Rise of the Religious Right in the Republican Party - StumbleUpon Participatory economics Albert and Hahnel stress that parecon is only meant to address an alternative economic theory and must be accompanied by equally important alternative visions in the fields of politics, culture and kinship. The authors have also discussed elements of anarchism in the field of politics, polyculturalism in the field of culture, and feminism in the field of family and gender relations as being possible foundations for future alternative visions in these other spheres of society. Stephen R. Shalom has begun work on a participatory political vision he calls "par polity". Both systems together make up the political philosophy of Participism. Participatory Economics has also significantly shaped the interim International Organization for a Participatory Society. Decision-making principle[edit] One of the primary propositions of parecon is that all persons should have a say in decisions proportionate to the degree to which they are affected by them. Work in a participatory economy[edit]
Slavoj Žižek "Žižek" and "Zizek" redirect here. For the biographical documentary film, see Zizek!. Slavoj Žižek (Slovene pronunciation: [ˈslavoj ˈʒiʒɛk] ( ); born 21 March 1949) is a Slovenian Marxist philosopher, and cultural critic, a senior researcher at the Institute for Sociology and Philosophy, University of Ljubljana, Slovenia, Global Distinguished Professor of German at New York University,[1] and international director of the Birkbeck Institute for the Humanities. Žižek achieved international recognition as a social theorist after the 1989 publication of his first book in English, The Sublime Object of Ideology, which disputed a Marxist interpretation of ideology as false consciousness and argued for ideology as an unconscious fantasy that structures reality. His unorthodox style, frequent newspaper op-eds, and popular academic books have gained Žižek a wide following and international influence. Thought[edit] Ontology, ideology, and the Real[edit] Criticism[edit] Plagiarism incident[edit]
The Political Compass Egalitarianism Egalitarian and equality logo Forms[edit] Some specifically focused egalitarian concerns include economic egalitarianism, legal egalitarianism, luck egalitarianism, political egalitarianism, gender egalitarianism, racial equality, asset-based egalitarianism, and Christian egalitarianism. Common forms of egalitarianism include political and philosophical. Economic[edit] Egalitarianism in economics is a controversial phrase with conflicting potential meanings. The free-market economist Milton Friedman supported equality-of-opportunity economic egalitarianism. Political[edit] Egalitarianism in politics can be of at least two forms. Social ownership of means of production so that the surplus product produced accrues to society as a whole as opposed to private owners is sometimes considered to be a form of economic egalitarianism. Philosophical[edit] At a cultural level, egalitarian theories have developed in sophistication and acceptance during the past two hundred years. Religious[edit]
Mutualism (economic theory) Mutualism is an economic theory and anarchist school of thought that advocates a society where each person might possess a means of production, either individually or collectively, with trade representing equivalent amounts of labor in the free market.[1] Integral to the scheme was the establishment of a mutual-credit bank that would lend to producers at a minimal interest rate, just high enough to cover administration.[2] Mutualism is based on a labor theory of value that holds that when labor or its product is sold, in exchange, it ought to receive goods or services embodying "the amount of labor necessary to produce an article of exactly similar and equal utility".[3] Mutualism originated from the writings of philosopher Pierre-Joseph Proudhon. Mutualists have distinguished mutualism from state socialism, and do not advocate state control over the means of production. Mutualism, as a term, has seen a variety of related uses. For historian of the First International G. M.
Towards a New Socialism This book (first published in 1993 by Spokesman, Nottingham, England) is our attempt to answer the idea that socialism is dead and buried after the demise of the Soviet Union. The core of the book consists of a series of chapters spelling out what we believe would be efficient and democratic methods for planning a complex economy. We also examine issues of inequality and its elimination, systems of payment for labour, a democratic political constitution for a socialist commonwealth, the commune as a set of arrangements for living, and property relations under socialism. The book "Towards a New Socialism" (TNS) is copyright (c) 1993 W. Paul Cockshott and Allin Cottrell. From this page you may access: Information on the printed book from Spokesman or amazon.com. Update on computer speeds: One of the themes of our work is that the speed of modern computers makes a real difference to the feasibility of efficient economic planning.
Collectivism Collectivism can be divided into horizontal (or egalitarian) collectivism and vertical (or hierarchical) collectivism. Horizontal collectivism stresses collective decision-making among equal individuals, and is thus usually based on decentralization and egalitarianism. Vertical collectivism is based on hierarchical structures of power and on moral and cultural conformity, and is therefore based on centralization and hierarchy. A cooperative enterprise would be an example of horizontal collectivism, whereas a military hierarchy would be an example of vertical collectivism.[1] Typology[edit] Collectivism has been used to refer to a diverse range of political and economic positions, including nationalism, direct democracy, representative democracy and monarchy. equality does not mean an equal amount but equal opportunity. . . Horizontal collectivists tend to favour democratic decision-making, while vertical collectivists believe in a strict chain of command. Culture and politics[edit]
Erik Olin Wright Erik Olin Wright (born 1947, in Berkeley, California) is an American analytical Marxist sociologist, specializing in social stratification, and in egalitarian alternative futures to capitalism. He was the 2012 President of the American Sociological Association.[1] Biography[edit] Erik Olin Wright, born on 9 February 1947 in Berkeley, California, received two BAs (from Harvard College in 1968, and from Balliol College in 1970), and the PhD from University of California, Berkeley, in 1976. Thought[edit] Wright has been described as an "influential new left theorist Wright has stressed the importance of Erik Olin Wright's work includes Class Counts: Comparative Studies in Class Analysis (Cambridge, 1997), which uses data collected in various industrialized countries, including the United States, Canada, Norway and Sweden. Selected books[edit] Monographs[edit] Wright, Erik Olin. (1973).The Politics of Punishment: A Critical Analysis of Prisons in America. Collected works[edit] See also[edit]
Four Futures In his speech to the Occupy Wall Street encampment at Zuccotti Park, Slavoj Žižek lamented that “It’s easy to imagine the end of the world, but we cannot imagine the end of capitalism.” It’s a paraphrase of a remark that Fredric Jameson made some years ago, when the hegemony of neoliberalism still appeared absolute. Yet the very existence of Occupy Wall Street suggests that the end of capitalism has become a bit easier to imagine of late. At first, this imagining took a mostly grim and dystopian form: at the height of the financial crisis, with the global economy seemingly in full collapse, the end of capitalism looked like it might be the beginning of a period of anarchic violence and misery. One thing we can be certain of is that capitalism will end. Much of the literature on post-capitalist economies is preoccupied with the problem of managing labor in the absence of capitalist bosses. Egalitarianism and Abundance: Communism Hierarchy and Abundance: Rentism