The no-problem-society V – is there really no right life in the wrong one?

[the no-problem-society (I, II, III, IV)]

 

Adorno coined the phrase
Though without referring to him, we had been chatting about this topic, Yi wondering why “you in the West have this strange attitude: not living, working and then condensing life in a brief period called holidays …”
A few days after our chat this came back to me, 8:30, taking a morning-train to the German capital: eleven man, not too young, entering the passenger compartment, loud enough to entertain a train station, occasionally quietened by reading the famous boulevard journal … . After a short while I saw one of them sitting there with a bottle of sparkled wine, only minutes later he got a little box of Kuemmerling, the herb liqueur – don’t get misled by the name, it is not going back to any worries (the German term “Kummer” can be translated as worry).
Obviously they went for a weekend to live, forgetting existing during unbalanced work, caught in alienation.
I pointed it out to my companion: people, clearly showing the meaning of what Marx stated 1844 in the Economic and Philosophic Manuscripts:
What, then, constitutes the alienation of labor? First, in the fact that labor is external to the worker, that is, that it does not belong to his essential being; that in his work, therefore, he does not affirm himself but denies himself, does not feel well but unhappy, does not freely develop his physical and mental energy but mortifies his body and ruins his mind. The worker, therefore, feels himself only outside his work, and feels beside himself in his work. He is at home when he is not working, and when he is working he is not at home. His work therefore is not voluntary, but coerced; it is forced labor. It is therefore not the satisfaction of a need, but only a means for satisfying needs external to it. Its alien character emerges clearly in the fact that labor is shunned like the plague as soon as there is no physical or other compulsion.
It has nothing to do with what is called intelligence, it is nothing that can easily be overcome, by nobody and nowhere – again Marx, again the first volume of Capital:
If money, according to Augier, “comes into the world with a congenital blood-stain on one cheek,” capital comes dripping from head to foot, from every pore, with blood and dirt.
And more or less the same kind of blood-stain:
to the development of productivity and the more economic use of the conditions of production. It imposes on the worker an increased expenditure of labour within a time which remains constant, a heightened tension of labour-power, and a closer filling-up of the pores of the working day, i.e. a condensation of labour … the denser hour of the 10-hour working day contains more labour.
And as commodity consumption becomes “production”, the act of buying itself becomes a means of satisfaction, it is the emergence of the real life becoming itself a wrong life.
Yes, Yi, we know and still we do not fully grasp it, we remain caught with the two souls you talked about. Still … as much as we now … a stone know as well a lot, is there on the ground, condensed, the impressions of hundreds of years ingrained – but it is unable thinking to think even a nanosecond, as unable as it is to feel …, to love, to acknowledge and eve enjoy the madness of everyday’s life. No way for it to escape, to start thinking, no way to make it thinking …
The answer is prompt:
Poor stone –
And turning towards me:
If you are angry against the stone; I feel sympathetic with him.
Looking into the eyes, the face, I would like to have a stone in front of me, touching it, comforting it, softening it …
No, I am not angry with him, I feel sorry for him … There is a chapter in one of the books I wrote for children, it is about a person wo had been like a stone …. But actually he had been cured one day.
Followed by her question:
Cured by a Mr. Hammer?
Of course:
No, a hammer can only make things worse; after using it you only have more stones … wait, just a sec …
While searching the file of “Phanresias Geschichten von der Freundschaft” and the chapters dealing with Mr. Messerscharf, the train attendant walks through the train offering a cookie.
Well, it seems that there can be some realm right life in the wrong one – but looking into her face, the frozen smile of the person offering the DB-present …that thought meaning to stay for a long time with us …
*********
Isn’t it also linked to the point mentioned earlier, the West and the East: yes, there is on the one side this egoism, hedonism, egocentrism … – living for oneself – it means for a social being: not living at all. Freedom is not only the freedom of those who think differently (Luxemburg), not only the insight in necessities. It is also the lived “ubuntu” – the knowledge of and acceptance and appreciation of living ho one lives in dependency of the other. On the other hand it is also the trap in which we easily may end – with every lament concerning the “you in the West” I hear and see also the ambiguity of the other side: ubuntu as “I do not live my own life”, at times expressed as satisfaction, at times expressed as melancholy and even sadness, the feeling of loss, though never denying the devotion … – freedom brings us back to the dilemma of the right life in a wrong one, in a wring society — the price to be paid is surely high …
*********
… Those days I listend to an interview, or better to say a TV-discussion: Rudi Dutschke, Daniel Cohn-Bendit, Matthias Walden and Kurt Sontheimer (recording: 13. Juni 1978) – I do not remember exactly, was it Daniel or Rudi, talking about bottomless hatred? – The flint-stone comes to mind …, the brother of Mr. Messerscharf. And the question of directing explosions. And that would be the real end of comedians on the political stage, not only in Italy under the five “guiding stars” …
Annunci

Actually the plan was a different one …

– it had been early in February, and the plan was to enjoy the ease of a Jazz-concert. But it should not be that way, the venue was cramped when we arrived – trotting along for a while, not knowing what to do … .

‘The Pinakothek, is it still open?’

She asked and I replied I would think so …, until eight. So it gave us about one hour. We entered the Neue Pinakothek …

You enter at the end?

the man from the security service asked.

It does not really matter

I replied when we showed the annual tickets

We can come any time, and we can come often. In this way there is no real beginning, no real end. Coming here is a kind of never ending story.

Walking into the first room I had been asked

Which paintings do like especially?

I went directly to some favourites – favourites this day, this time, this hour …Claude Monet’s La Seine à Argenteuil [1874]; Édouard Manet’s Claude Monet in Argenteuil [1874]. We talked about forms and ways of detachment and engagement – and even detachment as engagement. We talked about the here and there – wasn’t detachment, as understood by the late realists/early impressionists, so very different from the detachment by the Nazareni, we had seen the other day when looking at F.W. von Schadow’s Die Heilige Familie unter dem Portikus.

We moved on – I wanted to point on another difference – that between the Monet/Manet and here now to Liebermann, and Menzel. But again, it should not be that way. – Gotthard Kuehl’s Vor der Schicht [ca 1895/99] caught her attention. After a while, talking, looking for appropriate terms that would make it accrues the language hurdle, I stepped back – we stepped back … .

If you can chose, which one will you take with you?

Asking this question, I pointed on Kuehl’s painting, Liebermann’s Münchner Biergarten [1884] and his Badende Jungen [1898]. But I did not strictly oppose when my friend was cheating a bit, turning around and finally drew me to Fritz von Uhde’s Schwerer Gang [1890].

Such dark, grey painting?

There was not much hesitation

Yes, overall, sad and dark, but because they are together, and … There is a far-flung looking light.

I like it because it’s not sad

Much later, after a chat over a Bavarian Pils, we walked together to the Metro – when we parted, she left me with a thought … – her thought? my thought? or our thought? A thought which is too large for one, even fore two people alone and still has to be dealt with by each of us – alone and in being together. I had been Andre Vltchek’s thought of being Scared, Therefore I am Brave!

When the desire for knowledge becomes truly overwhelming, one simply cannot stop, or slow down. The only way is to go forward, to absorb knowledge, to fight for attaining knowledge, to see the world, to understand, to feel, to listen; passionately and consistently. No fear can deter us, when we are avidly searching for truth. It is so proud, so brave, this desire to know!

When we feel ‘unbearable pity for the suffering of mankind’, when we witness how unjust is the arrangement of this world, when we truly internalize the suffering of others, of our fellow human beings living on all the continents of this beautiful but battered planet, then almost all of us, or at least those who are humanists in their core, become courageous, and brave. They suddenly know what has to be done.

As for ‘the longing for love’, it is there, it is always there, in all of us, in all human beings. To fight for love, when it comes, is brave, and to die for it, if risking all is the only way to save it, is courageous. That ‘longing for love’ is the most humble, most sacred, the most essential part of our nature, so rarely satisfied. It takes courage to love; it takes tremendous, indescribable courage!

I am wondering if there is anything like ‘energising paralysis’ – Mia Eta …. – At least there is now the time to say goodbye, moving on …, and sadly leaving, having lost sight of light since a while in the frictions of different excise – and only seeing glimpses, sparkling and floating for some time, only striving to overcome numerification.

… We can come any time, and we can come often. In this way there is no real beginning, no real end. Coming here is a kind of never ending story … – and this means at the end to stay even if parting. Good Bye, Farewell, See you …- thirteen minutes until the train leaves …

future — is there one?

During the assembly of TRANSFORM! Europe, I dared to raise some issues that I consider being relevant for a transformation, looking a bit deeper, orienting towards the future

 

– of course not anything more than some hopefully stimulating contemplations about the future. Keywords are the European narrative, the occupation of spaces, charitabilisation, generational change, the spreading of nationalism. A general question is of course, if the left can or should “offer anything” or if it can only exist as part of the societal movement, thereof aiming on being avant-garde. Here the recording.

Digitisation – Employment – and What?

The recording of the keynote presentation on Digitisation, Employment, and What? is already online. It is an attempt to socio-locate the challenge of today’s productivity puzzle and had been given on occasion of the symposium in Helsinki, organised by the Pellervo Society and the European Academy of Science and Arts, today on the 18th of September 2018.

Usual beginning is about “I do not know where to start” – all is so terribly confusing, a multitude of extremely different things.

There seems an obvious reply in the present case,

  • at least for digitisation – the apparent omnipresence of issues that are in one or another way about digital stuff – from the CD-player to the computer on four wheels
  • also for AI – the fact that it is not entirely clear is part of AI itself: there seems to be something that we, humankind, came up with and that is now “beyond our capacities” – the Frankenstein of Intellect if you want
  • and what seems to be equally clear: precarity in the vein of decreasing employment – another time we hear in different rhythm the old melody: there is not enough work anymore. But if we listen around we hear also something else – something we also heard for many times throughout history: There will never be an end, though there will be many changes.

Having said earlier that presentations are often started with something like “I do not know where to begin”, waiting for an Ariadne who may help. At present, my point is a different one, namely “I do not where it will end”. It is the famous Alice-in-Wonderland-situation, leading elsewhere to the conclusion “but I would not start from here”.

A Year Ahead

Well, a bit strange year coming to an end, after commencing on September the 8th 2017: taking it as “year” extended by some days, shortened by some events standing in the way of “routine work” in the office at the Max Planck Institute for Social Law and Social Policy in the Amalienstrasse 33 in Munich, standing in the way of life and living … – still several lucky events as concerts, visits of museums … or events in which I had been lucky enough to be able to do at least to some extent what I wanted to do — following the commitment of a dwarf

standing on the shoulders of giants, and even walking some distance with them, side by side.

It proved another time for me that the real – and really exciting – tension of working in academia is not so much about fundamental and applied research but between research and taking position in the biased debates of our times – the times of past, presence and future.

The list below provides gives a more or less small insight into what I could achieve, not mentioning the endless disputes with universities about references for former students, peer-reviewing (though being hesitant when it comes to accepting this task) and also not mentioning the frequent chats with colleagues becoming friends and …, well and friends becoming colleagues.

– The latter may deserve some explanation. While academic work seems to be in some way impersonal, strictly bound to rule and while this is to some extent actually true, it is important to acknowledge the most fundmental rule: any knowledge has to be aobut the acknowledgment of reality as ultimate point of reference. And reality is not primarily what we learn from textbooks, statistics, legal and administrative regulations – even economists, usually at least, do not look at figures for the sake of the figures. Instead, it is about how people act and interact …, and omit (inter)acting. Of course, it is about specific observations and observations of the specific. Nevertheless, it is also about gathering different perspectives, not those expressed in interviews but those expressed in life, or we may say in “open dialogue”. Of course, this is first and foremost a very vague approach. And as much as it may end in accidental contacts – easily ending in accidents of misjudgments due to not knowing background and context of the other – it is also something that emerges naturally when engaging with people around – and this is equally a source of possible accidents due to the limited outreach of contacts.

– Supposedly, the Brandhorsts, before buying paintings for their collection (which then became the Brandhorst museum in the Arts Areal in Munich), borrowed the pieces of art, kept them for a few weeks in their home where they received guests – the purpose was to gather loosely for some chitchat, together exploring the paintings and getting different perspectives. The end result: a new opinion, not algorithmitically defined, but by allowing something to emerge from the unexpected, also from the unknown. it is abitu to gather, merging to something, coming together.

Chats on the corridor of the institute, Wednesday’s for lunch in the Old Simpel or somewhere else: the Vietnamese restaurant next door, Limoni across the street, or the Bavarian around the corner, of course … – with so different people – I guess all this had been like I imagine those visits in the Brandhorst’s home, or like visits  to the Arts Areal in Munich, on my own, with others … – always opening the mind …, and asking only to accept one condition: a mind that is sufficiently open to further unfold – the magnificent blood of the orchards needs at least those burgeons that are ready to unravel, the light, seen somewhere in the background …

****

The list of what had been done, though still not all being dusted

Articles/Book Contributions

  • The Comedy of Big Data or: Corporate Social Responsibility Today, while Corporations wither away?, in: Tjaša Štrukelj/Matjaž Mulej/Grażyna O’Sullivan (eds.): Social Responsibility and Corporate Governance: Volume 2, The Tools for Practice; Palgrave (in print)
  • together with Grinin, Leonid E./Ilyin, Ilya V./Korotayev, Andrey V. (eds.), 2017: Global Evolution, Historical Globalistics and Globalization Studies; Lomonosov Moscow State University, Faculty of Global Studies/Russian Academy of Science, Institute of Oriental Studies/The Eurasian Center for Big History and System Forecasting International center for education and social humanity research; Volgograd: Uchitel
  • together with Grinin, Leonid E./Ilyin, Ilya V./Korotayev, Andrey V., 2017: Introduction: From the First Galaxies to the 2040s; in: Grinin, Leonid E./Ilyin, Ilya V./Herrmann, Peter/Korotayev, Andrey V. (eds.), 2017: Global Evolution, Historical Globalistics and Globalization Studies; Lomonosov Moscow State University, Faculty of Global Studies/Russian Academy of Science, Institute of Oriental Studies/The Eurasian Center for Big History and System Forecasting International center for education and social humanity research; Volgograd: Uchitel: 5-8
  • Potentials for Taking a Strategic Role for Sustainable Sociability; in: Grinin, Leonid E./Ilyin, Ilya V./Herrmann, Peter/Korotayev, Andrey V. (eds.), 2017: Global Evolution, Historical Globalistics and Globalization Studies; Lomonosov Moscow State University, Faculty of Global Studies/Russian Academy of Science, Institute of Oriental Studies/The Eurasian Center for Big History and System Forecasting International center for education and social humanity research; Volgograd: Uchitel: 349-364
  • Csoba J., Herrmann P. “Losers, good guys, cool kids” the everyday lives of early school leavers. Monitoring of Public Opinion : Economic and Social Changes. 2017. No 6. P. 276—293. DOI: 10.14515/monitoring.2017.6.15
  • Erinnerung an Paul Boccara; in: Sozialismus. Monatlich Hintergründe, Analysen und Kommentare; Heft Nr. 1 | Januar 2018 | 45. Jahrgang | Heft Nr. 425: 64
  • Art, recherché, création et politique; À la mémoire de Paul Boccara; in : Economie & Politique ; Novembre/Décembre 2017 ; no 760/761: 30
  • Nationale Entwicklungen im Bereich Sozialer Sicherheit und des Sozialschutzes in Irland. 2017-18 – Jahresbericht
  • For Him Art, Research, Creation and Politics Were the Same Thing—In Memory of Paul Boccara; in: CASS: World Review of Political Economy (WRPE)
  • Precarity – it isn’t employment, it is the economy, stupid; in: ”Living standards of the population in the regions of Russia”; Moscow, forthcoming
  • Precarity – it isn’t employment, it is the economy, stupid – extended version of article mentioned before; forthcoming
  • (together withN.Bobkov/I.B. Kolmakov/E.V. Odintsov): Двухкритериальная модель социальной структуры российского общества по доходам и жилищной обеспеченности/Two-Criterion Model of the Social Structure of Russian Society by Income and Housing Security; in: Экономика региона/”Economy of region” (http://www.uiec.ru/zhurnal_yekonomika_regiona/o_zhurnale/); in print
  • About You – Bei Strafe des Frageverbots, ob man überhaupt ist; erscheint in Tarantel. Zeitschrift der Ökologische Plattform bei DER LINKEN
  • Preparatory work for The Development of the Concept of Universal Human Rights: A Critical Perspective; In: International Human Rights, Social Policy and Global Welfare: Critical Perspectives; eds.: Féilim Ó hAdmaill/ Gerard McCann; Policy Press, forthcoming
  • A foglalkoztatás precarity – A tőke felhalmozódásának előfeltétele – A társadalomtudomány szenvedélyessége; in: METSZETEK. Társadalomtudományi folyóirat; Debrecen: Debreceni Egyetem Politikatudományi és Szociológiai Intézet

Books

  • Changing the Socio-Economic Formation: New Labour Relations, New Forms of Accumulation, New understanding of Intelligence
    • Changing the Socio-Economic Formation: New Labour Relations, New Forms of Accumulation, Artificial Intelligence and Sharing Economy
    • Value Theory – is there still any value in it? – is it still worthwhile to talk about it?
    • Migration between value and poverty chains
  • with Vyacheslav Bobkov: Digitisation and Precarisation – Redefining Work and Redefining Society (with Contributions from Australia, Czech Republic, Hungary, Ireland, Russia; Springer
    • Own Contributions:
      * together with Vyacheslav Bobkov: Foreword: Digitisation and Precarisation – Redefining Work and Redefining Society
    • Economy of Difference and Social Differentiation. Precarity – searching for a new interpretative paradigm
  • Preparatory work, together with Laurinkari, Juhani/Unger, Felix: Documentation of the Symposium of the European Academy of Science and Arts and the Pellervo Society, Helsinki: Digitisation, Artificial Intelligence and Stultification of Society; also contribution: Digitisation – Employment – and What?

Reviews:

  • Digitalization, immigration and the welfare state, by Mårten Blix, Cheltenham, UK & Northampton, MA, USA, Edward Elgar Publishing, 2017, 186 pp., ISBN 978 1 78643 294 0 (hardback) – European Journal of Social Work; 2018; https://doi.org/10.1080/13691457.2018.1434267
  • D’Aprile, Dorothee/Baur Barbara/Kadritzke, Niels (Red.): Chinas Aufstieg. Mit Kapital, Kontrolle und Konfuzius; Berlin: taz Verlags- und Vertriebsgenossenschaf; Edition Le Monde Diplomatique 23/2018; in: im Erscheinen in kritisch-lesen.de
  • Greve, Bent: Technology and the Future of Work. The Impact on Labour Markets and Welfare States; Cheltenham/Northhampton: Edward Edgar, 2017; ISBN: 9781786434289

Others:

see for some:

________

  • Phanresia, volume IV, in progress
  • Commencing Phanresia I-III audio-access, in progress
  • Commedia Della Vita or Pánta Rêi’s Firm Ground – blog entries, trying to inspire thinking – ongoing, usually twice per week

****

Well, the suitcases are packed … – off tomorrow with some hand-luggage, collecting the large bags on Friday …

Now, time to say good-bye – as done so often before,       and          again               and       again

and              even much later too.

****

There are two things to remember – and I am still grateful to the people teaching me: I will continue being scared; and I will continue even if, or probably better: because there is a light; and I am grateful for to the person that asked me many questions, allowing me to learn about the value of my freedom; and to those who stayed with me while disappearing

– Thank you – 고마워요! – 谢谢 – Köszönöm – Merci – Danke

Human Rights – shifting borders to new limits?

Human Rights – and one may say jurisprudence in general – is dealing with the fundamental tension of setting limits in order to reach universality. This means in particular being aware of the trap entailed in this constellation. Usually it is seen as “mission impossible”, left outside of the debate of the lege feranda; here it is suggested to take up Marx’ remark in a footnote in The Capital, volume I, saying:
“Proudhon begins by taking his ideal ofjustice, of “justice éternelle”, from the juridical relations that correspond to the production of commodities: thereby, it may be noted, he proves, to the consolation of all good citizens, that the production of commodities is a form of production as everlasting as justice. Then he turns round and seeks to reform the actual production of commodities, and the actual legal system corresponding thereto, in accordance with this ideal. What opinion should we have of a chemist, who, instead of studying the actual laws of the molecular changes in the composition and decomposition of matter, and on that foundation solving definite problems, claimed to regulate the composition and decomposition of matter by means of the “eternal ideas”, of “naturalité” and “affinité”? Do we really know any more about “usury”, when we say it contradicts “justice éternelle”, “équité éternelle”, “mutualité éternelle”, and other “vérités éternelles” than the fathers of the church did when they said it was incompatible with “grâce éternelle”, “foi éternelle”, and “la volonté éternelle de Dieu”?”
Still, there is the claim of some universality needed when it comes to (human) rights – finally it is the function of law to construct a hegemonic framework which than is broken down into smaller units, guided by the principle of binarisation.
With this reference in mind it should be possible to elaborate a more historicised take on HR, demanding to refer consciously to a “progressive economy”, i.e. the potentiality of a formation oriented on the interwoven matters of
  • Producing goods, but more importantly producing people, relationships and available time
  • Producing inclusion as condition of integrity – different to ancient societies, where slaves had been doing the work that allowed non-slaves to develop themselves in commune.
Human Rights – universally meaningful, though founded in a well understood partisanship, cum ira et studio: Hegemonies … – they follow the rule which Ovid is looking at:
In nova fert animus mutatas dicere formas/corpora — I intend to speak of forms changed into new entities.
Here you can find the recoding of a short presentation around these questions, given on the 12th of September 2018 at the Max Planck Institute for Social Law and Social Policy.

values and interests – one or two or more?

values and interests – last week the Polish Vice suggested in Krynica being them as one, being backed by his high-level Hungarian colleague, who suggested that these values are Christian values.

http://www.leftvoice.org/local/cache-vignettes/L653xH294/arton1691-dae94.jpg?1500497777

Seems people like me are in danger again, even and especially if and when we show readiness to move towards common goals of humankind and humanity. It had been this remark that contributed to writing to Simone, back in Munich at the Max Planck Institute for Social Law and Social Policy:

Perhaps I should offer a contribution for next Wednesday’s talk on contemporary issues.

Indeed, later I concretised this proposal, suggesting as title:

Social injustice and social (de)legalisation – A hegemony-theoretical perspective on social and human rights

It is remarkable, as I think, to see how explicit some people suggest that THEIR ONE interest has too be the interest of all: the claimed universality of human rights fading away behind the claim of unquestionable hegemonic claims. Though it is remarkable, it is in actual fact nothing new behind such supposed enlightened claim. Didn’t Marx discuss this already in a footnote in the first volume of Capital:

 

Proudhon begins by taking his ideal of justice, of “justice éternelle”, from the juridical relations that correspond to the production of commodities: thereby, it may be noted, he proves, to the consolation of all good citizens, that the production of commodities is a form of production as everlasting as justice. Then he turns round and seeks to reform the actual production of commodities, and the actual legal system corresponding thereto, in accordance with this ideal. What opinion should we have of a chemist, who, instead of studying the actual laws of the molecular changes in the composition and decomposition of matter, and on that foundation solving definite problems, claimed to regulate the composition and decomposition of matter by means of the “eternal ideas”, of “naturalité” and “affinité”? Do we really know any more about “usury”, when we say it contradicts “justice éternelle”, “équité éternelle”, “mutualité éternelle”, and other “vérités éternelles” than the fathers of the church did when they said it was incompatible with “grâce éternelle”, “foi éternelle”, and “la volonté éternelle de Dieu”?

If we really want to talk about values, it may be time to acknowledge not only that there is a variety of interests, clashing against each other and values MAY be referred to as attempt to take them – but not anything else no anything more. Something to be thought about on Wednesday – and also on Tuesday next week in Helsinki, talking about

Digitisation – Employment – and What? An Attempt to Socio-Locate the Challenge of Today’s Productivity Puzzle

as part of the symposium Digitisation, Artificial Intelligence and Stultification, September 18th, 2108, organised by the European Academy of Science and Arts and the Pellervo Society (The recording will be made available here from the 18th of September onwards.