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Aquaponics greenhouse north of Toronto in Canada. Home built system using PVC pipe, poly, food grade IBC Totes and barrels. This system combines both a floating raft and ebb-n-flow system for grow beds.
In April 2012 a group of activists, entrepreneurs, students and hackers got together in the city of Buenos Aires with a simple question in mind: What is democracy for the internet era? Many of the so-called modern democracies still run the same way they did almost two centuries ago: as citizens we only get to interact with the political system once every couple of years. In an era where online access starts to become commonplace around the world, we are aware of how the internet changed the way we work, communicate and relate with each other. But politics and governments haven’t changed at all. So we set out to find a reliable way to hack the system. Our first step was to create an open source, free software with an easy user experience for citizens to get informed, debate and vote on every single bill presented in Congress. DemocracyOS evolved to become one of the most used platforms for collaborative decision-making and it got translated into 15 languages. It has been used in Tunisia to debate its national constitution; by the Federal Government of Mexico to develops its open government policy; by the youngest parliamentarian in Kenya to consult his constituency or the Congress of Buenos Aires becoming the first experience on digital democracy in the American continent.
For decades, Hermann Scheer was one of the world's leading proponents of renewable energy. In this, his last book before his death in 2010, he lays out his vision for a planet 100% powered by renewables and examines the fundamental ethical and economic imperatives for such a shift. And most importantly, he demonstrates why the time for this transition is now. In Scheer's view, talk of "bridging technologies" such as carbon capture and storage or nuclear energy even (and perhaps especially) by environmentalists is actively damaging the more the pressing agenda of the move to 100% renewable energy. Instead, he offers up examples of the technologies which are working (economically) today and details the policy and market conditions which would allow them to flourish. In 1993, Scheer's A Solar Manifesto laid the foundations for the road which has led to annual newly installed renewable capacity today rivalling that of conventional power sources. The Energy Imperative provides a practical, inspirational map for the next stage of the journey.
The intensity of the protests are increasing and the frequency of the protests are increasing too. But I want to push back and say: I don’t know if the effectiveness of the protests is increasing. And that is one of the core messages of my book, THE END OF PROTEST. The frequency and intensity might be increasing but is the effectiveness? And that is something that, as activists, we really need to be careful about. There have always been protests and there will always be protests. It is easy to settle for just protesting but we also need to be concerned with whether these protests are working to achieve revolutionary social transformation. At the same time, the only way to overcome a broken paradigm of protest is to replace it with a new paradigm of protest—critique is not enough to spark a revolution. And that is the task I've set for myself with THE END OF PROTEST: I've tried to go beyond critique to develop a new unified theory of revolution, and a method of tactical innovation, that will be the foundation for the next planetary revolution.
Topics covered include the sharing economy, zero marginal cost and the three "internets" of the future that drive us towards a new economy. These are the information internet, the energy internet, and the internet of things. Covered in this talk is Germany as the leading beacon of light for the energy transition to renewable energy and now being copied by China. What is not made clear by Rifkin is that this revolution, the solar revolution, was architected by Herman Scheer and is well documented in books like the Solar Economy that Scheer wrote based on is many years as a parliamentarian in Germany creating the economic levers that made this possible through the feed-in tariff system. Critically, at the end, Rifkin makes a clear call for the critical need for rapid action without delay. He calls for the end of the fossil fuel companies in order to save the world from climate change destruction, and makes the case for a more resilient and fufilling economy based on renewable distributed energy. He also links this to energy democracy, so critical to real democracy, again a key concept developed by Herman Scheer, but who Rifkin does not reference nor acknowledge as he should. Another important point made is that the 2008 financial collapse was a result and not a cause. The cause of the 2008 financial crisis was the price of a barrel of oil reaching $140 per barrel four months before the financial crash. Renewable energy is critical to preventing this kind of economic disruption in the future.
This documentary tells the story of how a family found a way to use the power of the sun to reduce their impact on the natural world. If you've always wanted to see how it all works, explained in plain language, then this is the video for you. This 25 minute episode takes you step-by-step through the process of design, construction, and the resulting lifestyle achieved.
Dr. Holder earned his Ph.D. at the University of California at Berkeley. He then completed his postdoctoral training at the Brain Research Institute at UCLA where he conducted brain transplants to reverse impairments caused by brain injuries. As a professor at Memorial University of Newfoundland, he studied how natural chemicals, 200 times the strength of heroin, were released when people ate chocolate chip cookies. During this time he worked as a Biological Consultant with the NutraSweet Company to determine whether aspartame is safe for pregnant mothers and their offspring. He also spent a research sabbatical at the University of Hawaii swimming with dolphins in studies of their language and creativity.
In The End of Protest Micah White heralds the future of activism. Drawing on his unique experience with Occupy Wall Street, a contagious protest that spread to eighty-two countries, White articulates a unified theory of revolution and eight principles of tactical innovation that are destined to catalyze the next generation of social movements. Despite global challenges—catastrophic climate change, economic collapse and the decline of democracy—White finds reason for optimism: the end of protest inaugurates a new era of social change. On the horizon are increasingly sophisticated movements that will emerge in a bid to challenge elections, govern cities and reorient the way we live. In this provocative playbook, White offers three bold, revolutionary scenarios for harnessing the creativity of people from across the political spectrum. He also shows how social movements are created and how they spread, how materialism limits contemporary activism, and why we must re-conceive protest in timelines of centuries, not days. Rigorous, original and compelling, The End of Protest is an exhilarating vision of an all-encompassing revolution of revolution.
The Epic of Gilgamesh is an epic poem from ancient Mesopotamia. Dating from the Third Dynasty of Ur (circa 2100 BC), it is often regarded as the first great work of literature. The literary history of Gilgamesh begins with five Sumerian poems about 'Bilgamesh' (Sumerian for 'Gilgamesh'), king of Uruk. These independent stories were later used as source material for a combined epic. The first surviving version of this combined epic, known as the "Old Babylonian" version, dates to the 18th century BC and is titled after its incipit, Sh?tur eli sharr? ("Surpassing All Other Kings"). Only a few tablets of it have survived. The later "Standard" version dates from the 13th to the 10th centuries BC and bears the incipit Sha naqba ?muru ("He who Saw the Deep", in modern terms: "He who Sees the Unknown"). Approximately two thirds of this longer, twelve-tablet version have been recovered. Some of the best copies were discovered in the library ruins of the 7th-century BC Assyrian king Ashurbanipal. Source: Wikipedia
The world can be validly construed as a forum for action, as well as a place of things. We describe the world as a place of things, using the formal methods of science. The techniques of narrative, however – myth, literature, and drama portray the world as a forum for action. The two forms of representation have been unnecessarily set at odds, because we have not yet formed a clear picture of their respective domains. The domain of the former is the objective world what is, from the perspective of intersubjective perception. The domain of the latter is the world of value what is and what should be, from the perspective of emotion and action. The world as forum for action is composed, essentially, of three constituent elements, which tend to manifest themselves in typical patterns of metaphoric representation. First is unexplored territory – the Great Mother, nature, creative and destructive, source and final resting place of all determinate things. Second is explored territory - the Great Father, culture, protective and tyrannical, cumulative ancestral wisdom. Third is the process that mediates between unexplored and explored territory - the Divine Son,the archetypal individual, creative exploratory Word and vengeful adversary. We are adapted to this world of divine characters, much as the objective world. The fact of this adaptation implies that the environment is in reality a forum for action, as well as a place of things. - Jordan Peterson - Maps of Meaning - The Architecture of Belief
Documentary video on transhumanism, bionics and the future. Transhumanism (abbreviated as H+ or h+) is an international and intellectual movement that aims to transform the human condition by developing and creating widely available sophisticated technologies to greatly enhance human intellectual, physical, and psychological capacities. Transhumanist thinkers study the potential benefits and dangers of emerging technologies that could overcome fundamental human limitations, as well as the ethics of using such technologies. The most common thesis is that human beings may eventually be able to transform themselves into different beings with abilities so greatly expanded from the natural condition as to merit the label of posthuman beings. The contemporary meaning of the term transhumanism was foreshadowed by one of the first professors of futurology, FM-2030, who taught "new concepts of the human" at The New School in the 1960s, when he began to identify people who adopt technologies, lifestyles and worldviews "transitional" to posthumanity as "transhuman". This hypothesis would lay the intellectual groundwork for the British philosopher Max More to begin articulating the principles of transhumanism as a futurist philosophy in 1990 and organizing in California an intelligentsia that has since grown into the worldwide transhumanist movement. The year 1990 is seen as a "fundamental shift" in human existence by the transhuman community, as the first gene therapy trial, the first designer babies, as well as the mind-augmenting World Wide Web all emerged in that year. In many ways, one could argue the conditions that will eventually lead to the Singularity were set in place by these events in 1990.[original research?] Influenced by seminal works of science fiction, the transhumanist vision of a transformed future humanity has attracted many supporters and detractors from a wide range of perspectives including philosophy and religion. Transhumanism has been characterized by one critic, Francis Fukuyama, as among the world's most dangerous ideas, to which Ronald Bailey countered that it is rather the "movement that epitomizes the most daring, courageous, imaginative and idealistic aspirations of humanity".
The plot of the novel hinges on the actions of a modest technical journalist, Keith Stewart, whose life has been focused on the design and engineering of scale-model machinery. Stewart writes serial articles about how to create scale models in a magazine called the Miniature Mechanic, which are extremely well regarded in the modelling community — as is he. Keith's sister had married a wealthy naval officer, recently retired from service at the opening of the story. The couple plan a long pleasure cruise in their small yacht before settling in British Columbia, meanwhile leaving their 10-year-old daughter with Keith and his wife. Before leaving, they ask Keith for assistance in hiding a jewelry box in the yacht's concrete ballast. When the couple are killed in a shipwreck in French Polynesia, Keith becomes the permanent guardian and trustee of his niece (hence the title). But, the solicitor handling the estate finds that the money has disappeared; the evidence suggests that Keith's brother-in-law converted his wealth into diamonds to take with him abroad in order to evade export and currency restrictions intended to prevent capital leaving Britain.
On July 15, 2015 at the request of Toronto Renewable Energy Group and Toronto Green Building Network, I presented my response to the question "How to reduce my home's carbon footprint and save money?" We all know why this is so important, and in fact is now referred to as the greatest challenge facing humanity. I'll skip over the basics like recycling, eating local organics, reducing our consumption, using transit and simply being efficient with all of our energy and resource consumption. We all know this by now and it is the critical first step that we all should be well on our way down the path of in reducing our carbon footprint as well as saving money and becoming healthier.
Although FUKUOKA has continually refined his farming techniques over the years, he remains fundamentally inspired by his youthful insight into the futility of man's endeavor. Nature is the true perfectionist, he says. It best provides for man's survival. But man's intellect has distorted his wisdom. Modern science, along with industry and government, is leading man further and further away from nature. FUKUOKA believes that Japan is today "so steeped in science that a method of farming which discards science altogether will not be digested." This is why countries like India, which are not fully industrialized and which have large rural populations, offer greater hope for natural farming. Viewing the rest of the world from the serene, prolific bounty of his farm, sage-like FUKUOKA wavers between despair and hope. Perhaps the degradation of the earth is beyond repair; he often thinks so. Even if it is not, he recognizes, "the changeover to natural farming involves a sweeping Copernican transformation. It is not something that can be accomplished overnight."
In this essay, King stresses the academic influences that have led him to embrace nonviolence as “a way of life.”1 He also relates that his “involvement in a difficult struggle” had changed his conception of God from a “metaphysical category” to “a living reality that has been validated in the experiences of everyday life.” God had become ‘‘profoundly real” to him: “In the midst of outer dangers I have felt an inner calm and known resources of strength that only God could give.”
Do we embrace nonviolence, or a 'diversity of tactics?' If we are a nonviolent movement, how do we define nonviolence? Is breaking a window violent? We write as a trainers' collective with decades of experience, from the anti-Vietnam protests of the sixties through the strictly nonviolent antinuclear blockades of the seventies, in feminist, environmental and anti-intervention movements and the global justice mobilizations of the late '90s and early '00s. We embrace many labels, including feminist, anti-racist, eco-feminist and anarchist. We have many times stood shoulder to shoulder with black blocs in the face of the riot cops, and we've been tear-gassed, stun-gunned, pepper sprayed, clubbed, and arrested. While we've participated in many actions organized with a diversity of tactics, we do not believe that framework is workable for the Occupy Movement. Setting aside questions of morality or definitions of 'violence' and 'nonviolence' - for no two people define 'violence' in the same way - we ask the question: What framework can we organize in that will build on our strengths, allow us to grow, embrace a wide diversity of participants, and make a powerful impact on the world?
Václav Havel: The Power of the Powerless To the memory of Jan Patocka "The Power of the Powerless" (October 1978) was originally written ("quickly," Havel said later) as a discussion piece for a projected joint Polish Czechoslovak volume of essays on the subject of freedom and power. All the participants were to receive Havel's essay, and then respond to it in writing. Twenty participants were chosen on both sides, but only the Czechoslovak side was completed. Meanwhile, in May 1979, some of the Czechoslovak contributors who were also members of VONS (the Committee to Defend the Unjustly Prosecuted), including Havel, were arrested, and it was decided to go ahead and "publish" the Czechoslovak contributions separately. Havel's essay has had a profound impact on Eastern Europe. Here is what Zbygniew Bujak, a Solidarity activist, told me: "This essay reached us in the Ursus factory in 1979 at a point when we felt we were at the end of the road. Inspired by KOR [the Polish Workers' Defense Committee], we had been speaking on the shop floor, talking to people, participating in public meetings, trying to speak the truth about the factory, the country, and politics. There came a moment when people thought we were crazy. Why were we doing this? Why were we taking such risks? Not seeing any immediate and tangible results, we began to doubt the purposefulness of what we were doing. Shouldn’t we be coming up with other methods, other ways? "Then came the essay by Havel. Reading it gave us the theoretical underpinnings for our activity. It maintained our spirits; we did not give up, and a year later-in August ig8o-it became clear that the party apparatus and the factory management were afraid of us. We mattered. And the rank and file saw us as leaders of the movement. When I look at the victories of Solidarity, and of Charter 77, I see in them an astonishing fulfillment of the prophecies and knowledge contained in Havel's essay." Translated by Paul Wilson, "The Power of the Powerless" has appeared several times in English, foremost in The Power of the Powerless: Citizens Against the State in Central-Eastern Europe, edited by John Keane, with an Introduction by Steven Lukes (London: Hutchinson, 1985). That volume includes a selection of nine other essays from the original Czech and Slovak collection.
The Story of My Experiments with Truth is the autobiography of Mohandas K. Gandhi, covering his life from early childhood through to 1921. It was written in weekly instalments and published in his journal Navjivan from 1925 to 1929. Its English translation also appeared in installments in his other journal Young India. It was initiated at the insistence of Swami Anand and other close co-workers of Gandhi, who encouraged him to explain the background of his public campaigns. In 1999, the book was designated as one of the "100 Best Spiritual Books of the 20th Century" by a committee of global spiritual and religious authorities.
It took Macdonald two years to write “The Root Is Man.” The scope of the essay intimidated him. He also had other demands on his time such as writing, editing, proofreading and publishing politics. Politics never had more than 5,000 subscribers. They were the first to read one of the most remarkable American intellectual journals of the twentieth century. Although this is not the place for a full evaluation of politics, one can get a sense of its uniqueness by listing some of its writers: Simone Weil, Albert Camus, Victor Serge, Georges Bataille, Jean-Paul Satre, Karl Jaspers, George Woodcock, Mary McCarthy, John Berryman, Robert Duncan, Paul Mattick, Bruno Bettleheim, George Padmore, Meyer Shapiro, Simone de Beauvoir, Paul Goodman, James Agee, Marshall McLuhan, Richard Hofstadter, Irving Howe, Nicola Chiaromonte, Lionel Abel, Andrea Caffi and C. Wright Mills. There were four remarkable women in the politics circle. Most important was Nancy Macdonald who managed the journal’s business affairs while at the same time running various relief efforts to aid veterans of the Spanish Civil War and victims of Nazism. (The breakup of the Macdonalds’ marriage in 1949 would be a major factor in the decision to stop publishing politics.) Another organizer of politics, Mary McCarthy, was one of Macdonald’s closest allies in the libertarian left. (It was McCarthy who translated Simone Weil’s famous essay on Homer’s Iliad.) Hannah Arendt (while not writing for politics) became one of Macdonald’s most important co-conspirators. In the late 1960’s, Arendt would write the introduction to a reprint edition of the complete set of politics. Yet the most powerful intellectual influence on the journal was Simone Weil, whose critique of violence and essay on Homer had been brought to Macdonald’s attention by Nicola Chiaromonte, a Spanish civil war vet, anti-Fascist exile, and one of Macdonald’s closest friends. Through Chiaromonte, the thought of Simone Weil was first introduces to America in the pages of politics. Politics also covered such issues as the suppression of the Greek insurrection, the anti-French insurgency in Indochina, America’s refusal to aid the starving people of Europe, the question of the Soviet Union, the American civil rights struggle, the need for equal treatment of homosexuals, the ideas of Wilhelm Reich, attacks on mass culture as studies on Max Weber, de Tocqueville, Utopian Socialists like Charles Fourier and anarchists such as Proudhon and Godwin. One could order from politics Anton Ciliga’s The Russian Enigma (which has a major impact on Macdonald), Alexander Berkman’s The ABC of Anarchism, Camillo Berneri’s Peter Kropotkin’s Federal Ideas, Jomo Kenyatta’s Kenya, Land of Conflicts, Leo Tolstoy’s The Slavery of our Times, George Woodcock’s New Life to the Land, Raymond Michelet’s African Empires and Civilizations, Oscar Wilde’s The Soul of Man Under Socialism and Rosa Luxemburg’s Letters from Prison. Politics spoke to radicals who rejected both Stalin and Trotsky but who were equally intransigent in opposing capitalism. Politics was part of a larger anti-totalitarian anarchist, pacifist and independent Marxist milieu that existed in the late 1940’s before the pressures of the Cold War rigidified political discourse for years to come. Other anarchist journals like Resistance and Retort in America and George Woodcock’s Now in England echoed many of politics’ themes, as did two classic books of that time: Animal Farm and 1984, by politics fellow traveller George Orwell. Forums in New York around ideas politics discussed drew significant audiences. many of politics’ most active supporters were leftwing conscientious objectors influenced by Ghandi’s massive civil disobedience movement in India. It was out of this ferment that “The Root Is Man” emerged, the most famous essay in a series of critical pieces which appeared under the banner “New Roads in Politics.” This essay caused an immediate storm. One lengthy rebuttal by Irving Howe (then a Workers Party member who worked for Macdonald in the politics office) called “The Thirteenth Disciple” asked: Where is one to begin in a reply to Macdonald? His forty page article is a grab-bag of modern confusionism; a pinch of Proudhon; a whiff of pacifism; a nod to existentialism; a bow to Wilhelm Reich, founder of the “psychology of the orgasm”; a few scrappings from the anarchists; a touch of philosophical idealism and a large debt to that illustrious thinker, Paul Goodman. Years later, in A Margin of Hope, Howe had eased up a bit; The Root Is Man...(is) in many ways the most poignant and authentic expression of the plight of those few intellectuals — Nicola Chiaromonte, Paul Goodman, Macdonald — who wished to disassociate themselves from the post-war turn to Realpolitik but could not find ways of transforming sentiments of rectitude and visions of utopia into a workable politics. Yet reading “The Root Is Man” today is no mere exercise in nostalgia. Macdonald raised issues that, almost 50 years later, have become even more critical. Macdonald’s assault on the scientific model of thinking echoed Frankfurt School critiques of instrumental reason. Macdonald, however, located Marxism itself in the general crisis of Enlightenment thought. For that alone, “The Root Is Man” is extraordinary. Other crucial issues raised by Macdonald included the question of active resistance to unfettered growth and the need for economic decentralization coupled with political democracy. He also took up the question of reification, citing George Lukács (not a household name is 1946) to argue that, in the concept of alienation, Marxism made its most powerful critique of the human condition under capital. The issue of reification and the damaging effect of mass culture that so concerned Macdonald would appear again in the mid-60’s Situationist polemic against the “society of the spectacle” whose roots in dissident Western Marxism can be found in “The Root Is Man” and politics in general. Above all, Macdonald was most concerned with the way we organize our daily political action. His insight into how mass socialist and communist parties reproduce the same deadening effect on the individual as other forms of bourgeois organization rings true today: What is not so generally understood is that the traditional progressive approach, taking history as the starting-point and thinking in terms of mass political parties, bases itself on this same alienation of man which it thinks it is combating. It puts the individual in the same powerless, alienated role vis-à-vis the party or trade union as the manipulators of the modern State do, except that the slogans are different.... The brutal fact is that the man in the street everywhere is quite simply bored with socialism, as expounded by the Socialist, Stalinist, and Trotskyist epigones of Marx... Above all, he feels that there is no interest in it for him, as an individual human being — that he is as powerless and manipulated vis-à-vis his socialist mass-organization as he is towards his capitalist employers and their social and legal institutions. As soon as “The Root Is Man” was published it came under immediate fire for denying the viability of class struggle. the other major criticism of “The Root Is Man” was its stress on absolute values transcending history. In fact, only two years after publication of his essay, Macdonald abandoned one of the absolutes he had endorsed (radical pacifism) in the wake of what he saw as Stalin’s threat to the West during the Berlin Crisis. Along with the 1948 Berlin Crisis and the assassination of Gandhi that same year, the general threat of a new world war deeply depressed Macdonald and contributed to his marital breakup. Attempts by the politics network to organize groups in Europe and communes here also failed. Politics finally ceased publication in 1949. Macdonald’s fierce anti-communist and sense of doom as the radical movement fell apart led him into the ranks of the Congress for Cultural Freedom (CCF), a group supported by many leading anti-Stalinist left-intellectuals. Years later Macdonald would discover the CIA’s role in funding the CCF and its journals like Encounter.(See Appendix D for a further discussion of Macdonald and the CCF.) While Macdonald throughout the 1950’s attacked McCarthyism, he focused more and more on the need to make a living both as a staff writer for The new Yorker and freelance journalist. Yet even during the dog days of the Eisenhower-Nixon era, Macdonald continued to give radical talks on campuses. One of his favorite themes was the relevance of anarchy. While Macdonald no longer considered the abolition of private property necessary, his take on anarchism (in Memoirs of a Revolutionist) is still striking: It was odd that anarchism took no root in the thirties, considering (1) the American temperament, lawless and individualistic, (2) the American anarchist tradition, from Benjamin Tucker to the Wobblies, and (3) that anarchism gave a better answer to the real modern problem, the encroachment of the State, than did Marxism, which was revolutionary only about bourgeois private property (not a real issue anymore) and was thoroughly reactionary on the question of the State. But (3) also explains Marxism’s popularity (though it doesn’t justify it): while the centralized State is the chief danger now to freedom, it is also necessary to the operation of a mass society based on large-scale industry. Thus Marxism is “practical,” since it fits into the status quo — as in Soviet Russia — while anarchism is “impractical” because it threatens it. The revolutionary alternative to the status quo today is not collectivized property administered by a “workers’ state” whatever that means, but some kind of anarchist decentralization that will break up mass society into small communities where individuals can live together as variegated human beings instead of as impersonal units in the mass sum....Marxism glorifies “the masses” and endorses the State. Anarchism leads back to the individual and the community, which is “impractical” but necessary — that is to say, it is revolutionary. In the mid-1950’s the thaw in Russia after Stalin’s death and the Twentieth Party Congress slowly rejuvenated Macdonald. Although he always remained a strong anti-communist, Macdonald no longer saw the USSR as a more advanced version of Hitler’s Germany. In 1960, Macdonald became active as a civil libertarian in the cases of Morton Sobell (a supposed member of the supposed Rosenberg spy ring) and Junius Scales, another Communist sent to prison under the Smith Act. Macdonald also became an early member of the New Left and spoke at the closing session of the first national convention of SDS in 1960. Meanwhile “The Root Is Man” was rediscovered by a new generation of activists. Macdonald’s critical support of student radicals culminated in his speaking at the “Counter Commencement” held at Columbia during the 1968 strike. Macdonald’s activism also led him to participate in a picket line outside the Waldorf-Astoria to protest the war in Vietnam. The year was 1963, a time when most Americans could not find Vietnam on a map. Later, in 1967, Macdonald played an important role (with Robert Lowell and Norman Mailer) in the first big peace march on the Pentagon. Macdonald’s radicalism was in striking contrast not just to National Review editor James Burnham but to Workers Party leader Max Shachtman who by this time had become a major behind-the-scenes advisor to the AFL-CIO on both domestic and foreign policy. At various demos, Macdonald would sometimes bump into young SWP activists who delighted in reminding the old factionalist that his current views were not so dissimilar to theirs. “Even a broken watch occasionally tells the right time,” Macdonald would grumble in response. Dwight Macdonald died in 1982. Nietzsche defined nihilism as a situation where “everything is permitted,” and today we might add “for the right price.” Our time has also spawned a series of Jihads against the New World Order. There is now a frantic search for absolutes, foundational principles, a search which inspires religious fundamentalists of the Christian, Jewish, Hindu and Moslem variety as well as those who kill for an inscribed ethnic or national identity to build their racial Utopias. Contrasted to them are the efficient, orderly, passionless, non-smoking, technologically advanced killing machines of the West. In just such a world it is long past time to rediscover individualist-centered radical thought from America’s rich tradition as well as thinkers as different as Fourier, Stirner, Kropotkin and Nietzsche. While the insights of Marxism must continue to inform our actions, we must also be aware of its glaring weaknesses. It is again time to take seriously the brilliant battle-cry that concludes Oscar Wilde’s The Soul of Man Under Socialism: “The new Individualism is the new Hellenism.” Quoting Wilde is especially appropriate in concluding a discussion of “The Root Is Man” because Macdonald’s essay is also an attempt to reclaim the spirit of art itself, its values and legislative rights, and to explore the link between the aesthetic and moral sphere. Macdonald captures the necessity for a world that imagination, a renewed capacity to envision the world that makes the very idea of revolt meaningful. Although T.S. Elliot was a tremendous admirer of politics, Macdonald does not believe that poets are the unacknowledged legislators of the world: he does insist that if the oppressed are ever to rule themselves we must reignite the utopian spark that mass society relentlessly seeks to subvert, co-opt or destroy. Of course the terminally hip will scorn any analysis that takes seriously such Philosophy 101 questions as “How Do We Live Today?” that so tortured Macdonald. But for me, “flighty Dwighty” Macdonald still speaks and no more brilliantly than in “The Root Is Man,” one of the great lost classics of American radicalism.
In Democracy in America, published in 1835, Tocqueville wrote of the New World and its burgeoning democratic order. Observing from the perspective of a detached social scientist, Tocqueville wrote of his travels through America in the early 19th century when the market revolution, Western expansion, and Jacksonian democracy were radically transforming the fabric of American life. One purpose of writing Democracy in America, according to Joshua Kaplan, was to help the people of France get a better understanding of their position between a fading aristocratic order and an emerging democratic order, and to help them sort out the confusion. Tocqueville saw democracy as an equation that balanced liberty and equality, concern for the individual as well as for the community. Tocqueville was an ardent supporter of liberty. He wrote "I have a passionate love for liberty, law, and respect for rights”, he wrote. “I am neither of the revolutionary party nor of the conservative...Liberty is my foremost passion.” He wrote of "Political Consequences of the Social State of the Anglo-Americans" by saying "But one also finds in the human heart a depraved taste for equality, which impels the weak to want to bring the strong down to their level, and which reduces men to preferring equality in servitude to inequality in freedom". His view on government reflects his belief in liberty and the need for individuals to be able to act freely while respecting others' rights. Of centralized government, he wrote that it "excels in preventing, not doing." He continues to comment on equality by saying "Furthermore, when citizens are all almost equal, it becomes difficult for them to defend their independence against the aggressions of power. As none of them is strong enough to fight alone with advantage, the only guarantee of liberty is for everyone to combine forces. But such a combination is not always in evidence." The above is often misquoted as a slavery quote due to previous translations of the French text. The most recent translation from Arthur Goldhammer in 2004 translates the meaning to be as stated above. Examples of misquoted sources are numerous on the internet; the text does not contain the words "Americans were so enamored by equality" anywhere. Tocqueville explicitly cites inequality as being incentive for poor to become rich, and notes that it is not often that two generations within a family maintain success, and that it is inheritance laws that split and eventually break apart someone's estate that cause a constant cycle of churn between the poor and rich, thereby over generations making the poor rich and rich poor. He cites protective laws in France at the time that protected an estate from being split apart amongst heirs, thereby preserving wealth and preventing a churn of wealth such as was perceived by him in 1835 within the United States of America.
Jeremy Hammond, a 28-year-old political activist, was sentenced today to 10 years in prison after pleading guilty to participating in the Anonymous hack into the computers of the private intelligence firm Strategic Forecasting (Stratfor). The Ceremonial Courtroom at the Federal Court for the Southern District of New York was filled today with an outpouring of support by journalists, activists and other whistleblowers who see Jeremy Hammond’s actions as a form of civil disobedience, motivated by a desire to protest and expose the secret activities of private intelligence corporations.
The story concerns the love and marriage of a young girl, Mashechka (17 years old), and the much older Sergey Mikhaylych (36), an old family friend. The story is narrated by Masha. After a courtship that has the trappings of a mere family friendship, Masha's love grows and expands until she can no longer contain it. She reveals it to Sergey Mikhaylych and discovers that he also is deeply in love. If he has resisted her it was because of his fear that the age difference between them would lead the very young Masha to tire of him. He likes to be still and quiet, he tells her, while she will want to explore and discover more and more about life. Ecstatically and passionately happy, the pair immediately engages to be married. Once married they move to Mikhaylych's home. They are both members of the landed Russian upper class. Masha soon feels impatient with the quiet order of life on the estate, notwithstanding the powerful understanding and love that remains between the two. To assuage her anxiety, they decide to spend a few weeks in St. Petersburg. Sergey Mikhaylych agrees to take Masha to an aristocratic ball. He hates "society" but she is enchanted with it. They go again, and then again. She becomes a regular, the darling of the countesses and princes, with her rural charm and her beauty. Sergey Mikhaylych, at first very pleased with Petersburg society's enthusiasm for his wife, frowns on her passion for "society"; but he does not try to influence Masha. Out of respect for her, Sergey Mikhaylych will scrupulously allow his young wife to discover the truth about the emptiness and ugliness of "society" on her own. But his trust in her is damaged as he watches how dazzled she is by this world. Finally they confront each other about their differences. They argue but do not treat their conflict as something that can be resolved through negotiation. Both are shocked and mortified that their intense love has suddenly been called into question. Something has changed. Because of pride, they both refuse to talk about it. The trust and the closeness are gone. Only courteous friendship remains. Masha yearns to return to the passionate closeness they had known before Petersburg. They go back to the country. Though she gives birth to children and the couple has a good life, she despairs. They can barely be together by themselves. Finally she asks him to explain why he did not try to guide and direct her away from the balls and the parties in Petersburg. Why did they lose their intense love? Why don't they try to bring it back? His answer is not the answer she wants to hear, but it settles her down and prepares her for a long life of comfortable "Family Happiness".
When I contemplate the world as it is, independently of any command, there manifests itself in my interior the wish, the longing, no! not a longing merely—the absolute demand for a better world. I cast a glance at the relations of men to one another and to Nature, at the weakness of their powers, at the strength of their appetites and passions. It cries to me irresistibly from my innermost soul: "Thus it cannot possibly be destined always to remain. It must, O it must all become other and better!" I can in no wise imagine to myself the present condition of man as that which is designed to endure. I cannot imagine it to be his whole and final destination. If so, then would everything be dream and delusion, and it would not be worth the trouble to have lived and to have taken part in this ever-recurring, aimless, and unmeaning game. Only so far as I can regard this condition as the means of something better, as a point of transition to a higher and more perfect, does it acquire any value for me. Not on its own account, but on account of something better for which it prepares the way, can I bear it, honor it, and joyfully fulfil my part in it. My mind can find no place, nor rest a moment, in the present; it is irresistibly repelled by it. My whole life streams irrepressibly on toward the future and better. Am I only to eat and to drink that I may hunger and thirst again, and again eat and drink, until the grave, yawning beneath my feet, swallows me up, and I myself spring up as food from the ground? Am I to beget beings like myself, that they also may eat and drink and die, and leave behind them beings like themselves, who shall do the same that I have done? To what purpose this circle which perpetually returns into itself; this game forever recommencing, after the same manner, in which everything is born but to perish, and perishes but to be born again as it was; this monster which forever devours itself that it may produce itself again, and which produces itself that it may again devour itself? Never can this be the destination of my being and of all being. There must be something which exists because it has been brought forth, and which now remains and can never be brought forth again after it has been brought forth once. And this, that is permanent, must beget itself amid the mutations of the perishing, and continue amid those mutations, and be borne along unhurt upon the waves of time. As yet our race wrings with difficulty its sustenance and its continuance from reluctant Nature. As yet the larger portion of mankind are bowed down their whole life long by hard labor, to procure sustenance for themselves and the few who think for them. Immortal spirits are compelled to fix all their thinking and scheming, and all their efforts, on the soil which bears them nourishment. It often comes to pass as yet, that when the laborer has ended, and promises himself, for his pains, the continuance of his own existence and of those pains, then hostile elements destroy in a moment what he had been slowly and carefully preparing for years, and delivers up the industrious painstaking man, without any fault of his own, to hunger and misery. It often comes to pass as yet, that inundations, storm-winds, volcanoes, desolate whole countries, and mingle works which bear the impress of a rational mind, as well as their authors, with the wild chaos of death and destruction. Diseases still hurry men into a premature grave, men in the bloom of their powers, and children whose existence passes away without fruit or result. The pestilence still stalks through blooming states, leaves the few who escape it bereaved and alone, deprived of the accustomed aid of their companions, and does all in its power to give back to the wilderness the land which the industry of man had already conquered for its own. So it is, but so it cannot surely have been intended always to remain. No work which bears the impress of reason, and which was undertaken for the purpose of extending the dominion of reason, can be utterly lost in the progress of the times. The sacrifices which the irregular violence of Nature draws from reason must at least weary, satisfy, and reconcile that violence. The force which has caused injury by acting without rule cannot be intended to do so in that way any longer, it cannot be destined to renew itself; it must be used up, from this time forth and forever, by that one outbreak. All those outbreaks of rude force, before which human power vanishes into nothing—those desolating hurricanes, earthquakes, volcanoes, can be nothing else but the final struggle of the wild mass against the lawfully progressive, life-giving, systematic course to which it is compelled, contrary to its own impulse. They can be nothing but the last concussive strokes in the formation of our globe, now about to perfect itself. That opposition must gradually become weaker and at last exhausted, since, in the lawful course of things, there can be nothing that should renew its power. That formation must at last be perfected, and our destined abode complete. Nature must gradually come into a condition in which we can count with certainty upon her equal step, and in which her power shall keep unaltered a definite relation with that power which is destined to govern it, that is, the human. So far as this relation already exists and the systematic development of Nature has gained firm footing, the workmanship of man, by its mere existence and its effects, independent of any design on the part of the author, is destined to react upon Nature and to represent in her a new and life-giving principle. Cultivated lands are to quicken and mitigate the sluggish, hostile atmosphere of the eternal forests, wildernesses, and morasses. Well-ordered and diversified culture is to diffuse through the air a new principle of life and fructification, and the sun to send forth its most animating beams into that atmosphere which is breathed by a healthy, industrious, and ingenious people. Science, awakened, at first, by the pressure of necessity, shall hereafter penetrate deliberately and calmly into the unchangeable laws of Nature, overlook her whole power, and learn to calculate her possible developments—shall form for itself a new Nature in idea, attach itself closely to the living and active, and follow hard upon her footsteps. And all knowledge which reason has wrung from Nature shall be preserved in the course of the times and become the foundation of further knowledge, for the common understanding of our race. Thus shall Nature become ever more transparent and penetrable to human perception, even to its innermost secrets. And human power, enlightened and fortified with its inventions, shall rule her with ease and peacefully maintain the conquest once effected. By degrees, there shall be needed no greater outlay of mechanical labor than the human body requires for its development, cultivation and health. And this labor shall cease to be a burden; for the rational being is not destined to be a bearer of burdens. But it is not Nature, it is liberty itself, that occasions the most numerous and the most fearful disorders among our kind. The direst enemy of man is man.
How much we have to learn from our immortal forefathers, the Greeks; and how far better than we did they solve their problem! Their type was not ours, but how much better did they revere, cultivate and ennoble the man they knew! Beside them we are barbarians in a thousand ways, as in education, eloquence, public life, poetry, and the like. If the number of its accomplished men be the measure of a civilization, ours is far below theirs. We have not slaves beneath us, but we have them among us. Barbarism is not at our frontiers, but at our doors. We bear within us greater things, but we ourselves are how much smaller! Strange paradox: that their objective civilisation should have created great men as it were by accident, while our subjective civilisation, contrary to its express mission, turns out paltry halflings. Things are becoming majestic, but man is diminishing.
The prospects for humanity, and the fates of many other species, hang on our actions. What’s needed now is neither fatalism nor utopianism, but a suite of practical pathways for families and communities that lead to a real and sustainable renewable future—parachutes that will get us from a 17,000-watt society to a 2,000-watt society. We need public messages that emphasize the personal and community benefits of energy conservation, and visions of an attractive future where human needs are met with a fraction of the operational and embodied energy that industrial nations currently use. We need detailed transition plans for each major sector of the economy. We need inspiring examples, engaging stories, and opportunities for learning in depth. The transition to our real renewable future deserves a prominent, persistent place at the center of public conversation.
"The medium is the message" is a phrase coined by Marshall McLuhan meaning that the form of a medium embeds itself in the message, creating a symbiotic relationship by which the medium influences how the message is perceived. Since perception is reality this changes everything. The rise of techno-society and the approach of "intelligent" machines and robotics means that we are approaching a symbiotic relationship with a new kind of being. At the same time as this new being approaches consciousness, humanity, homo sapiens ("wise-man"), approaches transhumanism, the integration of intelligent machines with humans. Most importantly these natural evolutionary transformations of intelligence and consciousness requires humanity to realize the hope in our latin name. We must find the wisdom to resolve the greatest threats to our future existence and evolution. We must attain a new collective form of consciousness and culture to resolve the root causes of poverty (inequality), global warming and nuclear annihilation.
In democracy’s origin, all citizens gathered together to make decisions on relevant matters. As populations grow this became impossible and the best choice to keep the model was electing representatives. We currently have the technological capability to have a large part of the population or may be all the population (if we talk about cell phones)of many countries making choices real-time on topics each individual is interested in. So we have a chance to get back to the ideal democracy and avoid many of the problems that arise from the representation model. I think it’s time to get at least a hybrid model where people can easily and massively participate in the decision process. I’m very interested in the community’s perspective on this. The perspective is science based, publicly open and available to all.
The “sharing economy” has attracted a great deal of attention in recent months. Platforms such as Airbnb and Uber are experiencing explosive growth, which, in turn, has led to regulatory and political battles. Boosters claim the new technologies will yield utopian outcomes—empowerment of ordinary people, efficiency, and even lower carbon footprints. Critics denounce them for being about economic self-interest rather than sharing, and for being predatory and exploitative. Not surprisingly, the reality is more complex. This essay, based on more than three years of study of both non-profit and for-profit initiatives in the “sharing economy,” discusses what’s new and not so new about the sector and how the claims of proponents and critics stack up. While the for-profit companies may be “acting badly,” these new technologies of peer-to-peer economic activity are potentially powerful tools for building a social movement centered on genuine practices of sharing and cooperation in the production and consumption of goods and services. But achieving that potential will require democratizing the ownership and governance of the platforms.
Open source energy is the building block of freedom. Solar energy, energy from the sun, just as it is for all life in nature, is equitably and equally distributed around our spherical globe. Through closed loop cycles the never ending influx of sunshine keeps the system in perfect harmony. Through symbiotic relationships, energy, matter, and the rules of the universe, with great wisdom, we make possible an evolution towards a future without power and privilege. Freedom is our ultimate destiny. Freedom has the potential, combined with our social responsibilities for each other and the natural world that sustains us, to unleash our unlimited creative potential with the wisdom of limits imposed by our increasing understanding of our ultimate destiny and purpose within the universe.
Notes is considered by many to be the first existentialist novel. It presents itself as an excerpt from the rambling memoirs of a bitter, isolated, unnamed narrator (generally referred to by critics as the Underground Man) who is a retired civil servant living in St. Petersburg. The first part of the story is told in monologue form, or the underground man's diary, and attacks emerging Western philosophy, especially Nikolay Chernyshevsky's What Is to Be Done?. The second part of the book is called "Àpropos of the Wet Snow", and describes certain events that, it seems, are destroying and sometimes renewing the underground man, who acts as a first person, unreliable narrator.
In 2010 Greece owed not one euro to German taxpayers. We had no right to borrow from them, or from other European taxpayers, while our public debt was unsustainable. Period! That was my ‘controversial’ point in 2010: In 2010, Greece should have borrowed not one euro before entering into debt restructuring procedures and partially defaulting to its private sector creditors. Well before the May 2010 ‘bailout’, I urged European citizens to tell their governments not to even think of transferring private losses to them. To no avail, of course. That transfer was effected soon after with the largest taxpayer-backed loan in economic history given to the Greek state on austerity conditions that have caused Greeks to lose a quarter of their income, making it impossible to repay private and public debts, and causing a hideous humanitarian crisis.
It’s important to try to understand the global economic and financial system – the banks, corporations, central banks, economic policies (and effects) of governments, trade agreements, the creation and value of currencies, the function of the oft-heard ‘markets’ – as daunting as the task may seem. One might think that they need a degree in Economics in order to understand the complexities of the global economy, to comprehend the correct choices and policies which achieve the desired results. One might think that this is true, but it isn’t. The truth is that if most economists understood the global economy, and knew the ‘correct’ choices to make, we wouldn’t be where we currently are.
Only a significant support will push governments to replace old polluting technologies with clean and efficient technologies. This is what we want to create throughout our solar powered Round-The-World Flight. If there are technological solutions to fly a plane day and night without fuel, imagine the potential of these technologies in our daily lives, to achieve energy savings and reduce CO2 emissions. This would help create jobs, develop new industrial markets while also protecting the environment
Inspiring. Uplifting. Sun-sational. Just a couple words that describe what's happening in Toronto right now. For the first known time in Canadian history, an indoor dance production being put on by Zata Omm Dance Projects will be using 100% solar energy to power the show thanks to the support from Better Current and Kortright Centre, including kinetic energy from the dancers and audience.
My passion for the natural world infuses all that I do. I am heavily influenced by childhood summers spent in a canoe in the wilderness of northern Canada, as well as work on my uncles farms. This calling led me to complete degrees in biology and outdoor experiential education from Queen’s University, and later a master’s in city planning at the University of Manitoba. Wild Craft Permaculture is the next step on my journey, and was started in 2011 as a way of further merging my values with my work so that I can contribute to both grassroots personal sustainability, and community scale resilience.
Blue skies, not a cloud in sight. A great day for a 1966 VW Bus under normal conditions; a perfect day for a Bus with ten solar panels affixed to the roof. I bought the bus with the intention to convert it to an electric vehicle, but then I decided to take it a step further and try out solar power. The bus might look a little funny, but it's proving that solar-powered vehicles can be practical.
"When, after the immediate effects of the worldwide financial and economic crisis had been surmounted, a course was set for ‘austerity measures’ and ‘structural reform’ Nobel prize-winning US economist Paul Krugman (2010) characterised it as a ‘strange triumph of failed ideas’: ‘Free-market fundamentalists have been wrong about everything — yet they now dominate the political scene more thoroughly than ever.’"
Barefoot College announced today at the 2014 Clinton Global Initiative a commitment to launch six regional training centers in Africa that will train 560 illiterate rural women on how to solar electrify their villages within 6 months of their training. The $11 million commitment expands Barefoot College’s proven, place-based rural development model to Burkina Faso, Liberia, Senegal, South Sudan, Tanzania, and Zanzibar.
The Critique of Pure Reason (German: Kritik der reinen Vernunft, KrV) by Immanuel Kant, first published in 1781, second edition 1787, is one of the most influential works in the history of philosophy. Also referred to as Kant's "first critique," it was followed in 1788 by the Critique of Practical Reason and in 1790 by the Critique of Judgment. In the preface to the first edition Kant explains what he means by a critique of pure reason: "I do not mean by this a critique of books and systems, but of the faculty of reason in general, in respect of all knowledge after which it may strive independently of all experience."