By Michael Albert
An solution to the consistent fiscal question positioned to financial and globalization activists.
'What do you want?' is a continuing question positioned to monetary and globalization activists decrying present poverty, alienation and degradation. during this hugely praised new paintings, destined to draw all over the world cognizance and aid, Michael Albert presents a solution: Participatory Economics, 'Parecon' for brief, a brand new economic climate, an alternative choice to capitalism, equipped on typical values together with unity, fairness, range and other people democratically controlling their very own lives, yet using unique associations absolutely defined and defended within the publication.
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Additional resources for Parecon: Life After Capitalism
Example text
And, indeed, a second line of defense for norm one is based on a vision of “free and independent” people, each with their own property, who, it is argued, would refuse to voluntarily enter a social contract on any other terms than benefiting from that property’s output. We need norm one, in this view, if these people are to freely participate in the economy. But while those who have a great deal of productive property would have a good reason to hold out for a social contract rewarding them for their property, why wouldn’t those who have little or no property have a good reason to hold out for a different arrangement that doesn’t penalize them for not owning property?
It engages workers paternally, seeing them as needing guidance and oversight and as lacking the finer human qualities that justify both autonomous input and also the higher incomes needed to support more expensive tastes. Workers in reply look up at coordinators as well-educated and knowledgeable— which in fact they generally are—but also as arrogant, elitist snobs lacking human sentiment and solidarity. Workers may wrongly accept that the empowerment and capacity differentials between themselves and coordinators are due to innate differences, and may thus bemoan their own sad—though seemingly inevitable—lot, while hating, but succumbing to, the coordinators’ arrogance.
Why? Imagine that some folks have better conditions and more control because of a hierarchical division of labor. Will those folks then decide that they deserve more income for being more trained, more informed, and for having more responsibility, as well as to feed their more refined tastes and desires? Or will they decide that the exhausted and less educated workers enduring worse conditions deserve more income for their greater sacrifice? The reason hierarchical divisions of labor obstruct material equity is that the only way for those who are higher to see that those who are lower in the hierarchy deserve more pay would be to feel that those lower are sacrificing greatly due to their worse conditions and lesser empowerment.
Parecon: Life After Capitalism by Michael Albert
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