I, for one, do not make this identification. Perhaps my problem, if such it can be called, is generational. I still cherish a time that sought to illuminate the course of events, to interpret them, to make them meaningful. “Coherence” is my favorite word; it resolutely guides everything I write and say. Also, this book does not radiate the pessimism so common in environmentalist literature. Just as I believe that the past has meaning, so too do I believe that the future can have meaning.
Society, specifically the State, is the realm of order precisely because it improves the individual’s chances to survive and pursue his private aims. It is not far-fetched to say that Hobbes’ ruthless denial of all ethical meaning to the universe, including society, creates the intellectual setting for a strictly utilitarian interpretation of justice. To the degree that liberal ideology was influenced by Hobbes’ work, it was forced to deal with justice exclusively as a means to secure survival, felicity, and the pragmatics of material achievement. The worldly implications of this message are stated far more compellingly in the exegetical literature of Augustine than in the holy writ of Paul. Like Epictetus and Paul, Augustine completely dissolves the genos into a “Heavenly City” that invites humanity as a whole to become its citizens.
Such report shall be submitted in such form and by such time as the Director may require by rule. 109–162, §1111(c)(2)(B)(i), substituted “program evaluations” for “the program evaluations as required by section 3751(c) of this title”. The Director of the National Institute of Justice shall annually report to the President, the Attorney General, and the Congress on the nature and findings of the evaluation and research and development activities funded under this section. (10) evaluate crime prevention programs and trends. A prior section 517 of Pub. 91–644, title I, §7(6), Jan. 2, 1971, 84 Stat.
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At its full complement, it will contain 1,700 to 1,800 people-which, to Fourier, not only allows for human scale but brings people together in precisely the correct number of “passionate combinations” that are necessary to satisfy each individual’s desires. By contrast, our modern emphasis on “independence” expresses neither the virtues o£autonomy nor the claims of individuality; rather, it stridently voices the brute ideology of a pervasive and socially corrosive egotism. It rudely contrasts with the very origins of the spirit of consociation-the selfless, caring love that the human mother ordinarily gives her young-and thoroughly violates our deepest sense of humanity. To be a free-wheeling monad is to lack, as Shepard might say, our very sense of “direction” as living beings, to be bereft of a “niche” or locus in nature and society. It leads to “freaking” society toward the market rather than adapting a generous distributive system to society. Given this orientation (or lack of it), the “realm of necessity” can indeed be rooted in stinginess-but not the “stinginess” of nature.
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Indeed, “civilization” lives in hatred of the world around it and in grim hatred of itself. Its gutted cities, wasted lands, poisoned air and water, and mean-spirited greed constitute a daily indictment of its odious immorality. A world so demeaned may well be beyond redemption, at least within the terms of its own institutional and ethical framework. The flames of Ragnarok purified the world of the Norsemen. The flames that threaten to engulf our planet may leave it hopelessly hostile to life-a dead witness to cosmic failure. If only because this planet’s history, including its human history, has been so full of promise, hope, and creativity, it deserves a better fate than what seems to confront it in the years ahead.
The rounded person in a rounded society, living a total life rather than a fragmented one, is a precondition for the emergence of individuality and its historic social hallmark, autonomy. This vision, far from denying the need for community, has always presupposed it. But it visualizes community as a free community in which interdependence, rather than dependence or “independence,” provides the many-sided social ingredients for personality and its development. Here, Marxism articulated the bourgeois project more consistently and with greater clarity than its most blatant liberal apologists. Technics the skills and instruments for humanity’s metabolism with nature, formed the crucible in which the modern concepts of reason and science were actually forged.
From Plato to the Stoics, social theory contains a quietistic core, a sense of fatalism and resignation, in which “ideal” poleis are frozen in their ideality and their distance from the real world, or else reduced to private gardens as loci for an ethical retreat. Within any given social cycle, the golden age could no longer be expected to return; there was no point in striving for it. All epochs in the cycle were as predetermined as the inexorable cycles of nature. To be sure, the oppressed or the morally inspired did not always heed this fate that the ruling classes of antiquity imparted to history; plebians and slaves could rise in great insurrectionary conflicts.
What is surprising about social development is not the emergence of New and Old World despotisms, but their absence in large areas of the world generally. It is testimony to the benign power inherent in organic society that so many cultures did not follow the social route to Statehood, mobilized labor, class distinctions, and professional warfare — indeed, that they often retreated into remoter areas to spare themselves this destiny. Hindsight and a highly selective choice of “tool kits” may help us describe how a band developed into a tribe, a tribe into a chiefdom, and a chiefdom into a state, but they do not explain why these developments occurred. From time immemorial, hierarchies and classes have used shifts in emphasis to reverse social relations from systems of freedom to those of rule, without dropping a single term from the vocabulary of organic society. Ironically, this cunning on the part of the rulers indicates the extent to which the community valued its egalitarian and complementarian traditions.
Athens was institutionally organized to convert its potentially monadic citizenry from free-floating atoms into a cohesive body politic. The entire Athenian system was organized to obstruct political professionalism, to prevent the emergence of bureaucracy, and to perpetuate an active citizenry as a matter of design. We may rightly fault this democracy for denying power to slaves, women, and resident aliens, who formed the great majority of the population. But these traits were not unique to Athens; they existed throughout the Mediterranean world in the fifth century B.C. What was uniquely Athenian were the institutional forms it developed for a minority of its population — forms that more traditional “civilizations” rendered into the privilege of only a very small ruling class.
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I do not share his commitment to confederalism based on contract and exchange, and I find his notion of “sociality” (which I personally interpret to mean “symbiotic mutualism”) among nonhuman organisms a bit simplistic. However, Kropotkin is unique in his emphasis on the need for a reconciliation of humanity with nature, the role of mutual aid in natural and social evolution, his hatred of hierarchy, and his vision of a new technics based on decentralization and human scale. I believe that such a libertarian social ecology can avoid the dualistic, neo-Kantian ideologies such as structuralism and many communication theories-a dualism very much in vogue today.
From a philosophical viewpoint, matter may interact internally, but it lacks immanence or self-formation. Thus, it has reality but lacks subjectivity. Matter, in the modern mind, is not merely despiritized; it constitutes the very antithesis of spirit. Its objectivity is the source of contrast that https://hookupsranked.com/ illuminates our concept of subjectivity. The conventional definition of matter betrays this utterly spiritless conception in a generally despiritized world. It is the stuff that occupies space — the homogeneous material whose presence can be quantitatively determined by its weight and volume.