Prevailing scholarship on neoliberalism fails to recognise that it generates its own distinctive forms of racial domination. Influential analysts such as Wolfgang Streeck, David Harvey and Wendy Brown assume or argue that racism exists today because neoliberalism’s defeat of racial legacies is incomplete. This ignores how racism is reconfigured in ways that are specific to the historical moment of neoliberalism and dependent on a distinctive and substantial intellectual and political hinterland. A consideration of Friedrich Hayek’s theory of cultural evolution reveals a contradiction in neoliberal thought between its aspiration to establish a universal market system and its dependence on particularist ideas of western cultural pre-eminence. This ideological contradiction correlates with the fact that globalisation produces masses of surplus populations which are of no market value. A racial idea of culture is the means by which neoliberalism manages and works through its own limitations. Above all, ‘race’ provides a means of coding and managing the material boundaries between different forms of labour under neoliberalism: citizen and migrant, waged and ‘unexploitable’, bearers of entitlements and bare life.

关于新自由主义的主流学术研究未能认识到它产生了自己独特的种族统治形式。沃尔夫冈·斯特雷克（Wolfgang Streeck），戴维·哈维（David Harvey）和温迪·布朗（Wendy Brown）等有影响力的分析家认为或认为，种族主义之所以存在，是因为新自由主义对种族遗产的失败是不完整的。这忽略了种族主义如何以新自由主义历史时刻特有的方式重新配置，并依赖于独特而充实的知识和政治腹地。对弗里德里希·哈耶克（Friedrich Hayek）的文化进化论的研究表明，在新自由主义思想中，它建立普遍市场体系的愿望与对西方文化卓越的特殊主义思想的依赖之间存在矛盾。这种意识形态上的矛盾与全球化产生了大量没有市场价值的剩余人口这一事实有关。文化的种族观念是新自由主义通过自身的局限性进行管理和运作的手段。最重要的是，“种族”提供了一种编码和管理新自由主义下不同形式的劳动之间的物质界限的方法：公民和移民，有薪和“无法开采的”，应得的权利和光秃秃的生活。