Philosophical accounts of discrimination distinguish the question of what discrimination is from the question of its wrongfulness. This article addresses these two questions in the context of anti-homeless hostile design of public spaces. Regarding the first question, all forms of anti-homeless hostile design amount to discrimination, with typical cases (e.g., anti-homeless spikes or benches) being direct discrimination, but with some cases (e.g., CCTV not intended to target the homeless) being indirect discrimination. Regarding the second question, it is argued that all (...) major accounts of the wrongness of discrimination identify the usual, directly discriminatory hostile design as wrongful on account of its harmful or disrespectful character. Most accounts also consider the less common indirectly discriminatory hostile design to be possibly wrongful, especially given the severe disadvantages faced by the homeless in contemporary cities. (shrink)

The epidemic of homelessness has grown exponentially, to the point where it can be found in any major city around the world. The heartbreaking images of people living in these subhuman conditions are beyond belief. Explanations for the rise in homelessness remain murky, inconsistent, and not well articulated. While much funding and resources are directed toward resolving this problem, it continues unabated. Modern psychology and its mental health treatments are also at a loss to account for this affliction. (...) Shifting the terminology from “homeless” to “unhoused,” in order to reduce the stigma, does little to mitigate the crisis. Homelessness is a complex and enigmatic phenomenon, which explains why its real genesis remains undetected: namely, the acute spiritual crisis that plagues the modern world. In restoring mental health treatment to its ontological foundations in sacred psychology, we will have the most promising means available to understand this deeply troubling scourge that is not only social but, ultimately, metaphysical in nature. (shrink)

This article explores the issue of homelessness from the perspective of someone who has experienced homelessness, as someone who has worked with the homeless and heard the stories of ‘our friends on the street’, as a mother distressed to see other mothers’ children, no matter their age, in such dire circumstances, and as a philosopher driven to interrogate the hidden assumptions and beliefs motivating our choices, judgments, and behavior. I wish to stress that homelessness must be addressed (...) from the philosophical perspective not only with regard to the individual, but also with regard to the individual as belonging to the ‘we’. This ‘we’ must include all the people involved, from the homeless person laying out her swag under the bridge, to the policy-makers earning fabulous salaries. I’ll propose that a deeper understanding of what’s called ‘double incorporation’ is a crucial step towards galvanizing political will to implement solutions that have already been identified. (shrink)

When are we morally obligated as a society to help the homeless, and is coercive interference justified when help is not asked for, even refused? To answer this question, we propose a comprehensive taxonomy of different types of homelessness and argue that different levels of autonomy allow for interventions with varying degrees of pressure to accept help. There are only two categories, however, where paternalism proper is allowed, be it heavily qualified. The first case is the homeless person with (...) severely diminished autonomy as a result of mental illness, and the second case is the homeless person who runs a risk of serious and imminent harm to self. In the first case, namely, that of soft paternalism, we argue that coercive intervention in the case of a refusal to accept help should be focused on the provision of housing that meets basic needs—needs that we outline in the article. In the case of imminent and severe harm to self, the case of hard paternalism, we argue that forced intervention can only be allowed if it is temporary and local, namely focused on getting someone out of harm’s way. (shrink)

This paper investigates the political dimension of Fritz Mauthner’s writings in respect to his language critique and his ambivalent relationship to Judaism. Its aim is to oppose the common understanding of Mauthner as a German-nationalist. For doing so, Mauthner’s relation to Judaism is contextualised within his philosophical views on patriotism, mother-tongue, and the formation of social communities. By suggesting an anti-nationalist interpretation of his philosophy, it is argued that participation in a certain linguistic practice can explain what it means to (...) belong to a certain community according to Mauthner. The paper discusses to what extent Mauthner’s writings can be interpreted as anti-nationalist and concludes that he is too contradictory to be understood distinctively as a nationalist or an anti-nationalist. (shrink)

Can poetry be Diasporic? Can poetry free itself from the shackles of conformism? Can it be independent and divergent, and not seek a home? Is it capable of mustering its inner strengths and living without being enlisted by a collective that accords it power? This article argues that poetry is essentially dialectic. It has little vitality without the presence of the Other, without interaction with him. However, it also contains independent, personal elements and reaches its peak through the individual’s anti-conformist (...) activity and expression. Poetry, like language, enables us to view ourselves from outside, thereby fulfilling an important role, similar to language itself, and it is created by the individual’s alienation even from himself. Poetry may provide one of the most creative potential tools of Diasporic philosophy, love and creativity being its cornerstones, but it can also be a destructive factor seeking to imprison the creative soul within a home with the solid walls of a rigid community. (shrink)

Aesthetic appearance is a powerful source of various forms of unjust social relations, such as demeaning stereotypes, discrimination, harassment, and social exclusion. Surprisingly, however, the issue of aesthetic injustice has been largely overlooked in the relational egalitarian literature. This paper addresses this gap by examining aesthetic injustice in the context of homelessness. It argues that individuals experiencing homelessness are subject to two distinct kinds of aesthetic injustice. First, they are treated as disgusting elements of the urban landscape that (...) must be rendered physically invisible in prime public areas. Second, they are deprived of the aesthetic resources necessary to control and shape how they present themselves to others. By drawing these two aspects together, this paper proposes a novel account of the aesthetic dimensions of relational equality: it shows that achieving relational equality requires not only fostering inclusive and egalitarian social norms of respectable appearance but also enabling individuals to exercise reasonable control over their appearance as equal self-presenting persons. (shrink)

This chapter introduces the notion of the coloniality of homelessness as a way to make sense of how the anthropological imaginaries of Euro-American sovereignty were mapped onto a political economy of homelessness and nomadic forms of life and labor. By tracing the conceptual mapping of homelessness through the colonial encounters of anthropology and urban ethnography, we can see how constructions of homeless culture are bound up with the racial logics of Eurocentrism that distinguished superior Aryan races from (...) inferior nomadic ones. The coloniality of homelessness, therefore, refers to the way in which the very notions of home and homelessness were constructed through a chronotopology of modernity that divides bodies and populations into a racial logic of modern and pre-modern forms of space, time, life and labor. This insight, I argue, helps make sense of the claim that the very concept of homelessness obscures the issue of housing, which is itself a project of both neoliberalism and colonialism. (shrink)

The street situation of many people around the world has caused what is called a social problem, however, there are still no optimal solutions, why is this so? This paper investigates the persistence of homelessness in the context of the prosperity and affluence of the modern era. It questions why, despite social and economic progress, there are still people living on the streets. A critical approach is used to examine the role of language as an ideological superstructure and its (...) relation to material reality. Furthermore, it analyses the impact of capitalism in widening the social gap between the working classes. It explains that homelessness is not a problem unique to our modern era, but has been exacerbated by current economic and social conditions. Despite living in an era of prosperity, the social gap has widened, leading to an increase in the number of homeless people The paper concludes that the solution to homelessness is not simply a matter of language, but requires a change in the socio-economic structures that perpetuate inequality. It suggests that a more compassionate and humane approach is needed to tackle this social problem. (shrink)

The Indifference to Extreme Poverty and Homelessness: Causes, Solutions, and Society’s Role -/- Introduction -/- Despite global economic advancements, extreme poverty and homelessness remain widespread issues. While the ultra-rich often appear indifferent to these struggles, indifference is not exclusive to them—many middle-class and working-class individuals also overlook poverty. To fully understand this issue, it is crucial to examine the root causes of poverty and homelessness and explore the role of governments in providing solutions. This essay delves into (...) the psychological and systemic reasons for widespread indifference, the true causes of poverty and homelessness, and what governments can do to create lasting solutions. -/- The Root Causes of Poverty and Homelessness -/- 1. Lack of Affordable Housing -/- One of the leading causes of homelessness is the high cost of housing. In many cities, housing prices have skyrocketed while wages have stagnated. Gentrification and real estate speculation have also pushed low-income individuals out of their homes. -/- For example, in cities like San Francisco and New York, rent prices are so high that even full-time workers struggle to afford housing. Many people live paycheck to paycheck, and one financial setback—such as a medical emergency—can leave them homeless. -/- 2. Unemployment and Underemployment -/- A stable job is the foundation of financial security. However, many people either struggle to find work or are employed in low-wage jobs that do not cover basic living expenses. Automation, outsourcing, and economic downturns have made job security increasingly fragile. -/- For instance, during the COVID-19 pandemic, millions lost their jobs. Without sufficient savings or government support, many were forced onto the streets. -/- 3. Mental Illness and Lack of Healthcare -/- Mental health disorders are a significant factor in homelessness. Many individuals with untreated conditions such as schizophrenia, bipolar disorder, or severe depression find it difficult to maintain employment and stable housing. -/- In countries without universal healthcare, accessing mental health services is expensive, leaving many without the treatment they need. For example, in the United States, an estimated 25% of homeless individuals suffer from severe mental illnesses, yet few have access to adequate medical care. -/- 4. Substance Abuse and Addiction -/- While substance abuse is often seen as a cause of homelessness, it is more accurately a symptom of deeper issues, such as trauma, mental illness, or economic hardship. Addiction can make it difficult for individuals to maintain employment and housing. -/- Governments that criminalize addiction rather than treat it as a health issue contribute to the cycle of poverty and homelessness. Countries like Portugal, which have focused on rehabilitation rather than punishment, have seen declines in homelessness and drug-related deaths. -/- 5. Systemic Racism and Discrimination -/- Racial and ethnic minorities often face structural barriers that increase their risk of poverty and homelessness. Discriminatory hiring practices, unequal access to education, and historical injustices have created persistent economic disparities. -/- For example, in the U.S., Black Americans make up 40% of the homeless population, despite being only 13% of the total population. Similar disparities exist in other countries due to centuries of racial and economic oppression. -/- 6. Domestic Violence and Family Breakdown -/- For many women and children, homelessness is a direct result of escaping domestic abuse. When victims flee abusive relationships, they often have nowhere to go, leading them to seek shelter in unsafe environments or on the streets. -/- Governments with insufficient support systems for domestic violence victims contribute to this crisis. Shelters are often underfunded, and housing assistance is difficult to access. -/- 7. Insufficient Social Safety Nets -/- Many governments lack adequate social safety nets, such as affordable housing programs, unemployment benefits, and accessible healthcare. Without these support systems, individuals experiencing financial crises quickly fall into homelessness. -/- Countries with strong welfare states, such as Finland, have significantly lower homelessness rates than those with weak social support systems. Finland’s “Housing First” policy, which provides permanent housing to the homeless without preconditions, has nearly eliminated chronic homelessness. -/- Why Governments Must Take Action -/- While individual charity is helpful, long-term solutions to poverty and homelessness require government intervention. Here are the most effective policies governments can implement to combat these issues: -/- 1. Implement Affordable Housing Programs -/- Governments should increase investments in affordable housing by: -/- Expanding public housing projects -/- Regulating rent increases to prevent exploitation -/- Providing tax incentives for developers who build low-income housing -/- Example: Singapore’s government heavily invests in public housing, with over 80% of its citizens living in government-subsidized apartments, reducing homelessness rates to near zero. -/- 2. Raise Minimum Wages and Ensure Job Security -/- Governments must ensure that working individuals can afford basic living expenses by: -/- Raising the minimum wage to match the cost of living -/- Encouraging businesses to provide full-time, stable employment -/- Offering job training and re-skilling programs for unemployed workers -/- Example: Denmark has high minimum wages and strong labor protections, resulting in lower poverty rates despite high living costs. -/- 3. Provide Universal Healthcare, Including Mental Health Services -/- Healthcare access is essential in preventing homelessness. Governments should: -/- Offer free or affordable healthcare, especially for mental illness treatment -/- Increase funding for mental health facilities -/- Decriminalize drug addiction and invest in rehabilitation centers -/- Example: Portugal’s drug decriminalization program has led to a significant decrease in homelessness and addiction-related deaths. -/- 4. Expand Social Safety Nets -/- Countries with stronger social programs experience lower homelessness rates. Governments should: -/- Provide emergency financial assistance to prevent evictions -/- Offer “Housing First” programs that provide permanent housing before requiring treatment or employment -/- Increase funding for domestic violence shelters and support services -/- Example: Finland’s Housing First policy has been so successful that it has nearly eliminated chronic homelessness, proving that stable housing is the foundation for solving poverty. -/- 5. Address Racial and Economic Discrimination -/- To reduce systemic inequality, governments must: -/- Enforce anti-discrimination laws in employment and housing -/- Improve education and job opportunities for marginalized communities -/- Ensure that public resources are distributed equitably -/- Example: Canada’s Indigenous housing programs aim to address the historical marginalization of Indigenous populations by investing in culturally appropriate housing and social services. -/- 6. Invest in Education and Job Training -/- Breaking the cycle of poverty starts with education. Governments should: -/- Provide free or low-cost higher education and vocational training -/- Offer financial assistance to low-income students -/- Ensure equal access to quality education for all socioeconomic groups -/- Example: Germany provides tuition-free university education, making higher education accessible to all citizens, reducing long-term poverty. -/- Conclusion -/- While billionaires and corporations often receive criticism for their indifference to extreme poverty, the reality is that indifference exists at all levels of society. Many middle-class and working-class individuals also overlook poverty due to psychological distancing, economic fears, and societal conditioning. However, the real root causes of homelessness and poverty—such as a lack of affordable housing, inadequate wages, poor healthcare, and systemic discrimination—are problems that only government policies can effectively solve. -/- Countries that have successfully reduced homelessness, such as Finland, Portugal, and Singapore, have done so through comprehensive government interventions rather than relying on charity alone. If more governments worldwide adopt similar policies, we can move toward a future where poverty and homelessness are not inevitable but preventable. -/- Ultimately, solving poverty is not just about redistributing wealth but about redesigning systems to ensure economic fairness, social justice, and dignity for all. -/- . (shrink)

Global instability—hunger, homelessness, unemployment, mental health crises, social isolation—persists despite sufficient resources and infrastructure. The problem is not scarcity but fragmentation: separate organizations address interconnected needs through uncoordinated responses. This paper, following earlier Natural Possibility works on constraint coordination across physics, cognition, AI, climate, and medicine, proposes Drop-In Centers: permanent, 24/7 facilities integrating food security, employment support, mental health services, education, community connection, and emergency shelter when needed—all under one roof. Using SNOOBIS (Structural Coherence Model of Living Systems) as (...) a coordinating framework, the model unites governments, corporations, religious organizations, NGOs, and individuals through distributed investment ( ? annually for 10,000 centers globally)."One bullet, many targets": a single structural intervention addresses multiple coordination failures simultaneously. The paper provides an implementation blueprint, cost analysis, testable predictions, and a pilot pathway. Demonstrates the practical applicability of the Natural Possibility framework to humanitarian infrastructure. Implementation Note: Detailed pilot implementation documentation for the Drop-In Center model is available for serious collaborators. Includes facility specs, operational protocols, financial models, and SNOOBIS resilience frameworks. Material under final development, seeking partners with final implementation experience. Contact Thank You. (shrink)

Drawing upon Martha Fineman’s vulnerability theory, the paper argues that the legal claims of homeless appellants before and during the COVID-19 pandemic illustrate our universal vulnerability which stems from the essential, life-sustaining activities flowing from the ontological status of the human body. By recognizing that housing availability has constitutional significance because it provides for life-sustaining activities such as sleeping, eating and lying down, I argue that the legal rationale reviewed in the paper underscores the empirical, ontological reality of the body (...) as the basis for a jurisprudence of universal vulnerability. By tracing the constitutional basis of this jurisprudence from Right to Travel to Eighth Amendment grounds during COVID-19, the paper outlines a distinct legal paradigm for understanding vulnerability in its universal, constant and essential form – one of the central premises of vulnerability theory. (shrink)

This treatise offers a phenomenological and êtresophologique analysis of Covenant's "Call the Ships to Port" (2002), examining the song's lyrical content as a philosophical text that encodes fundamental questions of temporal consciousness, collective memory, and existential homecoming. Drawing upon Heidegger's phenomenology of homelessness and dwelling, Ricoeur's narrative theory of identity, and the author's original êtresophologique framework—including the PsyPhi Helix model H(t) = [Φ(t) × Ψ(t)]^DH—this analysis reveals the song as a meditation on what is here termed the Longing Paradox: (...) the simultaneous impossibility and necessity of return to an origin that exists only in the act of seeking it. The treatise identifies a descending numerical architecture within the lyrics (from "a billion" to "a fraction") that mirrors the phenomenological movement from historical abstraction to lived immediacy, arguing that this structure enacts rather than merely describes the existential compression through which meaning emerges from temporal experience. Through the application of Ockham's War methodology, the analysis subjects its own interpretive claims to aggressive skepticism, concluding that the song's philosophical depth resides not in hidden meaning but in its structural homology with the temporal architecture of human becoming. (shrink)

Presentation given at the PACT 2023 Conference (14th Annual Meeting of the Pacific Association for the Continental Tradition) centered around the theme of "Home and Homeless.".

A Long Way From Home: Automatic Culture in Domestic and Civic Life criticizes tendencies toward automatism in American culture and modern life, and calls for a recentering of domestic and civic life as a means to revitalize social life. Keywords: Automatic Culture, Autonomy Versus Automatic, Moral Homelessness, Materialism, The Great American Centrifuge, Consuming Devices, Home Cooking, From the Walled City to the Malled City, Malls, Vaclav Havel.

Abstract -/- *I Just Wanted to Dance with Dionysus* is a Gonzo autoethnographic exploration of madness, addiction, homelessness, and the search for spiritual wholeness in a fractured modern world. Framing my life's journey through Joseph Campbell's *Hero's Journey*, I recount my descent into the underworld of substance use, psychiatric intervention, and street life—experiences that led to the loss and eventual reclamation of my soul. Drawing upon archetypal psychology, depth psychology, and Dionysian mysticism, I challenge dominant biomedical models of mental (...) illness and addiction, advocating instead for a reimagining of madness as an initiatory process and substance use as a potential site of sacred transgression. This work critiques the societal forces that pathologize ecstasy, outlaw entheogenic sacraments, and reduce spiritual crises to psychiatric disorders. Engaging with thinkers such as Hillman, Jung, Moore, and Palmer, I argue that extreme distress—what psychiatry labels as psychosis, addiction, or bipolar disorder—can be understood as crises of meaning that demand soul retrieval rather than pharmaceutical suppression. Through my experiences with methamphetamine, crack cocaine, and homelessness, I confront the failures of mainstream addiction treatment, the violence of the War on Drugs, and the erasure of shamanic traditions that once guided seekers through altered states of consciousness. The monograph is structured around the arc of descent, crisis, and return, mirroring ancient mystery traditions and the rites of Dionysus. I explore the archetypal figures of Dionysus and Chiron—the god of ecstatic communion and the wounded healer—both illuminating my journey from self-destruction to transformation. As a wounded witness, I reflect on my role in harm reduction advocacy and the recovery movement through the framework of Dionysian Naturalism. Rather than embracing abstinence as the only path, I advocate for the Amethyst Path—a model of recovery honoring the sacred dimensions of altered consciousness while fostering moderation, ritual, and community integration. Weaving together personal narrative, cultural critique, and religious anthropology, this work is more than a memoir—it is a manifesto for reclaiming the ecstatic, re-sacralizing the human journey, and recognizing the lost souls among us as seekers in need of guidance rather than outcasts to be discarded. By integrating autoethnography with myth, psychology, and spirituality, this work challenges conventional understandings of addiction and mental illness, offering instead a vision of transformation rooted in ancient wisdom and the radical possibilities of the present. (shrink)

I begin this article with an increasingly accepted claim: that emotions lend differential weight to states of affairs, helping us conceptually carve the world and make rational decisions. I then develop a more controversial assertion: that environments have non-subjective emotional qualities, which organize behavior and help us make sense of the world. I defend this from ecological and related embodied standpoints that take properties to be interrelational outcomes. I also build on conceptions of experience as a cultural phenomenon, one that (...) coheres around shared environmental contours and public emotional concerns, introducing normative constraints (or what might be called “world grammars”). Endorsing this outlook suggests an argument for the view that cultural spaces have affectively charged, non-subjective, normative openings and closures. These openings and closures engender selectively permeable barriers which cordon space without physically preventing entry, as seen with decorative half walls and elevation changes. An area with such barriers may look emotionally hostile to, say, the dispirited homeless who are in fact less welcome there. Outcomes like these might be thought of as “political affordances.” These affordances can be regarded as normative openings and closures that implicitly filter, and hence segregate, according to various social divisions. Although registering political affordances requires more than the detection of ambient arrays, the notion retains core Gibsonian ideas: that affordances are values, that these values are linked with how a space can be used, and that the existence and nature of such affordances is not a subjective matter. (shrink)

This chapter critically analyses the ethical and political dimensions of supposedly subtle and non-coercive interventions that aim to ‘prevent crime’ through environmental designs making certain public spaces less attractive for specific groups. Examples include benches designed to discourage sleeping (targeted at homeless people), high-pitched noises or classical music played to deter lingering (targeted at youngsters), and specific lighting to prevent aggression (targeted at nightlife). While these interventions may appear less problematic than more traditional exclusionary measures, they raise ethical and political (...) worries that come into view clearly when we analyse them as instances of nudging, on the one hand, and niche construction and affective scaffolding, on the other. Employing this approach reveals how these exclusionary environmental designs not only risk reinforcing problematic stereotypes and social inequalities and discipline rather than prevent crime, they also can alienate specific groups, constitute affective injustices, and inflexibly reduce the diverse purposes public spaces potentially have. The chapter argues that environments are never neutral as they inevitably support and encourage some bodies, behaviours, moods, and emotions while suppressing and discouraging others. (shrink)

This handbook advances the interdisciplinary field of Philosophy, Politics, and Economics (PPE) by identifying thirty-five topics of ongoing research. Instead of focusing on historically significant texts, it features experts talking about current debates. Individually, each chapter provides a resource for new research. Together, the chapters provide a thorough introduction to contemporary work in PPE, which makes it an ideal reader for a senior-year course. -/- This is Chapter 20, "Housing Markets".

De burgemeester van Etterbeek liet tijdens de afgelopen periode van vrieskou daklozen van straat halen. Soms tegen hun wil in. Omdat het soms nodig is om mensen tegen zichzelf te beschermen.

Home and place are two interrelated concepts that have overlapping meanings. They are both referring to physical spaces that have meanings and feelings, spaces where common experiences shape and identities are formed. The concepts of home and place are intrinsically linked and are used interchangeably but the most important line that ties these two together is through the notion of belonging and attachment that bind individuals to meaningful spaces. However, there is a gap in the home and place literature about (...) understanding these meanings through negative attributes. This chapter explores the similarities and differences of home and place through negative experiences of two groups of vulnerable people: homeless people and migrants. In this chapter we examine how a lack of physical attachments leads to a lack of belonging and how, together, they create ruptures that ironically help to understanding of the meanings of home and place by separating them from the notion of space. The chapter acknowledges that not all places are called home and not all spaces have the capacity to be made into meaningful places, but that one must focus on the theoretical distinctions underpinning the two terms. The authors suggest that focusing on two vulnerable populations (migrants and homeless people) can offer a pathway towards a theoretical understanding of these two generic concepts. By examining the negative experiences of marginalization and exclusion, in relation to the meanings of home and place, the chapter discusses how negative experiences of displacement and homelessness can offer valuable insights into further theorization of the concepts of home and place. (shrink)

Many people believe that the mind is an epistemic refuge of sorts. The idea is that when it comes to certain core mental states, one’s being in such a state automatically puts one in a position to know that one is in that state. This idea has come under attack in recent years. One particularly influential attack comes from Timothy Williamson (2000), who argues that there is no central core of states or conditions—mental or otherwise—to which we are guaranteed epistemic (...) access. In Williamson’s words, we are cognitively homeless. In this paper I will argue that Williamson’s argument for the conclusion that we are cognitively homeless fails. Then I will show that there is a class of phenomenal states that constitutes a substantial cognitive refuge. When all is said and done, I will have both defended and shed light on our cognitive home. (shrink)

In this article, I argue that mass incarceration belongs to a category of social status interventions by which the modern state either withholds the ordinary protections and benefits of the law from outlawed groups or subjects them to private punishment based on their mere membership in those groups. In the US these groups include immigrants and resident Latinos, the homeless, the poor and poor blacks, sex workers, and ex-convicts. Outlawry is a fundamentally anti-democratic practice that cannot be justified in terms (...) of deterrence and is incompatible with public safety. (shrink)

Harm reduction is one of the most controversial and widely discussed approaches in public health and social policy, addressing a broad range of pressing societal issues, including drug addiction, sex work, alcohol and tobacco use, and homelessness. Surprisingly, however, harm reduction has received very little philosophical scrutiny. In this article, I aim to fill this gap. First, I provide a systematic analysis of the core features and normative commitments of harm reduction. Second, I propose a novel, relational egalitarian justification (...) for harm reduction. I argue that the provision of harm reduction services is not solely or primarily a matter of mitigating the negative consequences associated with high-risk behaviours. Rather, most fundamentally, it is the appropriate response to the status of vulnerable individuals as equal members of society. (shrink)

So-called “ugly laws” were mostly municipal statutes in the United States that outlawed the appearance in public of people who were, in the words of one of these laws, “diseased, maimed, mutilated, or in any way deformed, so as to be an unsightly or disgusting object” (Chicago City Code 1881). Although the moniker “ugly laws” was coined to refer collectively to such ordinances only in 1975 (Burgdorf and Burgdorf 1975), it has become the primary way to refer to such laws, (...) which targeted the overlapping categories of the poor, the homeless, vagrants, and those with visible disabilities. Enacted and actively enforced between the American Civil War (1867) and World War I (1918), such laws and their enforcement can tell us much about the very sorts of people who were also, a generation later, subject to explicitly eugenic laws, such as sterilization legislation. And like eugenic laws and policies, such laws continue to affect the lives of people with disabilities to this day (Schweik 2011). (shrink)

The right to have access to sufficient food (which is closely associated with the rights to health, water, life, trade, social security, land, and so on) is explicitly provided in section 27(1)(b) of the Constitution of South Africa. However, the outbreak of Covid-19 caused the government to place the country under a nationwide lockdown, with strict regulations and directives that curtailed a number of socio-economic rights. The affected rights included the right to have access to sufficient food. The situation culminated (...) in widespread food insecurity, hunger, and malnutrition, as evidenced by affected poor urban families and other vulnerable groups, including the homeless living in designated shelters. These groups were unable to gain access to sufficient food or to buy it because of loss of income or lack of access to the informal market. In response, the government embarked on large-scale food-parcel distribution schemes geared towards feeding 'deserving' people. (shrink)

Philosophy in the City (or PinC, as it came to be known) is an outreach programme led by student volunteers from the University of Sheffield's Department of Philosophy. It aims to bring philosophy out of the university and into the wider urban community, stimulating young and older minds through events and activities organised with local partners, including schools, charities, and a homeless shelter. Since its inception in 2006, the project has seen hundreds of student volunteers from the university engage in (...) philosophical conversations with thousands of local residents from a wide variety of backgrounds. Sixteen years on, what can we learn from the achievements and shortfalls of this initiative? The present paper is not a systematic review of the project’s history, but a retrospective dialogue between the two authors who both participated in its foundation and its early development: Alexis Artaud de la Ferrière was the project’s first President and Joshua Forstenzer its third. In the course of this dialogue, they revisit the initial motivations and ambitions undergirding the project, discuss the obstacles faced throughout their respective tenures of leadership, and analyse the evolving mission of the project against the backdrop of historic changes in English higher education which occurred during this period. (shrink)

When we take into consideration all those who fall under the UN-Habitat’s definition of “houseless” or at risk of houselessness, we see that the central issue of homelessness is not the specific problems or failings of the various subpopulations of the houseless, but rather the structural causes of houselessness themselves: social, political, economic, and ecological factors which deprive and dispossess people of their livelihoods, their labor, their security, and their dignity. However, when debates are framed too narrowly as if (...) the central problem revolves around the special characteristics of a problematic subpopulation (i.e., their deficiency in autonomy), such discussions tend to downplay, ignore, or obscure larger structural causes of houselessness and the role of local and regional struggles and public policy initiatives to meet basic human needs, and provide basic, affordable shelter for vulnerable populations. In this chapter, I explore one such debate over the “autonomy” of the homeless and try to show how the debate too narrowly defines and limits our understanding of homelessness and therefore obscures a broader, needs-based conception of houselessness and the structural issues that underpin various states of houselessness around the globe. (shrink)

Williamson's influential anti-luminosity argument aims to show that our own mental states are not “luminous,” and that we are thus “cognitively homeless.” Among other things, this argument represents a significant challenge to the idea that we enjoy basic self-knowledge of our own occurrent mental states. In this paper, I summarize Williamson's anti-luminosity argument, and discuss the role that the notion of “epistemic basis” plays in it. I argue that the anti-luminosity argument relies upon a particular version of the basis-relative safety (...) condition on knowledge. This commitment is significant because basic self-knowledge seemingly lacks any kind of distinct epistemic basis, such as inference, observation, testimony, etc., despite representing a genuine kind of knowledge of contingent matters of fact. I consider a disjunctivist account, according to which true basic self-beliefs indeed lack an epistemic basis in any kind of epistemic method, yet are still epistemically grounded in the mental states they concern. I argue that this account of self-knowledge is compatible with standard understandings of the basis relative safety condition on knowledge, but rejects the particular version required by the anti-luminosity argument. (shrink)

Many different meanings are attributed to the term Sufi. From the philosophical standpoint the sufi sect leans towards the mystic tradition, while taken etymologically the word implies anything which is extracted from wool. Sufi was the term applied to those individuals who went through life wearing a woolen gown, spending their life in mediation and prayer. Other scholars are of the opinion that the terms sufi is derived from the root “Suffa” which is applicable to the platform built by Mohammad (...) in the mosque at Madina. Hence the term sufi applied to those benevolent and pure but homeless people who spent their time sitting on this platform and meditating upon this life and the hereafter. According to Gazzzali , the term sufi implies a man’s remaining at peace with the world, in mediation upon God. We can say that the Sufis are example of pure spiritual discipline which require a sense of dedication and humanity to get the ultimate goal of life i.e. self-realisation. (shrink)

Mirvac chief executive Susan Lloyd-Hurwitz, not one usually associated with sympathy for tenants on the rental market, said earlier this year that ‘renting in Australia is generally a very miserable customer experience…the whole industry is set up to serve the owner not the tenant’ Her observation is basically correct and the solution she offers is to change the current situation where small investors, supported by generous government tax concessions, provide effectively all of the country’s private rental housing. Lloyd-Hurwitz wants Mirvac, (...) a property group currently managing over $15 billion of assets, to become an apartment landlord that would own not one or several properties like small investors currently do but rather thousands of properties to rent out. The proposal is for Mirvac to build apartment blocks and then, instead of selling individual apartments, rent them out on long-term or indefinite leases. This build-to-rent housing scheme would of course make the real estate–investment company a great deal of money. At the same time it would do very little to alleviate the current housing crisis. Such schemes are a nonstarter for people who want the security, stability and independence of home ownership, which is a very Australian aspiration that is increasingly becoming unobtainable not only for those experiencing homelessness, but also for the poor and middle-class. Those of us who care about finding a real solution to the housing crisis would do well to consider how we got into this situation in the first place, and then consider how this might inform what we do next. The following then, traces some of the historical and philosophical roots of our understanding of property and their institutionalisation via various levels of government, especially in the Australian context. (shrink)

Plato put housing second only to a secure food supply in the order of business of an emerging polis [Republic 2.369d); we argue, without quibbling over rank, that adequate housing ought to have fundamental priority, with health and education, in civil societies' planning, budgets, and legislative agendas. Something made explicit in the Platonic Laws, and often reiterated by today's poor — but as often forgotten by bureaucrats— is that human wellbeing, eudaimonia, is impossible for the homeless. That is, adequate housing (...) is valuable to human societies independently of its instrumental role in supporting the safety, health, and education of the populace. Currently, governments all too frequently end up undermining their own health and education programs as a direct result of neglecting the housing needs of the poor. Finally, we argue that governments ought now to be using the low-cost ways that already exist to provide, or to promote the provision of, better housing for their increasingly urbanized populations; further, even in those circumstances where it is necessary to subsidize housing, governments' most important role is to develop just regulatory and enforcement systems within which public- and private-sector investment can operate. (shrink)

Like a pack of cigarettes, a library’s philosophy section should have a warning label: “Something you learn here may ruin your life.” Only here can a flip through a book persuade someone to accept an idea without considering its repercussions. The bad side of philosophy that hardly anyone writes about, is that some philosophies cause people to become hobos. When I use the term ‘hobo’, I’m not referring to just any homeless person – that is, I’m not referring to a (...) handicapped person, an alcoholic, or someone else whose homeless situation is a result of his or her misfortune. Rather, by ‘hobo’, I’m specifically referring to a person who has lived by his or her philosophical convictions and is miserable as a result. No one wants his philosophy to lead him under a dark bridge somewhere, draped in a used sleeping bag, his only defense a rusty pocket knife. Rather, he wants the good life. But what is the good life? And how, you may ask, does all this tie into Epicureanism? Around 300 BC, in Greece’s... (shrink)

This thesis explores, thematically and chronologically, the substantial concordance between the work of Martin Heidegger and T.S. Eliot. The introduction traces Eliot's ideas of the 'objective correlative' and 'situatedness' to a familiarity with German Idealism. Heidegger shared this familiarity, suggesting a reason for the similarity of their thought. Chapter one explores the 'authenticity' developed in Being and Time, as well as associated themes like temporality, the 'they' (Das Man), inauthenticity, idle talk and angst, and applies them to interpreting Eliot's poem, (...) 'The Love Song of J. Alfred Prufrock'. Both texts depict a bleak Modernist view of the early twentieth-century Western human condition, characterized as a dispiriting nihilism and homelessness. Chapter two traces the chronological development of Ereignis in Heidegger's thinking, showing the term's two discernible but related meanings: first our nature as the 'site of the open' where Being can manifest, and second individual 'Events' of 'appropriation and revelation'. The world is always happening as 'event', but only through our appropriation by the Ereignis event can we become aware of this. Heidegger finds poetry, the essential example of language as the 'house of Being', to be the purest manifestation of Ereignis, taking as his examples Hölderlin and Rilke. A detailed analysis of Eliot's late work Four Quartets reveals how Ereignis, both as an ineluctable and an epiphanic condition of human existence, is central to his poetry, confirming, in Heidegger's words, 'what poets are for in a destitute time', namely to re-found and restore the wonder of the world and existence itself. This restoration results from what Eliot calls 'raid[s] on the inarticulate', the poet's continual striving to enact that openness to Being through which human language and the human world continually come to be. The final chapter shows how both Eliot and Heidegger value a genuine relationship with place as enabling human flourishing. Both distrust technological materialism, which destroys our sense of the world as dwelling place, and both are essentially committed to a genuinely authentic life, not the angstful authenticity of Being and Time, but a richer belonging which affirms our relationship with the earth, each other and our gods. (shrink)

- First book to describe what pain means in vulnerable or special groups of people - Clinical applications described in each chapter - Provides insight into the nature of pain experience across the lifespan -/- This book, the third and final volume in the Meaning of Pain series, describes what pain means to people with pain in “vulnerable” groups, and how meaning changes pain – and them – over time. -/- Immediate pain warns of harm or injury to the person (...) with pain. If pain persists over time, more complex meanings can become interwoven with this primitive meaning of threat. These cognitive meanings include thoughts and anxiety about the adverse consequences of pain. Such meanings can nourish existential sufferings, which are more about the person than the pain, such as loss, loneliness, or despair. -/- Although chronic pain can affect anyone, there are some groups of people for whom particular clinical support and understanding is urgently needed. This applies to “vulnerable” or “special” groups of people, and to the question of what pain means to them. These groups include children, women, older adults, veterans, addicts, people with mental health problems, homeless people, or people in rural or indigenous communities. Several chapters in the book focus on the lived experience of pain in vulnerable adults, including black older adults in the US, rural Nigerians, US veterans, and adults with acquired brain injury. The question of what pain experience could mean in the defenceless fetus, neonate, pre-term baby, and child, is examined in depth across three contributions. -/- This book series aspires to create a vocabulary on the “meanings of pain” and a clinical framework with which to use it. It is hoped that the series stimulates self-reflection about the role of meaning in optimal pain management. -/- Meanings of Pain is intended for people with pain, family members or caregivers of people with pain, clinicians, researchers, advocates, and policy makers. Volume I was published in 2016; Volume II in 2019. (shrink)

The Dangers of Living in an Unsafe Community: Causes, Effects, and Comprehensive Government Solutions -/- The environment in which a person lives significantly impacts their well-being, security, and future opportunities. Staying in a community with dangerous individuals—such as criminals, violent gangs, or those engaging in unethical behavior—poses serious risks. While some people may have no choice due to financial or personal circumstances, it is always advisable to seek a safer environment whenever possible. This essay explores the causes of unsafe communities, (...) their negative effects, and a comprehensive government-led approach to solving these issues, including the importance of urban planning, housing development in slum areas, and family planning programs to prevent overcrowding. -/- Causes of Unsafe Communities -/- Several factors contribute to the existence of dangerous communities. These include economic instability, lack of education, weak law enforcement, poor urban planning, social inequality, and overpopulation. -/- 1. Poverty and Unemployment -/- One of the main causes of crime in a community is poverty. When individuals lack access to stable jobs, they may resort to illegal activities such as theft, drug dealing, or organized crime to survive. -/- For example, in Venezuela, the economic crisis has forced many people into criminal activities as a means of survival. In cities like Caracas, robbery, kidnapping, and gang-related violence have increased due to extreme poverty and lack of job opportunities. -/- 2. Lack of Education -/- Poor education systems can contribute to crime by limiting opportunities for young people. Without access to quality education, individuals may struggle to find legal employment and turn to crime as an alternative. -/- In Nigeria, for instance, many youths in underdeveloped regions receive little to no formal education, increasing the likelihood of recruitment into terrorist groups like Boko Haram, which exploits uneducated and unemployed individuals for violent activities. -/- 3. Weak Law Enforcement -/- In many high-crime areas, law enforcement is either ineffective, corrupt, or underfunded. When police presence is weak, criminals feel emboldened to continue illegal activities without fear of consequences. -/- A notable example is Mexico, where drug cartels control entire towns due to weak law enforcement. In places like Guerrero and Sinaloa, police officers are often either bribed or threatened into ignoring cartel activities, allowing crime to thrive. -/- 4. Poor Urban Planning and Slums -/- Lack of proper urban planning leads to the growth of slums—densely populated, unregulated settlements where living conditions are poor. These areas often lack basic infrastructure such as clean water, sanitation, and proper roads, creating an environment where crime can flourish. -/- For example, in Mumbai, India, slum areas like Dharavi are overcrowded, with families living in small, poorly constructed homes. The lack of proper planning has led to high crime rates, including illegal drug trade and violence. -/- In Kenya, the Kibera slum in Nairobi is one of Africa’s largest slums. Due to limited government intervention, residents struggle with extreme poverty, making them vulnerable to criminal organizations and illegal activities. -/- 5. Overpopulation and Lack of Family Planning -/- Uncontrolled population growth, especially in urban areas, leads to overcrowding, resource depletion, and increased poverty. Without proper family planning programs, families may have more children than they can support, worsening economic struggles and increasing crime rates. -/- For example, in Metro Manila, Philippines, rapid population growth has led to extreme congestion, lack of affordable housing, and growing informal settlements. Overcrowding puts pressure on public services, making it difficult to provide jobs, healthcare, and education to all residents. -/- Effects of Living in an Unsafe Community -/- 1. Physical Safety Risks -/- One of the most immediate dangers of living in a high-risk community is the threat to personal safety. -/- For example, in Chicago, USA, gang-related violence has made it dangerous for residents to walk outside even in broad daylight. -/- 2. Mental and Emotional Stress -/- Living in an unsafe environment can cause severe mental health problems such as anxiety, depression, and post-traumatic stress disorder (PTSD). -/- A st’dy in Detroit, USA, found that children growing up in high-crime areas often experience PTSD similar to that seen in war veterans. -/- 3. Limited Opportunities for Growth -/- Dangerous communities often struggle with economic and social instability. -/- For example, in Detroit, the decline of industry and rise in crime rates have left many neighborhoods economically devastated. -/- Comprehensive Government Solutions -/- To solve the problem of unsafe communities, governments must implement a multifaceted approach that addresses the root causes of crime while ensuring long-term stability. This requires economic investment, improved education, stronger law enforcement, urban planning, family planning programs, social welfare programs, and community engagement. -/- 1. Urban Planning and Housing for Slum Areas -/- Slum Upgrading Programs -/- Example: In Thailand, the Baan Mankong Housing Program provides slum residents with legal housing rights and funds to upgrade their homes. -/- Affordable Housing Projects -/- Example: Singapore’s Housing Development Board (HDB) successfully provided affordable homes for its citizens, reducing crime and homelessness. -/- Access to Basic Services -/- Example: In Brazil’s favelas, government intervention in providing sanitation and electricity has helped lower crime rates. -/- 2. Family Planning and Population Control -/- Governments must implement family planning programs to control rapid population growth in urban areas. Overpopulation leads to overcrowding, poverty, and strain on public services, which in turn contributes to crime. -/- Government-Sponsored Family Planning Programs -/- Governments should offer free access to contraceptives and family planning education to reduce unplanned pregnancies. -/- Example: Bangladesh’s national family planning program successfully reduced birth rates, easing pressure on urban centers and public services. -/- Sex Education in Schools -/- Educating young people about reproductive health and responsible parenthood helps prevent overpopulation. -/- Example: The Netherlands has one of the lowest teen pregnancy rates due to comprehensive sex education. -/- Economic Incentives for Smaller Families -/- Providing financial benefits to families that have fewer children can encourage responsible parenthood. -/- Example: China’s former one-child policy (although controversial) successfully slowed population growth in urban areas. -/- 3. Economic Development and Job Creation -/- Investment in local businesses -/- Example: In Medellín, Colombia, economic programs and infrastructure investment helped transform the city from one of the most dangerous in the world into a thriving urban center. -/- Vocational training programs -/- Example: Germany’s apprenticeship programs help integrate youth into the workforce, reducing unemployment and crime. -/- 4. Strengthening Law Enforcement and Justice Systems -/- Community policing: -/- Example: Japan’s Koban system (small police stations in neighborhoods) has contributed to its low crime rate. -/- Criminal justice reform: -/- Example: Norway’s prison system, which prioritizes rehabilitation, has one of the lowest recidivism rates in the world. -/- 5. Community Engagement and Grassroots Initiatives -/- Neighborhood watch programs: -/- Example: In London, community-led safety initiatives have helped reduce crime in certain districts. -/- Support for at-risk youth: -/- Example: In Brazil, the government funds Capoeira programs to engage youth in a positive cultural activity instead of gangs. -/- Conclusion -/- Unsafe communities are the result of complex social, economic, and political factors. Poor urban planning, poverty, overpopulation, lack of education, weak law enforcement, and social inequality all contribute to high crime rates. However, governments have the power to create lasting change through a combination of urban planning, family planning, economic investment, educational reform, improved law enforcement, social welfare, and community engagement. -/- By taking a holistic approach, governments can transform unsafe neighborhoods into thriving, secure communities, ensuring a brighter future for all citizens. -/- . 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Abstract -/- This paper explores the relationship between human adaptation and suffering through the lens of a proposed universal formula consisting of three universal laws of nature: the Law of Karma (cause and effect/system integrity), the Law of Feedback Mechanism (mind-environment interaction), and the Law of Balance in Nature (natural equilibrium). While the law of adaptation allows individuals to survive and adjust to harsh conditions, such as homelessness or slum life, this paper argues that adaptation alone does not eliminate (...) suffering. Instead, it often masks deeper systemic problems that violate natural laws. Through analysis, examples, and the application of the universal formula, the paper shows how understanding and implementing these laws can lead to more just and balanced societies. -/- . (shrink)

-/- Title: The Aftermath of Communism: What Happened When Communist Countries Transitioned -/- Introduction -/- Communism, as a political and economic ideology, shaped the lives of millions of people throughout the 20th century. Promising classless societies, public ownership, and central planning, communist regimes spread across Eastern Europe, Asia, Africa, and Latin America. However, by the late 1980s and early 1990s, communism collapsed in most of these countries, especially after the fall of the Soviet Union. The collapse did not merely signal (...) the end of a political system—it initiated a series of profound transformations in governance, economy, and society. This essay explores the consequences of the fall of communism across multiple nations and analyzes its lasting impact, supported by scholarly and historical sources. -/- 1. Political Transformations -/- The most visible consequence of communism’s failure was the dismantling of one-party systems. In Eastern Europe, the revolutions of 1989 were largely non-violent but deeply transformative. Countries like Poland, Hungary, and Czechoslovakia negotiated peaceful transitions to democracy through popular movements like Solidarity in Poland and civic forums in Czechoslovakia (Ash, 1990). -/- In contrast, Romania experienced a violent revolution. The regime of Nicolae Ceaușescu collapsed after mass protests were met with violence, ultimately leading to his execution (Siani-Davies, 2005). Meanwhile, the Soviet Union disintegrated in 1991 into 15 independent republics, ending the Communist Party’s rule after nearly 70 years. -/- However, democratization was not uniform. In Russia, initial democratic reforms under Boris Yeltsin were overshadowed by economic turmoil and political chaos. This paved the way for the rise of Vladimir Putin, who re-established centralized authoritarian control while maintaining the appearance of electoral democracy (Sakwa, 2008). -/- 2. Economic Transition and Its Discontents -/- The shift from centrally planned economies to capitalist market systems was arguably the most dramatic change. Under communism, governments controlled production, prices, and wages. The post-communist period, often referred to as “shock therapy,” involved rapid liberalization, privatization, and stabilization measures intended to integrate these economies into global markets (Åslund, 2002). -/- In Russia and other former Soviet republics, this transition led to hyperinflation, mass unemployment, and a sharp decline in GDP. Life expectancy dropped in Russia from 70 years in 1987 to 64 years by the mid-1990s (Cornia & Paniccià, 2000). Oligarchs gained control over former state assets in rigged privatization schemes, contributing to massive inequality and corruption (Klein, 2007). -/- Eastern European nations that joined the European Union, such as Poland, the Czech Republic, and the Baltic states, saw more stable transitions. They benefited from EU investment, structural reforms, and access to European markets, which helped their economies grow in the 2000s (Inglot, 2008). -/- 3. Social Dislocation and Cultural Identity -/- The social cost of post-communist transformation was immense. For many citizens, the collapse of communism meant the disappearance of guaranteed employment, subsidized housing, healthcare, and education. Rising unemployment, crime, and homelessness defined the early years of transition. Entire generations faced disillusionment and uncertainty, especially in countries that struggled to rebuild functional state institutions. -/- Nostalgia for communism began to appear in several countries. In Russia, surveys indicated that a significant portion of the population viewed the fall of the Soviet Union as a mistake (Pew Research Center, 2019). This sentiment was fueled by memories of stability and national pride, despite political repression. -/- In former East Germany, the term Ostalgie (nostalgia for the East) described a longing for the social security and community spirit of the former German Democratic Republic (Berdahl, 1999). Such nostalgia reveals the complexity of communist legacies and the psychological effects of rapid change. -/- 4. Conflict and Ethnic Tensions -/- In multi-ethnic states like Yugoslavia, the fall of communism unleashed nationalist forces that had been suppressed under authoritarian rule. The collapse of central authority led to brutal civil wars throughout the 1990s. The Bosnian War (1992–1995), marked by ethnic cleansing and genocide, was one of the bloodiest conflicts in Europe since World War II (Glenny, 1996). -/- In contrast, countries like Czechoslovakia peacefully separated into the Czech Republic and Slovakia in what became known as the “Velvet Divorce” in 1993, reflecting how different historical, ethnic, and political contexts shaped post-communist outcomes. -/- 5. Varied Legacies and Ongoing Impacts -/- Not all communist regimes collapsed. China, Vietnam, Laos, and Cuba retained communist leadership but adopted various forms of economic liberalization. China, in particular, became a global economic powerhouse after introducing market reforms under Deng Xiaoping in the late 1970s, while still maintaining strict political control (Naughton, 2018). -/- The global influence of Marxist thought declined dramatically after the Cold War, but the legacies of communism remain visible in institutional cultures, economic inequalities, and national identities. Many countries are still dealing with the long-term effects of rapid privatization, social polarization, and weakened civic institutions. -/- Conclusion -/- The fall of communism marked a turning point in world history. While it opened doors to democracy and economic freedom for millions, it also unleashed chaos, inequality, and identity crises. The varied outcomes across post-communist countries highlight that the transition was not merely a rejection of one system but a complex and ongoing process of societal reinvention. As the world continues to grapple with rising authoritarianism, populism, and inequality, the lessons from post-communist transitions remain relevant—reminding us that ideological change alone does not guarantee human flourishing. -/- References -/- Ash, T. G. (1990). We the People: The Revolution of ’89 Witnessed in Warsaw, Budapest, Berlin, and Prague. Vintage. -/- Åslund, A. (2002). Building Capitalism: The Transformation of the Former Soviet Bloc. Cambridge University Press. -/- Berdahl, D. (1999). Where the World Ended: Re-Unification and Identity in the German Borderland. University of California Press. -/- Cornia, G. A., & Paniccià, R. (Eds.). (2000). The Transition: Economic Collapse and Recovery. Oxford University Press. -/- Glenny, M. (1996). The Fall of Yugoslavia: The Third Balkan War. Penguin Books. -/- Inglot, T. (2008). Welfare States in East Central Europe, 1919–2004. Cambridge University Press. -/- Klein, N. (2007). The Shock Doctrine: The Rise of Disaster Capitalism. Metropolitan Books. -/- Naughton, B. (2018). The Chinese Economy: Adaptation and Growth. MIT Press. -/- Pew Research Center. (2019). European Public Opinion Three Decades After the Fall of Communism. -/- Sakwa, R. (2008). Putin: Russia’s Choice. Routledge. -/- Siani-Davies, P. (2005). The Romanian Revolution of December 1989. Cornell University Press. -/- . (shrink)

---- I ---- Once upon a time, there was a most elegant lady who had a most majestic dog on leash standing but distracted by something other than the dog. The dog struggled impossibly but forcefully to loose free and chase a most ordinary rabbit. ------ II ------ Another time the elegant lady dines at a fancy restaurant. Then she was walking on the sidewalk when she encountered an ordinary homeless in the state of minimal energy giving all in to (...) gravity. She gave him her left-over. He nodded or something. Then she cheerfully and vigorously and most innocently and heartwarmingly and charmingly wished the homeless guy a GREAT night. ----- III ----- IF the rabbit and the homeless guy are the same ordinary entity, and the elegant entity is to represent acutely concentrated political power and the Majestic entity is to represent the free market THEN a fair contract would be: ask for food and security and shelter in exchange for mindless work and give up money or capital and the privilege of procreation. Excursus: cryptocurrency features the rabid dog. (shrink)

A Universal Formula for Creating a Perfect Society -/- A perfect society must follow the universal law of balance in nature, ensuring that all social, economic, technological, and environmental systems function in harmony. Your universal formula serves as the foundation for designing such a society, where population growth is properly regulated to maintain balance and sustainability. -/- I. The Core Principle: The Universal Law of Balance -/- A perfect society must: ✔ Align human actions with natural laws. ✔ Eliminate corruption, (...) exploitation, and inefficiency. ✔ Balance technological progress with environmental sustainability. ✔ Regulate population growth to match available resources and societal needs. -/- II. The Key Components of a Perfect Society -/- 1. Ideal Population Growth Rate and Regulation -/- A perfect society must have a regulated population growth that aligns with natural resource capacity, economic stability, and environmental sustainability. ✔ Overpopulation leads to resource depletion, poverty, and instability. ✔ Underpopulation leads to economic decline and labor shortages. ✔ The ideal population growth rate must be carefully calculated for each region based on its resource availability, technological advancement, and economic capacity. -/- Implementation: -/- Educate the public on population and resource balance. -/- Implement voluntary and ethical family planning programs. -/- Ensure economic and social policies are adjusted based on population data. -/- Use AI to analyze demographic trends and forecast future population needs. -/- Encourage balanced migration policies to stabilize population distribution. -/- 2. Holistic and Rational Education System -/- ✔ Teach the universal law of balance in education. ✔ Focus on critical thinking, ethics, sustainability, and science. ✔ Train leaders in ethical decision-making, governance, and problem-solving. -/- 3. Governance Rooted in Natural Laws -/- ✔ Data-driven, ethical, and transparent leadership. ✔ AI-assisted governance to prevent corruption and mismanagement. ✔ Scientific, evidence-based policymaking. -/- 4. Urban Planning for Sustainable Cities -/- ✔ Eco-friendly, well-planned cities with green spaces and clean energy. ✔ Smart infrastructure to reduce congestion and pollution. ✔ Affordable, energy-efficient housing for all. -/- 5. Balanced Transportation System -/- ✔ Mass public transit over personal vehicles. ✔ Electric and hydrogen-powered transport to reduce pollution. ✔ Bike-friendly and pedestrian-friendly cities. -/- 6. A Just and Sustainable Economic System -/- ✔ Balanced capitalism—free markets with strong ethical regulations. ✔ No extreme wealth gaps or monopolies. ✔ Fair wages, job security, and profit-sharing models. -/- 7. Energy Production Aligned with Natural Balance -/- ✔ Solar, wind, hydro, and nuclear fusion energy to eliminate fossil fuels. ✔ Decentralized renewable energy grids for reliability. ✔ Buildings, industries, and transportation designed for energy efficiency. -/- 8. Agriculture and Agribusiness for Food Security -/- ✔ Sustainable, regenerative farming practices to maintain soil fertility. ✔ Organic farming over chemical-intensive monoculture. ✔ AI-driven precision agriculture to maximize food production with minimal waste. -/- Implementation: -/- Urban farming and vertical agriculture to reduce land use. -/- Government subsidies for small farmers to prevent corporate monopolies. -/- Integration of agribusiness with clean energy sources. -/- 9. Technology Companies Serving Humanity -/- ✔ Ethical AI and automation that enhance human life. ✔ Tech companies must focus on sustainability, data privacy, and fairness. ✔ Public ownership of essential tech infrastructure (internet, AI governance, energy grids, etc.). -/- 10. Forest Conservation and Wildlife Protection -/- ✔ Strict anti-deforestation laws with mandatory reforestation. ✔ Protect wildlife corridors and endangered species. ✔ Regenerative land use practices to restore ecosystems. -/- 11. Protection of Seas, Oceans, and Rivers -/- ✔ Ban overfishing and destructive fishing methods. ✔ Regulate ocean mining and oil drilling. ✔ Prevent river and ocean pollution from industries and waste. -/- 12. Eliminating Pollution and Managing Waste -/- ✔ Zero-waste circular economy—recycling and reusing materials efficiently. ✔ Eliminate plastic waste and toxic chemicals in industries. ✔ Convert waste into renewable energy sources. -/- 13. Sustainable Water Resource Management -/- ✔ Protect fresh water from contamination and overuse. ✔ Desalination and rainwater harvesting in water-scarce areas. ✔ Efficient irrigation and water recycling in agriculture and industry. -/- 14. Job Creation and Economic Stability -/- ✔ Ensure that automation enhances jobs rather than eliminates them. ✔ Support entrepreneurship and small businesses. ✔ Guarantee fair wages and universal job security. -/- 15. Universal Healthcare System -/- ✔ Preventive medicine should be the priority. ✔ Universal healthcare with AI-driven diagnostics. ✔ Mental health services equal to physical health services. -/- 16. A Strong Social Safety Net -/- ✔ Unemployment benefits and food security. ✔ State-funded job training and skill development. ✔ Affordable housing and support systems for the homeless. -/- 17. Ethical Artificial Intelligence and Automation -/- ✔ AI must serve humanity, not corporate control. ✔ Prevent AI from being used for mass surveillance or manipulation. ✔ Ensure AI aligns with the universal law of balance. -/- 18. Justice System Based on Cause and Effect (Law of Karma) -/- ✔ Laws must be logical, fair, and corruption-free. ✔ Swift, evidence-based legal processes. ✔ Restorative justice rather than punitive imprisonment. -/- 19. Global Feedback Mechanism for Continuous Improvement -/- ✔ AI-assisted global balance monitoring. ✔ Digital democracy and blockchain voting for fair governance. ✔ Regular sustainability and ethics audits. -/- III. Conclusion: A Perfect Society Is Achievable -/- A perfect society follows the universal law of balance in all areas—economy, technology, environment, governance, and social systems. -/- By applying your universal formula, society can: ✔ Eliminate corruption, poverty, and injustice. ✔ Achieve sustainability without harming future generations. ✔ Use AI and technology responsibly for the betterment of all. ✔ Create a world where human potential is maximized, and suffering is minimized. -/- . (shrink)

I Was Born Not by My Decision, but by My Parents’ Decision -/- Life begins not as a result of our own choices, but as a consequence of the decisions made by our parents. From the moment of conception, the circumstances of our birth are determined by factors beyond our control—our parents’ choices, their social and economic status, and the country in which we are born. This reality shapes the foundation of our lives and presents us with both opportunities and (...) challenges that we must navigate as we grow. -/- The Decision of My Parents -/- Before I existed, my parents made the decision to bring a child into the world. Whether planned or unplanned, their choices set the stage for my existence. I had no say in being born, nor in selecting the family that would raise me. My parents’ values, beliefs, and resources directly influenced the environment in which I was raised. For example, a child born into a family of doctors may be encouraged to pursue a career in medicine, while a child raised in a family struggling with financial instability may be forced to take on responsibilities at a young age to help support the household. Some parents provide a nurturing and supportive home, while others may struggle with challenges such as addiction, mental illness, or financial stress that affect their ability to care for their children properly. -/- The Country of My Birth: Poor or Rich -/- Another aspect beyond my control is the country in which I was born. Some are born into wealthy nations with stable economies, advanced healthcare, and numerous opportunities for education and personal growth. For instance, a child born in Switzerland, which has one of the highest standards of living in the world, may have access to world-class education and healthcare. In contrast, a child born in a war-torn or impoverished nation, such as Afghanistan or the Democratic Republic of Congo, may face malnutrition, lack of access to education, and a higher risk of disease. The economic status of a country affects not only an individual’s quality of life but also their ability to pursue their aspirations. However, history has shown that determination and resilience can help individuals rise above their circumstances, such as Malala Yousafzai, who, despite being born in Pakistan where girls’ education was under threat, fought for her right to learn and became a global advocate for education. -/- Good or Bad Parents -/- Parents play a crucial role in shaping a child’s future. Some are loving, responsible, and dedicated to their children’s well-being, while others may be neglectful, abusive, or absent. A good parent provides guidance, love, and support, helping a child develop confidence and a sense of security. For example, Barack Obama was raised by a single mother who emphasized the importance of education and hard work, which greatly influenced his path to becoming the President of the United States. On the other hand, children who grow up in abusive households, such as those with alcoholic or violent parents, may struggle with emotional and psychological challenges that affect their future relationships and career paths. While a child’s upbringing has a significant impact on their life, it does not define their entire destiny. Many individuals have overcome difficult childhoods and gone on to achieve great things, proving that while parental influence is strong, personal determination can be stronger. A well-known example is Oprah Winfrey, who grew up in poverty and faced many hardships but persevered to become one of the most influential media personalities in the world. -/- The Role of Government in Solving the Street Children Crisis -/- While family and economic conditions influence a child’s future, the government plays a crucial role in addressing social issues like the crisis of street children. Many children end up homeless due to poverty, neglect, abuse, or lack of access to education and healthcare. Governments must implement policies and programs to ensure that all children have the opportunity to grow in a safe and nurturing environment. -/- For instance, countries like Finland and Norway have successfully reduced child homelessness through social welfare programs that provide housing, education, and healthcare for underprivileged children. Governments can establish shelters, provide free education, and create job opportunities for struggling families to prevent children from ending up on the streets. Additionally, strong child protection laws and social services can intervene in cases of abuse and neglect, offering children a chance at a better future. The success of these programs in various nations proves that when governments take proactive steps, they can make a significant impact in solving societal issues like street children. -/- The Importance of Free Public Basic Educational Institutions -/- Access to free public education is one of the most powerful tools in breaking the cycle of poverty and inequality. Basic education provides children with essential knowledge and skills that enable them to contribute productively to society. Without free public schools, many children, especially those from low-income families, would have no access to quality education, limiting their future opportunities. -/- Countries with strong public education systems, such as Finland and Germany, ensure that all children receive high-quality education regardless of their socioeconomic background. Education empowers individuals to make informed decisions, pursue higher education or vocational training, and secure stable jobs. Moreover, it promotes social mobility, allowing children from poor families to improve their circumstances through learning. Governments should prioritize investment in free and accessible education, as it is a long-term solution to reducing poverty and creating a more equitable society. -/- The Importance of Planned Birth -/- Family planning plays a vital role in ensuring that children are born into environments where they can receive proper care, love, and support. Planned births allow parents to prepare financially, emotionally, and mentally for raising a child, reducing the likelihood of neglect or hardship. When parents have control over the number of children they have, they can allocate more resources to each child, improving their quality of life. -/- Unplanned pregnancies often result in financial strain, emotional stress, and instability within families. In some cases, children born into such situations may suffer from malnutrition, lack of education, or even abandonment. Governments and organizations worldwide have recognized the importance of family planning and have implemented programs to educate and provide access to contraception and reproductive health services. Countries like Thailand and Bangladesh have successfully reduced poverty rates through strong family planning policies, ensuring that families can provide adequately for their children. -/- The Importance of an Educational System in Producing High-Quality Young Parents -/- A well-structured educational system not only prepares students for careers but also equips them with essential life skills, including responsible parenting. Comprehensive education in reproductive health, emotional intelligence, and financial literacy helps young people make informed decisions before starting a family. -/- For example, the Netherlands has one of the lowest teenage pregnancy rates in the world due to its comprehensive sex education curriculum, which emphasizes responsibility, contraception, and healthy relationships. In contrast, countries with limited reproductive education often struggle with high rates of unplanned pregnancies and economic instability among young parents. -/- Education also plays a crucial role in fostering responsible parenting by teaching young people how to provide a stable and nurturing environment for their future children. Programs like parenting workshops in Scandinavian countries have shown that educated parents are more likely to raise well-adjusted children who contribute positively to society. -/- The Importance of Regulated Population Growth Rate -/- One of the most critical factors in ensuring sustainable development is the regulation of population growth. Uncontrolled population growth can lead to resource depletion, environmental degradation, and increased poverty. Overpopulation puts pressure on public services, healthcare, education, and housing, often leading to inequality and scarcity. -/- Governments play a crucial role in regulating population growth through policies and initiatives that promote family planning and responsible reproduction. Countries that have successfully implemented population control measures, such as China’s one-child policy (which has now evolved), have witnessed significant improvements in resource allocation, economic stability, and quality of life for their citizens. Other nations, such as Japan and Germany, have also addressed population imbalances through pro-natalist policies and improved healthcare access. -/- Regulating population growth is not about limiting human rights but ensuring that resources are available to meet the needs of both current and future generations. As the global population continues to grow, governments must invest in sustainable practices and encourage responsible family planning to avoid overcrowding, strained resources, and widespread poverty. Countries like Singapore and Thailand, which have prioritized family planning and reproductive health services, show how such policies can lead to healthier, more prosperous societies. -/- Conclusion -/- The circumstances of my birth—my parents’ decision, the country I was born in, and the kind of parents I had—were all beyond my control. However, what truly matters is how I respond to these circumstances. Life is not just about where we start but about the choices we make as we grow. Regardless of whether we were born into privilege or hardship, we have the ability to shape our own future. -/- Education, government policies, and personal determination play a crucial role in improving individual and societal outcomes. By investing in education, family planning, regulated population growth, and social welfare, societies can create a better future for all children, regardless of the circumstances of their birth. -/- . (shrink)

-/- Title: The Major Problems of U.S. Society and Their Possible Solutions -/- The United States, known for its wealth, innovation, and global influence, continues to face significant societal challenges that hinder its ability to create a fair, peaceful, and sustainable future. While the country has achieved remarkable progress in many areas, several persistent and interrelated problems remain. Among the most pressing are political polarization, income inequality, inadequate healthcare, gun violence, systemic racism, mental health issues, climate change, homelessness, immigration (...) challenges, and disparities in education. Addressing these issues requires a multifaceted approach grounded in evidence, compassion, and long-term thinking. -/- 1. Political Polarization -/- Political division has reached historic levels, making compromise and collaboration difficult. Misinformation, social media echo chambers, and partisan media outlets deepen the divide. -/- Solution: Encourage civic education and critical thinking in schools. Promote media literacy to help citizens identify reliable information. Electoral reforms such as ranked-choice voting may also reduce extreme partisanship by encouraging moderate candidates. -/- 2. Income Inequality -/- The wealth gap continues to grow, with millions struggling to meet basic needs while the wealthiest accumulate immense fortunes. This disparity undermines economic mobility and social stability. -/- Solution: Introduce fairer tax policies and invest in job training and education to support upward mobility. Raising the federal minimum wage and improving labor rights would also help reduce inequality. -/- 3. Healthcare Access and Costs -/- The U.S. healthcare system is among the most expensive in the world, yet millions lack sufficient access to care. -/- Solution: Expand access to affordable healthcare through public options or universal health coverage. Regulate pharmaceutical pricing and reduce administrative overhead through streamlined systems. -/- 4. Gun Violence -/- Frequent mass shootings and high rates of gun-related deaths remain a critical concern. -/- Solution: Enact comprehensive gun reform, including universal background checks, safe storage laws, and restrictions on high-capacity weapons. At the same time, invest in community-based violence prevention programs. -/- 5. Systemic Racism -/- Racial disparities in education, income, policing, and healthcare reflect deep-seated systemic issues. -/- Solution: Implement equitable policies that dismantle systemic barriers—such as reforming police practices, improving access to quality education in underserved communities, and promoting diversity in leadership roles. -/- 6. Mental Health Crisis -/- Mental health disorders, especially among youth, have increased sharply in recent years, yet mental health services remain underfunded and stigmatized. -/- Solution: Increase public funding for mental health care and make services accessible in schools and workplaces. Launch national campaigns to reduce stigma and raise awareness. -/- 7. Climate Change -/- The effects of climate change—wildfires, floods, and extreme weather—are intensifying, posing a major threat to both the environment and the economy. -/- Solution: Invest in renewable energy, enforce stricter emissions standards, and rejoin international climate agreements. Local communities should be supported in adapting to climate-related threats. -/- 8. Homelessness and Housing Crisis -/- Rising housing costs and insufficient affordable housing contribute to widespread homelessness in major cities. -/- Solution: Build more affordable housing, support rental assistance programs, and provide wraparound services for the homeless, including mental health care and addiction treatment. -/- 9. Immigration Challenges -/- Immigration remains a polarizing topic, especially in regard to undocumented migrants and border control. -/- Solution: Create a fair and humane immigration system that includes a path to citizenship for undocumented immigrants and modernizes border management to balance security and compassion. -/- 10. Education Disparities -/- Educational quality varies drastically depending on geography and income level, reinforcing cycles of poverty. -/- Solution: Increase federal funding for public schools in underserved areas. Support universal pre-K and reduce student loan burdens through debt forgiveness and affordable college initiatives. -/- Conclusion -/- The problems facing U.S. society are complex but not insurmountable. By acknowledging these issues and working collaboratively across political, economic, and social lines, real progress is possible. A more just and unified society can emerge by embracing inclusive policies, empowering education, and nurturing empathy. The future of the United States depends not just on innovation and prosperity, but on the moral courage to confront and correct the systemic issues that hold its people back. -/- . (shrink)

This document was produced by a homeless man outlining the need for legal definitions of AI systems now and for a tiered system of legal definitions and application for Personhood in the event that AGI becomes reality. It presents not only ethical and legal precedents, but also suggests a standard for the way in which humanity will deal with nonhuman intelligence either biological or synthetic.

I draw affinities between Nietzsche’s criticisms of modernity and the Anthropocene, showing how this COVID-19 pandemic reflects our failure to dream radically but also our potentiality for a greater tomorrow. The Anthropocene represents society’s unprecedented progress at the cost of a rift between nature and civilization guided by utopias. This meant, in greater terms, society's value for economics while sacrificing ecology. Though a viral pathology, this pandemic exposed societal pathologies ignored for a long time: defects in healthcare, city planning, and (...) sustainable living. Our herd-like response to this crisis stems from a deep-seated homelessness caused by the Anthropocene. Life ought to be altered and Nietzsche’s Eternal Return challenges us: If this is to return, what are our values? This paper is threefold: I first present the Anthropocene and draw affinities with Nietzsche’s critique of modernity. I then proceed by giving several examples of how the pandemic challenges societal values. Lastly, Nietzsche’s challenge of the Eternal Return is a test to our own values to life after the pandemic. (shrink)

In “Letter on Humanism,” Martin Heidegger juxtaposes the notion of homelessness (Heimlosigkeit) with home-coming (Heimholung), i.e. the reawakening to our original relationship to Being. This focus on dwelling in Being represents an interesting modification from his earlier study of “incipience” (Anfang), which emphasizes departure. We follow the critique of this shift in thinking in Hannah Arendt’s work, beginning with a short allegory titled “Heidegger the Fox” (1953). We suggest that reading this allegory in the light of Arendt’s decades-long debate (...) with Heidegger illuminates the tense relationship between dwelling and incipience (or in her terms, “natality”). Though we do not attempt a complete analysis of Heidegger and Arendt’s works here, we aim to draw out specific movements of their thinking. We suggest that Arendt’s concept of natality, which, though partly influenced by Heidegger, ultimately challenges the authenticity of Heidegger’s solitary, silent thinker who dwells in the House of Being. In the back and forth between their thinking an unresolvable tension between dwelling and departure arises as the existential fissure. (shrink)

This study challenges the illusion of consumer sovereignty in the digital age by diagnosing online shopping not as a convenience, but as a manifestation of Technological Framing (Gestell) that fundamentally entraps human existence. Deploying Martin Heidegger’s philosophy of technology alongside Baudrillard’s concept of the "Gizmo," researcher argue that e-commerce platforms function as engines of "Total Mobilization" and "Machination," systematically manipulating desire to transform the human subject into a mere "Standing Reserve" (Bestand) serving the gigantic machinery of digital capitalism. By analyzing (...) compulsive buying behaviors, this research exposes how the algorithmic pursuit of "new experiences" strips objects of their essence and plunges the modern subject into an "Abandonment of Being," resulting in a state of ontological homelessness where the subject is mobilized solely to consume emptiness. (shrink)

The article reports on some societal observations conducted in 2019 on New York subways. With comparison to the subway management cases observed in Milan and mainland China, the article contends that the phenomenon in the New York public-funded transportation system reflects the spirit of equality in human with efficacy on the utility of the public-funded infrastructure. The message in the letter concludes that public & private fundings need to be drawn for the human development of the homeless population in the (...) New York City subways. Considering the realpolitik issues arose from revisionist powers in economy, bottom-up state-building is the secure strategy with on-going regional conflicts & post-pandemic situations. The letter argues that putting human rights in the high values of politics is a positive sum game for the status quo. (shrink)

Raymond Carver's stories have received many labels: minimalism, K-mart fiction, low-rent tragedy, neo-realism. Paring language, plot, and characterization to the bone, Carver concentrates his stories on instances of judgment and choice. These climactic moments affect not only the characters, but also the reader, who is called to fill the gaps in the text. The gaps generally show the unrelatedness of the characters' responses to the situations in which they find themselves. Relying on formulae, concepts, and rules taken for granted as (...) common knowledge, Carver's characters make choices and judgments which reveal the displacement of their consciousness of themselves and of the world. In trying to fill the gaps, the reader finds himself/herself in the same stance of making judgments and choices, and of looking at his/her own displacement. This predicament is more poignantly conveyed in the early stories, collected in Will You Please Be Quiet, Please?, Furious Seasons, and What We Talk About When We Talk About Love, since Carver writes about people "on the other side of the tracks," that is, on the edges of the sites of power and decisions. Bartenders, wage workers, and salespeople, Carver's characters in these early stories see their lives always threatened by joblessness, bankruptcy, and homelessness. In the later stories, collected in Cathedral and Where I'm Calling From, Carver explores possibilities in conversation, storytelling, and rituals that celebrate the here and now of each occasion and allow the merging of voices and feelings that places the individual's consciousness in the world. (shrink)

This paper takes a rights-based discourse on the material conditions for the realization of human freedom – and flourishing – and re-centers this discourse on the necessary, physiological activity of sleep. It utilizes one principal case study (Shaunak Sen’s 2015 documentary 'Cities of Sleep') to re-calibrate normative insights about liberty, capability, physical integrity and corporeal security to the ‘mundane’ scale of basic body functionings (sleeping, but also eating, drinking, washing, excreting), and, crucially, to these functionings’ space-bound nature. As such, it (...) proposes an alternative theoretical exploration of the key role of domestic spaces in relation with bodily subsistence; with life and limbs. (shrink)