Wednesday, April 28, 2010

Does Ovulation Last For A Week

Post-capitalism (3): What political structure?

As I suggested in my text "Transition ecological and economic transition", the most relevant to reconcile a radical democracy and economic renewal of the fabric would be a form of bio-regionalism . This refers governance "relocated" , that is to say, centered on a scale that people can still, if not face to face, at least know enough about the primary decision makers who they entrust their lives and to interact with them directly. The bio-regionalism is rooted also in the idea that the optimal scale of political interaction is precisely a "bio-region" rather vague term, but points to the underlying concern, namely: defining the reference region in part through bio-environmental characteristics that make a coherent entity. So there is a principle of territoriality at work, but that has nothing to do with the interests of ethnic or cultural homogeneity. And there is a logic underlying federalism, but that has nothing to do with fragmentation or reduction of solidarity.

Certainly, the very foundation of participatory democracy is that every citizen should have right to vote "proportional to the harm that such and such action will have on his own life. But this does not preclude that the various bioregions federated set them strong bonds of solidarity. This is precisely why, in my text, I emphasize that we should rather speak of "bio-anthropological regionalism" is not only the natural environment is important to people's daily lives, but also the daily lives that lead to other human beings, whether near or far . A reflex usual critics of regionalism (and we understand when we see the tensions afflicting that plague our current federal Belgium but also in Europe) is that each sub-federal entity will tend to fall back on itself, to emphasize the daily life of its own members and not taken into account in daily life other regions which will have a direct and negative effect on its own members. Thus, citizens of Walloon Brabant does nothing to seek measures that would allow local citizens of Hainaut Limburg or to live better - and they were concerned about the daily life of Hainault Limburg or if it allows improve their daily lives to them, Brabant. It is indeed a possibility, but it does not invalidate such as regionalism - simply, it highlights the need to create institutions infra-and supra-regional carrier interconnection and solidarity, rather than withdrawal and selfishness. Insofar as any bio-anthropo-region "will never be fully autonomous, but only semi-autonomous, this issue is indeed crucial.

current participatory economics ( Participatory Economics or ParEcon ), which I mentioned earlier, is based on the belief that an interlocking "committees" citizens, expressing aspirations, wishes and requirements that go back then to the next level, could help solve at least part of the problems of withdrawal and on to itself. The acceptance by each sub-region, register constitutionally in a federal structure with high subsidiarity is a necessary condition for the sustainability of bio-anthropological regionalism: what can be decided locally because the effects of the decision were mainly local impact will be decided locally without interference from higher levels; for decisions featuring more external effects between sub-regions, a body senior steps in and sets priorities and tradeoffs, and so on. What differentiates this kind of system of federalism we have here or there, it is assumed to operate on the bottom of a disconnection of the various entities from the logical trap of globalized capitalism. My great skepticism of green capitalism comes mainly from this necessity (the green capitalism ignores, of course) not work in a system where, at the outset, all of our local decisions are subject to censorship because of higher levels that the "requirements" of global capitalism are ( has) that whatever is decided locally has an impact on "markets" and (b ) that whatever is decided at higher levels - especially on "markets" - has an impact on local levels. Is the extreme fragility of the communities, their almost total loss of resilience in a logic that escapes them, and who "is under screed, which motivates the proposed bio-anthropo-regionalist my text.

[In this context, let me comment of immediate: It is perfectly possible to condemn Greece for its extreme lax fiscal policies and its concealment without inference, as Mr. Bruno Colmant this April 28 at the RTBF-Radio, that speculative attacks against the euro on "markets" and the downgrading of bonds Greek, Portuguese and English by the rating agencies indicate a " healthy market discipline. " Of course, as explained by Mr. Colman is our states themselves who "chose" to have recourse to capital markets to finance themselves, but he certainly read the works of Frederic Lordon that show the environment that this "choice" was compelled by a neoliberal ideology and pro-capitalist to whom, of course, Mr. Colman joins - which makes it rather blind and deaf to deeper issues of addiction afflicting our federation of European states against inclinations "markets". Mr. George Papandreou may be defective, and governance Greek certainly room for improvement for decades already, but I doubt that the present Greek government happily subscribe to the ideology retrograde Lordon which showed she has chaired the deconstruction of national resilience in the 1980s, to precipitate the States on the arena "disciplining" the markets. Mr. Papandreou's speech about having to "change everything" in Greece, under the pressure of ideas politicians like Merkel and economists like Mr. Colman is a speech by circumstance and desperation, which I'm sure, does not reflect the societal vision of a majority of the Greek people.]

Believing we introduce a bio-anthropological regionalism credible while staying in principle within the horizon of green capitalism, it seems a mistake. If we try to do that, you get something that looks furiously at the current European federalism: Competition among regions to "attract investors" tax for prostitution does not weigh too much on "labor costs" (as if the life energy of people working should be counted as a burden forever, like a charge); federal decision-making bodies (sub-regional as supra-regional) for granted because the "market" as they scan an oracle finicky (they forced are to be financed from "the markets" because neo-liberalism of the "capital mobility" has made financial contributions and by taxes impracticable); enterprises prevented by the very structure of the capitalist market economy to be democratic; consumers herding and unable to realize from where the goods they buy, who produced and what conditions (and dispossessed, in fact, higher consumption of alternative local and participatory, that capitalist competition stifles).

Federalism localist I advocate must therefore go hand in hand from the outset with democracy in the workplace (see the ongoing work of Isabelle Ferreras ) and de-capitalization / de-industrialization Consumer: Creating Buyers Cooperative, partnerships between buyers and local producers . I repeat, all at the same time - because if we do one without the other, the dominant logic of capitalist competition between companies anti-democratic portfolios in search of myopic consumers and flabby, prevails. We will promote good "green industries" and a "clean growth": a post-capitalism too hesitant or too partial, will be swallowed alive by the conditioned reflexes that we all used to. The bio-anthropological regionalism will be full - at the political level as in business and consumer class - or it will not.

there understanding a little better then my attitude toward environmentalists current government? I do not see with pleasure their reluctance to show radicals. I know perfectly well that they are prisoners themselves economic logic that muzzle - but why do they prefer to stay in power, and even stabilize it by sacrificing much of their roots to the left? Probably because outside of a fringe of opportunistic electioneering, they believe the majority can outwit capitalism long enough to subvert it from within, by a patient undermining Reform? It is precisely this kind of reformist strategy that underpinned my idea of a "double trigger transition to" green capitalism first, and then (if green capitalism is properly and patiently exploited) a post-capitalism as a federation of communities participating economies resilient against global turmoil "markets", Self against each other and united with each other. To my surprise, this idea has not received an extremely enthusiastic in Ecolo, probably because the second "relaxation" is not part of current concerns in ministerial offices. Ecolo is not alone in this situation and major trade unions are equally skeptical: they do not subscribe (yet less qu'Ecolo) capitalism green but do not see how a post-capitalism would be credible to their bases. I am yet Certainly those who have found that I was the environmentalists a "bad process" are well aware, themselves, political stalemates that puts the sway of capitalist logic, his employment blackmail, his terrorist mobility investment, etc..

A commentator of my article from March 12 asked this insightful question: "What did you think of the article by Noll in the latest issue of Policy ? Is it at odds with members of his firm? Or is there a double standard? " My answer is very clear: there was a small fever of us following the episode Vif / L'Express , but I do not believe that Mr. Noll takes double talk. I think it's in his study of various trends, but the general tone is that of "realism" involves the exercise of power. It is obvious that the "transition double trigger" would not very popular if the proposed Ecolo. Probably we would attend a new saga to tobacco-Francorchamps or Delhaize to Andenne, in which the courageous environmentalists who propose to break radically with the dominant logic would be handled by the names of all their supposed "partners" or socialist Liberals - but this does he not address the feasibility of strategy for maintaining power in the current context where what matters is rather a job (patient, unrewarding and especially lackluster voice in the short term) of changing the level of awareness of citizens? The article by Jean-Marc Nollet (entitled "What, for environmentalists, is capital") in the number Policy devoted to green capitalism seems admirable - and I say this without any intention to "rub handle. It clearly raises the stakes of a radical transition to a credible post-capitalism, and if I can discuss any element of detail, I think the orientation is correct.

But if, as he writes, we need a policy of "small steps" it is also necessary that these steps are, in fact, oriented so as to see in the distance, the ultimate horizon toward which we want (as decision maker policy) to guide the lives and consciences of citizens . And it is because my eyes (I explained previously in this blog) the "10 Propositions" published in March by Ecolo do not see the horizon that I allowed myself, as researcher critical of suggest that gave birth to a mouse. This is not a question of "double talk" of a minister, not a question of "contradiction" within a particular firm - is the question that every citizen is entitled to ask: how, through the proposals you make, you give me to see beyond the horizon of radicalism in the name of which I have chosen you? course, if as suggested by analysts like Philip Corcuff or Paul Aries, it is at all the radical and democratic post-capitalist environmentalists elected in Europe, other questions arise . But that's another story, which I do not mingle here, because my goal is to sketch a horizon of radicalism which, I believe, a majority of environmentalists government could join.

Friday, April 23, 2010

Pokemon Red For Touch Screen

Europ'Apéro

Europ'Apéro

Tuesday, 4 May 2010

From 7 pm to 9 pm

@ Café "The Catovien", in front Of The RER station Chatou-Croissy

organized by the Youth Information Centre and the Maison de l'Europe Yvelines

A cool aperitif for young Europeans :-) Come and Represent your country and speak as many languages as you know!

Just wander around the tables, choose your language, sit down and speak… English, France, German, Italian, English, Portuguese and more!

http://www.facebook.com/home.php?#!/event.php?eid=112294025455443&ref=ts

Europ’Apéro

Mardi 4 mai 2010

From 19h to 21h

the cafe "The Catovien, opposite the station Chatou-Croissy (RER)

organized by the Youth Information Point and the House of Europe Yvelines

A very cool drink for young Europeans :-) Come represent your country and speak any language you know!

Around the tables, choose your language, sit down and talk ... English, French, German, Italian, English, Portuguese and many more!

http://www.facebook.com/home.php? # / Event.php? Eid = 112294025455443 & ref = ts

Information:

Daphne MdEY: 01.39.52.36.21

Celine PIJ: 01.30.53.04.07

The House of Europe is in the Yvelines Facebook!
http://www.facebook.com/home.php? # / Profile.php? Id = 100000733302237

Tuesday, April 13, 2010

Bicycle Birthday Cake Idea

Philosophy of post-capitalism: "Frequency Protestant" of December 19, 2009

You can listen below the show "Rendezvous 20 hours" (Frequency Protestant, Paris) from December 9, 2009, in which I was responding to questions from Philip Arundel about the philosophical foundations of a post-capitalist existence. (It may be that you had to wait a while before the little MP3 player is displayed or the sound does not start once you have clicked on "play." Do not despair too soon!) Enjoy!







The audio you hear is stored on the server OpenDrive:


Ap Bio Cellular Respiration Essay Answers

Employment and economic transition: "Faced with the news" of March 17, 2010

You can listen below the show "Facing the News" (RTBF Radio - The First) of 17 March 2010, in which I responded, along with Gregor Chapel, Alderman Economic Transition in Forest, Eddy Caekelberghs questions about employment and economic transition. (It may be that you had to wait a while before the little MP3 player is displayed or the sound does not start once you have clicked on "play." Do not despair too soon!) Enjoy!







The audio you hear is stored on the server OpenDrive:


Should I Take Time Off Work For A Chest Infection

Ethics of post-capitalism: "Everything else" from 1 April 2010

You can listen below the show "Anything else" (RTBF Radio - The first) from 1 April 2010, in which I was responding to questions from Martin Cornil and listeners about the ethics of post-capitalist existence. (It may be that you had to wait a while before the little MP3 player is displayed or the sound does not start once you have clicked on "play." Do not despair too soon!) Enjoy!







The audio you hear is stored on the server OpenDrive:


Thursday, April 8, 2010

What Should I Call My Perfume

Post capitalism (2): What capital?

Is not it high time think and create " capitalism without capital "? Capitalism is a particular way, and very problematic to organize collectively the use of capital. It is a system - as indicated termination "ism" - which makes nature and humans to the alleged "necessity" of an accumulation seen as end in itself. This is not inevitable, and post-capitalism will not eliminate the capital as to innovate and advance money is essential in any economy. But to develop a capitalism without capital , we must first understand the mechanisms that now make the self- increased economic and financial capital an obsession.

Basically, capital is an amount of resources that can be transferred in time, we can keep in reserve for the future. It is customary to say that a principal must "grow", he must "work" while its owner is devoted to other pursuits. So a stock that is supposed to occur periodically (Eg annually) flow: the tree is the capital, the fruits it produces are the stream. A "good" capital produces fruit for a long time, like a tree healthy and fertile soil which, combined with human labor and a certain amount of luck, generate "revenue" with regularity.

How does it generate revenue? In any case, it takes enough to wear over time, depreciation due to entropy, can be compensated, this is called depreciation. Need we say more? Not if the capital in question is a subject of "consumption" in the long term: a work of art in the living room, family house, etc.. and if the only purpose is to keep it intact. (Of course, the very long term, the fight against usury is lost before it: all capital equipment is doomed to disappear, and maintained as strong as it is. Etruscan sculpture, even rejuvenated from time to time at great expense, eventually return to dust, the mansion too. This is probably one reason "existential" that fuel the fantasy of a monetary or financial capital indestructible because immaterial.)

Most often, the only continued existence of capital is not enough, because that capital is supposed to serve as a source of income stream. He must produce a surplus beyond same depreciation: it takes a net increase - if not its volume, the less its value. It is not merely that the tree produces enough fruit for us to replant another tree when he is dead: he must produce the fruit each season to feed the family who has planted, and that 'possibility (of that) more trees can be planted and can provide, in turn, additional fruit in future. The addition can be used for two things: (1) allow people to feed new born in the family or add them came from outside, (2) allow each person already born to consume more. Station number 1 is one that leads to a market economy (division of labor between families, so trade them, so need to exchange rate called "price") and may then lead to capitalism which is a special conditions of market economy (see article of 21 March below). The way No. 2 is one that leads to overconsumption as an outcome - or, more precisely, as an outlet - the accumulation of capital. In one, the other way, where should we place limits, where does one make choices? These issues are vast and should occupy several subsequent articles. I'm just saying, for now, they are in the background of all reflections on post-capitalism.

In a capitalist market economy, shareholders themselves are commodities: they can buy and sell, with prices varying according to their ability to generate future revenues. There is a market for financial capital, but also works of art, houses, etc.. In these markets, it is mainly the "speculation" that guides buyers and sellers: it plays on expectations of future income and future resale value of capital in question. Speculation can be a sort of savings (as in the case of small pensioner who uses the apartment once inherited from his parents to receive rents in excess of its board) or a pure gain excessive thirst (as in the case of the "investor" who uses apartments, works art, plants or stock to win vast sums on resale, after pocketing the revenue stream over the period in which he was the owner of capital).

What's wrong with that, you say? Everyone Is not free to do what he wants from what he has? Perhaps, except that in a lot of cases there is, in a capital that is legally owns an invisible reality, and whose capital market reflects only in a "perverse": the invisible reality is that often the only capital "grows" in taking the work of people, they have nothing else to sell their labor power. If I sell my Etruscan sculpture to another billionaire, the people I used to maintain it will now work for someone else, they may prefer a different team of restorers cheaper wages and less demanding their working conditions. If I sell my family mansion, I sell at the same time the staff has been working on (say) three generations, and new owner is not obliged to continue the momentum.

capital, so it's not just an object or thing is a set of social relations . There, hidden under the guise of a legal right of ownership, another reality: human beings by which the capital is, too, cargo "attached" to this capital, but infinitely more fragile than the capital itself itself. The Etruscan scultpure will last for centuries, regardless of who monitors and maintains it, and people who are hired to monitor and maintain it, them, only depend on the goodwill (That is to say, the calculation of profitability) of the person who owns the sculpture, in a social relationship, that is to say a ratio of power guided by social norms and legal rules . How "evil" that markets take into account this dependence debilitating and jeopardizing human beings with respect to the capital that employs them, is illustrated by the stock exchange mechanism: when a large listed company announces a "trimming", the course of action goes ... Under capitalism, man without capital is structurally a cost to the human being who has the capital and who uses it to "win more" and, most of the time, meet its domestic shortages by delegating work to others. (See my analysis in Critique of capitalist existence .) This work of others should cost as little as possible, or even disappear if it costs "too expensive" ... For capitalism, remember, is totally indifferent to job creation. Having to employ people, that is to say, having to use the power of life and physical strength of people dispossessed, is an unfortunate detour to humans possess. If the release of excess returns may be unemployed, Such is the case in line with the logic of a "capitalist capital.

should find a system as what capitalism interpreted as the "human cost" associated with "value creation" is transformed into a component of the value generated by capital . I repeat: a component of value - not a "source" value. This, he already is and that is what is problematic. That's because no capital can be maintained in the state, nor a fortiori a surplus, without adding significant human labor, most of the time, we must combine the "crucial factor" in " factor work "- thus making human life, the logic of" capital capitalist ", a rather bulky goods incidentally.

How consider, for example, that jobs created or the compensation paid, are also counted as return on capital ? This would mean probably not seeing in the capital a way to exploit "resources" (natural and human) to make a profit, but a means to support a community of human beings and give meaning to their lives. But such a radical reversal is it only possible as productive capital (industrial or financial) is authorized to remain in the hands of individuals who are considering life on the mode of operation beneficial to other humans? Post-capitalism should not be based on a communal property regime capital , where is the community as a whole, on a fully democratic way (so no "collectivist"!), Decide on how it should combine human labor and economic capital? A radical method of this kind of system is obviously the workers cooperative. More broadly, it would be an economic democracy where capital is no longer - could no longer be legally speaking - source personal enrichment, but only source of wealth production "communal" right back in to those who loved their work to the common capital. This communal wealth could still be in circulation and redistributed through that in Ethics of post-capitalist existence , I called a social market economy .

In this non-capitalist market economy, would there still managers? Yes, of course, but as part of a division of labor in which - as workers like any other, not subservient to any group "owners" private - they are nominated by their peers within the company, tentatively to be performing (as part of any renewable mandates, but not de jure permanent ) task management and coordination rather that production tasks. And what about entrepreneurs? They still exist, but in a form that will jump our current businessmen : as "municipal employees" or as "delegates to the creation," not crowned as pioneers of private rights and prerogatives of self-made man . The Contractor

communalist an employee would like the others, receiving an income for his creative work, under the control of the economic democracy that metes and bounds as the salaries of other functions (producers, coordinators). But then, what are their incentives to the contractor "communal"? If he can not hope to draw from his creativity and entrepreneurial spirit wealth that nothing restricts a priori (which is the case in capitalism), why does it motivate innovate, create to sacrifice his time and energy? The answer is quite simple, although it may seem a bit brutal in the current climate, where it glorifies the "entrepreneurial spirit" by confusing it with personal ambition, love of the game risky and greed: Do entrepreneurs remain those who have a real vocation, not only instrumental and technical but also social and spiritual and does not pay only the economic surplus generated by their financial and innovation, but by the joy and pride of having contributed to prosperity (also redefine - but not here, all in good time !...) his community.

Not bad for those who today claim to be "contractors" but are actually foremost collectors of surplus in the long term by addressing their anxieties "success" would simply be disqualified in a post-capitalist economic democracy. However, others may prove creative, innovative and dynamic as social entrepreneurs in a new logic in which capital would be a loan from the community, available to them so they brainstorm beneficial to this community.

You did not misread, I'm writing: the capital is seen as "a loan from the community! Fini, in this post-capitalist logic, the principle of the loan capitalist bank, itself conditioned by expectations of profitability without measure coming from "investors" who put their money into these banks capitalists. It will inevitably think replace the capitalist banking system by financing networks - public or private - cooperative and focused themselves on the community service - quite moderately paid service, obviously, compared to delusions of current profitability of a banking sector capitalism. The requirements of the post-capitalist communalism are strong - but those of capitalism today are too! Simply, they are legitimized by ideology and culture that blind us quite heavily on the human cost of the logic of inequality at work, which focused on unequal access to economic and financial capital and its "benefits". Banks and other institutions of private and public funding to play the game now fully the logic of a "capital capitalist" in that they value above all the capital that is "profitable" maximally through the work so exploioté undemocratic. Maybe there some exceptions public credit institutions or other "economic tools" group that could be drawn - if only those institutions and these tools were not (at least in Wallonia) in the hands of a political caste that PS mainly uses it as a foil and as a place where "resettle" their friends at the end of terms ... Compromise politicking with the "capitalist capital" has, at present, no color preferred policy ...

It will therefore, in the context of economic transition to post-capitalism, a vast cultural and spiritual work, without any denial of democracy, but with an unyielding insistence on the injustices and current inequities. The work of re-thinking "is difficult and has only just begun. It is not thus "unrealistic" even "dangerous" or "totalitarian" as some readers will claim probably skeptical of this blog. Thoroughly rethink the very notion of capital - and therefore also the nature of human motivations that underlie our system - is a total emergency. I've been here only a few small items, which have nothing final and will surely, on reflection, although insufficient. Still: you have to start somewhere.