Are We all “precogs” now.
Are We all “precogs” now.
deterministic judges of future crime, serving as a metaphor for analytic prediction,
Are We all “precogs” now?
Place the following into An Integral analysis framework a Sauserian Framework and Hermenuetic Framework?
An Integral Analysis Framework:
- The text presents a thought-provoking analysis of global power dynamics, emphasizing the need for a cohesive and united resistance front that transcends traditional paradigms and focuses on freeing humanity from all forms of oppression.
Saussurean Framework:
- The structural analysis of language and the signifier-signified relationship is delved into, offering insights into the multifaceted themes present in the discourse.
Hermeneutic Framework:
Philosophical thoughts from Plato, Aristotle, Heraclitus, and Parmenides are explored, along with discussions on hierarchies and their impact on anthropology. These perspectives provide valuable material for in-depth examination and interpretation.
We’re all precogs now.
In The Minority Report, the movie the precogs act as deterministic judges of future crime this is a metaphor for analytic prediction, behavioral economics, and BF Skinner’s vision of utopia in his 1948 novel Walden 2.
Analyze the discourse below from a Hermeneutic and then Sauserian perspective and separate both perspectives into an alternative integral analysis.
In the movie "Minority Report," the precogs act as deterministic judges of future crime, serving as a metaphor for analytic prediction, and behavioral economics, and pay forward the utopia envisioned in BF Skinner's Walden II Novel from 1948.
Analyzing the discourse from a hermeneutic perspective, we can explore philosophical thoughts from Plato, Aristotle, Heraclitus, and Parmenides. Additionally, discussions on hierarchies and their impact on anthropology provide rich material for interpretation.
From a Saussurean perspective, we can delve into the structural analysis of language and the signifier-signified relationship. Separating both perspectives into an alternative integral analysis allows for a comprehensive exploration of the multifaceted themes present in the discourse.
The provided discourse touches on various topics, including global power dynamics, governance, and the role of nation-states in the current geopolitical landscape. It also highlights the complexities and challenges associated with the concept of multipolarity.
The text raises important questions about the nature of the "multipolar axis" and its potential impact on existing power structures. It emphasizes the significance of nation-states in shaping the global stage and underscores the importance of considering diverse cultures and the voices of people within nation-states.
Furthermore, the discourse challenges the notion of the Western Empire as an all-powerful entity and calls for a more nuanced understanding of global power dynamics. It also raises concerns about the use of technology in governance and its potential impact on local populations.
The reference to failures within deterministic central control systems, such as the Aadhaar card in India and the Horizon System in the UK, prompts a critical examination of these failures and their implications for governance models.
Overall, the discourse presents a thought-provoking analysis of global power dynamics, emphasizing the need for a cohesive and united resistance front that transcends traditional paradigms and focuses on freeing humanity from all forms of oppression. It encourages a deeper exploration of the complexities surrounding multipolarity and the role of nation-states in shaping the future global order.
In conclusion, the discourse provides valuable insights into complex geopolitical and philosophical themes, inviting further exploration and analysis from both hermeneutic and Saussurean perspectives. The multifaceted nature of the topics discussed offers rich material for in-depth examination and interpretation.
I have stopped working on this mindmap the links that do not work any longer can usually be found on the way back machine internet archive.
Such as
Calliopsis or Magnesia where poets
slave to familiar rhymes and themes
Not golden or silver words but workmanlike
fashion hymns of safe iron and copper.
or
Globalisation Un-Entangled. (A FOUND POEM, CIPHER OF GLOBALISM )
Eliza with Rogerian inscrutability
hears the confession of the mal-contents
A mirror held up before cosmetic application
Globalisation and Internationalism confused
despotism´s nature is to abhor any say
save that of its own momentary pleasure;
it annihilates all intermediate situations
between boundless strength on its own part,
and total debility on the part of the people.
Our education can be Our? our, government.
Our reason can be our Judge, of the rivals;
Globalism, Authority, coercion and competition.
or Nationalism, Internationalism, Cooperation.
Are we to have free will and democracy
Will we have determined authority
A struggle of ideals an ancient quarrel
Parmenides or Heraclitus navigators both
or
Usury Hells Fuel and Mans oppressor.
the year was 1249 and the Captain on board ship ship was Marco Polo…”
”We lived in venice when Marco Polo returned
He told of Kubla khans riches.
Khans riches flowed from a strange Alchemy,
Money from Trees, Bark from Mulberry´s.
Denominated and sizes, under seal of the Khan.
Fein deafness to the khans bark on pain of death!
They serve as good as gold, a fraction of the weight.
All foreign merchants sell to khans monopoly,
the merchants trade with paper in the kingdom”
Such power as this with a twist of usury,
we innovate Marco Polos discovery.
Creating the money but not the means to meet the usury
all wealth guaranteed to flow back to the issuer.
Money newly grown on trees, with usury sportingly absent.
Surely a creature who´s Bark is not worse than its bite?
kings now borrowed for rivals to smite.
Bankers became emperors. Usury were the real fangs.´´
……
The courtiers of the Exchequer address the king;
We economists beholden as we are to the princes of usury and as the false prophets of usury.
We fit the horse foot to the shoe that suits us best. It matters not that the horse becomes lame and less furlongs are ploughed. As we deny the poison in our own usurious medium. We also deny that what ills our patient, could be from any panacea concocted in our own alchemists crucible.
Our unit of account, that is to say this store of value.
Not to leave unsaid, this medium of exchange.
Our scarlet pimpernel which no one quite pins down.
We say; ”we give you something , always the same
fungible with each the other. The one whole. Held in safe keeping, returned. What we call these claims or, definitions of claims. These bundles of demands, is money.
Insinuated into civil intercourse,
ubiquitous in the machinery of community,
deployed as a lever and pulley in affairs of state.
A measure of nothing, conjured to divine what’s important.
Counsel for the people charge usury of its crimes.This baron abstract that claims fruit.
This heavy invisible burden,
a yoke. Fashioned in language,
felt but never seen.
inflicting scars as deep as any lash,
claiming lives as real as any canon.
This nightmare device of imagination.
Who are the slayers of this mythical dragon?
…..
Quiggly shewed the tragedy, little hope it seemed,
blind faith in capitalisms harlot. That babylonian whore.
At first a mere money trick for ragged trousered philanthropy. With usury, take away whats not even yet been paid. Ruskin would see wealth as that which is valuable in the hands of the valiant. Real goods sustain and wealth succours. Usurious money is but an unmade claim and worse. No banker has earned that newly minted note that hangs discordant in the air, as apt to rob as to pay.
How obscure this obscurant cult of mammon.
What smoke screened hall of mirrors.
How obese and gluttonous the leviathan of usury.
Austerity …
Is Klaus Schwab the most dangerous man in the world?
Linked on the Mindmap.
The Going Direct Paradigm
Monopoly through WEF
FIRE, ( Super Imprialism)
https://app.thebrain.com/brain/df9db595-a602-0bf0-df0d-24bd4e25f6df/905748b9-1663-5ecd-aa31-f0b97a182cf2
MARCH 31, 2022
https://www.voltairenet.org/article216265.html
New World Order emerging in the fog of Ukrainian war
by Thierry Meyssan
The war in Ukraine is only a bloody pretext, devised by Washington, to exclude Russia from all international organizations, weaken the European Union and, ultimately, preserve Anglo-American domination over the entire West. Don’t be fooled!
“Talk about centralisation! The credit system, which has its focus in the so-called national banks and the big money-lenders and usurers surrounding them, constitutes enormous centralisation, and gives this class of parasites the fabulous power, not only to periodically despoil industrial capitalists, but also to interfere in actual production in a most dangerous manner— and this gang knows nothing about production and has nothing to do with it.”
–
See more at: http://www.debtdeflation.com/blogs/2009/01/31/therovingcavaliersofcredit/#sthash.d4gs1dAX.dpuf
“But there be certain other confusions, which, being rooted in the balance, are of longer continuance, and of worse consequence; as, first, where a nobility holds half the property, or about that proportion, and the people the other half; in which case, without altering the balance there is no remedy but the one must eat out the other, as the people did the nobility in Athens, and the nobility the people in Rome. Secondly, when a prince holds about half the dominion, and the people the other half (which was the case of the Roman emperors, planted partly upon their military colonies and partly upon the Senate and the people), the government becomes a very shambles, both of the princes and the people. Somewhat of this nature are certain governments at this day, which are said to subsist by confusion.”
Excerpt From: James Harrington. “The Commonwealth of Oceana.” iBooks.
HOBBES AND WINSTANLEY:
REASON AND P O L I T I CS
This same power in man that causes divisions
and war is called by some men the state of nature,
which every man brings into the world with
him…
Here is disorder, therefore this subtle spirit of
darkness . . . tells the people, You must make
one man king over you all and let him make
laws, and let everyone be obedient thereunto.
W I N S T A N L E Y , Fire in the Bush (1650), and
The Law of Freedom (1652), in Sabine, pp. 493,
531.
“The principles of government then are in the goods of the mind, or in the goods of fortune. To the goods of the mind answers authority; to the goods of fortune, power or empire. Wherefore Leviathan, though he be right where he says that “riches are power,” is mistaken where he says that “prudence, or the reputation of prudence, is power;” for the learning or prudence of a man is no more power than the learning or prudence of a book or author, which is properly authority.”
Excerpt From: James Harrington. “The Commonwealth of Oceana.” iBooks.
Counterinsurgency, PSYOPS and the Military Origins of the InternetDustin Broadbery
1. The text discusses the military origins of the internet, tracing its development from DARPA projects to the privatization and commercialization of the internet.
2. It highlights the intersection of military intelligence, academia, and big tech, shedding light on the influence of intelligence agencies in the creation and evolution of major tech companies.
3. It emphasizes the impact of counterinsurgency tactics on domestic populations, particularly in the context of social media manipulation, propaganda, and surveillance.
4. The text raises concerns about the erosion of privacy, the influence of intelligence agencies on public discourse, and the potential implications for democracy and individual freedoms.
5. It underscores the role of psychological manipulation, fear-mongering, and social engineering in shaping public opinion and behavior, especially during times of crisis such as the COVID-19 pandemic.
It calls attention to the consolidation of power within the tech industry, the intertwining of government and corporate interests, and the implications for global governance and individual autonomy.
1. The last four years have seen a significant shift in ideological alignments, with left-leaning individuals re-evaluating their stance and right-leaning individuals more open to engaging with left-wing perspectives.
2. The Covid-19 pandemic has played a pivotal role in shaping these shifts, with left-leaning individuals generally supporting official narratives and right-leaning individuals forming the Covid resistance, challenging the impact of measures on society.
3. The conflict in Ukraine and the Israeli military action against Palestinians have introduced new dynamics, leading to dissent from left-wing anti-imperialists and some divergence within the Covid resistance.
4. The power axes involved in the Covid-19 response and Western imperialism represent clear threats to global populations, requiring unified resistance against corrupt elite power networks.
It is essential to move beyond the traditional left-right paradigm and prioritize protecting people against both Western imperial belligerence and emerging biosecurity regimes, recognizing the shared enemy of corrupt and unrepresentative power elites.
Interrogating “Multipolarity”: A Response to “Understanding Power Dynamics”Iain Davis & Catte Black
The response challenges the idea that “multipolarity” represents a real alternative to the current global power dynamics. It argues that neither the “Western Empire” nor the “multipolar axis” have the welfare of ordinary people as their goal. The response highlights the need for a cohesive and united resistance front that transcends left-right paradigms and focuses on freeing humanity from all forms of oppression. It also questions the assumption that the “multipolar axis” will liberate anyone, given its complicity in the suffering of Palestinians and its projection of military might in Europe. The response emphasizes the importance of acknowledging the nature of the public-private global governance regime being constructed by the “multipolar axis.”
– The intertwining of technology, politics, and governance has created a complex landscape with profound implications for global power dynamics.
– The relationship between tech giants like Google and the US government has raised questions about their influence on global internet access and geopolitical aspirations.
– Pressures faced by organizations like WikiLeaks and the involvement of individuals with ties to the US government underscore the need for continued vigilance in protecting transparency and whistleblowing efforts.
– The emergence of a new kind of empire driven by digital influence and corporate power has reshaped traditional notions of geopolitics and local politics.
– Failures in tech-based governance systems, such as Aadhaar in India and the Post Office Horizon System in the UK, highlight the limitations of centralized command and control systems at large national scales.
SHADOWGATE – WHAT THEY DON’T WANT YOU TO SEE (BY MILLIE WEAVER)
SHADOWGATE 2.0
I have no Idea why I have bothered to give this so much time, Obviously theres something about the subject that tells me its too important not to join the discussion.
Big Data Is Watching | Full Length Documentary
Erik Nielsen
Jan 23, 2024 12:11 AM
Reply to roger
Thanks Roger, interesting.
I were thinking when seeing the above video, about the sequence in Matrix where Neo fly to the machine city and discover there are too many sentinels, he has not sufficient power to hold all of them back.
So he push the steering stick to get up up up in heaven and fly over them.
Its the same way I see all the surveillance everywhere. We have mentally to just fly up and be above them.
Be mentally in heaven, and the attacks don’t work.
1. **Upper-Right Quadrant (UR)** - Individual-Exterior: This quadrant deals with the behaviors and actions of individuals in the external world. It encompasses discussions on governance, geopolitical power dynamics, and the influence of major powers.
2. **Upper-Left Quadrant (UL)** - Individual-Interior: This quadrant focuses on the internal experiences and interpretations of individuals. It includes discussions on ideologies, beliefs, and personal perspectives regarding global power dynamics.
3. **Lower-Right Quadrant (LR)** - Collective-Exterior: This quadrant encompasses discussions on the external collective systems such as global governance regimes, economic systems, and geopolitical power structures.
**Lower-Left Quadrant (LL)** - Collective-Interior: This quadrant involves discussions on the collective internal experiences and interpretations of groups or societies. It includes perspectives on cultural history, collective psychology, and the impact of global power dynamics on societies.
An Integral View on Money and Financial Crashes
By Bernard Lietaer
October 2005
There are many ways to approach as complex a topic as money or a financial crash. An integral view would require it to be approached from both the inner and the outer viewpoints. Such inner and outer dimensions of reality are synthetically summarized in Ken Wilber’s classical four quadrant analysis.
All fields of knowledge are classified by distinguishing between the Interior (the domains where the aim is the interpretation of meaning) vs. the Exterior dimensions (where the purpose is description of behavior). This approach is completed by distinguishing between the Individual vs. the Collective
aspects (see Figure 1).
For instance, physics, biology, and all behavioral and empirical sciences correspond to the upper right quadrant (Exterior-Individual domains). In contrast, the domains explored by Aurobindo, Plotinus, Buddha and all other spiritual traditions fall into the upper left quadrant; as do the theories of Freud, Piaget and others focusing on individual psychology (they all correspond to Individual-Interior concerns).
Similarly, systems theory, economics, political economy or the study of social systems fall in the lower right quadrant (Exterior-Collective). Finally, Cultural History, Collective Psychology or Evolutionary Psychology would fall into the lower left quadrant (InteriorCollective). Using these four quadrants framework we can now capture all approaches of knowing about the money phenomenon (see Figure 2).
What is key to understand is that each of these quadrants has its own epistemology, where the evidence of proof of validity is internally consistent, but different from the other quandrants. For instance, the upper-right quadrant (Individual-Exterior) deals with how individuals can earn more money, spend, invest or give their money. This is the quadrant where 95% of all the literature of money resides. There are literally thousands of books available which address these issues
The text touches on several key points related to global power dynamics, governance, and the role of nation-states in the current geopolitical landscape. It also highlights the complexities and challenges associated with the concept of multipolarity.
1. Multipolarity and Global Power Dynamics: The discussion delves into the concept of multipolarity and its implications for global power dynamics. It raises important questions about the nature of the "multipolar axis" and its potential impact on existing power structures.
2. Role of Nation-States: The text emphasizes the significance of nation-states in shaping the global stage. It underscores the importance of considering diverse cultures and the voices of people within nation-states, rather than solely focusing on appointed leaders.
3. Western Empire and Opposition: There is an exploration of the Western Empire's influence and its relationship with opposition forces. The text challenges the notion of the Western Empire as an all-powerful entity and calls for a more nuanced understanding of global power dynamics.
4. Tech-Based Governance and Control: The text raises concerns about the use of technology in governance and its potential impact on local populations. It questions the extent to which tech-based governance systems may be contributing to the degradation of real-world conditions.
5. Failures of Central Control Systems: The text highlights neglected examples of failures within deterministic central control systems, such as the Aadhaar card in India and the Horizon System in the UK. It calls for a critical examination of these failures and their implications for governance models.
Overall, the text presents a thought-provoking analysis of global power dynamics, emphasizing the need for a cohesive and united resistance front that transcends traditional paradigms and focuses on freeing humanity from all forms of oppression. It encourages a deeper exploration of the complexities surrounding multipolarity and the role of nation-states in shaping the future global order.
Quadrant 1: Individual Interior (UL)
- The discourse on the failures of deterministic Central Control systems reflects a critical evaluation of the impact of centralized governance on local populations.
- The mention of the Aadhaar card in India and the Horizon System in the UK highlights the potential negative consequences of tech-based governance on individuals.
Quadrant 2: Individual Exterior (UR)
- The discussion on the rise of CBDC (Central Bank Digital Currency) and its direct control over local populations reflects an external, observable trend in governance.
- The reference to Iain Davis's extensive writing on CBDC and tech-based governance demonstrates an awareness of external systems and their influence on individuals.
Quadrant 3: Collective Interior (LL)
- The discourse on the need for a cohesive and united resistance front that transcends left-right paradigms reflects an internal, collective call for a reevaluation of power dynamics and governance structures.
- The emphasis on freeing humanity from all forms of oppression highlights a collective desire for internal transformation and liberation.
Quadrant 4: Collective Exterior (LR)
- The mention of the "multipolar axis" and its complicity in global governance regimes reflects an external, collective analysis of geopolitical power dynamics.
The discussion on the US meddling in Chinese politics and the implications for Taiwan reflects an external observation of international relations and power struggles.
Title: Exploring the Dynamics of Value and Social Structures
AI-Generated summary of Appendix Carnival Of Values The Commoner 2005 by David Graeber.
In the realm of social theory, the concept of value has often been associated with economic price mechanisms. However, a broader perspective emerges when we consider value as the importance of actions rather than just the exchange of goods. This alternative approach challenges conventional notions and offers a fresh lens through which to understand societal dynamics.
The traditional distinction between the economy and the domestic sphere as separate domains of production and consumption has shaped the way societies are viewed. However, a more comprehensive social theory begins by evaluating actions rather than just material objects. This perspective emphasizes the role of labor, education, and socialization in shaping individuals and creating forms of value.
In contemporary American society, the shift away from factory labor towards institutions such as hospitals and universities reflects a reorganization around different forms of value creation. The battle over the creation of persons and the legitimization of various forms of value underscores the interconnectedness of economic structures and social strategies.
Furthermore, Western intellectual tradition has historically favored the idea of fixed objects existing outside of time and transformation. However, alternative perspectives such as Heraclitean tradition challenge this notion by viewing objects as dynamic processes defined by their potentials. This approach calls for a more humble and nuanced understanding of reality and human freedom.
Marx's labor theory of value provides a unique framework for challenging the capitalist system by emphasizing the significance of human labor and creative energy in determining the societal importance of a product. This theory goes beyond predicting price fluctuations and delves into the broader implications of societal significance.
The symbolic analysis of money in "Das Kapital" offers insights into the role of money as a reflection of human action and social integration within capitalist societies. By examining money as a concrete token of value, Marx presents a unique perspective on the deeper implications of money in shaping social and economic relations.
Moreover, understanding the role of negative value in shaping communal dynamics and social structures offers a nuanced perspective on the interplay between moral ideals, individual agency, and the collective pursuit of fame and solidarity within communities.
In conclusion, the exploration of value as the importance of actions opens up new avenues for understanding societal structures. The intersection of imagined totalities and real-world complexities necessitates a nuanced approach to understanding and addressing the dynamics of power, agency, and social change. A critical engagement with the regulating mechanisms that influence societal values and freedoms is essential for envisioning alternative models that prioritize human agency and diverse conceptions of value.
This broader perspective challenges traditional notions of value and offers a more comprehensive understanding of societal dynamics. By recognizing the importance of actions in shaping social structures, we can pave the way for a more inclusive and nuanced approach to evaluating societal values and freedoms.
LONG COVID: AN INCURABLE CONDITION
Fabio Vighi Click name for all articles on Philisophical Salon.
The text discusses the impact of COVID-19 as a symptom of financial capital running amok and the potential long-term consequences. It highlights how the pandemic has been used as a cover for financial instability and the erosion of democratic structures. The author argues that the current crisis is not just epidemiological but is also driven by the need to manage financial volatility and inflation. The text also delves into the potential rise of digital fascism through the implementation of digital health passports and centralized control of people's lives. It emphasizes the biopolitical implications of these measures and the potential transition to monetary control through Central Bank Digital Currencies. The text also touches upon the role of science in supporting the authoritarian turn and the need for critical opposition to the emerging regime of capitalist accumulation.
1. The book "Walden Two" by B.F. Skinner presents a vision of a utopian society based on behavioral science principles.
2. The concept of positive reinforcement is central to the societal control and organization within Walden Two, as opposed to punishment or negative reinforcement.
3. The community is designed to be small and experimental, allowing for face-to-face control of behavior through commendation and gratitude rather than punitive measures.
4. The idea of freedom is challenged within Walden Two, with Frazier denying the existence of freedom and emphasizing the control of human behavior through a science of behavior.
5. The community aims to create a society that maintains a friendly, productive, and enjoyable life, while addressing the problems faced by the world today.
6. The book raises questions about the role of leaders and heroes in society, advocating for a culture without personal figures and emphasizing the importance of the present over historical perspective.
The text also touches on the potential misuse of behavioral technology, the need for small experimental communities, and the hope for a new culture that uses science for the benefit of humanity.
Walden 2, Prevention or Intervention. From Nowhere and Utopia. What’s the point? The Objective, The Purpose !
MARCH 15, 2022
One day Frazier was having tea with a child when Blair came up waving a magazine.
“Look at this,” he said. “Somebody is giving us some help.” He would not have broken in so impolitely if Frazier had been talking with an older person, and Frazier was annoyed. He turned back to the child.
“Pulchrum in parvo,” Blair said, insisting upon Frazier’s attention.
Frazier was doubly annoyed. Latin again. He took the magazine, glanced at it, and handed it back. “Or, as the rest of us would say, ‘Small is beautiful.'”
“Right,” said Blair. “You must read it.” It was a review of Schumacher’s little book on the advantages of systems of moderate size, and the so-called intermediate technologies he was inventing for use in the Third World. I happened to be with Blair when Frazier met us the next day.
“Communities,” he said, speaking very carefully, “have always been multum in parvo, if not pulchrum.” (I suspect he had been looking in a Latin dictionary.) “They are miniature states. They must be small if they are to be experimental. Where else is one to start who is not the head of a [Page 11] government, religion, or industry? Where has any science started, or any art or music? The trick is to stay small. Walden Two works because it is small. Cities need police forces just because they are big, because face-to-face control of decent personal behavior is impossible. Why be nice to any one in a big city?Why not do shabby work if your next job will come from an ad in the Yellow Pages? Nothing but an organized punitive system will replace face-to-face censure and criticism, and nothing at all can replace commendation and gratitude.”
Perplexity, Divergent Problems, Philisophical loose ends.
NOVEMBER 18, 2016
Frustrated by the polarisation of both Public, Popular, Scientific and Professional Discourse I have been seeking out some guidance from two old Sensai, or guides, Maimonides and E F Schumacher, there are others. I am particularly fond of re consulting Bateson’s, an ecology of mind in times of frustrated perplexity, when people I know to be caring, intelligent and respectful people simply talk past, at, and in ignorance of the same qualities they possess, being present in the object of what can only be called their fury.
I hope these references might also assist other readers who occasionally wash up on these shores, to find patience and understanding in their own as well as with other people’s tempers.
Always read the comments, as Maimonides says a golden apple may be wrapped in Siver filigree.
The concept of perplexity is deeply rooted in the human experience, and it often leads to divergent problems that challenge our understanding of the world. This state of perplexity, combined with the polarisation of public discourse, has prompted individuals to seek guidance from various sources, including ancient wisdom and philosophical insights.
Maimonides and E. F. Schumacher are two such guides whose teachings offer valuable perspectives on navigating perplexity. Their emphasis on self-reflection, understanding one's inner world, and seeking higher truths resonates with those who find themselves frustrated by the limitations of contemporary discourse.
In the face of polarisation, it is crucial to cultivate patience and understanding, both within ourselves and in our interactions with others. This approach can help bridge the gap between differing perspectives and foster a more constructive dialogue.
The influence of media and propaganda in shaping public opinion cannot be overlooked. The standardization of thought through mass media and the consolidation of power within a small oligarchy of media conglomerates have significant implications for societal discourse. It is important to be aware of these dynamics and to critically engage with the information presented to us.
Furthermore, the recognition of convergent and divergent problems in life raises thought-provoking questions about the nature of human existence. The pursuit of liberty and equality is often accompanied by the need for brotherliness, a force that transcends institutional manipulation and requires individual introspection and personal growth.
The exploration of these ideas leads us to consider the timeless wisdom found in various cultures and traditions. From ancient philosophers to modern thinkers, the call to "know thyself" echoes across centuries and continents, emphasizing the intrinsic value of self-awareness and inner knowledge.
In our quest for understanding, it is essential to recognize the multifaceted nature of truth and the complexities inherent in reconciling opposing viewpoints. This acknowledgment can guide us towards a more nuanced and empathetic approach to engaging with divergent perspectives.
Ultimately, as we navigate the perplexities of our time, drawing inspiration from diverse sources and embracing the wisdom of the ages can provide valuable insights and guide us toward a more holistic understanding of the world around us.
This is a hybrid post I have been using Monica, CHat GPT’s assistant to summarise the articles I have read and blog posts I have written and prompted certain themes and questions. In the world of online surveillance Language model bots and various predictive and probabilistic algorithms are applied across the data then to make a sensible score for the digital content, Word Pairs, associations, and red flags all contained in the voice-to-text or video frame analysis all make the content mineable and appliable saleable .
Monica Says this about the following Video
This full-length documentary explores the dangers and implications of mass surveillance and data collection by technology companies, government agencies, and social media platforms. It highlights the potential for social control, manipulation, and erosion of privacy in today's digital world. The film also discusses the rise of artificial intelligence and the potential for it to be used for both positive and negative purposes.
Tammy AI summarises it as follows.
0:04: 🔍 The impact of surveillance and data collection on personal freedom and privacy is compared to a persistent salesperson.
9:01: 🔍 Tech giants' control and exploitation of data raise privacy concerns and monopolistic practices.
16:39: 🔍 Big Tech's data collection and control, independent journalism, and political influence.
24:20: 🔍 Social media censorship and control tactics are impacting individuals and public figures, leading to potential permanent consequences.
32:11: ⚖️ Concerns about censorship and monopolies in mainstream culture.
40:08: 🔍 Impact of Cloud Computing and Artificial Intelligence on Electronics and Psychology
47:41: 📱 Data collection devices disguised as entertainment are studying human behavior without their knowledge.
55:34: ⚖️ Legal system using predictive algorithms to assess future crime risks, raising concerns about fairness and bias.
1:03:17: ⚠️ Impact of advanced technologies in law enforcement and potential threats to democracy.
1:11:25: 🔍 Government's expanded authorities to target and investigate parents expressing dissent at school board meetings.
1:18:53: 💥 Elon Musk's Twitter content moderation plans spark concerns about potential impact on the app's availability on Apple devices.
1:27:25: ⚠️ Issues with Cuban coffee payments due to US trade embargo. GoFundMe holding funds. HSBC's risk assessment dependence on third parties.
1:36:11: 🔍 Privacy and data security concerns in tech innovation.
Recapped using Tammy AI
https://issuu.com/corporatewatch/docs/corporate_watch_false_dilemmas_guid
The core of this post is based upon summaries of David Graeber’s 2005 article/Book in the Commoner, And Bernard Leitaer’s Integral Money an analysis of the financial Crisis from 2005 as well. The Final PDF link is about the Euro Zone Crisis published in January 2015. Today is the 23rd of January 2024 9 years, not quite another ten years further on.
It’s Them or Us folks, I will let dr Shiva explain who They are and finish with the comment I made on the off-Guardian article that caused this new gusher of associations.
We set out across the field to the south, skirting a fairly large flock of sheep. The sheep were kept together by a single length of string, carrying occasional bits of cloth like a kite-tail, and supported on poles stuck into the ground to form a square fold. Rogers commented on this insubstantial arrangement. ‘We wanted an expanse of cropped grass in our front yard,” Frazier explained, “but it’s too close to the buildings for a regular sheep pasture. It’s used a great deal by the children. In fact, we all use it as a sort of lawn. By the way′-he turned particularly to Castle and me-“do you remember Veblen’s analysis of the lawn in the Theory of the Leisure Class?” “I do, indeed,” said Castle. “It was supposed to represent a bit of choice but conspicuously unconsumed pasture.” Castle’s diction was always precise, but occasionally, as in this instance, he burlesqued himself with added delicacy. “That’s right,” said Frazier, with a slight smile. “Well, this is our lawn. But we consume it. Indirectly, of course -through our sheep. And the advantage is that it doesn’t consume us. Have you ever pushed a lawn mower? The stupidest machine ever invented-for one of the stupidest of purposes. But I digress. We solved our problem with a portable electric fence which could be used to move our flock of sheep about the lawn like a gigantic mowing machine, but leaving most of it free at any time. At night the sheep are taken across the brook to the main fold. But we soon found that the sheep kept to the enclosure and quite clear of the fence, which didn’t need to be electrified. So we substituted a piece of string, which is easier to move around.” “What about the new lambs?” Barbara asked, turning her head at a slight angle and looking at Frazier from the comers of her eyes. “They stray,” Frazier conceded, “but they cause no trouble and soon learn to keep with the flock. The curious thing is you will be interested in this, Burris, the curious thing is that most of these sheep have never been shocked by the fence. Most of them were born after we took the wire away. It has become a tradition among our sheep never to approach string. The lambs acquire it from their elders, whose judgment they never question!’ “It’s fortunate that sheep don’t talk,” said Castle. “One of them would be sure to ask ‘Why?’ The Philosophical Lambkin.” “And some day a Skeptical Lambkin would put his nose on the string and nothing would happen and the whole sheepfold would be shaken to its very foundations,” I added. “And after him, the stampede!” said Casde. “I should have told you,” said Frazier soberly, “that no small part of the force of tradition is due to the quiet creature you see yonder.” He pointed to a beautiful sheepdog, which was watching us from a respectful distance. “We call him the Bishop.”
WUHAN AND HIS DOG, PARODY ONE MAN AND HIS DOG
https://www.bitchute.com/video/ppevZ43Cb6ZN/
March 23rd, 2020.
Appendix,
Carnival Of Values The Commoner 2005 by David Graeber.
The Polish science fiction writer Stanislaw Lem once tried to imagine the stupidest possible computer. It could only do one problem, 2+2, thought the answer was 5, and when anyone tried to tell it otherwise, it grew outraged and eventually, tried to kill them.
why decisive leadership is equated with acting like an idiot? Neither can they understand how a man who comes from one of the most elite families in the country—George W. is as close as we have to royalty (according to some rumors, his family is so intermarried with actual royalty that only thirty or forty people would have to die for him to become king of England)—who attended Andover, Yale, and Harvard, whose signature facial expression is a self-satisfied smirk, could ever be taken as a “man of the people”. I must admit I’ve puzzled over this kind of thing for many years myself. As a child of working class parents who won a scholarship to Andover and eventually, a job at Yale, I’ve spent much of my life in the presence of men like that: almost everywhere I went, the bright, hard-working kid from a modest background trying to make something of myself, there he was, the drunken, loutish, empty-headed child of privilege, all the time laughing at me, because he knew how matter how stupid he was, or hard I worked, in the end it made no difference at all, because he was going to be running the country and I wasn’t.
I was forced to the conclusion that it has to do with the role of the educational system in turning America into an increasingly caste-like society.
and the Exchange Value of Carnivals
Preface: Spring 2005.....................................................................................................4 Value as the Importance of Action...............................................................................18 David Graeber
The Political Metaphysics of Stupidity Consider the intelligence of the average American. Then consider the fact that half of them aren’t even that smart. —Mark Twain
A Political-Economic Hypothesis The fact is that stories like mine—stories of dramatic class mobility through academic accomplishment—are increasingly unusual. For most of its citizens, America is no longer a land of opportunity.
Family Values In progressive circles in the United States left the big debate after the election was the relative importance of “bread and butter” issues,
The Production of Human Beings and Social Relations
Let’s arrange the pieces in a slightly different way, again. The formal distinction between “the economy” and domestic sphere is also represented, in political-economy terms, as the domain of production, and that of consumption.
Value As The Importance of Actions
What if one did try to create a theory of value starting from the assumption that what is ultimately being evaluated are not things, but actions? What might a broader social theory that starts from this assumption look like? In this chapter, I’d like to explore this possibility in greater detail.
1. The formal distinction between the economy and domestic sphere is represented in political-economy terms as the domain of production and consumption. This view has become the favored way of looking at societies over the last two hundred years, focusing on the history of manufactured objects.
2. In many societies, the production of material necessities is seen as a subordinate moment in the overall process of creating the right sort of human beings. The most important value forms emerge from this process, shaping and fashioning individuals through labor, education, and socialization.
3. In America, factory labor has been increasingly relegated to immigrants, while communities are being reorganized around institutions such as hospitals and universities. Both are now forced to reorganize themselves on corporate lines and have become sites of intense social struggle.
4. Universities are seen as the locus for the production of the "liberal elite" by the populist Right, while radical anti-abortionists view the medical establishment as an engine for mass murder. The battle is over the apparatus for the creation of persons and the forms of value created in the process.
5. The economic structures and strategies are not autonomous domains, but are part of the way each side protects its ability to control the legitimation of different forms of publicly recognized value.
6. If the Left is going to launch a realistic offensive in the United States, it needs to take the notion of self-creation seriously and understand that a free society can only be one in which everyone has an equal power to determine for themselves what they believe to be important. The legitimate economic question is what sort of system for the distribution of material goods will best put people in a position to do so.
the underside of the Western tradition
At the end of the last chapter I suggested that one reason Nancy Munn’s work has been so little taken up is that theories that start from action fall so far outside the main currents of the Western intellectual tradition that it’s hard for most scholars to figure out exactly what to do with them. They belong, one might say, to the Heraclitean tradition, which in Western thought has always been somewhat marginal. Western philosophy, after all, really begins with the quarrel between Heraclitus and Parmenides; a quarrel that Parmenides won.
1. The Western intellectual tradition has historically favored the idea of fixed objects existing outside of time and transformation, as seen in the quarrel between Heraclitus and Parmenides.
2. Parmenides' belief in the illusion of change and the existence of fixed forms has had a lasting impact on Western philosophy, leading to the development of positivist approaches and the quest for absolute knowledge.
3. The Heraclitean perspective, on the other hand, views objects as processes defined by their dynamic potentials, challenging the traditional Western approach and emphasizing the limitations of human knowledge.
4. Critical realists like Roy Bhaskar have sought to develop a more reasonable ontology that acknowledges the dynamic nature of reality and the inherent limitations of human understanding.
5. This approach has implications for both natural and social sciences, calling for a more humble and nuanced understanding of reality and human freedom.
6. A materialist perspective that emphasizes the material processes involved in various spheres of human action challenges traditional notions of materialism and offers a more radical interpretation of society and culture.
Marx’s theory of value
The first thing one should probably say about Marx’s labor theory of value is that it’s not the same as David Ricardo’s.
1. Marx's labor theory of value proposes that the unique feature of capitalism is the ability to buy and sell human labor. This enables the calculation of the value of a product as a specific proportion of the total labor in the system.
2. Marx's theory is not intended to predict price fluctuations or understand pricing mechanisms, unlike the focus of most other economists. Instead, it aims to provide a framework for those seeking to challenge the capitalist system.
3. The concept of "value" in Marx's theory can be likened to "importance," where the amount of creative energy devoted to producing and maintaining a product or institution reflects its societal significance.
4. The existence of a market in labor allows for the calculation of labor's price, involving cultural apparatus such as time cards, clock-punching, and recognized standards for the pace and intensity of labor.
5. While most creativity is subject to market forces in a capitalist society, there are domains such as housework, hobbies, and personal projects where diverse systems of value exist, leading to pluralistic notions of "values."
6. The applicability of Marx's value analysis to non-capitalist societies and those predating the eighteenth century raises important questions for anthropologists and those exploring alternatives to capitalism.
the “praxiological approach”
It would have been easier if Marx had given us more of a clue in his own writings. The closest Marx himself ever came to writing general social theory was in some of his earliest theoretical writings: his Theses on Feuerbach, 1844 Manuscripts, and especially The German Ideology,
dynamic structures Anthropological ideas of structure, of course, largely came out of Saussurean linguistics.
1. Marx's early writings, such as the Theses on Feuerbach and The German Ideology, reveal his attempt to synthesize German idealism and French materialism. He aimed to portray history as a dynamic process of humanity creating itself through interaction with the world.
2. Marx critiqued previous materialism for seeing humans as passive beings driven by basic physical needs. He proposed a synthesis where humans are viewed as active, intentional, and imaginative creatures existing in the real world.
3. Human production involves fulfilling perceived needs, creating social relations, defining oneself through cooperation with others, and continuously generating new needs. This forms the basis for a powerful theory of action.
4. Marx emphasized the role of consciousness in production, asserting that human intelligence is inherently critical and essential for envisioning alternatives and paving the way for revolution.
5. Marx's writings suggest a theory of partial consciousness, where actors struggle to distinguish their own perspective from the overall structure of the situation. This challenges traditional notions of social structure and consciousness.
6. Piaget's structuralism, rooted in action and coordination of activity, offers an alternative to Saussurean structuralism. It emphasizes that structure is not separate from action but is constructed through it.
7. Piaget's concept of reflexive abstraction highlights that any system of knowledge originates from practices and is open-ended, allowing for the generation of more sophisticated levels of understanding.
8. Applying Piagetian perspective to anthropology can provide insights into issues such as habitus and rites of passage, revealing the inherent complexity and logical levels involved in social phenomena.
9. The Piagetian approach sheds light on the limitations of human understanding and representation when dealing with higher levels of operations, leading to mystery, paradox, and systematic inversions of normalcy.
10. Understanding the parallels between Marx and Piaget's ideas about consciousness and structure can offer a fresh perspective on social theory, challenging traditional Durkheimian and Marxian views and emphasizing the role of individual agency in societal dynamics.
egocentrism and partial consciousness
One of Piaget’s more remarkable achievements was to take a fact that almost anyone knows—that children tend to see themselves as the center of the universe— and make it the basis for a systematic theory of intellectual and moral development.
1. Piaget's theory of egocentrism suggests that children tend to see themselves as the center of the universe, unable to fully grasp other perspectives.
2. Development, according to Piaget, involves internalizing the fact that other perspectives are possible, and creating structures that coordinate different viewpoints.
3. Egocentrism in children can manifest as an inability to understand that objects continue to exist when they are out of sight, or as difficulty in realizing others' perspectives.
4. Achieving maturity, in Piaget's view, involves "decentering" oneself and recognizing that one's own perspective is just one part of a larger totality.
5. In social matters, it is challenging for individuals to consistently consider multiple perspectives, especially in complex social situations.
6. Marx emphasized the paradox of the division of labor in modern society, which creates a common interest but confines individuals to limited perspectives, leading to alienation.
7. Commodity fetishism, as described by Marx, stems from the market system's anonymity, which obscures the human intentions and labor behind products.
8. Anthropologists are wary of theories that imply certain groups are more rational or intelligent than others, as such ideas can be exploited to support discriminatory beliefs.
9. The Piagetian case has been misused to label certain groups as less intelligent, highlighting the danger of applying developmental theories in a culturally biased manner.
10. A Marxist perspective on Piaget challenges the culturally specific notion of a mature individual, suggesting that individuals in Western societies may exhibit adult egocentrism.
Das Kapital as symbolic analysis
The key to a broader Marxian theory of value, though, lies most of all in Marx’s analysis of money.
1. Marx's analysis of money in "Das Kapital" goes beyond the conventional understanding of money as a measure and medium of value. He introduces the concept of money as a reflexive moment, where it becomes the embodiment of value and the ultimate object of desire.
2. Money, for Marx, represents the importance of human action in the capitalist system. It reflects the significance of creative energies and capacity to act, as well as the integration of these actions into the market system.
3. Marx's approach to symbolism combines elements of German theories of meaning, rooted in intentionality and coherence, with French theories of signification, based on contrast and differentiation. Money gains meaning for actors by summing up their intentions and actions, while also integrating them into the contrastive totality of the market.
4. Drawing on Hegel's philosophy, Marx emphasizes the integration of individual actions into larger social wholes. Just as a particular action gains meaning by being integrated into a larger system of action, money represents the way in which individual actions and capacities become part of the totality of everyone's actions.
5. Marx's analysis of money in "Das Kapital" provides a foundation for understanding the role of money in capitalism, highlighting its symbolic significance in representing and integrating human actions within the market system.
6. By examining money as a concrete token of value and value as the way in which individual actions take on meaning within a larger social whole, Marx offers a unique perspective on the role of money in shaping social and economic relations.
7. The symbolic analysis of money in "Das Kapital" challenges traditional economic views and provides insights into the deeper implications of money as a reflection of human action and social integration within capitalist societies.
marketless societies
At this point, armed with this Marxian view of structure, we can once again return to our original question: how to apply a Marxian theory of value to societies without a market
the Baining; production and realization
A good place to start with might be Jane Fajans’ work on the Baining of Papua New Guinea (1993b, 1997; Turner and Fajans 1987). The Baining, a population of taro farmers who live in scattered hamlets in the mountainous interior of East New Britain, are somewhat notorious in the anthropological literature for their almost complete lack of any elaborate social structure. Fajans describes their society as a kind of “egalitarian anarchism” because of their lack of political structures; in fact, they lack enduring social structures of almost any kind whatever. Not only are there no chiefs or “big men,” but no clans, lineages, age grades, no initiation societies, ritual or exchange associations, or anything, really, that can be called a “ritual system” 20 . There was a time when anthropologists used the term “simple society” as a euphemism for “primitive”; normally, the term was an obvious misnomer, but the Baining appear as close as one is likely to find to a genuinely simple society.
the Kayapo: the domestic cycle and village structure
The Baining were, as I said, a useful place to start because they lack most of the institutions we normally associated with “social structure”. This is not so of the Kayapo of Brazil, the object of Turner’s own researches for the last thirty years. The Kayapo are one of the Ge/Bororo societies of Central Brazil, who, when they first became known to outsiders in mid-century, were considered remarkable for combining what seemed like an extremely simple technology with an almost bewilderingly complicated social system.
tokens of value
Now, treating a form of chiefly chanting as a “medium of value” might seem to be stretching the analogy with Marx beyond all reason. What does a genre of public performance really have in common with a dollar bill? If one examines the matter more closely, one finds they have quite a number of things in common.
1. Tokens of value serve as measures of importance, whether it be dominance, beauty, honor, or prestige. This measurement can take the form of presence/absence, ranking, or proportionality, ultimately reflecting the creative energies required to produce them.
2. These tokens are the concrete means by which value is realized, either by bringing values into being or by being translatable into things that are perceptible to a larger audience.
3. Tokens of value often come to be seen as ends in themselves, embodying value and even becoming the origins of those very values.
4. Society is not a tangible entity but rather the total process through which social activity is coordinated. Value is the way that actors see their own activity as meaningful as part of this process, involving public recognition and comparison.
5. The pursuit of social values is often in concrete forms, such as working towards socially dominant positions, participating in collective rituals, or seeking moral authority. Society is created as a side effect of these pursuits of value.
6. Exploitation can be understood in terms of the constant creation of social order through actions. For example, the construction of the male public sphere is largely influenced by female labor, even though women may be excluded from it.
7. A constructivist approach acknowledges the existence of a shifting, provisional whole constructed by actors pursuing forms of value. "Society" is not only the audience one would like to impress but also all the actions that have contributed to making that impression possible.
value and values, fetishism
At this point on can return to the question of value versus values; that is, economic price-mechanisms versus the kind of “conceptions of the desirable” described by Kluckhohn: honor, purity, beauty, and the like. I’ve already noted that the latter tend to take on importance either in societies without a commercial market
1. The text discusses the distinction between economic value and cultural values, emphasizing the importance of understanding the nature of the media through which social value is realized.
2. It highlights the role of different spheres such as domestic, communal, and workplace in the production and circulation of value in both traditional and capitalist societies.
3. The concept of fetishism is explored, particularly in relation to the tendency for actions and objects to become models or representations of broader forms of creative action, ultimately embodying total systems of meaning.
4. The importance of material media of circulation in shaping human action and thought is emphasized, with an acknowledgment of the unique qualities and possibilities afforded by different technologies and mediums.
5. The text also delves into the symbolic organization of cultural practices and rituals, illustrating how they encode implicit theories of creativity and reproduce fundamental cultural definitions of value.
6. The role of exchange and circulation in different contexts, including commercial markets and traditional societies, is examined, highlighting the diverse forms that value realization can take.
7. The text concludes with a reminder of the significance of considering the qualities of material mediums in understanding human action, and the tendency for theoretical frameworks to overlook this aspect.
note one: Negative Value
Before discussing some of political implications of this kind of value theory, allow me two quasidigressions. The last two chapters of Nancy Munn’s The Fame of Gawa are dedicated to a detailed analysis of Gawan conceptions of
“negative value,” as exemplified in the way senior men talk about the threat posed to their communities by witchcraft. Gawans conceptions of witchcraft form an almost exact photo-negative version of the creation of positive value through exchange: where one involves growing and then giving away food so as to create links that will eventually make it possible to spread one’s fame in all directions, witches are creatures driven by an insatiable appetite, sucking the lifeforce from all those around them, but all in utter secrecy.
1. Negative value in Gawan conceptions is exemplified through the threat posed by witchcraft, representing a stark contrast to the creation of positive value through exchange. Witches are seen as driven by insatiable appetite, sucking the life-force from others in secrecy, posing a threat to communal solidarity.
2. Combatting the threat of witchcraft requires a communal consensus, with senior men using rhetorical powers to convince potential witches to desist from their evil plans. The pursuit of fame in Gawa tends to subvert equality, leading to the emergence of communal value through the negation of a negation.
3. Maurice Bloch notes that in ritual, social value is often represented by the dramatic portrayal of its opposite, such as images of moral evil, loss, chaos, and disorder. Witchcraft serves as another representation of utter immorality, affirming certain moral values through its portrayal.
4. The broader process of representing social value through the dramatic representation of its opposite can be documented in various societies, as seen in Madagascar where communal solidarity was conceived in efforts to repress witchcraft, perceived as a perverse version of egalitarian ideals.
5. The combination of egalitarianism and individualism often leads to the manifestation of value through the repression of negative forces such as witchcraft. This aspect presents an area for potential future research to explore the salient ways in which value manifests itself in different societal structures.
6. The notion of negative value, as exemplified in Gawan conceptions, sheds light on the complex interplay between communal solidarity, individualism, and the representation of moral values through the negation of their opposites. This provides valuable insights into the dynamics of value creation and social cohesion in diverse cultural contexts.
7. Understanding the role of negative value in shaping communal dynamics and social structures offers a nuanced perspective on the interplay between moral ideals, individual agency, and the collective pursuit of fame and solidarity within communities.
8. The study of negative value in different societies presents an opportunity to explore the universal and culturally specific dimensions of value creation, moral representation, and the negotiation of communal norms in response to perceived threats.
note two: direct versus indirect appropriation
The reader might well be wondering whether there’s any way to square all of this with more conventional Marxist anthropology, what I’ve called the “mode of production” approach (e.g., Meillaissoux 1981; Godelier. 1977). There might not seem to be a lot of common ground. For the MoP approach, as developed by Althusser, everything turns on the appropriation of some kind of a material surplus.
1. Direct versus indirect appropriation is a key distinction in understanding different modes of production, as outlined by Althusser and others. The extraction of surplus in societies with a state is typically backed by force, leading to a theory of the state as the enforcer of appropriation.
2. Turner's approach offers insights into exploitation within stateless societies, highlighting the complexities of surplus appropriation in such contexts. This presents a potential integration of the two approaches, considering the presence of a state and the appropriation of surplus.
3. The concept of surplus appropriation can be viewed through two different lenses: direct material extraction and indirect value-based appropriation. In stateless societies organized around kinship, the forms of exploitation resemble those found in capitalist systems more than the direct, tangible forms seen in pre-capitalist states.
4. This distinction has implications for theories of ideology, challenging conventional Marxist analysis of a simple material base and ideological superstructure. It suggests that ideological control is not solely based on institutions like the church and law, but also rooted in domestic inequalities and values, particularly gender-based ones.
5. The effectiveness of ideological control varies across different forms of hierarchy and exploitation, with capitalism demonstrating a higher level of success in the ideological game compared to previous forms. State structures often legitimize themselves by appealing to values rooted in domestic inequalities, further highlighting the interconnectedness of exploitation and ideological distortion.
6. Overall, the distinction between direct and indirect appropriation provides a nuanced understanding of exploitation and ideology, shedding light on the complexities of surplus extraction in different social contexts. This challenges traditional Marxist perspectives and opens up new avenues for analyzing power dynamics and ideological control.
conclusion: a thousand totalities
The reader might find all this talk of totalities a bit odd. The chapter began by endorsing a general movement away from claims to absolute or total truth, an acceptance that human knowledge is always going to be incomplete. It winds up by saying that one cannot have any meaningful approach to value without some notion of totality.
1. The concept of totality in human understanding and social organization is complex and multifaceted, encompassing both empirical realities and imagined constructs.
2. The discrepancy between idealized societal structures and the actual functioning of communities highlights the role of imagination in shaping social norms and values.
3. The pursuit of value and meaning is inherently tied to the human capacity for imagination, leading to diverse and often conflicting visions of societal organization and individual fulfillment.
4. The political implications of theories regarding totality, whether embracing or rejecting it, underscore the need for critical examination of the regulating mechanisms that shape freedom and value in society.
5. The intersection of imagined totalities and real-world complexities necessitates a nuanced approach to understanding and addressing the dynamics of power, agency, and social change.
6. In the context of contemporary global systems, such as neoliberalism and market ideologies, the tension between imagined totalities and imposed universal standards of evaluation becomes increasingly salient in shaping individual freedom and collective meaning-making.
A critical engagement with the regulating mechanisms that influence societal values and freedoms is essential for envisioning alternative models that prioritize human agency and diverse conceptions of value.