Aceventura3 all looks good on paper. Look at third world countries were people eat dirt while capitalist corporations grow food. It does not matter it's their country, the food is not for them. Or look at Niger's delta.
guyy I don't have that book. Communism did not renounce money and that was it's biggest mistake.
The disappearance of money is very important for a real civilized society to form. There will be no more crime - nothing to steal. Steal what ? Food which is free for everybody ?
The only reason for organized crime will remain slavery. I am sure most rich people of today would hate my system. Not having anyone to do stuff for them, and having no means to lure people or to force people to work for them.
Today is very simple to have a slave cook your food, clean your house and so on if you have money. His survival depends on it.
"No" some say , he is free to go. Ya right, he is "free", you don't kill him if he tries to go away, like they used to kill slaves. Go where ?
Also slaves of the past got free food and home. Now slaves get only money, and indeed a better treatment. Obtained trough countless revolutions, not because of the good will of the slave masters.
"It's his fault, he should have gotten a better education, and then a better job" some say. Yes sure. Maybe he did not have the chance. And who will do all the dirty or repetitive and boring jobs if everybody will be a manager ? Capitalism and today;s society is based on slavery, without the threat to their survival there would be no people for those jobs.
"People got to work ! That is life !" No it's not. That is why we have invented machines, to work less. And see this :
http://www.orionmagazine.org/index.p...s/article/2962
Quote:
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Machines can save labor, but only if they go idle when we possess enough of what they can produce. In other words, the machinery offers us an opportunity to work less, an opportunity that as a society we have chosen not to take. Instead, we have allowed the owners of those machines to define their purpose: not reduction of labor, but “higher productivity”—and with it the imperative to consume virtually everything that the machinery can possibly produce
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And this :
http://www.ascentofhumanity.com/chapter1-5.php
Quote:
An oft-cited example is the !Kung of the Kalihari Desert in southern Africa, who were studied by the anthropologist Richard Lee.ii He followed them around for four weeks, kept a log of all their activities, and calculated an average workweek of approximately twenty hours spent in subsistence activities. This figure was confirmed by subsequent studies by Lee and other researchers in the same region. In one of the harshest climates in the world, the !Kung enjoyed a leisurely life with high nutritional intake. This compares to the modern standard of forty hours of work per week. If we add in commuting time, shopping, housework, cooking and so forth, the typical American spends about eighty hours per week aside from leisure time, eating, and sleep. The comparable figure for the !Kung is forty hours including such necessary activities as making tools and clothes.
Other studies worldwide, as well as common sense, suggest that the !Kung were not exceptional. In more lush areas life was probably even easier. Moreover, much of the "work" spent on these twenty hours of subsistence activities was by no means strenuous or burdensome. Most of the men's subsistence hours were spent hunting, something we do for recreation today, while gathering work was occasion for banter and frequent breaks.
Primitive small-scale agriculturalists enjoyed a similar unhurried pace of life. Consider Helena Norberg-Hodge's description of pre-modern Ladakh, a region in the Indian portion of the Tibetan Plateau.iii Despite a growing season only four months long, Ladakh enjoyed regular food surpluses, long and frequent festivals and celebrations, and ample leisure time (especially in winter when there was little field work to do). This, despite the harsh climate and the (proportionately) enormous population of non-working Buddhist monks in that country's numerous monasteries! More powerfully than any statistic, Norberg-Hodge's video documentary Ancient Futures conveys a sense of the leisurely pace of life there: villagers chat or sing as they work, taking plenty of long breaks even at the busiest time of the year. As the narrator says, "work and leisure are one."
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I do not write here because of the economic crisis. Even without it there is something very wrong with our society. People forced to get money to survive, and they get money by building stuff that must be bought, then thrown away fast then bought again, else they lose their jobs. This life is more than survival, ownership and control. And people are not inherently evil, those who say : "this is the only way to live" are very wrong.
People want to be part of something , and seek a group to belong to. They would work for that group for "free" if allowed to. That is how tribal societies worked, each helped the group knowing he will be helped too.
Today's society denies that, it's each for himself, the only thing left for them is to get rich and "escape" and be "successful".
Look here a society where only to tell another what do do would have been very rude :
Native Americans - Sioux
Quote:
Crazy Horse, Tashunkewitko of the western Sioux, was born about 1845. Killed at Fort Robinson, Nebraska in 1877, he lived barely 33 years.
As a boy, Crazy Horse seldom saw white men. Sioux parents took pride in teaching their sons and daughters according to tribal customs. Often giving food to the needy, they exemplified self-denial for the general good. They believed in generosity, courage, and self-denial, not a life based upon commerce and gain.
One winter when Crazy Horse was only five, the tribe was short of food. His father, a tireless hunter, finally brought in two antelope. The little boy rode his pony through the camp, telling the old folks to come for meat, without first asking his parents. Later when Crazy Horse asked for food, his mother said, "You must be brave and live up to your generous reputation."
It was customary for young men to spend much time in prayer and solitude, fasting in the wilderness --typical of Sioux spiritual life which has since been lost in the contact with a material civilization.
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The Realm of Me and Mine
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Not only does our acquisitiveness arise out of separation, it reinforces it as well. The notion that a forest, a gene, an idea, an image, a song is a separate thing that admits ownership is quite new. Who are we to own a piece of the world, to separate out a part of the sacred universe and make it mine? Such hubris, once unknown in the world, has had the unfortunate effect of separating out ourselves as well from the matrix of reality, cutting us off (in experience if not in fact) from each other, from nature, and from spirit. By objectifying the world and everything in it, by making an other of the world, we necessarily objectify ourselves as well in relation to that other. The self becomes a lonely and isolated ego, connected to the world pragmatically but not in essence, afraid of death and thus closed to life. Such a self, cut off from its true nature and separated from the factitious environment created by its own self-definition, will always be insecure and will always try to exert more and more control over this environment
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