Neko

have you seen the yellow sign
kushdrinker:

somebody needs to pay for this injustice

kushdrinker:

somebody needs to pay for this injustice

slaaneshi-party-bus:

I’m being slandered

i left out that you’re also bihet and pomo and problematic

slaaneshi-party-bus:

I’m being slandered

i left out that you’re also bihet and pomo and problematic

Three ways in which capitalism limits democracy

whatupwally:

I. Domains with broad collective effects removed from collective decision making

“First, by definition, ‘private’ ownership of means of production means that significant domains which have broad collective effects are simply removed from collective decision making.” Wright 2010, 82

Idea of democracy: collective decision about collective fate

  • “The idea of democracy is that people should collectively make decisions over those matters which affect their collective fate, not that all uses of resources in a society should be made through collective-democratic processes.” Wright 2010, 82

Private decisions of capitalist owners have collective consequences

  • “The key issue, then, is that the private decisions made by the owners of capitalist firms often have massive collective consequences both for employees and for people not directly employed in the firm, and thus the exclusion of such decisions from public deliberation and control reduces democracy.” Wright 2010, 82

More democratic society

  • Workers democratic control within firm
  • External democratic controls

II. Inability to democratically control capital flows undermines ability to set collective priorities

“… the inability of democratic bodies to control flows and movement of capital undermines the ability of democracy to set collective priorities even over those activities which capitalist firms themselves do not directly organize.” Wright 2010, 83

  • Local tax base depends on private investment
  • Limited power to decide how to allocate social surplus
  • Disinvestment constrains allocative decisions

“The issue here is not simply that many of these decisions are made outside of democratic deliberation, but that because investments are made privately, the threat of disinvestment heavily constrains all other allocative decisions within democratic bodies, even over those things in which capitalists do not make investments.” Wright 2010, 83

III. Concentrations of wealth subvert principles of political equality

“Third, the high concentrations of wealth and economic power generated by capitalist dynamics subvert principles of democratic political equality.” Wright 2010, 84

“The key to political equality is that morally irrelevant attributes should not generate inequalities in political power. Capitalism violate this condition.” Wright 2010, 84

Wealthy have disproportionate influence over political outcomes

  • “Wealthy people have a much greater ability to contribute to political campaigns. Powerful people in corporations are embedded in social networks which give them access to policy makers in government, and are in position to fund lobbyists to influence both politicians and bureaucratic officials. They have greater influence on the media, especially the private capitalist media, and through this they are able to influence public opinion.” Wright 2010, 84
  1. Contribute to political campaigns
  2. Access to policy makers
  3. Fund lobbyists
  4. Influence over media and thus public opinion

“While one-person-one-vote in electoral competition is a critical form of political equality, its efficacy in insuring broad political equality in capitalist democracies is severely undermined by the deep interconnections between political and economic power within capitalism.” Wright 2010, 84

SOURCE: Erik Olin Wright. 2010. Envisioning Real Utopias.

Utopianism is eager to learn from its own faults. Saage identifies particularly a libertarian and anarchist lineage of utopias as a corrective for the classical utopian tradition. In their works, utopians not only criticize their contemporary society, but the (not seldom authoritarian, perfectionist, and rigid) utopian tradition, too. In this manner, not only the well-known dystopias emerged, but, following and answering them, the open-ended or critical utopias in the 1970s and the critical dystopias in the 1980s and 1990s. Critical utopias are positive depictions of polities that are neither static nor perfect: they are rather flawed and ambiguous, and they do not smack of the mandatory happiness of the citizenry that so often makes classical authoritarian utopias appear totalitarian. Exemplary critical utopias are Marge Piercy’s Woman on the Edge of Time, Samuel R. Delany’s Trouble on Triton, and Ursula K. Le Guin’s The Dispossessed. Critical dystopias are depictions of horrendous polities as in the classical dystopias, but they leave some hope for the oppressed and exploited: resistance or enclaves for subjugated individuals make new utopian aspirations possible. Exemplary critical dystopias are Kim Stanley Robinson’s Gold Coast, Octavia E. Butler’s The Parable of the Sower, and Marge Piercy’s He, She and It.

The critical utopias and dystopias seem to follow Bakunin’s advice that the reorganization of society should take place “not according to an ideal plan mapped by a few sages or savants.” They are not meant as blueprints to be implemented by social engineers. They are open to change (to the better or the worse) and therefore are far from an ideal plan. And they are not mapped by their authors alone. This is crucial, since in traditional utopias the author is the highest authority, regardless of anarchistic embroideries. The citizens of utopia live and act just as the author wants them to, and if he/she says so, they are happy with their blissful society, end of story! Not so in critical utopias: they need the imaginative collaboration of an engaged reader, because not everything in the alternative society is described (or, more to the point prescribed).
Peter Seyferth (Anarchism and Utopia)

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tumblr forgets the names of things: a photoset

comfemgem:

val-kyrie-bliss:

I’m so tired of people who are a minority hurting their oppressors back as retaliation. Your hurtful actions against your oppressor are not justified, even if you are being oppressed. You’re just becoming the same kind of person they are. So stop.

Peak Liberal

what is with everyone in my graduating class selling the extra tickets to the ceremonies that they’re not gonna use. like the school gives each of us 4 tickets for free so we can have up to 4 guests come, and instead of following that same model and also just being a decent person, you’re like, “no i’m gonna make someone pay to have what we were already given”. idgi

pidgeonsandpeeps:

Abandoned Land by volkanyenen