillance intrusion, and who ingests toxic food and water and lives near nuclear reactors without

Schopenhauer is one of the rare thinkers who turned this hierarchy against itself and proposed that only in sleep could we locate “the true kernel” of human existence.

Rather, if circulation was an essential process of capital, it was because of “the constant continuity of the process.” In effect, Marx is positing 24/7 temporalities as fundamental to the workings of capital; he understood that these durational processes were also metamorphic. Within this “constant continuity” occurs “the unobstructed and fluid

The social and dialogical milieus of the fair or marketplace are displaced by shopping, the periodic occurrence of festival is replaced by commodified leisure time, and an endless sequence of specious needs are fabricated to debase and humiliate the simple acts of sharing through which human appetites had long been gratified or fulfilled.