Excerpted from the Zed Press Book Realizing Hope
Humans tend to create diverse communities bound by shared cultures that differ from one another in their artistic, linguistic, and spiritual allegiances and preferences. The problem of cultural communities is not this diversity per se, but that cultural communities can exploit one another, attack one another, or even obliterates one another. As
In a good society, presumably this type of largely one way or sometimes mutual inter community assault and destruction would be eliminated.
Kev lag luam kev lag luam thiab tshwj xeeb yog parecon muaj kev sib raug zoo li cas rau cov zej zog kev coj noj coj ua, txawm hais tias cov zej zog kab lis kev cai muaj kev sib ntaus sib tua los yog kev sib haum xeeb?
Ua ntej peb xav txog, txawm li cas los xij luv luv, yam kev sib raug zoo ntawm kev coj noj coj ua peb xav kom muaj nyob rau hauv ib lub zej zog zoo. Tom qab ntawd peb tuaj yeem sim hais qee yam tseem ceeb ntawm kev sib raug zoo ntawm kev lag luam thiab kev coj noj coj ua ntawm cov zej zog tam sim no thiab yav tom ntej.
Lub Zeem Muag
Peb yuav tsis rov yug dua tshiab nyob rau hauv ib lub zej zog uas xav tau, dawb ntawm peb yav dhau los thiab tsis paub txog peb cov keeb kwm keeb kwm. Ntawm qhov tsis sib xws, peb lub cim xeeb keeb kwm, peb qhov kev xav rau yav dhau los thiab tam sim no cov txheej txheem kev sib raug zoo, thiab peb txoj kev nkag siab ntawm peb tus kheej thiab peb lub neej keeb kwm yuav raug txhim kho thaum lub sij hawm ua kom muaj kev sib haum xeeb. Ntau dua li peb cov keeb kwm kev coj noj coj ua sib txawv tau raug dej, yog li ntawd, lawv yuav loj hlob tuaj.
So while as Einstein very pithily put it, in its current incarnations, "nationalism is an infantile sickness. It is the measles of the human race," still, the point of cultural vision is not to erase diverse cultures or to reduce them to a least common denominator. As Arundhati
Nyob rau hauv lwm yam lus, es tsis txhob ntawm homogenizing kab lis kev cai, nyob rau hauv kev hloov mus rau ib tug zoo ntiaj teb no cov keeb kwm kev pab cuam ntawm cov zej zog sib txawv yuav tsum muaj kev txaus siab ntau dua li yav dhau los thiab yuav tsum muaj ntau dua li tsawg dua txhais tau tias rau lawv txoj kev loj hlob ntxiv, tshwm sim, txawm li cas los xij, tsis muaj kev puas tsuaj rau kev sib nrig sib. kev ua phem.
Sim los tiv thaiv kev ntshai ntawm kev tua neeg, kev tsis ncaj ncees, kev ntxub ntxaug, kev ntxub ntxaug, kev ntxub ntxaug, thiab kev tsim txom kev ntseeg los ntawm kev sim ua kom sib koom ua ke cov zej zog keeb kwm sib txawv rau hauv ib qho kev coj noj coj ua tau ua pov thawj yuav luag puas tsuaj raws li npau suav phem qhov kev nrhiav kom tshem tawm.
"Cultural homogenization" txawm yog neeg ntxub ntxaug lwm haiv neeg, cov neeg ntseeg, lossis cov neeg sab laug tsis quav ntsej txog qhov zoo ntawm kev coj noj coj ua uas ua rau tib neeg paub txog lawv yog leej twg thiab lawv tuaj qhov twg. Kev coj noj coj ua homogenization muaj ob peb lub sijhawm rau ntau yam thiab kev coj noj coj ua ntawm kev tswj tus kheej thiab ua pov thawj rau nws tus kheej hauv txhua qhov xwm txheej txij li nws ua rau muaj kev ntxhov siab hauv zej zog thiab kev tawm tsam nws nrhiav kev kov yeej.
Yog lawm, nyob rau hauv ib qho kev sib tw thiab lwm yam kev ua phem rau ib puag ncig, kev ntseeg, haiv neeg, haiv neeg, thiab lub teb chaws cov zej zog feem ntau txhim kho mus rau hauv cov chaw pw hav zoov, txhua qhov kev txhawj xeeb ua ntej thiab qhov tseem ceeb nrog tiv thaiv nws tus kheej los ntawm qhov tseeb thiab xav txog kev hem, yog tias tsim nyog txawm ua tsov rog rau lwm tus ua li ntawd. .
And yes, in other contexts, more subtle and less overt racist expressions occur as Al Sharpton notes, commenting on racism’s changing face in the
Tab sis qhov ze ntawm kev muaj haiv neeg thiab lwm yam kev coj noj coj ua nyob thoob plaws hauv zej zog thiab keeb kwm tsis txhais tau tias peb yuav tsum tshem tawm kev coj noj coj ua ntau dua li qhov muaj ntawm poj niam txiv neej, poj niam txiv neej, kev lag luam, lossis kev nom kev tswv hierarchies txhais tau tias peb yuav tsum tshem tawm ntau haiv neeg hauv cov cheeb tsam. Lub luag haujlwm yog kom tshem tawm kev tsim txom tsis txhob rhuav tshem qhov sib txawv.
Kev ntxub ntxaug yeej feem ntau muaj kev sib tsoo thiab cov khoom siv. Xav txog Desmond Tutu hais txog qhov kev paub ntawm South African, “Thaum lawv tuaj txog, peb muaj thaj av thiab lawv muaj phau Vajlugkub thiab lawv hais kom peb kaw peb lub qhov muag thov Vajtswv, thaum peb qhib peb lub qhov muag, lawv muaj thaj av thiab peb muaj phau Vajlugkub. ." Tab sis tub sab nyiag tsis yog lub ntsiab lus tseem ceeb ntawm kev ua txhaum kev cai thiab, txawm tias thaum nws ua haujlwm tau zoo, nws tsuas yog ib feem ntawm tag nrho cov kab lis kev cai. Ntau thiab txawm tias feem ntau ntawm kev ntxub ntxaug, ethnocentrism, nationalism, thiab kev cai dab qhuas bigotry yog ua raws thiab tsim tawm los ntawm kab lis kev cai txhais thiab kev ntseeg uas tsis yog thiab dhau ntawm cov khoom sib txawv.
Dominant community groups rationalize their positions of privilege with myths about their own superiority and the presumed inferiority of those they oppress. But these often materially motivated myths in time attain a life of their own, often transcending changing material relations. The effects are brutal. For the oppressed, in the American novelist Ralph Ellison’s words, "I am an invisible man. No, I am not a spook like those who haunted Edgar Allan Poe; nor am I one of your Hollywood-movie ectoplasms. I am a man of substance, of flesh and bone, fiber and liquids–and I might even be said to possess a mind. I am invisible, understand, simply because people refuse to see me. Like the bodiless heads you see sometimes in circus sideshows, it is as though I have been surrounded by mirrors of hard, distorting glass. When they approach me they see only my surroundings, themselves, or figments of their imagination–indeed, everything and anything except me."
Some sectors within oppressed communities internalize myths of their inferiority, and attempt to imitate or at least accommodate dominant cultures. Einstein wrote, "it seems to be a universal fact that minorities–especially when the individuals composing them are distinguished by physical peculiarities–are treated by the majorities among whom they live as an inferior order of beings. The tragedy of such a fate lies not merely in the unfair treatment to which these minorities are automatically subjected in social and economic matters, but also in the fact that under the suggestive influence of the majority most of the victims themselves succumb to the same prejudice and regard their brethren as inferior beings." Or as Native American activist Ward Churchill more aggressively explained "White domination is so complete that even American Indian children want to be cowboys. It’s as if Jewish children wanted to play Nazis."
Others in oppressed communities respond by defending the integrity of their own cultural traditions while combating as best they can the racist ideologies used to justify their oppression. But as W.E.B. Dubois notes, "It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity." And as Frederick Douglass wrote in another context, "For a white man to defend his friend unto blood is praiseworthy but for a black man to do precisely the same thing is a crime. It was glorious for Americans to drench the soil and crimson the sea with blood to escape payment of three penny tax upon tea; but it is a crime to shoot down a monster in defense of the liberty of a black man and to save him from bondage one minute of which (in the language of Jefferson) is worse than ages of that which our fathers rose in rebellion to oppose."
Txawm li cas los xij, kev cawmdim kab lis kev cai tsis yog dag hauv kev sim ua kom tsis txhob muaj kev sib txawv ntawm cov zej zog. Hloov chaw tsuas yog qhov kev daws teeb meem nyob rau hauv kev tshem tawm kev ntxub ntxaug lwm haiv neeg, tshem tawm kev ntxub ntxaug lwm haiv neeg, thiab hloov chaw nyob hauv cov zej zog keeb kwm cuam tshuam kom lawv tuaj yeem tswj hwm thiab ua kev zoo siab rau qhov sib txawv yam tsis ua txhaum kev sib koom ua ke.
Ib qho kev xaiv rau kev ntxub ntxaug, ethnocentrism, kev ntseeg loj thiab lwm yam kev tsim txom hauv zej zog yog li ntawd qhov peb yuav hu ua "intercommunalism" lossis "multiculturalism" uas hais txog kev hwm thiab khaws cia ntau cov ntaub ntawv hauv zej zog peb tau txais koob hmoov los ntawm kev lav txhua yam khoom txaus thiab kev sib raug zoo. cov peev txheej kom ntseeg siab rov tsim nws tus kheej.
Tsis tsuas yog txhua kab lis kev cai muaj kev txawj ntse tshwj xeeb uas yog cov khoom tshwj xeeb ntawm nws cov keeb kwm kev paub dhau los, tab sis kev sib cuam tshuam ntawm cov kab lis kev cai sib txawv ntawm kev sib raug zoo ntawm kev sib raug zoo txhawb nqa cov yam ntxwv sab hauv ntawm txhua tus thiab muab kev nplua nuj uas tsis muaj ib txoj hauv kev tuaj yeem cia siab kom tau. Lub ntsiab lus yog qhov tsis zoo ntawm kev sib raug zoo hauv zej zog yuav tsum tau hloov los ntawm qhov zoo. Qhov tseem ceeb yog tshem tawm qhov kev hem thawj ntawm kev puas tsuaj ntawm kab lis kev cai uas ntau lub zej zog xav tau los ntawm kev lees paub tias txhua lub zej zog muaj txoj hauv kev tsim nyog los ua raws li lawv cov kev coj noj coj ua thiab kev txhais tus kheej.
Cov tib neeg yuav tsum xaiv cov zej zog kev coj noj coj ua uas lawv nyiam dua li tsis muaj cov txwj laus lossis lwm tus ntawm cov lus piav qhia txhais lawv txoj kev xaiv rau lawv, tshwj xeeb yog vim muaj kev ntxub ntxaug. Thiab txawm hais tias cov neeg sab nraud hauv zej zog yuav tsum muaj kev ywj pheej los thuam cov kev coj noj coj ua uas hauv lawv txoj kev xav ua txhaum tib neeg txoj cai, kev cuam tshuam sab nraud uas dhau mus dhau qhov kev thuam yuav tsum tsis raug tso cai tshwj tsis yog lees paub tias txhua tus tswv cuab ntawm txhua lub zej zog muaj txoj cai tsis pom zoo thiab tawm ntawm tsis muaj. cov khoom siv los yog kev puas tsuaj loj dua.
Qhov tseem ceeb tshaj plaws, kom txog rau thaum keeb kwm ntev ntawm kev tswj hwm tus kheej thiab kev sib koom siab tau kov yeej kev tsis txaus siab thiab kev ntshai ntawm cov zej zog, kev xaiv ntawm lub zej zog yuav tsum muaj kev tsis sib haum xeeb ntawm ob yuav tsum tau txiav txim siab raws li qhov twg ntawm ob yog qhov muaj zog dua thiab yog li ntawd, qhov tseeb, tsawg kawg raug hem.
Intercommunalism ntawm cov kev xav pom ntawm no, yog li ntawd, yuav ua rau nws nyob rau hauv lub zej zog muaj zog dua nrog tsawg dua vim li cas ntshai kev tswj hwm rau unilaterally pib txheej txheem ntawm de-escalation ntawm kev tsis sib haum xeeb. Txoj cai yooj yim no yog qhov pom tseeb thiab tsim nyog, txawm tias tsis tshua siv los txog niaj hnub no.
Lub hom phiaj yog tsim kom muaj ib puag ncig uas tsis muaj zej zog yuav raug hem kom txhua lub zej zog muaj kev ywj pheej kawm los ntawm thiab koom nrog lwm tus. Tab sis muab keeb kwm keeb kwm ntawm kev sib raug zoo hauv zej zog tsis zoo, nws yog qhov xav tsis thoob ntseeg tias qhov no tuaj yeem ua tiav thaum hmo ntuj. Tej zaum txawm tias ntau dua li ntawm lwm qhov chaw, kev sib raug zoo ntawm kev sib raug zoo yuav tsum tau ua kom maj mam tsim, ib kauj ruam dhau los, kom txog rau thaum muaj keeb kwm sib txawv thiab cov kev cia siab ntawm kev coj cwj pwm. Tsis yog nws yuav yooj yim los txiav txim siab seb qhov twg yog qhov "tseem ceeb txhais tau tias" uas cov zej zog yuav tsum tau lees paub rau kev tsim kho kab lis kev cai, thiab qhov kev loj hlob zoo li cas los ntawm "tsis muaj kev cuam tshuam sab nraud" txhais tau tias nyob rau hauv cov xwm txheej tshwj xeeb.
Tab sis cov txheej txheem intercommunalist rau kev txiav txim siab sib txawv ntawm cov teeb meem no zoo li kuv xav tias txhua lub zej zog yuav tsum tau lees paub cov ntaub ntawv txaus thiab kev sib txuas lus txhais tau hais tias tus kheej txhais thiab txhim kho nws tus kheej kab lis kev cai, thiab sawv cev rau nws kab lis kev cai rau tag nrho lwm cov zej zog. nyob rau hauv cov ntsiab lus ntawm txwv aggregate txhais tau tias thiab muaj cai sib npaug rau cov txhais tau tias rau txhua tus.
Haiv neeg thiab Capitalism
Tsis muaj ib yam dab tsi hauv capitalism lub ntsiab txhais cov koom haum uas hais tias cov neeg hauv ib lub zej zog kev coj noj coj ua yuav tsum raug kho los ntawm kev lag luam txawv dua li cov neeg hauv lwm qhov ntau dua li muaj ib yam dab tsi hauv capitalism lub ntsiab lus uas hais tias cov neeg sib txawv qhov siab, lossis nrog cov suab sib txawv yuav tsum. raug kho txawv.
Ntawm qhov tsis sib xws, capitalism, rau nws tus kheej, yog qhov peb tuaj yeem hu ua kev sib npaug sib npaug. Yog tias koj muaj hmoo txaus, kev ua phem, lossis qee zaus cov txuj ci tsis tshua muaj txiaj ntsig ntxiv rau qhov xav tau kom muaj zog thiab cov nyiaj tau los, ces tsis hais txog kev coj noj coj ua lossis kev lom neeg, koj tau muaj thiab tau txais txiaj ntsig, lossis, ib qho kev poob qis, koj tau txais los ua kom muaj kev txhawb zog rau cov xwm txheej thiab txaus siab rau cov txiv hmab txiv ntoo ntawm kev ua tus neeg koom tes es tsis yog cov chav ua haujlwm.
Ntawm qhov tod tes, yog tias koj tsis muaj qhov xav tau ntawm kev vam meej hauv kev lag luam, tsis hais koj haiv neeg, haiv neeg, kev ntseeg, thiab lwm yam, koj tau muag koj tus kheej ua qhev nyiaj ua haujlwm ntau dhau thiab mloog lus, xaj xaj thiab hnab ris xwb. hloov me me.
Qhov kev nthuav qhia tsawg dua ntawm qhov kev pom no yog ua, piv txwv li, los ntawm Noble tus nqi zog-yeej nyiaj txiag Milton Friedman thaum nws hais tias, "Lub txiaj ntsig zoo ntawm kev lag luam dawb yog tias nws tsis quav ntsej cov neeg xim dab tsi; nws tsis quav ntsej. lawv txoj kev ntseeg yog dab tsi; nws tsuas yog saib xyuas seb lawv puas tuaj yeem tsim ib yam dab tsi uas koj xav yuav, nws yog qhov ua tau zoo tshaj plaws uas peb tau tshawb pom los ua kom cov neeg sib ntxub sib tham thiab sib pab. "
Thawj feem ntawm Friedman qhov kev soj ntsuam yog qhov tseeb ntawm kev lag luam ib se, tab sis tsis yog ntawm cov peev txheej ntawm cov neeg sib ntxub, uas ua rau qhov thib ob ntawm nws cov lus dag.
Qhov wrinkle nyob rau hauv Friedman txoj kev tsom xam yog tias capitalism tsis yog haiv neeg dig muag, los yog kev ntseeg dig muag, los yog haiv neeg dig muag, los yog dig muag rau lwm yam kab lis kev cai feature thaum twg lub zej lub zos txoj kev sib raug zoo sab nraum kev lag luam consign tus tuav ntawm lub feature mus rau subordinate kab lis kev cai txoj hauj lwm los yog xa. rau lawv ib tug tseem ceeb txoj hauj lwm kab lis kev cai. Nyob rau hauv tas li ntawd, lub economic logic ntawm capitalism yuav pom lub extra-economic txawv txawv thiab yuav ua hauj lwm nyob rau hauv lub teeb ntawm lawv es tsis quav ntsej lawv. Kev ntxub ntxaug sab nraum kev lag luam tsis yog kov yeej los ntawm kev lag luam, raws li Friedman hais, tab sis tau tsim tawm thiab nthuav dav los ntawm kev lag luam.
If racism in a society, for example, or religious bigotry, or whatever else, consigns some community to having less status and influence, then in the capitalist economy members of that community will not in general be elevated above their "superiors" but will, instead, generally be made subordinate to them. The economy will use the existing expectations of community members such as the expectation that whites are superior to blacks to enforce and even where possible to enlarge its own economic hierarchies of exploitation. It will not instead violate those external hierarchies at the potential expense of its own operations.
Yog li, tus tswv lag luam peev, txawm tias tus kheej tsis muaj kev ntseeg ntawm kev ntxub ntxaug lwm tus neeg lossis txawm tias tus kheej ua phem rau kev ntxub ntxaug lwm tus, yuav, feem ntau, yog kev ntxub ntxaug nyob hauv lub zej zog dav dav, txog li ntawd tsis ntiav cov neeg dub los kav cov neeg dawb ua cov thawj coj lossis hauv Lwm txoj haujlwm ntawm kev hwm thiab kev cuam tshuam, tab sis yuav es tsis txhob ntiav cov neeg tawv dub. Thawj qhov kev xaiv raug txiav tawm vim tias nws muaj kev pheej hmoo rau kev tsis mloog lus thiab kev tsis sib haum xeeb. Capitalism, nyob rau hauv lwm yam lus, siv accustomed qauv los ntawm kev coj noj coj ua lub neej los txhim kho cov qauv xav tau nyob rau hauv kev lag luam.
Similarly, if due to its cultural position a community can be paid less, it will be paid less in light of market competition to reduce costs, again even against some employer’s personal preferences.
Nyob rau tib lub sijhawm, nws tseem muaj tseeb tias qhov kev tawm tsam loj zuj zus rau kev ntxub ntxaug pib ua rau haiv neeg hierarchies tsis sib haum xeeb nrog kev cia siab thiab kev ntshaw thiab ua rau muaj kev tawm tsam thiab tawm tsam, cov tswv lag luam peev yuav txaj muag ntawm lawv txoj kev siv ntau haiv neeg tab sis yuav txuas ntxiv mus. sim rho tawm ib phaus ntawm nqaij tawv uas lawv tuaj yeem tawm mus thaum muag khoom lossis thaum yuav tib neeg lub peev xwm ua haujlwm. Yog li thaum muaj kev tawm tsam ntau ntxiv rau kev ntxub ntxaug hauv zej zog, peb yuav pom kev hloov pauv ntawm Jim Crow kev ntxub ntxaug rau James Crow Esquire Jr. kev ntxub ntxaug, raws li tau sau tseg los ntawm Sharpton ua ntej.
Cov txheeb cais thiab lwm yam kev suav nyiaj ntawm kev ntxub ntxaug lwm haiv neeg thiab lwm yam kev coj noj coj ua thiab kev lag luam hauv lub neej tau paub zoo thiab nthuav tawm hauv ntau qhov kev tshawb fawb thiab cov peev txheej. Yuav ua li cas kev ntshaw nyiaj txiag thim rov qab cov xwm txheej zoo li no?
Haiv neeg thiab Parecon
Yog tias muaj parecon nyob hauv ib lub zej zog uas muaj kev coj noj coj ua ntawm haiv neeg, kev ntseeg, thiab lwm yam, nws pab tau dab tsi? Yog tias nws muaj nyob hauv ib lub zej zog uas xav tau cov zej zog tsis muaj hierarchies, ua li cas? Feem ntau, puas yog parecon cov kev xav tau hais txog nws tus kheej cov haujlwm ua rau muaj kev txwv rau kev coj noj coj ua?
Hloov lub
Parecon provides income and circumstances inconsistent with cultural hierarchies. It tends to overthrow cultural hierarchies by the empowerment and material means that it affords to those at the bottom of any and all hierarchies.
Cov neeg nyob rau hauv parecon yuav tsis thiab qhov tseeb tsis tuaj yeem siv nyiaj txiag los ntawm kev ntxub ntxaug lwm haiv neeg thiab lwm yam kev tsis ncaj ncees. Cov tib neeg hauv parecon tuaj yeem sim ua qhov no, tau kawg, thiab lawv tuaj yeem ua rau muaj tus cwj pwm phem, tau kawg, tab sis tsis muaj lub tswv yim rau kev ntxub ntxaug los ua kom tsis muaj zog lossis kev nplua nuj txawm tias tib neeg tsawg dua li cov tswv cuab ntawm qee lub zej zog.
If you are black or white, Latino or Italian American, Jewish or Muslim, Presbyterian or Catholic, southerner or northerner, or what have you–regardless of cultural hierarchies that may exist in the broader society, in a parecon you have a balanced job complex and a just income and self managing power over your conditions, all like everyone else. There just isn’t any lower position to be shoved into.
Lingering or even continually reproduced racism or other cultural injustices could perhaps penetrate a parecon in the role definitions of actors, but they could not do so in a manner that would bestow economic power or material wealth or economic comforts unfairly. Thus, blacks, Latinos, Asians, etc. in a transformed
Qhov tseeb tiag, ib tus tuaj yeem xav txog thiab txawm tias cia siab tias nyob rau hauv cov tswv cuab parecon ntawm cov zej zog tsawg hauv cov chaw ua haujlwm yuav txhais tau tias kev sib ntsib ua ke hauv qhov feem ntau hu ua caucuses los soj ntsuam cov xwm txheej thiab cov xwm txheej los sib sau ua ke tiv thaiv kev ntxub ntxaug lwm haiv neeg lossis lwm yam kev tsis sib haum xeeb uas tej zaum yuav tshwm sim. , los yog tawm tsam cov uas tam sim no nyob rau hauv yav dhau los los yog li outgrowths ntawm lwm yam spheres ntawm kev sib raug zoo lub neej. Qhov no yuav zoo li yog hais txog qhov zoo tshaj plaws uas tuaj yeem nug txog kev lag luam txog nws cuam tshuam kev txuas ntxiv lossis kev tshwm sim ntawm kev coj noj coj ua tsis ncaj ncees.
But what about parecon and desirable cultures in a desirable society? There is no reason why cultural norms established in other parts of society cannot impact economic life in a parecon and we can predict, I think, that they will. The daily practices of people from different cultural communities who have different customs, religions, ways of celebrating, and moral beliefs, could certainly differ not only in what holidays their members take off from work, say, but in their daily practices during work or consumption such as arranging periods of prayer, or disproportionately engaging in particular types of activity that are culturally proscribed or culturally preferred. There could be whole industries or sectors of the economy that members of a community would culturally avoid, as with the Amish in the
Nyob rau hauv ib lub parecon cov kev txwv ntawm xws li kev coj noj coj ua ntawm kev lag luam yuav yog qhov kev xav tau tshwj xeeb ntawm kev lag luam ntawm cov zej zog kab lis kev cai yuav tsum tau ua raws li kev tswj hwm tus kheej ntawm cov neeg sab nraud cov zej zog thiab cov neeg nyob hauv lawv.
Ib qho muaj peev xwm, piv txwv li, yog qhov xav tau ntau dua nws yuav ua rau muaj kev nkag siab zoo rau cov tswv cuab ntawm qhov chaw ua haujlwm ze li ntawm txhua tus neeg los ntawm ib lub zej zog kom lawv tuaj yeem yooj yim sib koom hnub so, hnub ua haujlwm, thiab cov qauv ntawm ntau yam kev coj ua niaj hnub uas lwm tus yuav pom. tsis yooj yim sua. Kev tswj tus kheej tsis txwv cov kev npaj no thiab tej zaum yuav ua rau lawv zoo tagnrho.
Xwb, qhov chaw ua haujlwm yuav suav nrog cov tswv cuab ntawm ntau lub zej zog sib txawv, raws li yuav loj dua thiab qee zaum kuj muaj cov neeg siv khoom me me. Nyob rau hauv cov xwm txheej zoo li no tej zaum yuav muaj kev sib koom ua ke me me - qee cov tswv cuab ua kev zoo siab Christmas thiab lwm tus ua kev zoo siab Hanukkah los yog lwm cov hnub so, thiab cov sij hawm tau ua raws - los yog tej zaum muaj ntau qhov kev pab cuam uas yuav tsum tau ua nrog ntau qhov sib txawv ntawm lub sij hawm los yog nrog lwm yam kev coj ua cuam tshuam dab tsi. hom hauj lwm qee cov neeg tuaj yeem ua.
Lub ntsiab lus yog, parecon cov chaw ua haujlwm, cov neeg siv khoom siv, thiab cov txheej txheem kev npaj yog cov txheej txheem hloov tau yooj yim heev uas nws cov ntsiab lus txhais tau tsim los ua tsis muaj chav kawm, tab sis nws cov ntsiab lus tuaj yeem sib txawv ntawm qhov tsis muaj kev hloov pauv nrog rau kev ua raws li kev coj noj coj ua ntawm ntau haiv neeg vim tib neeg kev coj noj coj ua hauv zej zog thiab kev ntseeg.
Thaum kawg, parecon cuam tshuam li cas rau kab lis kev cai? Puas yog cov kev xav tau thiab cov kev xav tau ntawm lub luag haujlwm ntawm cov neeg ua haujlwm, cov neeg siv khoom, thiab cov phiaj xwm hauv parecon muab kev txwv rau cov kev coj noj coj ua dab tsi tuaj yeem txhawb nqa hauv nws txoj haujlwm sab hauv?
Cov lus teb yog nyob rau hauv qee qhov kev nkag siab, yog, nws ua. Kev coj noj coj ua hauv zej zog hauv zej zog nrog parecon tsis tuaj yeem tsis muaj kev sib txhuam zoo sib xws nrog cov txheej txheem sab hauv thiab kev npaj uas hu rau cov khoom zoo lossis lub zog loj rau ob peb tus nqi ntawm ntau lwm tus.
Ib kab lis kev cai tuaj yeem muaj nyob, hais tias, uas yuav txhawb nqa qee qhov me me ntawm cov pov thawj lossis cov kws kos duab lossis cov kws kho mob, lossis cov txwj laus, lossis lwm tus, thiab qhov ntawd yuav tsum kom txhua tus tswvcuab mloog lawv lus tshwj xeeb, lossis da dej rau khoom plig, thiab lwm yam. Tab sis. qhov zoo li cov zej zog kev coj noj coj ua yuav nyob mus ntev yuav tsawg heev hauv parecon.
Qhov laj thawj yog vim tias cov neeg koom nrog yuav siv lawv lub sijhawm nyiaj txiag hauv ib puag ncig uas tsim kev nyiam rau kev ncaj ncees, kev sib koom siab, thiab kev tswj tus kheej, nrog rau ntau haiv neeg, thiab lub tsev kawm ntawv lawv hwm tab sis tsis mloog lwm tus. Vim li cas lawv thiaj li xa mus rau qhov tsis ncaj ncees thiab tsis ncaj ncees rau kev txiav txim siab hauv lwm qhov ntawm lawv lub neej?
Piv txwv tias nyob rau hauv ib lub zej zog zoo tib neeg yuav muaj kev ywj pheej tawm ntawm kev coj noj coj ua, thiab nws yog ib qho nyuaj rau xav txog qhov tshwm sim hauv lub zej zog uas txwv tsis pub muaj kev ywj pheej ntawm tus kheej, vim tib neeg yuav muaj kev lag luam, kev kawm, thiab kev tswj hwm lawv tus kheej, peb. tej zaum yuav kwv yees tias ntau tus yuav siv txoj kev ywj pheej ntawd tawm hauv zej zog kev coj noj coj ua uas tsis lees paub lawv cov txiv hmab txiv ntoo ntawm lawv txoj haujlwm lossis tsis lees paub lawv tus kheej tswj hwm. Qhov ntawd, tsawg kawg, yuav yog kuv qhov kev cia siab.
Ntxiv: Kev ntseeg thiab sab laug
Ua ntej kaw tshooj no, kuv xav hais luv luv txog kev sib raug zoo ntawm kev ntseeg thiab parecon thiab ntawm kev ntseeg thiab lub neej zoo.
Qhov sib cuam tshuam ntawm kev ntseeg thiab parecon ntxiv tsis muaj teeb meem rau qhov uas tau hais saum toj no txog kev sib raug zoo ntawm kab lis kev cai ntau dua thiab parecon. Txawm tias muaj kev ntseeg dab tsi nyob hauv ib lub zej zog uas muaj parecon, lawv cov tswv cuab yuav raug kho los ntawm parecon ib yam li lwm cov kev ntseeg thiab kev coj noj coj ua hauv zej zog yuav raug kho. Lawv yuav muaj kev sib npaug ntawm txoj haujlwm, txaus siab rau kev them nyiaj xwb, muaj kev tswj tus kheej kev txiav txim siab, thiab lwm yam.
Lub parecon yuav tsis muaj laj thawj kev lag luam lossis txhais tau tias yuav txhawb nqa lossis tsis lees paub cov neeg raws li kev cog lus ntawm kab lis kev cai uas lawv muaj, thiab nws yuav tsis yooj yim, lossis txawm tias ua tau, rau cov neeg uas muaj kev coj noj coj ua tsis zoo los qhia lawv hauv parecon. Ib yam li ntawd, tsis muaj ib yam dab tsi hauv parecon uas yuav tawm tsam kev lag luam ntawm kev hwm hnub so thiab kev coj noj coj ua ntawm cov zej zog tshwj xeeb hauv lub ntsiab lus dav ntawm kev sib koom tes ntawm kev lag luam. Tab sis lo lus nug ntawm kev ntseeg thiab ib lub zej zog zoo, piv rau cov lus nug ntawm kev ntseeg nyob rau hauv ib lub zej zog zoo thiab ib tug parecon, yog complex.
Many on the left think this combination is simply impossible. They believe that religion is intrinsically contrary to justice, equity, and particularly self management. For these critics of religion, parecon won’t interface with good religions in a good society, because in a good society there won’t be any religions at all, good or otherwise.
The anti-religion argument first looks at history and finds an endless scroll of religious violations of humane behavior–and no one can deny this sad story. Then the critics, depending on which ones we consider, may or may not go another step and look at various scriptures showing all manner of explicitly ugly prescriptions and claims. The critics may then proceed as well to highlight instances of religion obstructing reason or art, violating not only free social relations but also honesty and dignity. And finally, at their strongest the critics will claim to clinch their case by arguing that once one invests extreme powers in a god and requires of oneself and of others obedience unto those powers, it is but a short and inexorable step to counterpoising one’s own god against others’ gods and counterpoising one’s own fellow believers against believers of some other faith, and finally to moving from obedience to a god to obedience to agents of a god and finally to obedience to authorities of all kinds.
Qhov kev sib cav no, ib tus yuav tsum lees paub, tsis muaj zog nyob rau hauv nws qhov kev kwv yees los yog nws cov keeb kwm piav qhia lub hwj chim lossis kev pov thawj pov thawj, tab sis kuv xav tias nws kuj yog, thaum kawg, overstated vim nws extrapolates los ntawm qee cov kev ntseeg rau txhua txoj kev ntseeg thiab los ntawm. koom nrog authoritarian kev ntseeg rau sab ntsuj plig ntawm txhua yam.
Kuv tus kheej xav tias lub neej zoo yuav muaj kev ntseeg zoo es tsis muaj kev ntseeg, ib yam li lub neej zoo yuav muaj kev lag luam zoo es tsis muaj kev lag luam, kev nom kev tswv zoo es tsis muaj kev nom kev tswv, thiab lwm yam.
Raws li qhov zoo li kev ntseeg zoo yuav muaj-Kuv xav xav tias lawv yuav sib txawv thiab dav, tawm ntawm kev ntseeg peb tam sim no paub zoo li tshwm sim hauv cov qauv qub thiab tshiab, tab sis feem ntau muaj kev xav tsim kom muaj kev coj ncaj ncees thiab kev nkag siab ntawm qhov chaw nyob hauv lub qab ntuj khwb yam tsis muaj, txawm li cas los xij, ua txhaum kev coj ncaj ncees thiab kev pom zoo lub luag haujlwm ntawm tus so ntawm lub neej ncaj ncees.
Kuv tsis tuaj yeem pib hais ntxiv txog qhov yuav zoo li cas, tab sis txawm hais tias nws yog me ntsis sab nraud ntawm tshooj no thiab nws yeej yog ib qho chaw uas kuv qhov kev xav nyob deb ntawm kev ua tib zoo tsim thiab sim, tseem, kuv yuav tsum. nyiam hais ib yam ntxiv no hais txog kev ntseeg thiab sab laug.
In my view a movement in the U.S., and no doubt in many other countries around the world as well, in which members are dismissive and even hostile toward religion per se, much less a movement that denigrates those who are religious, is, put simply, a losing movement.
Even if one isn’t convinced oneself that a good religion in a good society will be a positive thing in many people’s lives and thinks instead that the best stance will be agnostic or even highly critical of religion in any form, and even if one is not humble enough to hold that view and yet simultaneously respect that others will differ and deserve respect in doing so, surely a serious leftist ought to be able to see that denigrating all things religious is strategically suicidal in a society as religious as the U.S. Whatever views one may have, if one wants to help build a large participatory and self managing movement, one must find a way to function at least congenially and mutually respectfully with those who celebrate and worship in a religious manner. The alternative is to close off not only religion, but a huge proportion of the population that one is presumably trying to relate to. Trying to be an organizer in the
Nyob rau hauv txhua qhov xwm txheej, txawm tias luv luv ntawm kev muaj lub zeem muag tag nrho rau lub neej yav tom ntej kev coj noj coj ua, nws zoo li peb tuaj yeem txiav txim siab nrog kev ntseeg siab zoo tias kev koom tes kev lag luam yuav sib koom ua ke txhawb nqa thiab tau txais txiaj ntsig los ntawm kev tsim kho tshiab, tsis yog cuam tshuam rau lawv.
ZNetwork tau txais nyiaj tsuas yog los ntawm kev ua siab zoo ntawm nws cov neeg nyeem.
Pab Nyiaj