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World Socialist Web Site - Marxist analysis, international working class struggles & the fight for socialism

World Socialist Web Site - Marxist analysis, international working class struggles & the fight for socialism
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Right to Private Property The right to private property is the social-political principle that adult human beings may not be prohibited or prevented by anyone from acquiring, holding and trading (with willing parties) valued items not already owned by others. Such a right is, thus, unalienable and, if in fact justified, is supposed to enjoy respect and legal protection in a just human community. One reason that it must be shown that the social regulative principle of a right to private property is sound and that it ought to be respected and protected in human community life is that it is a vital conceptual or logical implication of the individualist story. Table of Contents 1. The right to private property(1) is the social-political principle that adult human beings may not be prohibited or prevented by anyone from acquiring, holding and trading (with willing parties) valued items not already owned by others. 2. Human beings have, as one of their distinctive features, a significant element of individuality. 3.

Propaganda Chi siamo Il Post - testata giornalistica n. 419 del 28 settembre 2009 Il Post è un giornale online pubblicato dal 19 aprile 2010 Per contattare la redazione scrivete a mail [at] ilpost.it Direttore luca sofri Luca Sofri è giornalista e direttore del Post. redazione Arianna Cavallo Dopo la laurea in Filologia romanza ha collaborato con giornali online e agenzie di stampa, tra cui Adnkronos. francesco costa Giornalista, catanese, romano e milanese. Emanuele Menietti Vive a Milano, ma quando può torna ad alta velocità a Torino, dove è nato nel 1982. Giulia Balducci È nata a Milano e ci vive ancora, ha studiato a Milano, a Bologna e in Francia e ha una laurea specialistica in Letteratura Contemporanea, a cui tiene molto. collaboratori Giulia Siviero Si è laureata in filosofia con Adriana Cavarero, lavora sul pensiero della differenza sessuale e sulle questioni di genere. Davide Maria de Luca Nato a Verona nel 1985, ha studiato Storia all'Università di Firenze, giornalista. Antonella Vendola Elena Zacchetti

Freedom and Responsibility – A Guide to Ethics The Value of Freedom Some philosophers hold that freedom is intrinsically valuable; it is good for its own sake. The plausibility of this position may be illustrated by the (likely) fact that if you are walking along and someone shouts out in a commanding voice “STOP!” and you stop walking, you will rightly expect there to be a good reason that justified this interference. Excuses An excuse is based on a reason for an action or omission that reduces (vitiates) responsibility. Harm and Voluntariness It is sometimes held that if you voluntarily agree to a harmful activity (such as boxing), the harm caused to you is not a violation or an injury that should be compensated for. Forgiveness The standard, most common understanding of forgiveness is as follows: Pat forgives Kris when Pat believes that Kris has wronged Pat, or someone with whom Pat identifies or represents, and Pat foreswears or seeks to modify resentment toward Kris. There is some rea CLICK HERE for a video from St.

afis07 Le 19 juillet 2012, le site Bastamag publiait un article d'Agnès Rousseaux et d'Ivan Du Roy, intitulé : « s'initier à l'agroécologie : mode d'emploi ». Cet article fait l'éloge d'une ferme expérimentale, le mas de Beaulieu, de l'association « Terre et Humanisme », situé en Ardèche sur la commune de Lablachère et qui existe depuis 1998. La production du « mas de Beaulieu » n'aurait, avec 4 fois moins d'eau et sans recourir aux pesticides ni aux engrais chimiques, rien à envier aux productions « classiques », c’est-à-dire intensives... Ce « véritable laboratoire des techniques agroécologiques » produirait 2 tonnes de fruits et légumes par an qui permettraient de préparer 5000 repas par an pour les 175 stagiaires et 150 bénévoles. Leur réussite serait tellement importante que « Terre et Humanisme » commencerait à intervenir dans les lycées agricoles. Il n'en fallait pas plus pour nous décider à aller visiter ce lieu exceptionnel pour combler notre curiosité. Revenons au compost.

Occupy Wall Street | NYC Protest for World Revolution The Putative Fascism of the Kyoto School Abstract: Kyoto School thinkers have been labeled as fascists by a number of prominent contemporary critics, but their criticisms are not based on good scholarship. Important issues are obscured by such politically correct Japanology. Examples include an essay by Tetsuo Najita and H.D. In the context of the flourishing of Asian and comparative philosophy in Europe and the Americas over the past few decades, the study of Japanese philosophy has remained relatively underdeveloped. My project is to consider critical treatments of the Kyoto School thinkers at the hands of Tetsuo Najita and H. To criticize the critics, however, is not to condone the political writings of the Kyoto School thinkers. A Background Sketch The so-called "Kyoto School" of philosophy had its beginnings through the association of the two foremost Japanese thinkers of this century, Nishida Kitaro and Tanabe Hajime, who met as colleagues at Kyoto University in 1918. The "Fascism" of the Kyoto Faction Well said, indeed.

Contre Pierre Rabhi (et qu'Althusser repose en paix.) Quoi, être « contre » une si sage et si gentille personne, mais comment peut-on ? Comment oser ne pas être un admirateur de Pierre Rabhi? Et pourquoi ne pas être persan, tant qu'on y est ? Et pourtant, oui, parfois, il faut prendre un moment pour dégommer les idoles à la mode dans les milieux de gauche. Parce que ça fait du bien, certes, mais aussi si ça se trouve pour le bien de la dite « gauche » aussi, à la limite. Il y a quelques décennies, dans la gauche française, ou au moins sa fraction étudiante mondaine, une des idoles qu'il était nécessaire de déboulonner était Louis Althusser. la large méconnaissance du marxisme et des écrits de Marx en France dans les années 1960. En réaction à la mode althussérienne, de plutôt jeunes intellectuels liés à la LCR avaient en 1974 publié un cinglant recueil intitulé Contre Althusser, Pour Marx - réédité par les éditions de la Passion en 1999- , qui s'efforçait de faire feu sur l'idole. « Je fonctionne sur une spiritualité qui m’est propre.

Main Page Laissez Faire Capitalism "Laissez Faire" is French for "leave alone" which means that the government leaves the people alone regarding all economic activities. It is the separation of economy and state. There are two ways that a government typically is tempted to interfere with the economy. The first is through the initiation of force, and the second is through socialized industries. Neither of these activities are aligned with the proper role of government, and are both unacceptable. "Laissez Faire Capitalism" is actually redundant, due to the nature of Capitalism. » « Oui, la CIA est entrée en Afghanistan avant les Russes … » par Zbigniew Brzezinski Brzezinski étant mort hier, je ressors cette interview. Voir aussi celle-ci sur le grand échiquier. Fantastique interview de 1998, dont il est fascinant de voir qu’elle n’a eu aucun impact dans notre mémoire collective…Rappelons que Zbigniew Brzezinski était le conseiller du président Carter pour les affaires de sécurité – et que Barack Obama l’a nommé conseiller aux affaires étrangères lors de sa campagne présidentielle…Bref, c’est bien tous le problème des “complots” : des fois, ils existent bel et bien ! Source : Le Nouvel Obs, 15/01/1998 Le Nouvel Observateur : L’ancien directeur de la CIA Robert Gates l’affirme dans ses Mémoires : les services secrets américains ont commencé à aider les moudjahidine Afghans six mois avant l’intervention soviétique. Zbigniew Brzezinski : Oui. Le Nouvel Observateur : Malgré ce risque vous étiez partisan de cette « covert action » (opération clandestine). Zbigniew Brzezinski : Ce n’est pas tout à-fait cela. Zbigniew Brzezinski : Regretter quoi ?

Power and Ideology How does the state’s ruling class engineer the consent of the governed to its authority and legitimacy? In brief, the ruling class uses the power of the state to secure its privileges. Force is one technique, but force must seem legitimate otherwise the majority (the ruled) will revolt. Therefore, to win the assent of the ruled, the ruling class cultivates ideology and loyalty through discretionary law enforcement. The criminal law’s lessons (justice, majesty, and mercy), elicit the sanction of the victimized subjects. This benign face of criminal law masks the gallows and the death sentence. Rulers and feudal property owners know that they must solve the problem of how to induce the many to submit to the few. Eighteenth century England illustrates how criminal law functions as ideology and induces “voluntary” obedience. How can we explain the coexistence of bloody laws and increased convictions along with a proportional decline of actual executions?

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