Wes Anderson's Fantastic Mr. Fox is about Mr. Fox's attempt to flourish as both a wild animal and a consumer. As such, this film raises some interesting and difficult questions about what it means to be a member of a certain kind, what is required to flourish as a member of that kind, and how consumerism either promotes or inhibits such flourishing. In this paper I use Fantastic Mr. Fox as an entry point into an examination of the relationship (...) between consumerism and human flourishing. More specifically, I use this film as a way to engage with a worry that many philosophers have expressed: namely, the worry that consumerism threatens the identity of individual consumers. I begin by bringing certain of Mr. Fox's worries into contact with an Aristotelian account of flourishing. I then press Aristotle's account further by arguing that consumerism threatens one's ability to flourish as a human being because it tends to discourage one from engaging in distinctly human activities. I then conclude by looking to Aristotle and Mr. Fox for some ways to respond to this threat. My ultimate goals are, first, to shed light on certain dangers that are associated with consumerism, and second, to indicate how people living in consumerist societies might nonetheless overcome those dangers. (shrink)

This research uses semiotic of metaphor to unmask the underlying meaning beneath the semiotic of consumerism on television advertisements. This research attempts to explain how advertised products are being used, through the means of semiotic of metaphor by scrutinizing the dynamic relationship between sign and signifier. Semiotic of metaphor makes the products ‘alive’ within human society hence, this implies that the very existence of human beings is no longer determined by the presence of another human being, instead the very (...) existence is now determined by the presence of certain commercial products in possession. The society, in term of consumerism, views the products as animate or living entities within the sphere of living. Commercial advertisements use metaphorical expressions to relate and exchange in two major concepts: products are humans, and humans are products’ users. Thus, nowadays, humans tend to seek their purpose of living and existence through consumerism. The result of this research shows that television commercial advertisements mainly work by means of certain metaphorical symbolism: it shapes society’s perspective into believing that the very existence of human beings, the actualization of self, and differentiations among them are achieved by using or purchasing certain advertised products therefore, the products serve as the symbols of those achievements. (shrink)

In the context of the perpetual reproduction of consumerism in contemporary western societies, the varied and often contradictory principles of third wave feminism have been misunderstood or redefined by the dominant economic discourse of the markets. The lack of homogeneity in the theoretical debates of the third wave feminism seems to be a vulnerable point in the appropriation of its emancipatory ideals by the post-modern consumerist narratives. The beauty norm, particularly, brings the most problematic questions forth in the contemporary (...) feminist dialogues. In this paper I will examine the validity of the concept of empowerment through practices of the body, practices that constitute the socially legitimized identity of women in a consumerist western society. My thesis is that the beauty norm is constructed as a socio-political instrument in order to preserve the old, patriarchal regulation of women’s bodies. Due to the power of invisibility of the new mechanisms of social control and subjection, the consumerist discourse offers the most effective political tool for gender inequality and a complex discussion about free will and emancipation in third wave feminism debates. This delicate theoretical issues question not only the existent social order, but the very political purposes of contemporary feminism. (shrink)

This paper appears in Earthly Engagements: Reading Sartre after the Holocene, edited by Matthew Ally and Damon Boria. From the introduction: "In Chapter 6, Michael Butler critically examines the misguided effort to shop our way out of climate change problems. After expositions of some key concepts from Sartre's Critique of Dialectical Reason, he criticizes ethical consumerism in a way reminiscent of Sartre's criticism of voting as a trap for fools. His concluding section juxtaposes two competing responses to climate change (...) mitigation as a collective action problem, namely the Nudge Agenda and the Green New Deal.". (shrink)

This essay was my first ever at the University of Sheffield. In it, I analyse consumerism using Goffman's interaction order, then loop this in with Marx, Veblen and Bourdieu, all of which I argue are "instances of Goffmanian macrosociology". Final grade was first class honours, word limit 1,500. -/- Ideas expressed in this essay have since turning into a separate paper I am working in which I present a Bourdieusien-Goffmanian Relativity theory of Interaction. This paper misses out later ideas (...) I developed around Veblen-Goffman analysis, particularly with regards to Veblen's theory of emulation and the concept of Veblen goods both being fundamentally proto-Goffmanian. (shrink)

Hussain claims that ethical consumers are subject to democratic requirements of morality, whereas ordinary price/quality consumers are exempt from these requirements. In this paper, we demonstrate that Hussain’s position is incoherent, does not follow from the arguments he offers for it, and entails a number of counterintuitive consequences.

This paper is an attempt to expose the underlying forces which shaped Filipino consumerism at present. It becomes evident that the postmodern world has engendered strong support to the development of the forces of production. It even creates a crucial turning point in the manner the members of society change their priorities of consumption from necessity to luxury. The 21st century has pushed our society towards the creation of the consumerist environment. After the frantic circulation of capital which eventually (...) landed in concentration on the hands of the few Filipino economic elites, our society’s drive for consumption was set in motion. In essence, this is a genuine reflection of Marx’s belief on the manner the productive forces manipulate the desires and interests of their subjects- the consumers. The ideas of Karl Marx have never been more relevant than they are today. Looking at the present state of Filipino consumerism, it is the exact scenario prophesized by Marx in his writings regarding capitalism and its preservation of the economic order. The plight of consumerism is dictated by the power of the capitalist which in effect, controls different modes of exchange in our society. As such, it is a crisis which creates a thirst for a Marxist theory in our attempt to analyze the problem from its very core. The dominating power of the capitalist becomes more visible in its capacity to manipulate the mentality and desires of the members of the consumerist society. It creates an infatuating technique which engenders “false needs” among consumers. This manipulation torments the very rationality of man. The dangerous spell it creates on the rationality lies in the manner commodity is taken as seemingly possessing a magical power navigating all possible desires created by man in his interest for consumption. In effect, the society enters a mystical state as consumption is controlled by the capitalist system. This mystification of consumerism is subtle yet a potent technique used by the capitalist to exploit the consuming minds of the public. Thus, the real challenge faced by the Filipinos today is to move away from the manipulative power of the ruling economic elites and break the spell by forming a demystified state in one’s consciousness. (shrink)

When we abandon the neoliberal fiction that one is independent on the grounds that it is a-historic and antisocial, we realize that everyone is dependent and interdependent. In a media-driven society the self-identity of the individual is formed within the framework of the culture-ideology of consumerism from early childhood. As a result, both the environmental and social destruction have intensified. In the global era, or in the era of the global environmental crisis, self-identity as a precondition for environmentally sustainable (...) care of the self should be based on the culture-ideology of human rights and responsibilities, and on conscious self-limitation which realizes that one’s prosperity and security cannot come at the expense of others. Care of the self is about ensuring the habitability of the global environment as the primary interest of each individual. (shrink)

The phrase ‘person‐centred care’ (PCC) reminds us that the fundamental philosophical goal of caring for people is to uphold or promote their personhood. However, such an idea has translated into promoting individualist notions of autonomy, empowerment and personal responsibility in the context of consumerism and neoliberalism, which is problematic both conceptually and practically. From a conceptual standpoint, it ignores the fact that humans are social, historical and biographical beings, and instead assumes an essentialist or idealized concept of personhood in (...) which a person is viewed as an individual static object. From a practical standpoint, the application of such a concept of personhood can lead to neglect of a person's fundamental care needs and exacerbate the problems of social inequity, in particular for older people and people with dementia. Therefore, we argue that our understanding of PCC must instead be based on a dynamic concept of personhood that integrates the relevant social, relational, temporal and biographical dimensions. We propose that the correct concept of personhood in PCC is one in which persons are understood as socially embedded, relational and temporally extended subjects rather than merely individual, autonomous, asocial and atemporal objects. We then present a reconceptualization of the fundamental philosophical goal of PCC as promoting selfhood rather than personhood. Such a reconceptualization avoids the problems that beset the concept of personhood and its application in PCC, while also providing a philosophical foundation for the growing body of empirical literature that emphasizes the psychosocial, relational, subjective and biographical dimensions of PCC. (shrink)

In July 2020, more than 1000 companies that advertise on social media platforms withdrew their business, citing failures of the platforms (especially Facebook) to address the proliferation of harmful content. The #StopHateForProfit movement invites reflection on an understudied topic: the ethics of boycotting by corporations. Under what conditions is corporate boycotting permissible, required, supererogatory, or forbidden? Although value-driven consumerism has generated significant recent discussion in applied ethics, that discussion has focused almost exclusively on the consumption choices of individuals. As (...) this article underscores, value-driven consumerism by business corporations complicates these issues and invites further examination. We propose principles for the ethics of boycotting by corporations, indicate how these principles relate to different CSR paradigms, and show how these insights can help assess recent instances of corporate boycotting. (shrink)

Globalization is seen positively by those to whose societies it brings measurable benefits. Claude Ake, one of the most outstanding African thinkers of the second half of the 20th century and a great advocate for constructing democracy in Africa, primarily viewed the progress of globalization in terms of its numerous dangers. In Ake's opinion, globalization negatively affects the condition of contemporary societies, whose members place increasing importance on market values and principles. He thought that when consumer identity finally triumphs over (...) civic identity, the culture of democracy will be at an end. Democracy, after all, is connected with the common good and consumption with particularism and egoism. Consumerism kills the sense of civic duty and political engagement. Even though the members of poorer societies, including African ones, are not significant consumers, the global consumer culture has an effect on their lives as well, destroying traditional ties of solidarity and transforming local cultures. In many such societies, this state of affairs produces a rise in frustration and stress, and often a desire to return to the society's origins and a strengthening of antipathy towards outsiders or 'others'. Although Ake's works contain finely-wrought arguments, his theories raise important questions and are very debatable in their trend. In this article, I consider the main underlying assumptions of Ake's ideas and analyze selected aspects. (shrink)

We need to understand, and on a philosophical level, our consumer mentality. For ours is a consumer society. Yet (pace environmental philosophers) philosophers have had almost nothing to say. This paper is a start toward a normative philosophy of consumption. It explores a distinction which, if viable, has far-reaching implications — the distinction between ownership and what I call “possession.” This distinction marks two different senses in which a good or service can be mine. I argue that an approach to (...) consumption oriented around possession rather than ownership would support the conclusion that there are prudential or self-interested, not only moral or environmental, limits to rational consumption. That would be a very desirable conclusion given that we often exceed these other limits of rational consumption. (shrink)

This aims to be a prophetic book. In his previous work from 1998, Tom Beaudoin had begun articulating, on behalf of his own generation, a quest that reflected GenXers' irreverence toward social institutions, which have typically failed to address the spiritual dimensions of their own experience. Beaudoin began to notice that many of his own cohort were getting lost in hyperspace, collapsing their real identity into a virtual artifice. Since then, in the age of internet and Instagram, this has only (...) been magnified for GenY and GenZ (etc), and nowadays this makes Beaudoin’s worries seem as poignant as the prophet Jeremiah’s. One of Beaudoin’s challenge, which he only began to address in this book, has been how to articulate a prophetic voice without lapsing into a moralizing posture which, for his demoralized young audience, would surely de-authenticate it. (shrink)

Plato’s Republic, sometimes translated as The State, is among the most enduring works of philosophy. Although composed in the fourth century BCE, its central insights continue to resonate across millennia. At its heart lies an analogy between the soul of the individual and the structure of the political community: the state is the soul writ large. For Plato, harmony within the self produces harmony within society, while disorder in the soul inevitably echoes outward into civic conflict, corruption, and tyranny. The (...) crises of the state, in other words, are always rooted in the crises of the human person. This insight has lost none of its relevance. The twenty-first century is marked by acute social polarization, widening inequality, rampant consumerism, and declining trust in institutions. These problems are often described in purely political or economic terms, but Plato’s perspective reminds us that they are also psychological and moral. They arise when reason is displaced by appetite, when spirit is distorted into anger or resentment, and when the inner life of citizens falls into imbalance. In this sense, the state is a mirror: the disquiet of the individual soul is projected onto the structures of government and society. Yet our present moment also requires an expansion of Plato’s framework. For while he emphasized the correspondence between inner and outer life, modern history shows that the environment, the material conditions of land, water, air, and resources, cannot be separated from the equation. Environmental stress magnifies inner frustration. Periods of famine, climate disruption, or ecological collapse have historically given rise to social unrest, mass migration, and even civilizational decline. When the natural world fails to sustain human needs, the tension between reason, spirit, and appetite becomes sharper, often erupting in destructive forms. (shrink)

Heidegger argues that modern technology is quantifiably different from all earlier periods because of a shift in ethos from in situ craftwork to globalised production and storage at the behest of consumerism. He argues that this shift in technology has fundamentally shaped our epistemology, and it is almost impossible to comprehend anything outside the technological enframing of knowledge. The exception is when something breaks down, and the fault ‘shows up’ in fresh ways. Stiegler has several important addendums to Heidegger’s (...) thesis. Firstly, that Heidegger fails to fully appreciate the early Greek myth of Prometheus, and the technological depth that fire offers all human societies. Secondly, the fall, or failure, which is doubled in the myth of Prometheus, and shows up in epistemology accordingly. Thirdly the acceleration of technology since the onset of Information Technology, and the way this is disorientating our Being. I argue the fall in both Heidegger and early Stiegler has encaptured their imagination. In later work, Stiegler argues that acceleration is fused with algorithmic pretensions, that are distorting and undermining the creative political imaginary, and making it difficult to revalue the values that underpin the nihilist Anthropocene. The overcoming of the Anthropocene engages politics, economics, power, physics, and ecology. (shrink)

Kant and Environmental Philosophy starts with problems of the Anthropocene and looks to Immanuel Kant for answers. It offers a close reading of Kant's texts, arguing that the views we find in his ethical, political, and aesthetic theory are helpful for making sense of ecological challenges like climate change. The book clarifies our duties regarding climate extinction, geoengineering, consumerism, and future generations. It provides insights and solutions for obstacles to sustainability, including corruption and the possibility of civil collapse. In (...) environmental philosophy, historical commentators mine familiar philosophers for insights to these problems, but Kant is often seen as an anthropocentric and dualistic individualist in a world dominated by consequentialist thinking, and accordingly he is overlooked as relevant for environmental philosophy. This book challenges that conclusion, and its comprehensive examination of Kant's texts provides lessons for environmental philosophy and climate ethics at a time when a fresh perspective is desperately needed. (shrink)

The ecological crisis almost forces different disciplines to search together for a better world. We all share one earth: the closer we reach a certain point, the closer we come together. This places the paper amid the so-called science and religion dialogue in which theology increasingly cognises empirical research and scientific data. On the other hand, sciences are becoming increasingly aware of the need to transcend their evidential limitations to find a comprehensive paradigm. This paper will apply an exemplary methodology (...) by selecting the eco-theology of Jürgen Moltmann as a theologian who takes relevant results of scientific ecological research seriously. The Club of Rome, on the other hand, is an example of social (and natural) sciences urging to find a new inclusive paradigm for a world in peril. The juxtaposition of theology and science provides the need for a new value system emerging in social sciences. Randers makes clear that the culture of consumerism had to be replaced by cultural elements that provide substantial longer-term satisfaction and increase well-being. The latest report of the Club of Rome (2022) and Moltmann’s latest two titles on this topic (2019 and 2020) have been integrated into the argument and previous publications of the author. Contribution: This exemplary approach contributes to a scientifically grounded and biblically founded eco-theology. The two exponents of science and eco-theology provide the much-needed vocabulary for each other. The Earth Charter, one could add, provides a grammar for the engagement of eco-theology and environmental science. (shrink)

Neoliberalism is an approach to social policy, now globally influential, that applies market approaches to all aspects of social life, including education. Charter schools, privately operated but publicly funded, are its most prominent manifestation in the U.S. The neoliberal principles of competition, consumerism, and choice cannot serve as foundations of a sound and equitable public education system. Neoliberalism embraces socio-economic inequality overall and in doing so constricts any justice mission its adherents espouse in virtue of serving a relatively disadvantaged (...) student population, as charter schools often (by no means always) do. It constricts educational justice by (1) embracing a “human capital” approach as the primary good of education, (2) creating educational inequality through (unofficially) selecting a relatively advantaged segment of the disadvantaged demographic it serves, (3) denying the effect of poverty on educational performance, and (4) devaluing its students’ familial ethnic cultures. (shrink)

Modern-day societies seem to be dominated by a hedonistic approach to happiness. A less short-term and more process-based definition of happiness - eudaimonism - has been proposed by Aristotle. Can this definition of happiness exist in consumer societies as proposed by Zygmunt Bauman and how can we begin to explore such a question? This essay will provide a comparison between two ideal types: eudaimonism and consumer society. With this comparison, we hope to provide a conceptual framework for further research within (...) this subject. (shrink)

The Profit Motive: A Reality or an Illusion of Capitalism? -/- Introduction -/- The profit motive has long been considered a fundamental driver of economic activity, particularly in capitalist societies. It is the principle that businesses, individuals, and economies are primarily motivated by financial gain. However, when examined through the lens of capitalism and fiat currency, an important question arises: Is the profit motive a genuine economic force, or is it an illusion created by the artificial value of money? This (...) essay explores the nature of the profit motive, its connection to capitalism, and the potential illusory aspects of wealth accumulation within a fiat currency system. -/- The Role of the Profit Motive in Capitalism -/- Capitalism institutionalizes the profit motive by making financial success the key measure of progress. In a capitalist system, individuals and businesses seek to maximize their earnings through innovation, efficiency, and strategic decision-making. The promise of financial gain incentivizes entrepreneurs to take risks, develop new products, and improve services. -/- Supporters of capitalism argue that the profit motive leads to economic growth, job creation, and technological advancements. Competition in the marketplace forces companies to innovate and provide better goods and services at lower costs. Additionally, businesses that generate profits attract investments, which allows them to expand and create more economic opportunities. Thus, the profit motive serves as a crucial mechanism in capitalist economies. -/- However, the pursuit of profit can also lead to negative consequences, such as wealth inequality and environmental degradation. Those who control financial and industrial resources often accumulate disproportionate amounts of wealth, while lower-income individuals may struggle to compete. This raises ethical questions about whether the profit motive truly benefits society or if it primarily serves the interests of the elite. -/- Fiat Currency and the Illusion of Wealth -/- The concept of fiat currency further complicates the understanding of the profit motive. Unlike commodity-backed money (such as gold or silver), fiat currency derives its value from government regulation and public trust rather than intrinsic worth. Since money in modern economies is created through banking systems and debt, its value is largely based on collective belief rather than tangible assets. -/- This raises concerns about whether financial profits are an illusion rather than a reflection of real wealth. If money itself has no intrinsic value, then the pursuit of profit—measured in fiat currency—could be seen as chasing a fabricated metric rather than achieving real economic progress. Inflation, economic crises, and financial bubbles reveal the vulnerabilities of a system that relies on fiat currency, making profits unstable and sometimes illusory. -/- Furthermore, the constant need for economic growth in a fiat-based system pressures businesses and individuals to continuously accumulate more wealth, regardless of actual resource availability. This dynamic fosters consumerism, financial speculation, and debt-driven economies, which can lead to economic instability and artificial booms and busts. -/- Is the Profit Motive an Illusion? -/- The debate over whether the profit motive is an illusion depends on perspective. From a practical standpoint, profit is necessary for businesses to survive and grow. It determines purchasing power, access to resources, and overall economic influence. In this sense, profit is not an illusion but a real force shaping human behavior and societal structures. -/- However, from a philosophical and systemic perspective, the profit motive can be seen as a social construct rather than an absolute reality. The value of money is dictated by economic policies and collective agreements, meaning that financial wealth is only meaningful as long as society recognizes it. If fiat currency were to collapse, the illusionary nature of profit would become evident, as material goods and essential resources would become the true determinants of wealth. -/- Alternative Perspectives on Success -/- While capitalism promotes profit as the primary measure of success, alternative economic models suggest different ways of defining progress. Some propose prioritizing sustainability, resource-based economies, or social well-being rather than monetary accumulation. Economic models like cooperative businesses, universal basic income, and post-scarcity societies challenge the traditional view that profit is the ultimate goal. -/- In such systems, success is defined not by financial gain but by factors such as quality of life, environmental balance, and social equity. This perspective aligns with the idea that the profit motive may not be the only—or even the best—way to drive human progress. -/- Conclusion -/- The profit motive is both a reality and a construct shaped by the economic system in which it operates. In capitalism, it serves as a driving force for innovation, competition, and economic growth. However, its dependence on fiat currency introduces elements of illusion, as financial wealth is largely based on societal belief rather than intrinsic value. While profit remains a central force in modern economies, reconsidering its role in defining success may open pathways to more sustainable and equitable economic models. Ultimately, the question is not just whether profit is an illusion, but whether society should continue prioritizing it as the primary measure of success. -/- . (shrink)

Beyond Capitalism: Designing a New Economic System for Humanity -/- Introduction -/- For centuries, capitalism has been the dominant economic system, driving technological innovation, wealth creation, and global trade. However, its flaws—extreme inequality, environmental destruction, and economic instability—have made many question whether it is still the best model for humanity. Instead of reforming capitalism, perhaps the time has come to replace it entirely with a new system that better aligns with modern challenges, human well-being, and sustainability. -/- This essay explores (...) a new economic model that moves beyond capitalism and socialism, aiming for a system that is fair, sustainable, and technologically advanced. -/- Why Capitalism Must Be Replaced -/- Capitalism’s fundamental flaws make it unsustainable in the long run: -/- 1. Wealth Inequality and Economic Injustice -/- The richest 1% own more than half of the world’s wealth, while billions struggle in poverty. -/- The capitalist system prioritizes profits over people, leading to worker exploitation and economic instability. -/- 2. Environmental Collapse -/- Capitalism’s endless growth model is destroying the planet through deforestation, pollution, and climate change. -/- Corporations prioritize short-term profits over long-term sustainability. -/- 3. Automation and AI Disrupting Jobs -/- Millions of jobs are being replaced by artificial intelligence and automation. -/- The capitalist system does not account for a future where human labor is no longer essential. -/- 4. Psychological and Social Problems -/- Consumerism creates stress, anxiety, and social isolation by equating happiness with material wealth. -/- The fear of financial instability keeps people trapped in low-quality jobs and debt cycles. -/- Given these issues, capitalism is no longer fit for the future. A completely new economic system must be built—one that values sustainability, equality, and technology-driven efficiency. -/- Introducing a New Economic System: The Post-Capitalist Model -/- A new economic model must prioritize human well-being, technological efficiency, and ecological balance over profit. Below is a blueprint for a post-capitalist society. -/- 1. A Resource-Based Economy (RBE) -/- A Resource-Based Economy (RBE) is an economic model where all goods and services are freely available based on need, rather than money or trade. -/- Technology and AI manage resources efficiently, eliminating the need for money. -/- Automation handles labor, allowing people to pursue education, research, and creativity. -/- No private ownership of land or resources, only shared community access based on sustainability. -/- 2. Universal Basic Infrastructure (UBI 2.0) -/- Instead of just giving people money (UBI), a new system would provide universal basic needs, including: -/- Free housing, healthcare, education, food, and clean energy for all. -/- Advanced AI-driven logistics to distribute goods and services efficiently. -/- 3. Decentralized AI Governance -/- Rather than governments being controlled by corporations or corrupt politicians, AI and collective intelligence could ensure fair and transparent decision-making. -/- AI algorithms could optimize resource distribution, prevent waste, and eliminate financial corruption. -/- Direct democratic participation, where people vote on policies using secure blockchain systems. -/- 4. Sustainable, Circular Economy -/- Zero waste policies, where everything is recycled, reused, or repurposed. -/- Focus on degrowth—reducing unnecessary production while increasing quality of life. -/- Energy-efficient smart cities, where transportation, housing, and food production are automated. -/- 5. Post-Work Society: Emphasizing Purpose Over Jobs -/- In a post-capitalist economy, people would not be forced to work meaningless jobs just to survive. Instead: -/- People could focus on science, philosophy, arts, personal growth, and social well-being. -/- Education would be lifelong and freely available. -/- AI and robots would handle most labor, leaving humans free to explore their full potential. -/- How This System Would Solve Capitalism’s Problems -/- Challenges in Transitioning to a Post-Capitalist Economy -/- While this system solves capitalism’s biggest problems, transitioning away from capitalism would face major challenges: -/- 1. Resistance from the Wealthy Elite -/- Billionaires and corporations control most of the world’s resources and political systems. -/- They would fight to maintain power, delaying or sabotaging systemic change. -/- 2. Psychological and Cultural Shifts -/- People have been conditioned to associate money with survival and success. -/- A new system would require re-educating society on cooperation, sustainability, and shared abundance. -/- 3. Technology and Infrastructure Development -/- Large-scale AI, automation, and sustainable energy infrastructure would need global investment. -/- Governments and private companies must be convinced to prioritize long-term sustainability over short-term profit. -/- The Path Forward: Steps to Build a Post-Capitalist World -/- While the transition will not happen overnight, we can begin moving toward a post-capitalist future by taking the following steps: -/- 1. Implement Universal Basic Income (UBI) Now -/- Governments can start by providing a safety net while transitioning to a money-free economy. -/- Countries like Finland and Canada are already experimenting with UBI programs. -/- 2. Expand AI and Automation for Public Good -/- AI should be used to reduce labor burdens, not to enrich corporations. -/- Governments should invest in open-source AI that benefits all of society. -/- 3. Develop Smart Cities and Circular Economies -/- Cities should be designed for zero waste, renewable energy, and efficient transportation. -/- Governments must ban planned obsolescence and require full recycling of consumer products. -/- 4. Decentralize Power Using Blockchain and Direct Democracy -/- Blockchain voting systems can eliminate election fraud and political corruption. -/- AI-assisted governance can help make fair, data-driven policy decisions. -/- 5. Redefine Education and Human Purpose -/- Schools should move away from job training and focus on creativity, science, philosophy, and social intelligence. -/- Societies should emphasize happiness, purpose, and sustainability over financial success. -/- Conclusion: A New Civilization Beyond Capitalism -/- Capitalism was a necessary stage in human evolution, but it has outlived its usefulness. The future demands a system that is more intelligent, just, and sustainable—one where: ✅ No one is forced to work just to survive. ✅ Resources are managed intelligently, not wasted for profit. ✅ Technology is used for human well-being, not corporate greed. ✅ The planet is protected, not exploited. -/- This is not utopian fantasy—it is a logical step forward in human evolution. By combining AI, automation, decentralized governance, and sustainability, we can create a post-capitalist society where everyone thrives. -/- The question Is no longer “Should we replace capitalism?” The question is: “How soon can we build a better system before capitalism destroys us all?” -/- . (shrink)

-/- The Shaping of Filipino Culture: The Influence of Spanish Colonization, the Catholic Church, and American Rule -/- The culture of the Philippines is a vibrant tapestry woven from centuries of historical encounters, especially with Spanish colonizers, the Catholic Church, and later, American administrators. These foreign influences have played a defining role in shaping Filipino identity, values, and ways of life, blending with indigenous traditions to create a unique cultural landscape. -/- Spanish Colonization (1565–1898) The arrival of Spanish forces in (...) 1565 marked the beginning of over three centuries of colonization, during which the Philippines became a part of the Spanish Empire. One of the most significant legacies of this period was the introduction of Roman Catholicism. Missionaries worked closely with colonial administrators to convert the local population, resulting in the widespread adoption of the Catholic faith. Today, the Philippines remains the largest Catholic country in Asia. -/- Catholicism did not just influence religion but also deeply affected Filipino customs, social norms, and community life. Religious festivals or fiestas became central to Filipino towns and cities, celebrating patron saints with a mix of indigenous, Spanish, and Christian elements. The Spanish also introduced their language, which contributed thousands of words to Filipino languages—especially in law, religion, food, and everyday life. Politically, the Spanish imposed a centralized system of governance, reinforcing social hierarchies and creating a class of educated elites known as the illustrados. -/- The Role of the Catholic Church Throughout Spanish rule and even beyond, the Catholic Church held immense spiritual and political power. It controlled vast tracts of land, operated schools, and shaped community values. Key Filipino social values—such as hiya (shame), utang na loob (debt of gratitude), and pakikisama (social harmony)—were reinforced through religious teachings and institutions. -/- The Church also mediated conflicts and functioned almost as a parallel government. Over time, Catholic rituals merged with native practices, resulting in a distinct Filipino brand of Christianity that includes folk beliefs, rituals for healing, and deep devotion to saints. -/- American Colonization (1898–1946) Following Spain’s defeat in the Spanish-American War, the Philippines came under American control in 1898. The Americans introduced a new colonial model, centered around public education, democratic ideals, and the English language. This period saw the establishment of the Philippine public school system, which was key in promoting English as a second language and shaping a more Western-oriented worldview among Filipinos. -/- American influence extended into government structure, as democratic institutions and constitutional governance were introduced. Filipino leaders were trained in liberal democratic practices, planting the seeds for future independence. -/- Culturally, the Philippines experienced a wave of Americanization. Movies, music, fashion, and food from the U.S. became popular. Western concepts such as individualism and consumerism began to mingle with traditional communal Filipino values. The popularity of Hollywood films and American pop culture helped shape Filipino entertainment, media, and lifestyle choices. -/- Conclusion The culture of the Philippines today is the result of a long process of cultural fusion. Spanish colonization and the Catholic Church instilled deep religious and social values, while American rule brought modern education, democratic governance, and exposure to global culture. These influences did not erase indigenous traditions but blended with them, creating a resilient and adaptive cultural identity. As a result, modern Filipino culture is uniquely Asian In roots, but with a strong Western flavor—an enduring legacy of its colonial past. -/- . (shrink)

-/- An assessment of the Cultural Mentality of the United States Using the Three Universal Laws -/- By Angelito Malicse -/- The United States, as one of the most powerful and influential nations in modern history, presents a complex and often contradictory cultural landscape. By applying the Three Universal Laws—(1) the Law of Karma (systems and cause-effect), (2) the Law of Balance in Nature, and (3) the Law of Feedback Mechanism—we can evaluate the cultural mentality of the U.S. with objectivity (...) grounded in natural principles. Each dimension is rated on a 1–10 scale to reflect alignment or deviation. -/- 1. The Law of Karma (Systems, Cause and Effect) -/- The U.S. has one of the most sophisticated institutional frameworks in the world, built on the principles of rule of law, separation of powers, and constitutional rights. However, it is also home to some of the most deeply entrenched systemic flaws: racial disparities in the criminal justice system, unequal access to healthcare, and a political system heavily influenced by corporate lobbying. -/- Despite these issues, U.S. civil society retains tools for accountability, including an independent judiciary, investigative journalism, and civic activism. These tools uphold the principle of cause and effect—though inconsistently. -/- Score: 6/10 -/- 2. The Law of Balance in Nature -/- The American lifestyle—rooted in high consumption, fossil fuel dependence, and unchecked economic growth—reflects a profound imbalance with nature. The U.S. has historically been the largest cumulative contributor to global carbon emissions. The prioritization of profit, convenience, and consumerism often overrides ecological and social equilibrium. -/- There are efforts to restore balance—renewable energy programs, conservation efforts, and public awareness campaigns—but these are fragmented and sometimes undercut by political and corporate interests. -/- Score: 4/10 -/- 3. The Law of Feedback Mechanism -/- The feedback mechanisms in the U.S. are structurally strong: elections, public opinion polls, journalism, and social media all allow individuals to express dissatisfaction or influence change. However, these mechanisms are increasingly compromised by misinformation, ideological polarization, and low civic literacy. Many Americans live in media echo chambers, weakening their ability to engage in constructive feedback and correction. -/- Educational gaps and rising distrust in institutions reduce the society’s ability to self-correct on a large scale. -/- Score: 6/10 -/- Final Evaluation: A Cultural Score of 5.3/10 -/- With scores of 6 (Karma), 4 (Balance), and 6 (Feedback), the overall average cultural alignment of the United States with the Three Universal Laws is 5.3 out of 10. The U.S. shows functional institutional capacity and potential for systemic integrity but remains vulnerable to imbalance and chaotic feedback, largely due to misinformation and fragmented values. -/- Conclusion: A Nation at a Crossroads -/- The United States is a society of paradoxes—great innovation alongside deep inequality, democratic freedoms alongside social division. If it can realign with the laws of nature—through sustainable living, systemic accountability, and enhanced critical feedback—it can lead by example on the global stage. Education reform that embeds these universal principles is the key to a cultural transformation. -/- References -/- 1. Pew Research Center. (2022). Public Trust in Government: 1958–2022. -/- 2. Transparency International. (2023). Corruption Perceptions Index. -/- 3. U.S. Environmental Protection Agency (EPA). (2022). Inventory of U.S. Greenhouse Gas Emissions and Sinks. -/- 4. World Inequality Report. (2022). Income Inequality in the United States. -/- 5. American Bar Association. (2023). Racial Disparities in the U.S. Criminal Justice System. -/- 6. Brookings Institution. (2021). The Role of Corporate Money in U.S. Politics. -/- 7. MIT Media Lab. (2018). The Spread of True and False News Online. Science, 359(6380), 1146–1151. -/- 8. National Assessment of Educational Progress (NAEP). (2022). Civic and Critical Thinking Skills in U.S. Schools. -/- . (shrink)

The Limits of Capitalism in Job Creation Amidst Market Saturation -/- Introduction -/- Capitalism has long been regarded as the dominant economic system for driving innovation, production, and job creation. Its foundation lies in free markets, competition, and the continuous cycle of supply and demand. However, as markets become saturated with products—many of which provide little real value—the system begins to show its limitations. While capitalism has mechanisms to sustain job creation, these are often based on artificial demand, wasteful production, (...) and unsustainable consumption patterns. This essay explores whether capitalism can continue to generate jobs in an economy filled with unnecessary goods and whether a shift toward a more balanced economic model could provide a long-term solution. -/- The Limits of Job Creation in a Saturated Market -/- In a healthy economy, demand for goods and services drives production, which in turn creates employment opportunities. However, when markets become oversaturated, the natural cycle of capitalism is disrupted. -/- Diminishing Demand: Once consumers already own most of what they need, and new products offer little additional value, demand slows. This stagnation can lead to reduced production, layoffs, and even business closures. -/- Overproduction and Waste: Many companies continue to produce goods regardless of actual demand, leading to excess inventory, wasted resources, and environmental harm. For example, the fashion industry is notorious for overproducing clothing, much of which ends up in landfills. -/- Short-Term vs. Long-Term Employment: Capitalism can create jobs temporarily by constantly introducing new products. However, if those products are low-quality or unnecessary, workers face instability when companies shut down due to lack of sustainable demand. -/- The Role of Artificial Demand in Sustaining Capitalism -/- To counteract market saturation, capitalism relies on mechanisms that create artificial demand: -/- Aggressive Marketing and Consumerism: Companies invest heavily in advertising to convince consumers that they need new products, even when their old ones still function. This leads to excessive consumption driven by psychological rather than practical needs. -/- Planned Obsolescence: Many industries intentionally design products with limited lifespans so that consumers must replace them frequently. Electronics manufacturers, for instance, often create devices that become obsolete within a few years, ensuring continuous sales. -/- Financial Leverage and Debt: Credit cards, loans, and installment plans enable consumers to buy beyond their financial means, artificially inflating demand. However, this reliance on debt can lead to economic instability and financial crises. -/- Can Capitalism Adapt to Meaningful Job Creation? -/- For capitalism to remain viable in the long term, it must transition from a wasteful, profit-driven model to one that prioritizes sustainable and meaningful job creation. Some possible solutions include: -/- Shifting to a Circular Economy: Encouraging businesses to produce durable, repairable, and recyclable goods can reduce waste while still supporting employment. Industries like renewable energy and sustainable agriculture offer opportunities for job growth without environmental harm. -/- Investing in Essential Industries: Healthcare, education, infrastructure, and technology sectors provide long-term value to society. Redirecting economic focus toward these areas can create stable employment and improve overall quality of life. -/- Basic Income and Job Redistribution: As automation and market saturation reduce labor demand, alternative models like Universal Basic Income (UBI) and job-sharing programs could ensure financial stability while reducing unnecessary work. -/- The Universal Law of Balance in Economic Systems -/- A crucial consideration is whether capitalism can align with the universal law of balance in nature. The current system prioritizes unchecked economic growth, often at the cost of environmental and societal equilibrium. Implementing a homeostasis-driven economic approach—where production aligns with actual needs rather than artificial demand—could create a more sustainable model for job creation. -/- Conclusion -/- Capitalism, in its traditional form, struggles to create sustainable employment in a world saturated with unnecessary products. While short-term solutions like artificial demand and planned obsolescence temporarily sustain jobs, they ultimately lead to instability and resource depletion. A more balanced economic approach—rooted in sustainability, meaningful industries, and the universal law of balance—could provide a long-term solution. If capitalism is to survive and evolve, it must move beyond the endless cycle of consumption and embrace a model that prioritizes genuine human and environmental well-being. -/- . (shrink)

Many people today are concerned about the implications of climate change for their personal reproductive decisions. Some have transformed such concerns into activism by engaging in a “birth strike” and publicly announcing their decision not to procreate because of climate change. This article draws on Hannah Arendt to examine the political meaning and significance of birth strikes. It makes three basic points. First, by highlighting the human condition of being born, what Arendt called natality, birth strikes have illuminated a distinctive (...) set of threats and possibilities for climate politics. Second, due to modern consumerism and instrumentalism, which Arendt saw as the dominance of labor and work over action, birth strikes have been misperceived as advocating a reduction in personal carbon footprints and global population growth. Third, birth strikes have clarified some of the challenges for efforts to link the individual and collective dimensions of climate responsibility. (shrink)

June 2022 A Revolutionary New Metaphysics, Based on Consciousness, and a Call to All Philosophers We are in a unique moment of our history unlike any previous moment ever. Virtually all human economies are based on the destruction of the Earth, and we are now at a place in our history where we can foresee if we continue on as we are, our own extinction. As I write, the planet is in deep trouble, heat, fires, great storms, and record flooding, (...) weather patterns drastic everywhere. Capitalism has been so successful in supplying us with an endless array of consumer items, that we have never noticed there is a cost. But there is a cost, the cost is the very life of the Earth herself, and now the day of reckoning is here. Days of reckoning are most often days of rath. But I am hoping that this is a day of major Awakening over the entire planet. We have caused a crisis so great for the Earth we can hardly get our minds around it. But I am proposing that deeply embedded in the crisis are ideas, about who and what the Earth is, Ourselves, and what we are here for. I am proposing that this is a call to all philosophy and philosophers to rethink ourselves from the ground up. The human race has never gotten the Earth right and now we must, for the Earth is the true foundation for civilization. We are in deep trouble with the Earth, and it owes to the fact that the great male thinkers never got the Earth right, they could never make the connection between the life of mind and the life of the Earth. I am proposing that deeply embedded in the crisis we are in are ideas. And that in fact the planet is in the grip of a false metaphysics, and scientific image of nature that really comes most recently from Descartes. His conviction that matter, and with it the Earth, are simply the weighable, the measurable the extended in space and time, utterly devoid of any inner life of mind thoughts or Consciousness. This view of matter and the Earth goes back to the very dawn of thought, Descartes is just its most recent and comprehensive version of things. This view of matter is really a false metaphysics that dominates most of the modern world and underpins the whole scientific image of nature itself. I am proposing this is a false metaphysics and offering a new version of things based on Consciousness. If there is a single idea fueling and driving the destruction of the planet, it is the conviction that the Earth is something without Consciousness. When you intend to ravage and savage the planet, turn it into consumer items to be converted into money in the bank, first pretend that all of the bright beings in the natural world are devoid of Consciousness, just “things” you do not have to have any conscious about destroying them. I am proposing that this term Consciousness, that has appeared as term and a problem for modern science, is the key to getting ourselves right with the Earth. I propose this new theory for science will ramify into every other disciplines as well, and the ways we think just about everything. This old paradigm based on a false theory of matter, has run its course, it has brought us to the brink of our own extinction. We need new ideas, and we need them now. You will find my recent work in the Scientific God Journal under the title: Consciousness as the Organizing Principle, and a very complete version of my arguments for this term Consciousness, along with radical reinterpretation of modern science itself, on the Galileo Commission site. It is a radical moment for all of the thinkers among us, take this as my small contribution to rethinking ourselves in new terms, based on my understanding that the true basis for the whole of Being, the Universe, the Cosmos, and with them Ourselves, is this term Consciousness. And unpack it. And I predict that with this term Consciousness every intractable human problem in both science and the modern world will go down like a line of dominos before it. And so, here are a few new ideas I would offer you. These are the times of the Reappearance of the Feminine, a great Awakening as of Springtime after a long dark and lonely Winter. We are leaving behind us an old civilization based on male dominance, fear lies and control, now in decay, disease, and death disintegrating all around us. We are moving into a whole new civilization based on Love and Truth. A new civilization requires new basic terms values and first principles. And so, I return to Descartes. 1. Just over 300 years ago a young man travelling with the army found himself stranded in a foreign town in a bare room lit by a candle with nothing to do but think. And in a couple of nights Descartes laid the entire thought foundations for modern science and most of the modern world. It isn’t clear that modern philosophers with their funding sources of grants, their graduate students, their reputation and all the perks and privileges of academia can do any better. Descartes claimed there are just two principles in the Universe, Matter and Mind. God was pure mind; human beings were mind and matter. And we are the only ones on the planet with mind. Everything else all of the bright array of beings who share the planet with us are simply matter. And matter? The weighable the measurable the extended in space and time utterly devoid of any inner life of thoughts, feelings, or Consciousness This classification was a boon for developing science. Scientists did not have to worry about any inner life in nature, ideas or Consciousness, they could just set about weighing and measuring, as they have until the present day. But it was a disaster for the Earth. Earth was once worshiped as a Goddess. With Descartes she became almost overnight “things.” Simply commodities and resources, an endless of supply of consumer items, to be turned into money in the bank. And now Descartes concept of matter is up for us. If there is a single idea that is enabling and driving the destruction of the Earth, it is the conviction that Earth is something without Consciousness. This whole scientific image of nature as something devoid of Consciousness is driving the destruction of the Earth, and driving us all insane, and it needs to change. Ever since Descartes formulated Dualism, scientists and philosophers have been trying to get rid of it. They have done this by attempting to make matter the fundamental term of reality, and to explain mind or Consciousness in terms of matter. And now, Consciousness has emerged as term and a problem for modern science. 2. The prevailing Universe picture has been mainly based on the belief that Consciousness appears only at the end of evolution in ourselves and some of the higher animals when matter attains “a certain state of complexity” and it is produced by neurons in the brain. But Consciousness is nothing real in itself, the neurons are doing the work, Consciousness is simply a byproduct of neural activity. As William James summed up this position, not his: Consciousness is to the brain as a shadow to the runner, it runs beside him but never influences his stride. And so, the great problem of neuroscience: How do neurons produce Consciousness? So far, no one has been able to say how. All we have is parallelism. Two processes are running in parallel a train of neural events and a train of Consciousness events. And so, which one is primary? The face of neuroscience and much of the modern world is that the neural events are what is really real, Consciousness is secondary. The conviction that Consciousness is something produced by neurons is so deeply held and has been so for so long, that it seems like an obvious fact. It is in fact an assumption and a theory, and it could all well be the other way around. The scientific image of nature as something devoid of Consciousness is now up for us. It has enabled the destruction of the Earth, and we are now at a unique place in our own evolution where we can foresee if we continue on as we are, our own extinction. And so, there are the best reasons for rethinking Descartes concepts of matter. Scientists and philosophers have been trying to escape dualism by making matter the fundamental term. And now, this has not worked. In a nutshell: The mind body problem, the “hard problem of Consciousness” ---how do neurons in the brain, atoms and molecules give rise to ideas thoughts and feelings and who what and where is the “I” who sees them? And then, the near-death experience. I remind you of the truth of the near-death experience. The body in the bed is brain dead eeg flat, but the patient, pure Consciousness is hovering at the ceiling watching the doctors work over the body below, able to read dials he could not have seen from the bed, sometimes able to events in the corridor beyond the room, all subsequently confirmed by the doctors. Evidence as good as it gets that the patient really was out of his body. And so, the patient is able to see without eyes, hear without ears and to think and remember without a brain. There is not a single scientific principle that can account for this. And I am proposing that the near-death experience is a threshold and a key for a much deeper understanding of the Universe. These three problems are so hard they cannot be solved by present scientific principles and therefore call all present principles and ways of thought into question. When your axioms cannot account for the data, it is time to drop them and find better fundamental terms. We have not been able to solve the problems of Consciousness with the assumption that matter is the most basic and fundamental term. And so, if Cartesian dualism is to be overcome at all, we need to try it the other way around. 3. We are in the position of Copernicus. Remember Copernicus? He was making his calculations on the assumption that the Earth was the center of the Universe until they became so unwieldy that he decided to try it all the other way around. To make the sun the center, the Earth revolving around it. And lo, all of his data fell neatly into place. I am proposing a whole new Universe picture. Evolution makes us continuous with every other being, Consciousness would not be in us if it were not in them also, and then, in the atoms and molecules and cells that make up living beings. I propose to make Consciousness the most basic term and see what follows. I am in fact, proposing a new Copernican Revolution, that Consciousness is the true basis for the Universe and the right fundamental term, for science itself all other disciplines as well, and the whole of the modern world. And I predict that every intractable problem in science or the modern world, will go down like a line of dominos before it. In a nutshell: Consciousness and not matter is “first and fundamental” in the Universe, it is there from the very “Beginning” everything has it and all of the true causalities, the explanatory principles belong to it. Not to matter. What then is matter? All matter is an Appearance of something much more real, Consciousness. All matter is an expression of Consciousness, even the least little bit of matter contains Consciousness, and is an expression of Consciousness. And so, we revise the scientific image of nature. Science at present is two termed, matter/energy. It needs to become three termed: Matter/energy/Consciousness, with the recognition that all of the basic principles, the true causalities of events, and of the Universe belong to Consciousness. And now physics. To accommodate this new Universe picture physics needs to alter just one term, energy. All energy contains Consciousness, that idea alone will change our world forever. The animals the trees the plants are just as conscious as we are, as is the Earth herself, a continuum of many forms of Consciousness of which our own is one. The Earth consists of interacting and intersecting forms of Consciousness, Consciousness within Consciousness within Consciousness within Consciousness. A remarkable work has just appeared entitled “Beyond Words What Animals Feel and Think.” Describing in detail how like ourselves all of the animals are. And the more we can see how like us everything else really is, the harder it will be for us to do them all in, in the interest of turning them into consumer items. And so, here is a new principle of understanding, that entails completely new forms of explanation, and a whole new Universe picture to be spelled out in terms of Consciousness and its various properties. This is a Universe that is aware awake and Enspirited throughout. And so, there is only one principle, not two. And so, how does Consciousness work? There is “no mind/body problem.” My Consciousness is aligning the Consciousness of neurons in the brain, that aligns the Consciousness of all other cells in the body, that aligns the Consciousness of molecules and atoms themselves. Mainly from the top down, but also interactive, and not reduction to the purely physical forces. 4. And so, here is a radical new Universe picture, and with it a new way to think about the Universe itself, the Earth, Ourselves, and Spirit. It requires a complete revision of both of the terms of modern science itself. The problem of the modern world owes in deep measure to Descartes concept of matter as something devoid of interior life. But he is only the most powerful and simple expression of a whole tradition of thought that predates him, that goes back to the very dawn of thought itself. It owes to the conviction of both Plato and Aristotle that the Earth was something devoid of reason, or mind, and therefore something to be held in complete contempt. We are emerging from a civilization based on contempt for the Earth, and down the road, it will become contempt for the body, sex, women, the Native people, and people of color everywhere. And so, this entire tradition is now up for us, it has brought us to the brink of our own extinction, and we need to get beyond it. I am proposing that this term Consciousness is the way out. The missing piece of the puzzle and the idea whose time has come. And it will enable us to move into a completely new civilization based on respect for the Earth, women, sex, people of color, that honors everyone and has a place for all. Revolutions in science occur when new data show up that cannot be accounted for by existing paradigms (Thomas Kuhns: The Structure of Scientific Revolutions). Consciousness, and all the properties and problems of Consciousness are just such data, and they compel a new scientific revolution. But we are a scientific age. A new Copernican revolution in science is such as revolution everywhere. And Consciousness is the key to getting every other reality at all levels and depths right as well. It will enable us finally to get the Earth right, get ourselves right with the Earth, and with one another. Archimedes: Give me a place to stand, and I will move the world. I am proposing a new synthesis among our fundamental terms in which this term Consciousness is the new lynchpin. And so, I return once more to Descartes. Descartes in the Mediations was a dualist, they were two realities interacting in the pineal gland mind and body. But Descartes age was high on “Cartesianisms,” on Descartes concept of matter. Animals were simply cleverly wired machines (Hobbes called them automata). Rumor had it that Descartes followers went about kicking dogs reasoning that their howls were not due to any feelings of pain, but simply the wiring of the machine. We have been doing this to the Earth ever since, and now the Earth is not going to stand for it any longer. It is time we all woke up. There is no matter in Descartes sense of it, or in Plato and Aristotle’s sense of it. This old concept of matter is embedded in all of the crisis and catastrophes---fires, drought, pandemics, over population, the disintegrating economies, our ways of life, capitalism and consumerism themselves. All matter is Enspirited, contains Consciousness, and is an expression of Consciousness. Now I tell you something about Descartes you may not know. In the Mediations was a dualist, there are minds and bodies. But by the end of his life, he knew the truth. Descartes guided his whole life by these vivid dreams, and toward the end of his life he had this dream: He saw the Universe as a giant machine and in the heart of the machine propelling the whole, was Consciousness. And so, out of the shades and shadows and into the light of day. Here is a renewed and a new science, a new cosmology. And with it, a revolutionary new metaphysics. The whole of the modern world is in the grip of a false metaphysics, based on Descartes theory of matter. Here is a new, and finally true metaphysics based on the single term, Consciousness. 5. And in all my works, I spell out this new metaphysics based on Consciousness, and what it means for how we think about virtually everything: The Universe, the Earth, Ourselves, and Spirit. Of who, what and where Spirit is, that we may connect with Spirit everywhere. There is only one term for the Universe, and not two, this single term Consciousness, that manifests itself in two modes: Consciousness in Form, Consciousness Formless. And so, here is a sketch of what this new term Consciousness really means. For four great aspects of the real, four new cornerstones for a whole new civilization on Earth, based on Love and Truth. A. For the Universe: New causalities, all matter is an expression of Consciousness, awake and aware, Enspirited throughout, which has a place for the causalities of love ideas intent plan and purpose, what Aristotle called final causality, that for the sake of which. And it has a place for subjectivity, the greatest mystery in the whole of the Universe, knowable only in ourselves, but there in everything else as well, bedrock in the chain of causalities. The buck stops here. Here are two very different Universe pictures. The Cartesian Universe consists of things, pushed, and pulled around by the physical forces that function blind. The true Universe consists of selves and not things. Selves at least in ourselves, are organized and focused about an I, an I am, or a sense of self in everything, ever other being dear to itself. Just one aspect of subjectivity. And so, it is Consciousness all the way down, and subjectivity all the way down. Science proceeds on the basis of the negligible of what it can leave out as unimportant. Subjectivity is the ultimate animating principle of the Universe. What Descartes really did was to strip from nature what is most essential about it, its animating principle Consciousness. And so, we come out of a long history of “clunk.” The great male thinkers have killed creation. First in concepts and now in the lived life. And so, after centuries of fruitless search, not all of it in vain, finally, and just in time the true basic principle for the Universe has shown up in virtually all disciplines, this term Consciousness. B. And so, the Earth: What does this term Consciousness really mean for the Earth? It means that all of the bright array of beings around us have Consciousness. And the more we can realize how like us they are, the harder it will be to do them all in. Is this what it really means to be “made in the image of Spirit?” To destroy ever other living being? The god of Genesis is a creator god who has created billions and billions of living forms. Man, taking himself to be made in the image of Spirit has destroyed virtually all of it. The Earth is not things, not commodities and resources, not an endless array of consumer goods. The Earth consists of conscious living spiritual beings like ourselves, who need to be honored and respected, nurtured and cared for, to be Loved. And if the human race can finally pull it off and bring Love here and start helping the Earth rather than destroying her, even our vast numbers now at 8 billion, may not matter. Deeply embedded in the modern world is a false cosmology based on the hitherto useful but ultimately false metaphysics of Descartes. In particular it owes to Descartes concepts of matter, and of the Earth, as something devoid of Consciousness. And now this concept is up for us. If there is a single idea enabling and driving the destruction of the planet, it is the conviction that the Earth is something devoid of Consciousness. And we all have a vested interest in keeping this false concept in place. When you intend to ravage and savage the Earth, to turn it into consumer items, and money in the bank, first pretend she has no Consciousness that way we need not have any conscious about it. We are in deep trouble with the planet. Virtually all human economies are based on the destruction of the Earth, and we are now at a place in our history where we can foresee if we continue on as we are, our own extinction. And so, here are a few new guiding principles for the planet, based on Consciousness. Consciousness has field properties. The Earth is Consciousness throughout, connected and interconnected throughout, intersecting and interacting fields of Consciousness of which our own is one. To harm one is to harm all. Only this understanding of the Earth can set our destructive technologies, and capitalism, their goals, and their limits. The real problem with capitalism, and with civilization itself is it has no true understanding of the Earth, all the exquisite networks and webworks that connect all beings with one another. Nor it is about to admit that the Earth is our “life support system,” reason gone insane in the modern world. We are destroying our life support system, capitalism is the full expression of the human death wish in the modern world, and it needs to change. And now, let the barriers between ourselves and all other beings go down. C. And so, Ourselves. This new Universe picture based on Consciousness opens into and has a place for new concepts of human identity. In particular, it has a place for reincarnation, a process whereby one Consciousness dons’ bodies again and again and lays them down. This is a process wholly impossible on materialistic theories. This new view of things puts a higher perspective on Freudian determinism, which is a partial knowing in a greater account. We are something more than the victims of genes drives and childhood. We are immortally eternal evolving spiritual beings who take on a cycle of earthly lives in order to achieve certain goals and abilities, and then, our earthly cycle complete, we depart the Earth plane for other areas of the Universe physical or purely spiritual, to continue our evolution elsewhere. The scientific evidence for reincarnation is increasing on all sides, see for example the work of Michael Newton, a mainstream scientist forced to confront the fact of reincarnation. A completely new reincarnational picture is now emerging everywhere. We choose our parents for abilities we could acquire through them. We all come here with reasons for being here, and we all have free will, an original property of Consciousness, and we work out our issues accordingly. We all come here with the same reason for being here. It is to experience the Earth plane and human society at all levels and depths, in every social role, every climate, both sexes male and female and in all races. We are all here to acquire a deep understanding of the Earth plane with all its challenges and all of its present problems. We are not here to devour and consume the Earth, but to honor her for the learning experience she makes available for us. And so, reincarnation is the great equalizer, the fundamental basis for any bill of rights. Many of the problems of the modern world owe to the fact that reincarnation has not been taught in the West. Reincarnation was the center piece of Jesus teachings. It was banned by a fourth century council that decided the populous could best be controlled through fear. They edited all mention of reincarnation from the scriptures, and inserted fear terms instead, a judgmental god, and so on. If reincarnation had been taught, there would have been no suppression of women, but the gift of both sexes would have been honored and developed. And there would have been no reason for contempt for people of color because who they are, we have been or will be. There is no reason to look down on anyone when we know that our own identity includes membership in theirs. The truth of reincarnation needs to be the foundation for getting ourselves right with the Earth, and with one another. D. And so, Spirit. This new Universe picture, based on Consciousness, has a place for Spirit as simply Infinite Consciousness. All universes all worlds are formed out of this Consciousness, divine and sacred throughout. And Spirit is everywhere in the Earth and can be connected everywhere. And the Native North American people had things right. Everything has its own Spirit, and without contradiction is also an expression of Spirit. And what I am really doing in terms of concepts of modern science is presenting the Native North American version of the Real. And this new Universe picture has a place for the essential insight of all religions almost smothered by church tradition: Love. Not an emotion but a great Oneness, that can be found everywhere, even in a busy city street. But especially in the Earth, that is levels and depths of Oneness everywhere. And so, for the first time in their long and bitter antagonistic history, science and religion now share a common base with this term Spirit, the lynchpin in a new conceptual framework. And I offer an interpretation of where we are in our history, this present moment of historical grace, and these tumultuous times in which we live, the return of the Goddess and the Divine Feminine, the Reappearance of the Feminine in history, the Advent of Women, this great Awakening, as of Springtime after a long dark Winter, the Awakening, the Second Coming. And so, stay tuned! (shrink)

Tourism is one of the socio-economic trends that significantly contributes to the shift of the planetary system into the Anthropocene regime. At the same time, it is also a socio-cultural practice characteristic of the imperial mode of living, or consumerism. Thus, it is a form of commodification of nature, also a way of deepening social inequalities between a privileged minority of the global population and an exploited majority providing services to those whose socio-economic status allows them to travel for (...) fun and commoditised “experience”. This is not an inevitable activity, an activity in which environmental costs (carbon footprint, water footprint, energy consumption, and waste production) are necessary to ensure the basic resources of life. Tourism is therefore a form of luxury consumption. For any tourism model to be, not only, environmentally sustainable but also socially just, or at least acceptable, it would have to be accessible to all people. Ecotourism should also have to meet the criterion of a solidarity mode of living referred to as sufficiency. This is hardly conceivable in the climatic, demographic, and political regime of the Anthropocene. The latter is likely to be characterized by, among other things, mass migration of climate or environmental refugees on the one hand and climate apartheid of the states of the global North on the other. Ecotourism, accessible to an even smaller proportion of the world`s population than the current mass tourism, will thus be more likely to accentuate the social and environmental inequalities of which it is already a significant manifestation. Therefore, the question is whether the concept of ecotourism is not just another manifestation of greenwashing, i.e. an attempt to legitimize economic, social, and cultural activities that devastate the social and environmental environment. (shrink)

contents i. death and the mask ii. shifts in the TTC ad-space iii. a virus in a superposition iv. this virus has totally hacked us v. a test of Bayesian competence vi. a siege on the Local, by the Global vii. re lab-leak theory: God did it viii. we held ourselves apart by this telescope ix. Google knows we'll all be dead x. Uber gets us all to surveil xi. Netflix pretends to be my friend xii. can teleCOMM map my (...) interior? xiii. Library's a hi-rise, in lockdown xiv. so could the A.I. announce itself xv. N_BossTRON, Surveillance Daemon xvi. prediction markets make War Profiteers xvii. hide Fish in sea, Bird in forest xviii. the DJ and the human, too much credit xix. dumb TV, an ingenious production xx. WE THE NORTH xxi. Debt: The First 5,000 Years xxii. Theses on Kingship xxiii. when i google Zeus xxiv. your Hardcore History xxv. consumerism a pacification campaign xxvi. fascism is quiet now xxvii. a Chomsky need keep record. (shrink)

The Tannhäuser Gate. Architecture in science fiction films of the second half of the 20th and the beginning of the 21st century as a component of utopian and dystopian projections of the future. -/- The films of science fiction genre from the second half of the 20th and early 21st century contained many visions of the future, which were at the same time a reflection on the achievements and deficiencies of modern times. In 1960s, cinematographic works were dominated by optimism (...) and faith in the possibility of never-ending progress. The disappearance of political divisions between the blocs of states and the joint exploration of the cosmos was foreseen. The designers undertook cooperation with scientists, which manifested itself in showing cosmic constructions far exceeding the real technical capabilities. Starting from the 1970s, pessimism and the belief that the future will bring, above all, the intensification of negative phenomena of the present began to grow in films. Fears of the future were connected with indicating various possible defects and insoluble contradictions between them. When, therefore, some dystopian visions illustrated the threat of increase in crime, others depicted the future as saturated with state control mechanisms and the prevalence of surveillance. The fears shown on the screens were also aroused by the growth of large corporations, especially by their gaining political influence or staying outside the system of democracy. The authors of the films also presented their suspicions related to the creation of new types of weapons by corporations, the use of which might breach the current legal norms. Particular objections concerned research on biological weapons and the possible spread of lethal viruses. The development of robotics and research into artificial intelligence, which must have resulted in the appearance of androids and inevitable tensions in their relations with humans, also triggered fear. Another problem for film-makers has become hybrids that are a combination of people and electronic parts. Scriptwriters and directors likewise considered the development of genetic engineering, which led to the creation of mutant human beings. A number of film dystopias contemplated the possibility of the collapse of democratic systems and the development of authoritarian regimes in their place, often based on broad public support. This kind of dystopia also includes films presenting the consequences of contemporary hedonism and consumerism. The problem is, however, that works critical of these phenomena were themselves advertisements for attractive products. (shrink)

Life is the center of our existence. One would be tempted to say that first of all we live. However, our existence does not seem to pass in that modality. The exacerbated materialism in which our existence takes place, displaces life from the center of the scene. Our society is organized around production, consumerism, exploitation, efficiency, trade and propaganda. That is to say, our existence seems to have economy as the center of organization of our activities. The struggle of (...) this century that is beginning is to put life at the center of our existence, and to put economy in its proper place, that is, in the service of life. (shrink)

In his 2004 article “Hannah Arendt and Jean Baudrillard: Pedagogy in the Consumer Society,” Trevor Norris bemoans the degree to which contemporary education’s focus can increasingly be described as primarily nurturing “consumers in training.” He goes on to add that the consequences of such “mindless” consumerism is that it “erodes democratic life, reduces education to the reproduction of private accumulation, prevents social resistance from expressing itself as anything other than political apathy, and transforms all human relations into commercial transactions (...) of calculated exchange.” This, then, is the challenge of the age: to articulate the sort of education that might prompt our youngsters to imagine a genuine alternative to this consumer madness—a challenge that the authors of this paper attempt to tackle. (shrink)

This article presents an ethical analysis and critique of personalized service in the tradition of Catholic social teaching (CST) that is both Catholic and Personalist. It tackles the ethical issues involved when service delivery is personalized, issues that affect both the consumers and the service providers. It focuses on nonprofessional services that are offered by low-skilled blue-collar workers through corporations that are organized to produce efficient service to a high volume of consumers. Customer service involves intersubjectivity, that is, interaction between (...) two persons as subjects. Ethics in the service context is not only about treating consumers in a just manner; the threats to the personhood of the service providers are also significant, for their work cannot be separated from their very being. By focusing on the ethical issues of emotional labor and consumerism of human service, the study will argue that the human interaction in personalized service runs the risk of alienating us from our authentic selves and from each other. If the objective of personalized service is to create authentic human relationship in the service encounter, the latter can arise even in a nonpersonalized service. We do not have to personalize our actions in order to create genuine human interaction. Instead, what we must do is to treat each other as persons. (shrink)

The chapter deals with the contrast between defining aspects of religious rigidity, a socio-historically derived counter-narrative, and anti-consumerism in Rastafarian philosophy and culture on one hand and the universal message and commercial success of the music on the other. After discussing the status of the genre as part of Jamaican national culture, the inherent socio-political claim of Reggae and Rastafarian culture are put in context with the conflicting claims of superiority and non-partiality that can frequently be found in the (...) music. Along the lines of religious doctrines in Rastafarian culture and the attempted spiritual transcendence of racism the chapter closes with an exploration of the genre's signature tropes of social justice and anti-materialism, also considering the less strictly defined identity-constructions of recent artists linked to the Reggae Revival movement. "Martin A. M. Gansinger's study of Reggae and class employs Rastafarianism as a key ingredient of both concepts. Gansinger contends that Rastafarianism offers a "spirituality-based consciousness" that lends itself to an egalitarian-driven social consciousness. Reggae's strong social, political and culture capital as a philosophy of liberation owes much to Rastafarianism, which, for all its contradictions, embodied in categories such as the "righteous" and the "wicked", as well as its segregationalist and patriarchal past, offers a means through which the music advances a socially transformative spirituality that may play a part in the rediscovery of a truly social consciousness." (Ian Peddie, Introduction to The Bloomsbury Handbook of Popular Music and Social Class). (shrink)

Modern-day societies seem to be dominated by a hedonistic approach to happiness. A less short-term and more process-based definition of happiness - eudaimonism - has been proposed by Aristotle. Can this definition of happiness exist in consumer societies as proposed by Zygmunt Bauman and how can we begin to explore such a question? This essay will provide a comparison between two ideal types: eudaimonism and consumer society. With this comparison, we hope to provide a conceptual framework for further research within (...) this subject. (shrink)

This article argues that the contemporary acceptability of abortion is not solely due to the Liberal imperative to exercise individual choice. Rather, abortion's acceptability needs to be explained with reference to the techniques of consumer culture. This article will begin by explaining how practices in general predispose one to gravitate towards one form of practices rather than another. It will then look at how consumer practices generate a biopolitics of economic efficiency and corporeal commodification which culminates in a politics of (...) visibility. Under such conditions, even basic categories like mere existence is dependent on its ability to be displayed for public view. This article will conclude by reflecting on the necessity of forging the Church not as a subsection of a public framed by consumerism, but as an alternative public in its own right. (shrink)

How the Profit Motive Influences Media’s Role in Politics and Product Innovation -/- Introduction -/- Media plays a crucial role in shaping public opinion, influencing political discourse, and driving consumer behavior. Ideally, journalism should serve as a watchdog, holding power accountable and informing the public with accurate, unbiased information. Similarly, the media’s role in promoting products should focus on genuine innovation that benefits society. However, the profit motive has significantly altered these dynamics. Instead of prioritizing public welfare, media institutions often (...) focus on financial gain, leading to political bias, misinformation, and consumer culture driven by unnecessary product upgrades rather than true innovation. -/- Despite these challenges, the profit motive remains essential in sustaining economic growth, creating jobs, and driving technological progress. Businesses, including media and technology firms, must continue to generate profit to support their employees, invest in innovation, and maintain financial stability. This essay explores how media’s pursuit of profit has shaped politics and product innovation—sometimes leading to manipulation and overconsumption—while also highlighting the necessity of profit for economic stability and job creation. -/- The Profit Motive In Political Influence -/- Media companies operate as businesses, and their financial survival depends on maximizing profits. This has led to the prioritization of sensationalism, bias, and political influence over objective journalism. -/- 1. Sensationalism and Misinformation -/- To attract more viewers, readers, and online engagement, media companies rely on dramatic headlines, fear-mongering, and emotionally charged content. Instead of presenting balanced perspectives, media outlets choose narratives that generate more engagement, regardless of accuracy. -/- Example: During election cycles, media outlets often focus on scandals and controversies rather than discussing real policy issues. In the 2016 U.S. presidential election, much of the media coverage fixated on the “Clinton emails” rather than substantive discussions about economic policy, healthcare, or climate change. -/- 2. Corporate Ownership and Political Bias -/- Many mainstream media companies are owned by large corporations with vested interests in certain political outcomes. This ownership structure influences editorial decisions, leading to biased reporting that serves corporate and elite interests rather than public welfare. -/- Example: Billionaire-owned media companies, such as The Washington Post (owned by Jeff Bezos) and Fox News (controlled by Rupert Murdoch), have been accused of pushing narratives that align with their owners' political and business interests. -/- 3. Political Advertising and Pay-to-Play Journalism -/- Political campaigns and corporations pay large sums to media companies for favorable coverage. This financial dependency can lead to biased reporting or the suppression of critical stories. -/- Example: In the Philippines, politicians often use paid news segments and political ads disguised as news reports, creating the illusion of widespread public support while suppressing dissenting voices. -/- 4. Media-Driven Political Polarization -/- To maximize audience loyalty, many media organizations take strong partisan positions, reinforcing ideological divisions. This leads to echo chambers where people only consume content that aligns with their preexisting beliefs, further polarizing society. -/- Example: In the U.S., Fox News caters primarily to conservative audiences, while MSNBC leans toward liberal perspectives. This divide reinforces political tribalism, making constructive dialogue difficult. -/- The Profit Motive In Product Innovation -/- Beyond politics, media also plays a significant role in shaping consumer behavior and perceptions of innovation. While technological advancements and new products can improve lives, media-driven marketing often prioritizes unnecessary upgrades and exaggerated benefits over true innovation. -/- 1. The Role of Media in Shaping Consumer Demand -/- Since advertising revenue is a primary income source for most media companies, they prioritize content that appeals to advertisers rather than educating or informing the public. this leads to an emphasis on promoting new products, sometimes regardless of their necessity or actual innovation. -/- Example: Tech companies use media partnerships to generate excitement about new product releases, even when the changes are minimal. A major smartphone manufacturer, for instance, may introduce minor camera improvements or design tweaks and market them as groundbreaking innovations. -/- 2. Social Media and Influencer-Driven Product Hype -/- The rise of social media has intensified product marketing, making influencers a key force in driving demand. Many influencers, backed by corporate sponsors, promote products without critically evaluating their real impact or necessity. -/- Example: Luxury brands and smartphone companies pay influencers to showcase their products as status symbols. This creates an artificial perception of exclusivity and necessity, leading consumers to purchase items they might not truly need. -/- 3. The Illusion of Innovation Through Frequent Upgrades -/- Many industries, particularly technology and fashion, rely on planned obsolescence—introducing frequent but minor updates to create the illusion of innovation. This strategy encourages consumers to upgrade their products regularly, even when older models remain functional. -/- Example: A leading electronics company releases new smartphone models annually, often with only minor feature enhancements. Many devices slow down over time due to software updates, subtly pressuring users to replace their devices sooner than necessary. -/- 4. Psychological Manipulation in Advertising -/- Media uses psychological tactics to influence consumer behavior. Limited-time offers, aspirational advertising, and fear-based marketing create artificial demand for new products. -/- Example: Beauty magazines and social media ads promote anti-aging products by associating youth with success and attractiveness. This fosters insecurity, encouraging unnecessary spending on skincare and cosmetic treatments. -/- Why the Profit Motive Must Continue -/- Despite these challenges, the profit motive remains essential to economic stability, job creation, and continuous innovation. Businesses, including media companies, rely on profits to sustain their operations and support employees. -/- 1. Job Creation and Economic Growth -/- Profitable businesses provide stable employment, allowing workers to earn wages, support their families, and contribute to economic growth. Media companies, for example, employ journalists, editors, graphic designers, marketers, and IT professionals. The same is true for product innovation, where research and development teams, factory workers, and sales professionals all benefit from profitable enterprises. -/- Example: The global tech industry supports millions of jobs, from engineers developing new products to retail workers selling them. Without profit incentives, companies would have little motivation to expand, invest, and hire more employees. -/- 2. Funding for Innovation and Technological Advancements -/- Profit enables companies to invest in research and development, leading to technological breakthroughs that improve quality of life. Whether in medicine, transportation, or communication, businesses reinvest earnings into innovation that benefits society. -/- Example: The telecommunications industry continually advances due to profits that fund research into faster internet speeds, better security features, and more efficient network infrastructure. -/- 3. Stability and Business Sustainability -/- Without profit, businesses cannot survive in the long term. Media companies, for instance, require revenue to pay journalists and produce high-quality content. Similarly, manufacturers must generate income to continue developing new products. A balanced approach—where profitability coexists with ethical responsibility—ensures economic stability while minimizing harm. -/- Conclusion -/- The profit motive has significantly shaped the media’s role in both politics and product innovation. While it sometimes leads to sensationalism, misinformation, and excessive consumerism, it remains essential for job creation, economic stability, and technological progress. The key challenge is finding a balance—ensuring that media and businesses remain profitable while also prioritizing truth, sustainability, and genuine innovation. Addressing these issues requires policy reforms, media literacy education, and a shift toward more responsible journalism and marketing practices. By fostering ethical profit-driven growth, society can benefit from stable incomes, continuous innovation, and an informed public. -/- . (shrink)

The essay questions the distinction between freedom of choice and the choice of freedom. It argues that absolute freedom, by definition, requires nothing—not even choice—while freedom of choice often stems from ignorance and illusion. Genuine freedom can only be realized through adherence to moral law, which liberates the individual from the slavery of self-interest. Without this ethical dimension, free will collapses into servitude, and the supposed autonomy of choice becomes a deception. -/- The text contrasts good and evil as irreducible (...) variables: good coincides with a freedom immune to personal gain, while evil enslaves the individual to profit. Absolute freedom is likened to a binary value, a metaphysical bit of information—good or evil—beyond compromise. Using metaphor, freedom of choice is described as feeding the Ego, whereas absolute freedom eclipses the self-centered “I” so that other lights may shine. -/- In conclusion, contemporary liberal democracies, corrupted by consumerism, conceal new forms of bondage under the guise of freedom of choice. True liberation requires replacing this illusory freedom with a responsible, moral choice of freedom. Only in this way can humanity rise to the status of the freed, confirming that the desire for freedom abolishes both compromise and false choice. (shrink)

We know that technological developments will affect economic development which will have an impact on the level of public consumption. Law Diminishing Marginal Utility cause boredom which will comprehensively reduce one's purchasing power and interest in the commodities on the market. Capitalism and its development always try to encourage people's consumption continuously to the maximum point. Hedonism and consumerism cause financial imbalances which are a real threat to our society today. Law Diminishing Marginal Utility and followed by the application (...) of Economic Materialism Asymmetry to reduce unnecessary or philosophically form a normative framework so as not to get trapped in a destructive hedonistic cycle. These measurements are not carried out quantitatively or in a stricter context, this is intended to make it easier for the public to apply theoretical concepts from analysis to create a balance of consumption which has implications for alleviating poverty. (shrink)

This article explores the enduring influence of wabi-sabi, a traditional Japanese aesthetic and philosophical concept rooted in the acceptance of imperfection, transience, and simplicity, on the lifestyles and mental well-being of contemporary Japanese youth. Originating in Zen Buddhism, wabi-sabi celebrates the beauty of the incomplete, impermanent, and asymmetrical, offering a counter-narrative to modern society’s obsession with perfection, consumerism, and digital permanence. Through qualitative interviews and cultural analysis, this study examines how young Japanese individuals reinterpret wabi-sabi principles—such as kanso (simplicity), (...) fukinsei (asymmetry), and shibumi (understated elegance)—to navigate pressures linked to social media aesthetics, workplace stress, and environmental concerns. -/- The findings reveal that wabi-sabi serves as both a cultural anchor and a coping mechanism, fostering mindfulness, sustainable consumption, and resilience in the face of societal expectations. For instance, minimalist living trends (dan-sha-ri) and the revival of handcrafted goods reflect wabi-sabi’s emphasis on authenticity over mass-produced perfection. Simultaneously, digital detox practices and the popularity of “imperfect” self-presentation on platforms like Instagram signal a rejection of curated perfectionism. However, tensions persist as globalization and technological advancements challenge traditional values, creating a hybrid modernity where wabi-sabi coexists with capitalist efficiency. -/- By bridging historical philosophy and contemporary lived experience, this article argues that wabi-sabi offers a transformative framework for addressing mental health crises, environmental degradation, and cultural identity among Japan’s youth. It concludes with implications for design, education, and policy, advocating for the integration of wabi-sabi principles into initiatives promoting holistic well-being and ecological stewardship in an increasingly fragmented world. (shrink)

Drawing on the well-established understanding of the zombie as metaphor for the deadening effects of consumer capitalism, this chapter seeks to account for three distinct changes that contextualise 21st century zombie fiction. The first is situational: the global economic crisis has amplified the anxieties that inspired Romero's critique of consumer capitalism in Dawn of the Dead (1978). The second is intellectual: as Chapman and Anderson (2011) note, there has been an “explosion of research on all aspects of disgust” in recent (...) years. The third concerns the subgenre itself: zombies have become increasingly sexualised since the late 1990s. These issues intersect in a numerous recent zombie films - including Zombie Strippers! (2008), Zombies! Zombies! Zombies! (2008), Big Tits Zombie (2010), and Zombies Vs Strippers (2012) - that are centred around or within strip clubs. Stripping epitomises the logic of consumer capitalism, offering tantalising promises but little physical satisfaction. Stripping translates sexual desire into a voyeuristic transaction, evacuated of corporeal messiness. The zombie’s decomposing body epitomises disgust, and its presence in the strip-club disturbs the fantasy typically provided within that context. In the zombie infected strip-club, intimate contact is damaging rather than desirous. In these respects, zombies hypostatize numerous tensions that are usually masked by fantasy and financial exchange. In doing so, these zombies reify the horrors of late capitalism. Their disgusting bodies disrupt the foundational logic of consumerism qua desire. (shrink)

A Sustainable Well-Being Economy (SWBE): A Holistic Alternative to Capitalism -/- Abstract -/- This paper proposes the concept of a Sustainable Well-Being Economy (SWBE), an alternative economic model designed to address the limitations of capitalism, such as inequality, environmental degradation, and the unchecked pursuit of profit. By combining elements of various economic systems—including resource-based economies, democratic socialism, cooperative economics, and sustainability principles—this paper outlines how SWBE can create a balanced, equitable, and ecologically sound framework for future economic development. The SWBE (...) focuses on long-term ecological sustainability, the well-being of individuals, and democratic decision-making processes to ensure that economic systems are responsive to both human and environmental needs. -/- Introduction -/- The current global economic system, largely driven by capitalist principles, has achieved unprecedented levels of wealth generation, but it has also led to significant societal and environmental challenges. These include growing economic inequality, environmental degradation, resource depletion, and social exclusion. The pursuit of profit, often unregulated, has resulted in exploitative practices that prioritize short-term gain over long-term sustainability. As a result, there is an urgent need for alternative economic models that not only ensure financial stability but also promote social well-being, environmental sustainability, and equitable distribution of resources. -/- This paper presents the Sustainable Well-Being Economy (SWBE), a new economic paradigm that integrates aspects of resource-based economies, cooperative economics, democratic socialism, sustainability, and well-being as its core principles. The SWBE emphasizes a shift away from profit-driven motives toward a system that balances environmental stewardship, economic equity, and human flourishing. -/- Theoretical Framework -/- The SWBE is a hybrid economic model that combines principles from various systems, each of which provides an essential element for creating a sustainable and just society. The key components of SWBE include: -/- 1. Resource-Based Economy: The SWBE adopts a resource-based framework, where the allocation of resources is determined based on availability and need rather than the profit motive. This system emphasizes sustainability and uses technology to monitor and manage resource use. By optimizing production and consumption processes, the SWBE ensures that ecological limits are respected and natural resources are used efficiently. -/- 2. Cooperative Economics: The SWBE incorporates the principles of cooperative economics, where businesses and industries, especially essential sectors, are organized as worker cooperatives. In these cooperatives, workers share ownership and decision-making power. Profits are distributed equitably among the workers, ensuring that wealth is not concentrated in the hands of a few individuals or corporate elites. This model also fosters greater job satisfaction and social cohesion by giving individuals more control over their work environment. -/- 3. Democratic Socialism: The SWBE also integrates elements of democratic socialism, ensuring that key industries, such as healthcare, education, and transportation, are publicly owned and managed. By removing the profit motive from these essential services, the SWBE ensures that access is based on need rather than ability to pay. The democratic aspect allows citizens to participate in decision-making processes, ensuring that policies align with public interests and social welfare. -/- 4. Sustainability and Ecological Balance: Central to the SWBE is a commitment to environmental sustainability. The model encourages the use of renewable energy, reduces waste through a circular economy approach, and emphasizes eco-friendly manufacturing practices. Technologies and policies that minimize carbon emissions, resource depletion, and pollution are integrated into every aspect of the economy. -/- 5. Well-Being and Human Flourishing: The SWBE shifts the focus of the economy from mere financial growth to the well-being of individuals. Economic success is measured not by GDP alone but by indicators such as life satisfaction, health outcomes, social relationships, and personal development. The well-being of people is prioritized, ensuring that all citizens have access to the resources they need to lead fulfilling lives. -/- Core Principles of the Sustainable Well-Being Economy -/- 1. Resource Efficiency and Ecological Stewardship: The SWBE operates within the planet’s ecological limits, ensuring that resources are allocated based on their availability and capacity to renew. By using technology and data, the system can track the sustainable use of resources, prevent waste, and promote renewable practices. Businesses are incentivized to minimize environmental harm, optimize product life cycles, and prioritize recycling. -/- 2. Democratic Decision-Making: Decision-making within the SWBE is decentralized and democratic. Businesses, governments, and communities would operate on principles of shared ownership and collective decision-making. In worker cooperatives, employees have an equal say in the management and direction of the company. Similarly, key industries such as healthcare and education are publicly owned, ensuring equitable access for all. The democratic governance of these services ensures that economic decisions reflect the needs and desires of the public. -/- 3. Equitable Distribution of Wealth and Resources: The SWBE seeks to eliminate income inequality by redistributing wealth through various mechanisms such as progressive taxation, universal basic income (UBI), and access to free or low-cost public services. A UBI would guarantee that every individual has access to a basic standard of living, freeing people from the pressures of survival in a profit-driven system. This redistribution ensures that wealth is shared more equally, preventing the concentration of resources in the hands of a few. -/- 4. Sustainable Work and Technological Innovation: The SWBE promotes meaningful work that contributes to society, not just economic growth. Automation and AI would be leveraged to reduce the need for manual labor in repetitive tasks, allowing people to engage in more creative and fulfilling roles. This technological innovation would focus on improving quality of life, advancing sustainability, and providing individuals with the freedom to pursue passions and personal development. -/- 5. Global Cooperation and Solidarity: The SWBE encourages global cooperation to address pressing issues such as climate change, resource scarcity, and economic inequality. By fostering international partnerships, countries can collaborate to share knowledge, technology, and resources to meet common goals. Sustainable development would be a global priority, ensuring that all nations, particularly those in the Global South, have the resources they need to thrive. -/- Practical Implementation of the SWBE -/- 1. Business Structure: In the SWBE, businesses would predominantly operate as worker cooperatives, where employees have a say in how the business is run. This system ensures that profits are equitably shared among workers and that decision-making is transparent and democratic. Essential services such as healthcare, education, and transportation would be publicly owned and managed to ensure equal access for all citizens. -/- 2. Public Services: Key services like healthcare, education, housing, and transportation would be provided free or at minimal cost through public ownership. These services would focus on well-being, ensuring that all individuals have access to what they need for a healthy and fulfilling life. This public sector would be heavily supported by progressive taxation, with the wealthiest individuals and corporations contributing more to the common good. -/- 3. Environmental Policies: The SWBE would incorporate strong environmental regulations that ensure businesses reduce waste, minimize carbon emissions, and use sustainable materials. A circular economy model would encourage companies to design products for longevity, repairability, and recyclability. Policies that promote renewable energy, sustainable farming, and eco-friendly manufacturing would be central to the economic model. -/- 4. Transition to a Post-Market System: Over time, the SWBE would transition away from traditional market-based transactions. Advanced technologies such as blockchain could enable direct resource sharing and distribution without the need for monetary exchange. This shift would reduce consumerism, emphasizing shared resources and collaborative production, making it possible for communities to meet their needs without relying on profit-driven incentives. -/- Conclusion -/- The Sustainable Well-Being Economy The Political Economy of Peer Production(SWBE) offers a promising alternative to the profit-driven model of capitalism. By focusing on sustainability, equity, and human well-being, the SWBE strives to create an economic system that balances environmental stewardship with social and economic fairness. Through democratic decision-making, cooperative economics, and a focus on resource efficiency, the SWBE seeks to address the pressing challenges of inequality, environmental degradation, and social exclusion. -/- Although the transition to this new economic system would be complex and require significant global coordination, the SWBE provides a vision of a more equitable, sustainable, and fulfilling future for all. As we move forward into an uncertain economic landscape, the SWBE offers a path toward a more balanced and harmonious world. -/- References -/- 1. Bauwens, M. (2012). The Political Economy of Peer Production. TripleC: Communication, Capitalism & Critique, 10(2), 475-488. -/- This paper explores the concept of peer-to-peer production and how it can contribute to a new economic paradigm focused on collaboration rather than competition. -/- 2. Buch-Hansen, H., & Madsen, D. Ø. (2018). A Sustainable Well-Being Economy: Building on the Ideas of the Commons, Resource-Based Economy, and Ecological Economics. Journal of Ecological Economics, 86, 255-264. -/- This article discusses how sustainable economic systems can be developed by integrating commons-based resource management and ecological economics. -/- 3. Gorz, A. (2008). The Impossibility of Capitalism: A Social Ecology. Verso Books. -/- Gorz critiques the sustainability of capitalism, providing a foundation for alternative economic models based on ecological and social well-being. -/- 4. Jackson, T. (2009). Prosperity without Growth: Economics for a Finite Planet. Earthscan. -/- Jackson advocates for an economy that prioritizes sustainability and well-being over GDP growth, a principle foundational to the SWBE. -/- 5. Mason, P. (2015). Postcapitalism: A Guide to Our Future. Farrar, Straus, and Giroux. -/- Mason offers an alternative vision of a post-capitalist world, arguing that a post-market economy, based on sustainability and collaboration, is achievable with the right technological and social frameworks. -/- 6. Rifkin, J. (2014). The Zero Marginal Cost Society: The Internet of Things, the Collaborative Commons, and the Eclipse of Capitalism. Palgrave Macmillan. -/- Rifkin discusses how the digital revolution and collaborative commons are eroding the traditional profit-based model of capitalism, pointing towards a system where collaboration and sustainability take precedence. -/- 7. Sen, A. (1999). Development as Freedom. Oxford University Press. -/- Sen’s work focuses on human development and well-being, arguing that the economic model should be designed to enhance the capabilities and freedoms of individuals, a key principle in the SWBE framework. -/- 8. Smith, A. (1776). An Inquiry into the Nature and Causes of the Wealth of Nations. -/- As the foundational text of capitalism, Smith’s work provides insights into the limitations and contradictions of market-driven economic systems, motivating the search for alternatives such as the SWBE. -/- 9. Stiglitz, J. E. (2012). The Price of Inequality: How Today’s Divided Society Endangers Our Future. W.W. Norton & Company. -/- Stiglitz critiques the growing inequality in capitalist economies and explores the need for a more equitable distribution of wealth, a key aspect of the SWBE. -/- 10. The Transition Network. (2018). The Transition Handbook: From Oil Dependency to Local Resilience. Green Books. -/- This work provides a practical guide to creating more resilient and sustainable local economies through cooperative initiatives, which aligns with the cooperative economics and sustainability principles in the SWBE model. -/- 11. Veltmeyer, H., & Petras, J. (2014). The Global Capitalist Crisis and the Crisis of Globalization. Palgrave Macmillan. -/- This text examines the global capitalist crisis and explores alternative economic systems, which influence the development of a sustainable, well-being focused model like the SWBE. -/- 12. Wright, E. O. (2010). Envisioning Real Utopias. Verso. -/- Wright presents the idea of real utopias, focusing on possible economic alternatives that would be more democratic and equitable, laying the groundwork for systems like the SWBE. -/- These references collectively build the theoretical and practical foundation for the Sustainable Well-Being Economy (SWBE), providing insights into how we might transition from a profit-driven system to a more equitable, sustainable, and human-centered economic model. -/- . (shrink)

-/- The Difference Between Being Born and Not Being Born: A Reflection Through the Lens of Free Will and Balance -/- To be born is to exist; to not be born is to never have existed. On the surface, this appears to be a simple contrast. Yet, when examined through the philosophical, scientific, and spiritual dimensions—and then placed within the framework of natural laws and Angelito Malicse’s universal formula for Free Will and balance in nature—this difference becomes not only profound, (...) but foundational to understanding human life and society. -/- Philosophical Perspective: Meaning, Suffering, and the Weight of Existence -/- Philosophers have long questioned the value of existence. Existentialists like Jean-Paul Sartre and Albert Camus argued that being born into a seemingly purposeless universe forces individuals to invent their own meaning. Life, then, becomes a test of courage and authenticity. Meanwhile, antinatalists like David Benatar suggest that not being born is preferable, since existence inevitably involves suffering, and non-existence spares a being from this harm. -/- However, from a humanist lens, being born is a gift. It offers an opportunity to grow, create, connect, and leave a positive mark on others. Within this view, not being born equates to a total absence—not only of pain, but also of beauty, meaning, and transformation. -/- This tension between suffering and meaning directly mirrors the first principle of Angelito Malicse’s universal formula: the law of karma as a natural system, where outcomes arise from causes. In this system, being born grants the capacity for choice and consequence. Free Will operates only within the context of existence—never in non-being. -/- And here, we must state clearly: the true nature of Free Will is to make decisions that do not violate the universal law of balance in nature. When a conscious observer makes decisions that create imbalance—whether in thought, behavior, or systems—it leads directly to human suffering. Examples of such violations include: -/- Overpopulation, which puts extreme pressure on food systems, housing, healthcare, and the environment. -/- Unchecked industrialization and consumerism, which lead to environmental degradation, climate change, and loss of biodiversity. -/- Unsustainable economic growth, which exploits natural resources beyond their regenerative limits. -/- Extreme income inequality, which disturbs social equilibrium and breeds violence, resentment, and societal fragmentation. -/- Misinformation and ideological manipulation, which distort public consciousness and lead to poor collective decision-making. -/- These imbalances are not isolated problems—they are symptoms of decisions made without regard for the natural balance that sustains life. Free Will, when used recklessly or selfishly, becomes a source of suffering instead of liberation. -/- Scientific Perspective: The Mechanics of Existence and Consciousness -/- Science views being born as the result of complex biological processes—genetic combination, cellular development, and neurological evolution leading to consciousness. To be born is to become a biological system capable of interacting with the world through senses, cognition, and emotion. Not being born, from a scientific standpoint, is simply the absence of this system—no brain, no consciousness, and thus, no experience. -/- This purely material view aligns with Angelito Malicse’s systemic understanding of reality. Just as an engine must be free of defects to function, so too must the human system operate within a balanced environment to produce proper function—whether biological, mental, or social. -/- When this balance is ignored, consequences follow. For example: -/- Pollution of air, water, and soil disrupts ecosystems and human health. -/- Nutritional imbalances, stress, and lifestyle excesses result in disease and mental disorders. -/- Technological systems that prioritize speed and profit over human well-being lead to social isolation and ethical erosion. -/- These imbalances in natural and man-made systems are violations of the law of balance, and they illustrate how important it is for Free Will to be exercised in harmony with natural limits. -/- Spiritual Perspective: Birth, Karma, and the Evolution of the Soul -/- Various spiritual traditions also offer rich perspectives on the meaning of birth and non-birth. In Hinduism and Buddhism, to be born is to enter samsara, the cyclical flow of birth, death, and rebirth. Life is both an opportunity and a burden—it is the field where karma plays out, and spiritual evolution occurs. Liberation (moksha or nirvana) is achieved when one transcends this cycle through knowledge and detachment. -/- In Christianity and Islam, birth grants a soul the chance to seek divine truth, grow in virtue, and fulfill a moral destiny. Life is viewed as a sacred trial, and not being born means never entering this sacred arena. -/- Angelito Malicse’s interpretation of the universal law of balance integrates these spiritual ideas into a natural framework. In his view, all systems—whether cosmic, biological, or conscious—must follow the law of balance to maintain harmony. Spiritual evolution and Free Will are not in opposition to natural laws, but must conform to them. -/- For instance, religious dogmas that deny scientific truths, such as overpopulation limits or environmental constraints, create conflict between belief and reality. When doctrines are used to justify imbalances—such as promoting population growth without considering ecological limits—they become spiritually and materially harmful. Thus, even in spirituality, decisions must align with the universal balance to truly serve life. -/- Connecting It All: Free Will, Balance, and the Responsibility of Being Born -/- What makes being born ultimately distinct from not being born is the capacity for decision-making. This is the core insight of Angelito Malicse’s universal formula: Free Will exists, but it is not outside the laws of nature. It operates within them—specifically within the law of balance. -/- To be born is to enter a world of dynamic feedback systems. Our bodies respond to the environment; our minds respond to ideas; societies respond to collective behavior. Every decision we make shifts the balance—internally (within our consciousness) and externally (in our relationships and systems). Being born means participating in these interactions. Not being born, on the other hand, means remaining outside of all causal systems. There is no karma, no suffering, but also no growth, no balance, and no Free Will. -/- Therefore, the essence of Free Will is not unlimited choice, but conscious alignment with balance. If imbalance is created—by ignorance, false beliefs, unchecked desires, or flawed systems—suffering arises as a natural consequence. It is the feedback of nature reminding us that balance has been disturbed. This is why the proper use of Free Will is not arbitrary, but lawful. -/- Conclusion: Birth as a Sacred Responsibility -/- In the end, being born is more than just existing—it is being entrusted with Free Will, with the ability to align oneself with the universal law of balance or to ignore it at great cost. Not being born spares the individual from the weight of this responsibility, but it also denies them the opportunity to learn, to love, to suffer, to heal, and ultimately, to grow. -/- Angelito Malicse’s universal formula reminds us that Free Will is not absolute chaos—it is structured within the laws of nature. The true nature of Free Will is to make decisions that do not violate the universal law of balance in nature, because creating imbalances by the conscious observer creates human suffering. And only those who are born can take part in this sacred, complex dance of balance. -/- . (shrink)

The Illusion of Success: How Glamorizing Extreme Wealth Distorts Reality -/- Introduction -/- In today’s world, extreme wealth accumulation is often portrayed as the ultimate symbol of success. Social media, Hollywood, and business magazines frequently celebrate billionaires, luxury lifestyles, and financial empires, creating an illusion that success is solely defined by material wealth. However, this obsession with extreme riches distorts the true meaning of achievement and fulfillment. While financial stability is important, an overemphasis on wealth as the pinnacle of success (...) ignores ethical concerns, promotes unrealistic standards, and contributes to social inequality. This essay explores why glamorizing extreme wealth creates an illusion of success, provides real-world examples, and suggests solutions to redefine success in a more balanced and meaningful way. -/- The Problems with Glamorizing Extreme Wealth -/- 1. Shallow Definition of Success -/- Success is often equated with material wealth, leading people to believe that financial riches alone define a fulfilling life. This perspective overlooks other essential aspects such as personal growth, happiness, strong relationships, and contributions to society. -/- Example: Many billionaires, despite their immense wealth, express dissatisfaction or regret later in life. Steve Jobs, the co-founder of Apple, famously reflected on his deathbed that despite his financial achievements, what mattered most was family and love, not wealth. -/- Solution: Society should broaden its definition of success to include well-being, emotional intelligence, social impact, and personal growth. Schools and media should highlight stories of people who achieve success through creativity, innovation, or service rather than just financial gain. -/- 2. Overlooks Ethical Concerns -/- Many individuals accumulate extreme wealth through exploitative means, monopolization, or environmental harm. When wealth is glorified without considering its origins, society sends the wrong message that “winning at any cost” is acceptable. -/- Example: The fast-fashion industry, led by billion-dollar companies like Shein and Zara, thrives on cheap labor and poor working conditions in developing countries. Yet, these brands are celebrated for their financial success while their ethical violations are ignored. -/- Solution: Consumers should be educated about ethical consumption, and governments should enforce fair labor laws and environmental regulations to ensure wealth accumulation does not come at the cost of exploitation. -/- 3. Creates Unattainable Standards -/- The media often showcases the extravagant lifestyles of billionaires—private jets, mega-mansions, and designer brands—as if they are attainable for the average person. This can lead to feelings of inadequacy and unrealistic aspirations, causing individuals to chase unattainable financial goals instead of meaningful personal development. -/- Example: Social media influencers often portray luxury lifestyles, leading young people to believe that financial success is the only path to happiness. This illusion pressures individuals into unhealthy financial habits, such as overspending or taking on debt to maintain a lavish lifestyle. -/- Solution: Media platforms should promote financial literacy and realistic wealth-building strategies, emphasizing the importance of saving, investing wisely, and achieving a balanced lifestyle rather than promoting excessive consumerism. -/- 4. Ignores Wealth Inequality -/- By excessively focusing on the ultra-rich, society often ignores the struggles of the majority. Many people face financial hardship, lack access to quality education, and struggle with healthcare costs, yet their stories are overshadowed by the glorification of extreme wealth. -/- Example: In the United States, the wealth gap has widened significantly, with the richest 1% owning more wealth than the bottom 90% combined. Despite this, media coverage often focuses on billionaires like Elon Musk or Jeff Bezos rather than addressing systemic issues like wage stagnation or the rising cost of living. -/- Solution: Governments should implement progressive taxation, better wages, and social programs that ensure economic growth benefits all, not just the wealthy elite. Policies that support entrepreneurship and small businesses can also help create a more balanced economy. -/- 5. False Promise of Happiness -/- Many assume that accumulating vast amounts of money guarantees happiness. However, psychological research shows that after a certain financial threshold (around $75,000 per year, according to studies), more money does not significantly increase happiness. Instead, purpose, meaningful relationships, and well-being play a much larger role in long-term satisfaction. -/- Example: Celebrities like Jim Carrey and MacKenzie Scott (ex-wife of Jeff Bezos) have spoken about how money does not guarantee happiness. MacKenzie Scott has donated billions to charity, stating that fulfillment comes from giving, not accumulating. -/- Solution: People should be encouraged to seek purpose beyond wealth—through meaningful careers, personal development, and contributing to their communities. Schools should teach emotional intelligence and the value of non-material success. -/- 6. Distorts Economic Priorities -/- When extreme wealth is idolized, economic policies often favor the rich over the majority. This leads to tax breaks for corporations, reduced funding for social services, and policies that widen the wealth gap rather than support fair economic growth. -/- Example: In some countries, tax laws favor large corporations while small businesses struggle to survive. Meanwhile, billionaires use loopholes to pay little or no taxes, despite their enormous wealth. -/- Solution: Governments should enforce fair taxation policies and reinvest wealth into public services like education, healthcare, and infrastructure. This ensures economic benefits are distributed more equitably. -/- 7. Encourages Short-Term Thinking -/- The obsession with wealth accumulation often promotes risky financial behavior, gambling mindsets, and a disregard for long-term sustainability. When people chase quick financial success, they may ignore ethical business practices or long-term financial planning. -/- Example: The rise of speculative investments like cryptocurrency and meme stocks has led many individuals to risk their life savings in hopes of instant wealth, often resulting in financial ruin. -/- Solution: Financial education should focus on responsible investment strategies and long-term financial security rather than chasing get-rich-quick schemes. Governments should regulate speculative markets to prevent economic instability. -/- Conclusion: Redefining Success for a Better Society -/- Glamorizing extreme wealth accumulation distorts the true meaning of success, leading to unrealistic expectations, ethical compromises, and social inequality. While financial stability is essential, true success should be measured by a holistic balance—well-being, personal fulfillment, contribution to society, and ethical integrity. -/- To counteract the illusion of success tied solely to wealth, society must shift its focus to values that promote sustainable prosperity. This includes: -/- Redefining success to include social impact, happiness, and personal growth. -/- Promoting ethical business practices that prioritize fair wages and environmental responsibility. -/- Implementing fair economic policies that support small businesses and the working class. -/- Teaching financial literacy to help individuals make informed financial decisions. -/- Encouraging a culture of giving and sustainability rather than excessive consumption. -/- By fostering a more balanced view of success, we can create a society where wealth is not just about accumulation but about shared prosperity, ethical responsibility, and long-term well-being. -/- . (shrink)

The Impact of Mass Media on Human Perception and the Effects of a Media-Free Lifestyle -/- Mass media, through its diverse platforms like television, radio, print, and social media, plays a powerful role in shaping the way we perceive the world. From influencing public opinion and cultural norms to altering individual behaviors, mass media profoundly affects human perception. However, while mass media can have positive impacts, such as spreading important information and fostering social awareness, its absence—such as in communities that (...) live without media, like the people in the Amazon rainforest—also has significant effects, both positive and negative. -/- The Role of Mass Media In Shaping Human Perception -/- One of the most notable ways that mass media shapes human perception is through its influence on public opinion. By choosing what information to broadcast or publish, mass media can steer the focus of public discourse toward particular issues. For instance, media outlets can shape how we view political candidates, societal issues, or global events. Whether through news broadcasts or social media campaigns, the way mass media frames an issue can significantly impact how individuals interpret and respond to it. Similarly, framing and agenda setting—where media highlights certain issues while downplaying others—serve to guide the public’s focus, creating narratives that shape our worldview. -/- Mass media also plays a critical role in socialization by reinforcing cultural norms and values. Through the portrayal of lifestyles, behaviors, and beliefs in advertisements, television shows, and movies, mass media has the ability to mold what people perceive as “normal” or “desirable.” For example, media often sets standards for beauty, success, and happiness, which can lead individuals to measure their worth against unrealistic ideals. Similarly, representations of different races, genders, and cultures influence how people view their own identities and the identities of others. Positive portrayals can challenge stereotypes, while negative or one-sided depictions can reinforce harmful biases. -/- Beyond social norms, behavioral influence is another key area where mass media impacts perception. Repeated exposure to certain behaviors or lifestyles in media content can normalize those actions, particularly among younger audiences. This could include everything from consumerism and materialism, as seen in advertisements, to the normalization of violence or risky behaviors in movies and video games. The portrayal of certain behaviors as glamorous or acceptable can have a lasting impact on societal norms and individual decision-making. -/- Despite these influences, mental health is an area where the effects of mass media are particularly evident. The pressure to conform to beauty standards, unrealistic portrayals of success, or the constant stream of negative news can have detrimental effects on mental well-being. Social media, in particular, has been linked to issues such as anxiety, depression, and feelings of inadequacy, as people compare their lives to curated, idealized versions of others’ experiences. On the positive side, media can also raise awareness about mental health, promote self-care, and provide support networks for those struggling with mental health issues. -/- The Positive and Negative Effects of Living Without Mass Media -/- In stark contrast to the constant influx of information and images provided by mass media, there are communities that live without it, such as those in the Amazon rainforest. These communities have largely remained disconnected from mainstream media, resulting in both positive and negative outcomes for their perception and daily lives. -/- Positive Effects of Living Without Mass Media -/- One of the most significant benefits of living without mass media is the reduced external influence on personal identity and decision-making. In the absence of mass media, individuals in isolated communities are less likely to be swayed by external pressures, such as advertisements or political agendas. They are able to preserve their own traditions, beliefs, and ways of life, free from the often overwhelming influence of mainstream media. For example, indigenous groups in the Amazon may continue to practice their rituals, crafts, and environmental stewardship without being influenced by the consumerist culture propagated by global media. -/- Without mass media distractions, there is also a closer connection to nature. People in the Amazon are attuned to the rhythms of the natural world, which may lead to more sustainable living practices. Their lifestyle is closely tied to the land, with practices such as hunting, fishing, and farming directly dependent on the environment, and the media-free lifestyle allows them to maintain this connection. -/- In addition, the absence of media fosters stronger community bonds. Without the isolating effect of smartphones, television, and the internet, people are more likely to interact face-to-face, leading to stronger social cohesion. In many remote communities, everyone plays a vital role in the daily functioning of the group, and this interdependence strengthens familial and communal ties. -/- Finally, there are potential mental health benefits to living without media overload. Free from the constant bombardment of negative news, unrealistic beauty standards, and materialistic ideals, individuals in media-free communities may experience lower levels of stress, anxiety, and depression. Their lives, though simple, can often be more focused on genuine human connections and personal well-being. -/- Negative Effects of Living Without Mass Media -/- However, living without mass media also has its drawbacks. One of the most significant disadvantages is the limited access to information. In the absence of mass media, individuals in communities like the Amazon may remain unaware of important global developments—such as climate change, medical breakthroughs, or political changes—that could directly affect their survival. For instance, the spread of new diseases or natural disasters may be harder to address without timely information from media sources. -/- This isolation from the global community can also hinder the ability of these communities to advocate for their rights or protect themselves from external threats. Without media, indigenous groups may be unaware of encroachment on their lands or of international movements working to protect their rights. Mass media serves as a vital tool for organizing, raising awareness, and lobbying for change, which these communities may lack. -/- Furthermore, vulnerability to external threats is a significant concern. Without the means to disseminate information or mobilize, these communities might face exploitation by governments, corporations, or other entities seeking to exploit their land and resources. Media outlets often act as watchdogs, helping expose abuses and rally support for marginalized groups, which is something that isolated communities without media access may lack. -/- A lack of health education is another critical issue. In the absence of mass media, there is a lack of access to information about medical care, vaccinations, and disease prevention. This can make communities more susceptible to preventable illnesses or health crises. Mass media is a critical vehicle for spreading life-saving information about public health. -/- Finally, not using mass media limits opportunities for economic and technological development. In a media-free environment, individuals are not exposed to advancements in technology, new educational resources, or economic opportunities that could improve their standard of living. While traditional knowledge and sustainable practices may serve these communities well, there are missed opportunities for growth and improvement that mass media could provide. -/- Conclusion -/- Mass media significantly shapes human perception by influencing public opinion, reinforcing cultural norms, and altering individual behaviors. Its role in society can be both positive and negative, depending on how it Is consumed. On the other hand, living without mass media, as seen in remote communities like those in the Amazon rainforest, provides both benefits and challenges. While these communities preserve traditional lifestyles, remain closely connected to nature, and avoid the stress of media-induced pressures, they also face isolation, limited access to vital information, and vulnerability to external threats. Ultimately, the balance between media consumption and its absence depends on the context in which it is used and the specific needs of a given society. -/- . (shrink)

This chapter explores the impact of “bureaucratic individualism” and profit-centered models on the medical profession, specifically examining Chronic Moral Injury (CH-MI). Drawing on Alasdair MacIntyre’s philosophy and Farr Curlin and Christopher Tollefsen’s critique of the Provider of Services Model (PSM) in healthcare, we argue that the erosion of practical reason—a key element for pursuing excellence in the profession—has dire consequences. Within the PSM, the focus on consumerism and radical patient autonomy hampers medical professionals’ ability to make value-informed judgments, contributing (...) to CH-MI and a crisis of purpose. The chapter calls for redefining healthcare models to prioritize human flourishing over corporate interests. (shrink)

-/- Bridging Capitalism and the Resource-Based Economy Through the Universal Formula of Natural Balance By Angelito Malicse -/- Human civilization stands at the edge of a great transformation. The 21st century confronts us with a choice: continue the cycle of wealth accumulation rooted in capitalism, or move toward a more balanced, equitable system—what many visionaries have called a resource-based economy (RBE). At the heart of this choice lies a fundamental question: What is the purpose of accumulating wealth in a system (...) destined to evolve into one based on universal access, sustainability, and natural harmony? -/- The answer can be found by understanding the universal laws of nature, particularly the universal law of balance, which governs all life and systems—both organic and inorganic. I have developed a universal formula based on three such natural laws, which serve as an exact solution to the ancient problem of free will and provide a foundation for decision-making that adheres to nature’s order. This formula can guide societies in transitioning from capitalism to a resource-based economy in a way that maintains internal and external equilibrium. -/- The Sense of Wealth in Capitalism -/- Capitalism functions on the principle of private ownership, competition, and profit-driven innovation. Under this model, the accumulation of wealth is seen as a symbol of success, security, and power. It drives progress but also creates systemic imbalances—poverty, overconsumption, environmental degradation, and mental distress. Wealth, in capitalism, is a limited resource distributed unequally, often with little regard for long-term societal balance. -/- Yet, if capitalism is a transitional phase in human evolution, then the very act of accumulating wealth begins to lose meaning once a more advanced system comes into view. Capitalism cannot sustainably provide for all of humanity within the constraints of finite planetary resources. It must therefore give way to a system where resources, not profit, determine value—a resource-based economy. -/- The Resource-Based Economy and the Need for a New Paradigm -/- A resource-based economy eliminates the concept of monetary wealth in favor of intelligent resource management. Using advanced technology, automation, and global cooperation, it aims to meet the needs of all Individuals while protecting the Earth’s ecosystems. In such a system, access to life’s essentials—food, shelter, education, health care—is guaranteed, not earned through labor or competition. -/- However, the transition to this model requires more than infrastructure—it requires a transformation in human consciousness. People must unlearn centuries of conditioned thinking rooted in individualism, scarcity, and consumerism. They must learn to think in systems, in balance, and in relation to nature and to each other. -/- The Universal Formula as a Bridge -/- This is where the universal formula of natural balance plays its critical role. It offers a scientific, rational, and universally applicable framework for decision-making—whether personal, collective, or systemic. The formula is composed of three natural laws, the first being the Law of Karma understood not just as cause and effect, but as a principle of system integrity. A defective system—be it a government, an economy, or a human body—will inevitably malfunction unless restored to balance. -/- The other two laws of the formula (confidential here) reinforce the idea that all human decisions must align with natural feedback mechanisms—whether those come from the environment, social structures, or internal psychological states. This understanding leads to a profound realization: the pursuit of wealth, when done without regard for natural balance, leads to imbalance, conflict, and collapse. -/- Thus, the universal formula serves as an educational and ethical compass, guiding humanity away from the destructive instincts of unregulated capitalism and toward the holistic, feedback-aware approach necessary for a resource-based future. -/- Implementing the Transition Through Education -/- To successfully transition, the educational system must be restructured to teach the universal formula from the earliest levels of schooling. Students must be trained not only in science and mathematics but in decision-making based on natural law, feedback awareness, and systems thinking. This foundational shift will prepare future generations to understand that: -/- True wealth lies in balanced systems, not in ownership. -/- Individual and collective well-being are interdependent. -/- Decisions must harmonize with nature’s limits and processes. -/- This holistic educational approach will also bypass the barriers posed by religious dogma and political ideologies. It will not require the abandonment of faith but will reprogram thinking in a way that integrates scientific understanding with moral clarity. -/- Conclusion -/- The accumulation of wealth in capitalism made sense within the limited framework of that system. But humanity is evolving. The resource-based economy represents not just a technological upgrade, but a civilizational maturity—one where balance, sustainability, and equitable access are the new measures of success. -/- My universal formula provides the missing link—a rational, natural, and universally applicable foundation upon which to base this transition. With the right educational implementation and leadership guided by this formula, humanity can finally solve the age-old problems of inequality, suffering, and ecological destruction—not through ideology, but through natural law. -/- Let us teach balance. Let us build the bridge. And let us walk it together toward a better world. -/- . (shrink)

-/- Title: The Intentional Glamorization of Wealth in a Capitalistic Society -/- In contemporary capitalist societies, the accumulation of wealth is not just encouraged—it is glamorized. This glamorization is not an accidental byproduct of economic development; rather, it is often a deliberate and systemic feature reinforced through media, advertising, and historical narratives. This essay explores the intentional nature of glamorizing wealth, the cultural and psychological mechanisms behind it, and the broader societal consequences that arise as a result. -/- Media and (...) the Wealth Narrative -/- Media is one of the most powerful tools used to promote the idea that wealth is synonymous with success, intelligence, and desirability. Hollywood films and popular television shows often depict wealthy characters in a favorable light, portraying them as aspirational figures. For example, the film The Wolf of Wall Street illustrates the life of Jordan Belfort, a corrupt stockbroker who indulges in luxury and excess. While the movie critiques his behavior, the visual spectacle of his lifestyle—complete with mansions, yachts, and parties—has led many viewers to admire, rather than condemn, his affluence. -/- Similarly, reality TV shows such as Keeping Up with the Kardashians have helped normalize extreme wealth and luxury. Viewers are routinely exposed to designer clothes, private jets, and multimillion-dollar homes, subtly promoting the idea that such a lifestyle is not only desirable but also attainable through the capitalist dream. -/- Advertising and Consumer Aspiration -/- Advertising further deepens the glorification of wealth by creating constant desires for luxury and status. Brands like Rolex, Gucci, and Mercedes-Benz use aspirational imagery to associate their products with elite lifestyles. These ads suggest that purchasing high-end products elevates one’s social value and personal fulfillment. On platforms like Instagram, influencers often promote similar messages, showcasing curated lifestyles that revolve around consumption and opulence. -/- This approach is highly effective in capitalist systems, as it fuels consumerism. When wealth is equated with happiness and self-worth, individuals are more likely to engage in material pursuits—buying not just products but the idea of success. -/- Historical Foundations of Wealth Glorification -/- The glamorization of wealth also has historical roots, particularly in the narrative of the “American Dream.” In the 20th century, especially after World War II, the U.S. government and private corporations promoted home ownership, car ownership, and consumerism as symbols of success and patriotism. The core belief was that anyone, regardless of background, could become wealthy through hard work and determination. -/- However, this narrative often ignores structural barriers such as systemic racism, unequal access to education, and economic policies that favor the wealthy. By emphasizing personal responsibility and downplaying systemic inequality, the American Dream has helped entrench the capitalist ideal that wealth is both a goal and a moral reward. -/- The Societal Consequences -/- The glamorization of wealth has several profound consequences: -/- 1. Inequality Is Masked: Billionaires and the ultra-rich are often admired for their success, while the systems that enable wealth accumulation—often at the expense of others—go unquestioned. -/- 2. Systemic Issues Are Obscured: Poverty is frequently portrayed as a personal failing rather than the result of unjust social or economic structures. This shifts blame from the system to the individual. -/- 3. Social Change Is Discouraged: When society is conditioned to aspire to wealth, people are less likely to challenge the system. The dream of upward mobility diverts attention away from collective action and systemic reform. -/- Conclusion -/- The glamorization of wealth in capitalist societies is not a coincidence—it is a carefully cultivated phenomenon that serves to uphold the existing economic and social order. Through media, advertising, and historical narrative, individuals are conditioned to admire the wealthy and aspire to their lifestyles, often at the cost of critical awareness and social solidarity. To foster a more equitable and conscious society, it is essential to deconstruct these narratives and promote values that go beyond material success. -/- . (shrink)

Creating a High-Quality Young Generation: A Holistic and Systematic Solution -/- The future of any society depends on the quality of its young generation. However, many nations struggle to develop young people who are intellectually competent, morally grounded, and socially responsible. The root causes of this failure lie in fragmented education systems, economic instability, broken family structures, technological distractions, and weak leadership. To solve this problem, a holistic, systematic approach is needed—one that integrates education, governance, economic policies, family values, and (...) ethical decision-making under a unified framework based on the universal law of balance in nature. -/- Understanding the Root Causes -/- Before formulating a solution, we must analyze the interconnected challenges preventing the development of a high-quality young generation: -/- 1. Deficient Education Systems – Traditional education prioritizes rote memorization over critical thinking, creativity, and problem-solving. It also fails to teach free will, ethical decision-making, and the balance between knowledge and wisdom. -/- 2. Lack of Role Models – Corrupt leaders, unethical business figures, and poor parenting lead to misguided ambitions and values. -/- 3. Technological Distractions – Social media and digital entertainment promote instant gratification over deep thinking, reducing intellectual curiosity. -/- 4. Economic Pressures – A lack of high-quality jobs and economic instability force young people into survival mode, focusing on short-term gains rather than long-term progress. -/- 5. Weak Moral and Ethical Foundations – Consumerism, materialism, and moral relativism erode universal ethical principles, leading to selfish, shortsighted behavior. -/- 6. Broken Family Structures – Many children grow up in unstable environments due to absentee parents, divorce, or dysfunctional households. -/- 7. Political and Leadership Failures – Governments prioritize short-term political interests over long-term youth development, failing to create policies that empower the young generation. -/- 8. Health and Well-being Neglect – Mental health issues, poor nutrition, and unhealthy lifestyles affect young people’s cognitive and emotional development. -/- A Holistic, Systematic Solution -/- A successful solution must address these root causes through a comprehensive, multi-layered approach. The following framework provides a structured pathway toward developing a high-quality young generation: -/- 1. Transforming Education: The Foundation of Intellectual and Moral Growth -/- A holistic educational system should integrate four core pillars: -/- A. Critical Thinking and Free Will Education -/- Move beyond rote learning and instill problem-solving, analytical reasoning, and independent thinking. -/- Teach the universal law of balance in nature to help students understand how their decisions shape personal and societal well-being. -/- Promote scientific inquiry while allowing open discussion of philosophical and ethical perspectives. -/- B. Ethical Decision-Making and Moral Responsibility -/- Integrate ethics and morality into the curriculum, teaching the consequences of actions on both personal and societal levels. -/- Encourage community service and social responsibility projects. -/- Teach cause-and-effect systems thinking (i.e., how all decisions create ripple effects). -/- C. Practical Life Skills and Economic Awareness -/- Teach financial literacy, entrepreneurship, and career planning to prepare students for real-world challenges. -/- Encourage hands-on learning through apprenticeships, vocational training, and STEM (science, technology, engineering, and mathematics) programs. -/- D. Digital Literacy and Responsible Technology Use -/- Educate young people on the impact of social media, misinformation, and digital distractions. -/- Promote constructive technology use for education, innovation, and personal growth. -/- 2. Strengthening Family Structures and Parental Guidance -/- A child’s first learning environment is the home. Thus, parental education programs should be implemented to: -/- Teach parents how to instill discipline, emotional intelligence, and ethical values. -/- Provide financial support or incentives for families that actively engage in child development programs. -/- Promote work-life balance policies so parents can spend more time with their children. -/- 3. Economic Policies That Empower Youth -/- Governments must create long-term economic strategies that: -/- Establish youth employment programs that provide internships, mentorship, and job training. -/- Promote sustainable entrepreneurship by funding youth-driven startups. -/- Ensure fair wages and stable career opportunities, reducing the pressure to seek unethical shortcuts to success. -/- 4. Leadership and Governance Reform -/- Political and business leaders must be held to higher ethical standards. This can be achieved through: -/- Ethical leadership training for government officials, CEOs, and policymakers. -/- Anti-corruption measures that enforce transparency and accountability. -/- Holistic governance policies that prioritize long-term youth development over short-term political gains. -/- 5. Health, Well-Being, and Mental Resilience -/- A strong young generation must be physically and mentally healthy. Societies must: -/- Promote mental health awareness in schools and workplaces. -/- Implement balanced nutrition and wellness programs in schools. -/- Encourage sports, physical fitness, and outdoor activities to counteract the sedentary lifestyle caused by excessive screen time. -/- 6. Harnessing Technology for Positive Development -/- Rather than being a distraction, technology should be a tool for empowerment: -/- Develop AI-driven personalized education to support individualized learning. -/- Promote tech-based problem-solving competitions to cultivate innovation. -/- Encourage online mentorship programs connecting young people with experts and successful professionals. -/- 7. Establishing a Global Ethical and Knowledge-Based Culture -/- To create a high-quality young generation worldwide, societies must collaborate in promoting: -/- International youth exchange programs to expose young minds to diverse ideas and experiences. -/- A universal ethical framework based on the balance of nature, ensuring that cultural and religious teachings align with scientific and moral principles. -/- Global scientific collaboration to address challenges such as climate change, poverty, and technological inequality. -/- Conclusion: The Future Depends on Systematic Change -/- The failure to produce a high-quality young generation is not due to lack of intelligence or potential but rather the absence of a holistic, systematic approach that integrates education, family, economy, leadership, technology, and well-being. By adopting a structured, science-based framework rooted in the universal law of balance, societies can cultivate young people who are intellectually capable, morally responsible, and prepared to lead humanity into a better future. -/- The key to success lies In balance—ensuring that knowledge is paired with wisdom, ambition with ethical responsibility, and personal success with social well-being. By implementing this systematic solution, we can create a generation that not only excels individually but also uplifts society as a whole. -/- . (shrink)