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Karmic Economics: Economy from perspective of Karma – Vedic Management Center. Exclusive to Vedic Management Centre by U. Mahesh Prabhu Economics is an important part of our lives – whether we understand it or not, it plays a crucial role in the way we live, perceive as well as work. Personal or professional, our lives are always affected, directly or indirectly, by significant economic initiatives and programs run by governments around the world. As a “global village”, governments are more concerned about economic consequences than military ones. This is the reason why we haven’t had a world war since the dawn of a globalized economy.

Today, the concept of power has more to do with economic acceptance and success than military ones. Why do you think a few despots continue to rule some of the important parts of the world amid a democratic and economic superpower? We see economists increasingly growing into one of the most revered as well as feared professionals. Economics is spoken about in various hues and colours – micro economics and macroeconomics. Related. Hoffer’s The True Believer and Trump. “Hatred is the most accessible and comprehensive of all the unifying agents ... Mass movements can rise and spread without belief in a god, but never without a belief in a devil.” ~ Eric Hoffer, The True Believer: Thoughts on the Nature of Mass Movements. Eric Hoffer (1898 – 1983) was an American moral and social philosopher who worked for more than twenty years as a longshoremen in San Francisco. The author of ten books, he was awarded the Presidential Medal of Freedom in 1983.

His first book, The True Believer: Thoughts on the Nature of Mass Movements (1951), is a work in social psychology which discusses the psychological causes of fanaticism. It is widely considered a classic. Overview The first lines of Hoffer's book clearly state its purpose: This book deals with some peculiarities common to all mass movements, be they religious movements, social revolutions or nationalist movements. Part 1 - The Appeal of Mass Movements Part 2 - The Potential Converts Part 4 - Beginning and End. "Radical Democracy" — The Transhuman Party. Our Transhuman Party (TP 3.0) loathes autocracy, one-person rule, highly-centralized power. We deplore the dictators, tyrants, “strong men” and narcissists seeking celebrity status that stain humanity’s history and the present political landscape.

TP 3.0 will be publishing essays at its website in October 2017 that describe radical democracy that utilizes multiple intelligences. Many essays will be anonymous or signed by many, indicating collective authorship. TP 3.0 will explore societies and revolutions that successfully shared control, and future utopian ideas, aided by technology. We are disgusted by the “Great Man” theory and today’s egotists who want to emulate the primitive sociopathic model of leadership. We urge all future-thinkers to carefully consider the political structure they want the 21st century to strive for. Destiny - Wyrd/Urd - Norse Mythology for Smart People. One of the key concepts of the worldview of the pre-Christian Norse and other Germanic peoples was their intriguing and extraordinarily unique view of destiny (Old Norse Urðr or Örlög, Old English Wyrd, Old Saxon Wurd, Old High German Wurt, Proto-Germanic *Wurðiz[1]). It shares the same Indo-European origin as the Greek concept of fate and the Hindu concept of karma, but is as different from fate or karma as either of those concepts are from each other.

Due to this uniqueness, it’s also one of the hardest parts of the indigenous Germanic worldview for modern people to understand. However, the rewards of understanding this concept are well worth the effort. The starting point for understanding the Germanic view of destiny is the mythological image of Yggdrasil and the Well of Urd.

Yggdrasil is a tree that stands at the center of the cosmos and holds the Nine Worlds, the dwelling-places of humans, gods, and all other beings, in its branches and roots. Beyond Free Will and Fate References: Cyberlibertarians’ Digital Deletion of the Left. Technological innovation does not inherently promote the Left’s goals. Fidelis / Flickr The digital revolution, we are told everywhere today, produces democracy. It gives “power to the people” and dethrones authoritarians; it levels the playing field for distribution of information critical to political engagement; it destabilizes hierarchies, decentralizes what had been centralized, democratizes what was the domain of elites.

Most on the Left would endorse these ends. The widespread availability of tools whose uses are harmonious with leftist goals would, one might think, accompany broad advancement of those goals in some form. Part of this disconnect between advancing technology and a retreating left can be explained by the advent of cyberlibertarianism, a view that widespread computerization naturally produces democracy and freedom. In perhaps the most pointed form of cyberlibertarianism, computer expertise is seen as directly applicable to social questions. Code your own utopia: Meet Ethereum, Bitcoin'€™s most ambitious successor.

The IRS issued a telling statement of metaphysics in March. A few weeks before tax day, it ruled that bitcoin, the first and best-known Internet-based cryptocurrency, is not to be considered a currency at all but an investment, subject to capital-gains tax. While this is a rather clumsy adaptation of antiquated regulations to a field they were never designed to encompass, there is also a basic truth in it. The IRS decision hints at why cryptocurrencies are about to get a whole lot more disruptive as well as a great deal harder to ignore: They can be used for much more than just payments. Bitcoin appeared in early 2009 as a new kind of money that, thanks to sophisticated mathematics, guarantees the security of transactions within a decentralized, peer-to-peer network. Just a few months into a catastrophic financial crisis, the pseudonymous inventor, Satoshi Nakamoto, presented bitcoin as an insurgency against the mismanaged big banks and state monetary regimes.

The Economics of Star Trek — Medium, Long. I promise this is about Star Trek. Sort of. Bear with me a moment. I’ve been reading a lot about robots lately. When I read about robots, and the future, I can’t help but think about it in economic terms. And that inevitably turns my mind to the branch of economics called post scarcity economics. The thing that never sits quite right with post scarcity economics, though, at least the very little that I’ve read, is that it’s always sort of an all or nothing affair: you either don’t have enough of anything or you have enough of everything. What is needed is some sort of interim-, or proto-post scarcity economics. More and more I find myself thinking we are, as a race, constrained by the economic models we have.

The key here, to me, is to start thinking about how economics would work when we decouple labor from reward. So, then, take that journey. Yes yes, of course. Parecon does have some awesome concepts, though, by the way. Then I got to thinking. It’s called Star Trek. Stay with me here. Introduction to Principia Cybernetica. Cubistro. Cultural Fragmentation, Globalization and International Morality The arrival of the millennium has brought the world new dramas of international conflict. As the world becomes smaller and we all bump into each other more frequently in the process called globalization, we begin to feel our differences with greater force.

Through the haze produced by the dissolution of older world-views, we have the opportunity to see things we have ignored for a long time. And we may begin to see the forms of new orders. Bassam Tibi is Professor of International Relations at the University of Gottingen, Germany. In this view of what is going on, Tibi sees the unifying practices and products of globalization, from the easily-visible examples of commerce, to less obvious legal/political forms such as the international order of nation-states, as only a thin overlay on the world’s peoples, one which has little interaction with their deep and persistent cultural codes.

(c) 2002 John Boak. PopCulture. Creation of Direct Democracy in Switzerland « Activating Democracy. The people are no longer willing to be governed from above; they demand their share in the making of laws and the exercise of power (…) they demand that self-government finally means what it says, wrote Florian Gengel, editor of the Berne newspaper “Der Bund,” in August 1862. In Switzerland, the liberal movement succeeded in achieving what it failed to achieve elsewhere: the creation of a nation-state and modern democracy. The half-century between 1798 and 1848 – full of conflict and occasionally descending into chaos – can be seen as a period of foundation.

It began with the “Helvetic Republic,” the shortlived attempt to transform the loose federation of states of the old confederation into a unitary state on the French model. Subsequently, the old order was partially restored in two stages (1803 Acts of Mediation; 1815 new federal treaty) and Switzerland was converted back into a conservative league of states. After 1891 direct democracy was further extended. Ustertag 22 November 1830. Pirate Party. History[edit] The first Pirate Party to be established was the Pirate Party of Sweden (Swedish: Piratpartiet), whose website was launched on 1 January 2006 by Rick Falkvinge.

Falkvinge was inspired to found the party after he found that Swedish politicians were generally unresponsive to Sweden's debate over changes to copyright law in 2005.[2] The United States Pirate Party was founded on 6 June 2006 by University of Georgia graduate student Brent Allison. The party's concerns were abolishing the Digital Millennium Copyright Act, reducing the length of copyrights from 95 years after publication or 70 years after the author's death to 14 years, and the expiry of patents that do not result in significant progress after four years, as opposed to 20 years. However, Allison stepped down as leader three days after founding the party.[3] The Pirate Party of Finland was founded in 2008 and entered the official registry of Finnish political parties in 2009.

Common policies[edit] Elected nationally. Peaceful Societies. Hikikomori. Complementarity & Reality | Issue 80. Articles Alistair MacFarlane has complementary ways of looking at things. In Boswell’s biography we are told how Dr Johnson, a naïve Realist, sought to refute the Idealist Bishop Berkeley’s claim that everything exists in the mind. He did so by kicking a stone, exclaiming: “I refute it thus!” But there are more enlightened things to do with stones than kick them. Suitably large, flat stones can be used as tables or seats. A smaller, lighter stone could be used to hold a door open or shut, and we would then call it a doorstop. Neo-Luddism. A novel written by Edward Abbey which concerns the use of sabotage to protest environmentally damaging activities in the American Southwest.

Neo-Luddism or New Luddism is a philosophy opposing many forms of modern technology.[1] According to a manifesto drawn up by the Second Luddite Congress (April 1996; Barnesville, Ohio) Neo-Luddism is "a leaderless movement of passive resistance to consumerism and the increasingly bizarre and frightening technologies of the Computer Age. " [2] The name is based on the historical legacy of the British Luddites, who were active between 1811 and 1816.[1] These groups along with some modern Neo-Luddites are characterized by the practice of destroying or abandoning the use of technological equipment as well as advocating simple living. Neo-Luddism stems from the concept that technology has a negative impact on individuals, their communities and the environment.[3] Neo-Luddites also fear the future unknown effects that new technologies might unleash.