Which means?

Which means?

— the standard question when working in several countries, across continents and a meeting has to be arranged: 12:00 o’clock — meaning nothing if it is not referring to a specific time-zone which, as context, makes it possible to answer the question ‘what time is it there?’

Which means!

— this time, after having returned to Europe — it is stated with an exclamation mark … : being [w]here again, means at the moment at least being in a place that causes exploding in the stir of feelings of extreme ‘alienation’, while not being sure about the cause[s]. It is about learning as ‘Foreigner in the own country – viewing from inside or asking: Are we serious at all?[1]

  • alienation …. , land- and city-scapes that are as distant from each other that it cannot be grasped as something real;
  • alienation, looking at the involvement in academic work of different levels, the distance between them going beyond the distance between the ground level of a cottage and the top level of Burj Khalifa as the world’s highest building;
  • alienation when it comes to different love stories: teatrale e tragico but also other fun stories … , divertente, sull’amore platonico, preguidica la vanità — as long as one sits solely in the audience it makes them simply enjoyable, while standing on the stage is at times difficult;
  • alienation, when standing in the shop, looking at the price tags, calculating: it may be ‘cheaper’[2] to buy a new shirt …, coffeemaker … not bringing the one already owned to the dry cleaner …, not going to the coffee shop for a cuppa …
  • alienation, when seeing someone taking keys out of the handbag, highlighting the ‘own’ as proper part of the proper life, though contradicting the reality of the loss of property, the accumulation by dispossession, characterising life in societies of which the social is defined by its dissolution
  • alienation when thinking about representatives, figures whose work consists of representing and presenting, flying first class while others do not find the mere resources to go to work or to study …
  • alienation when receiving e-mails, using addresses that actually do not exist, institutions and institutes pretensions: people mentioned although they left for other positions, large statutory bodies sending replies to inquiries after many weeks, with the surprising ‘signature’: sent from my blackberry …
  • alienation when looking at the stabilities: the same places hosting the same begging, pleading faces: ho fame …., the same churchy-type hypocritical nuns, surely loving — meaningfully loving by giving, though too often missing it by not taking, where taking is understood as

grasp another human being in the innermost core of his personality

  • alienation when feeling obliged to ‘defend the other’ — too often simply as reply to ridiculous prejudices that would even in a mediocre cartoon simply stupid, and unfortunately also dangerously igno-arrogant
  • alienation when accessing the web: fast, unVPNdisturbed, free and uncensored and then getting aware of the very personalised notions, all defining the rhythm of the web-movement … — algorithms of another VeryPersonalisedNotions.

Isn’t this all about expectations of meaning where one wonders if there is any meaning that can be defined as matter of humanity, let alone in humane terms, all this and much more opening the way to alienation, meaninglessness and …

… and where the only meaning seems to be the ability to adapt, adopt, into the world of hypocrisy,

stirring the pot just for the sake of stirring

in the illusion that it may end as it did in the case of the frogs, the one surviving as he resisted to stop floundering after falling into the milk jar so that finally

the frantic moves of his companion had churned the milk into butter.

All he had to do was to jump out of the jar

What Brecht grasped as matter of the work and exploitation process

Dig away!

Major Chung owns a wood

See it’s cleared before tonight

That’s orders. Understood?[3]

In the original German version

Trabt schneller!

Herr Dschinn hat einen Wald

Der muß vor Nacht gerodet sein

Und Nacht ist jetzt schon bald!

is now body-soul-snatching the entire life, reflected in terms as care-work, relationship-work, love-work even where it should not be a matter of the supposed ‘oldest profession’ – life-work, where, as known from Goethe

to nonsense reason turns,

and benefit to worry.

… I saw this earlier, at Roma Termini, the central train station

It seems then there is nothing we ACTUALLY ARE and overcoming alienation may really be a matter of ‘being what you want’ … and the Kiko Milano, the shop, advertising this way, is surely only one of many shops, designers, political forces, think tanks … that will tell us.

Sure, the question that needs to be asked is the following:

****

What is new, what is different …?

Those olden days, so often presenting themselves as golden ways on which life trotted along, it had been the priests and the dignitaries of the villages, those power holders, hegemons who changed the labels, and with it the matter that enables …

Isn’t all this locating us in both cases — the traditional and the contemporary society, and also in the old world and the new world — in the middle of The Lonely Crowd,[4] allowing some variation, but not allowing escaping loneliness, leaving us in different ways alone with Man’s Search for Meaning.[5]

Locating us as alie-loners[6], though all of us akin to a similar underlying sentiment so that Frankl could indeed suggest that every era needs its own therapeutic paradigms.

The time where we are increasingly forced alie-loners in a world that provides the freedom of being what we want, as it makes it difficult to be what we are, ‘undesigned’, but loved and loving as reflected in Frankl’s words:

Love is the only way to grasp another human being in the innermost core of his personality. No one can become fully aware of the very essence of another human being unless he loves him. By his love he is enabled to see the essential traits and features in the beloved person; and even more, he sees that which is potential in him, which is not yet actualized but yet ought to be actualized. Furthermore, by his love, the loving person enables the beloved person to actualize these potentialities. By making him aware of what he can be and of what he should become, he makes these potentialities come true.

Alienation as designer-life in designer-dresses with designer-bags, knowing the time from the designer-watches takes place in gated socio-spatial realms in which language is reduced on information about models and their functioning about which Erwin Chargaff wrote:

The more limited and circumscribed the question, the more likely a definite and comprehensible answer, i.e., one that adds to, and fits into, a previously conceived system or model. In limited sciences, such as physics or chemistry, which are surrounded by boundaries, as it were, the multiplicity of frequently overlapping answers, collected in the course of centuries, has produced a broad area of understanding, though even here much is still obscure.

But biology is limitless, and our experiments are only drops out of an ocean that changes its shape with every rolling wave. Because our questions must skirt our fundamental ignorance of the nature of life, the answers we receive can be no more than a travesty of truth; a truth, moreover, that may be so much of a plural that we can never comprehend it. The manner in which questions are asked, i.e., experiments designed, is either completely random or conditioned by our ideas of a preestablished harmony, a harmony that we seldom recognize as a contract with God that He has never signed.[7]

And it has as its very consequence either hyperactivity — the rat running in the wheel because it is running in the wheel because it is running in the wheel, and the only reason is …, running in the wheel, maintaining the movement, mistaking it for development.

Or it is the mentioned

stirring the pot just for the sake of stirring

Alienation as pain, pain that does not find a cure

Nicht alle schmerzen sind heilbar, denn manche schleichen sich tiefer und tiefer ins Herz hinein, während Tage und Jahre verstreichen werden Sie Stein.[8]

In my translation

Some are getting deeper and deeper under the skin, into the heart, and over the years they establish themselves as stone.

****

And the religion — aren’t Frankel and Chargaff, and so many others returning to it. Arriving in Rome the other day: there had been the churchy-type hypocritical nuns as a kind of welcome, at the airport a high concentration of these globalists, ranting against the fundamentalists of other origin, without considering the own religion possibly being fundamentalist … — Perhaps the attraction is a reflection of the commitment to integrity, the holistic character of the world which surely is needed. And still, I refrain from it. I once heard a friend, speaking about a book that was deeply coined by the Indian religious thinking, saying:

Yes, I don’t buy into it. I just read it as general reflection, stepping across the religious part.

And it means to face the paradox of reality, to accept the contradiction and tension that accepting the holistic character of the world does not mean to accept that there is one world only.

 

Pánta rheî

***************************************

[1]            Ausländer im eigenen Land – ein Blick von innen Oder: Was machen wir denn bloß?; in: Nachrichtendienst des Deutschen Vereins für öffentliche und private Fürsorge, Frankfurt/M., Issue 11/2000: pp. 376 – 382 (based on a presentation on the 75th Deutsche Fuersorgetag, November 2000 in Hamburg)

[2]            in inverted commas as this is of course only a matter of the mney paid here and now, not considering externalisation, social ‘meaning of exploitation’ that defined such prices along the different levels …

[3]            Brecht: Good Person of Szechwan. Song of the eighth elephant.
https://books.google.de/books?id=kPc0DQAAQBAJ&pg=PT128&lpg=PT128&dq=song+of+the+eighth+elephant&source=bl&ots=S6Wjpszmg6&sig=Qd6o4q4Z2z4aVca7-eqbXE5XXvg&hl=it&sa=X&ved=0ahUKEwiorOPi_qXVAhWpI8AKHVRYCdw4ChDoAQhGMAU#v=onepage&q=song%20of%20the%20eighth%20elephant&f=false

[4]            David Riesman/Nathan Glazer/Reuel Denney, 1950: The lonely Crowd. A study of the Changing American Character

[5]            Viktor Frankl, 1946: Man’s Search for Meaning – original title: …trotzdem Ja zum Leben sagen: Ein Psychologe erlebt das Konzentrationslager

[6]            as composite of alienation and loner

[7] Chargaff, Erwin, 1978: Heraclitean Fire: Sketches from a Life Before Nature, New York: The Rockefeller University Press: 169

[8]            Poem by Ricarda Huch

STRAIGHTFORWARDNESS ….

straightforwardness – it could well mean not to follow the straight line …

Taking the words from Keynes’ General Theory we have to see:

The classical theorists resemble Euclidean geometers in a non-Euclidean world who, discovering that in experience straight lines apparently parallel often meet, rebuke the lines for not keeping straight—as the only remedy for the unfortunate collisions which are occurring. Yet, in truth, there is no remedy except to throw over the axiom of parallels and to work out a non-Euclidean geometry. Something similar is required to-day in economics.

And even beyond geometry and economics, the seemingly simple solutions, bringing us forward ling the straight lines, may be fatal, especially while standing next to the abyss.

… another time to say good-bye …

Saying good-bye as permanent state of living?
Moving to one place, just to Say Good-bye again?
… and again it is time to leave …, or to move on … because …, well, it is simple, ‘it is me‘.

And for the others?

You do look, my son, in a moved sort,
As if you were dismay’d: be cheerful, sir.
Our revels now are ended. These our actors,
As I foretold you, were all spirits and
Are melted into air, into thin air:
And, like the baseless fabric of this vision,
The cloud-capp’d towers, the gorgeous palaces,
The solemn temples, the great globe itself,
Ye all which it inherit, shall dissolve
And, like this insubstantial pageant faded,
Leave not a rack behind. We are such stuff
As dreams are made on, and our little life
Is rounded with a sleep. Sir, I am vex’d;
Bear with my weakness; my, brain is troubled:
Be not disturb’d with my infirmity:
If you be pleased, retire into my cell
And there repose: a turn or two I’ll walk,
To still my beating mind.

(From: Shakespeare, 1611/12: The Tempest; Act 4. Scene 1. Before Prospero’s cell)

… the way to go …. – from where, to where, with whom?

 

.., along the river, though against its stream ….  va, pensiero, sull’ali dorate …

[I will soon publish a link from here to some replique, looking back on two years, trying to draw some conclusions for the two-hundred years to come …]

Digitisation – some general questions

A presentation under the title

‘Gig Sharing Economy’: Value Chains or Poverty Chains – Challenges posed by Digitisation in the Context of Globalisation

is now published. The presentation does not go into much details but aims on ventilating some general issues of a specific strand of digitisation, namely sharing economy, gig and cooperative economy and the like.


The presentation [i] explores a little bit the context of globalisaiton, [ii] considers the wider framework of reshaping capitalism and the composition of capital and [iii] looks at different classificatory aspects of the ‘new economies’.

It is part of my work at the moment, and further information may be found for instance via the following links:

‘BEING ECONOMIST’ – AN INTERVIEW

[to the recording]

[see also here for some reflections on academic work]

Peter Herrmann教授,班戈学院金融学专业教师

2015年夏,曾任中国浙江大学公共事务学院高级外国专家

2015年春季,俄罗斯普列汉诺夫经济大学(Plekhanov Rusian University of Economics)客座教授

2012年起 匈牙利布达佩斯考文纽斯大学(Corvinus Univesity经济学院访问学者

Peter Herrmann教授曾在世界多个国家任教,包括俄罗斯、匈牙利、德国等,主要研究领域为宏观经济学,微观经济学,政治与社会学。

读万卷书,行万里路。Peter Herrmann教授给我的第一印象是,一个高挑的学者,脖子上随性地搭着一条意大利风格的围巾,手里握着一把雨伞,一举一动都让我觉得有一种“大师”的风范。

 

这次,Herrmann教授接受了小编的采访。小编一行人来到Herrmann教授的办公室,发现整个办公室都被悠悠轻放着的意大利音乐所包围,配着门上贴着的经济学卡通画像。就这样,一位教授把自己的办公处变成了一处带有艺术气息的地方。

 

Q

请问教授当初是怎么想到以后都要从事经济学领域研究的呢?总体上来说认为经济学是一门什么样的学科呢?

A

我当初做这个选择是很多因素的结合,可以说是我的热情所在与当时的政治动机相结合。

我认为经济学是一门研究组织关系的学科。关于经济学的作用,我认为可以从两个方面来概括。一个是形成经济价值观,另一个是研究隐藏在世界背后的逻辑,明白世间万物都是相互联系的。

Q

经济学学习,您对班戈学院的学生有什么好的建议吗?

A:

我有两条建议:第一,多阅读世界历史;第二,努力去探索人们的价值观是什么,人们所创造的万物中什么是美。

第二,不仅要阅读,而且要思考、要学会去观察世界并且将自身投入其中。要擅于抓住机会去做许多的尝试,而不是被父母推着向前走。此外,不要害怕犯错,因为你可以从错误中汲取经验,而且经济与我们的生活是息息相关的。

Herrmann教授也谈到了自己女儿小时候的故事。有一天当女儿走在路上看到了一只蜗牛,不是选择绕开,而是理解女儿的好奇心。让她静静地看着那只蜗牛,去观察它。去看那只蜗牛在做什么,去体会它怎么动的,之后当你有了好奇心你便会有更多的动力去学更多去了解更多。

 

之后,采访小组成员还与Herrmann教授一起讨论了当今中国的热点话题“共享经济”。

Herrmann教授分享了一个他对共享的认识。他向我们介绍在国外有一个网站,可以联系到其他国家的人来share accommodation,当你外出旅行不需要住在家里的时候。这是他对“共享”的认识。

采访尾声,Herrmann教授对班戈学院学生的评价比较高,他认为班戈学院的学生都非常努力,但希望学生们能够把理论与实践相结合;他相信,在老师们的教导下,在同学们的努力下,一定能够取得好的成绩。

****

看完今天的推送,大家是否对我们亲爱的Herrmann教授有了更多的了解呢?

在班戈学院,你有喜欢的老师吗?

TA们在你们眼中又是怎样的呢?

欢迎留言哟(*^__^*)

THE TRUE G 20 SUMMIT

Talking yesterday in ChangSha about academia, and a life committed to it also in terms of a political obligation, it is today about contributing to the

Summit for Global Solidarity

you may also see it as real G20-meeting – real as it is reality that we need alternative approaches to the worlds pressing problems and great opportunities.

Attac’s Academic Council contributes with various workshops, one of them looking the Digital Platforms.

In German language my contribution during a workshop – and below some more detailed description. In a few days, a more extensive, and more academic presentation will be posted in English language.

follow also the two projects

Is it really about Industry 4.0.?

Wandel des Wirtschaftens – Wandel des Rechts. Forschungsskizze zu Sozialrecht und Sozialpolitik

BEITRAG zum WIRKLICHEN G20-Treffen, dem

GIPFEL FUER GLOBALE SOLIDARITAET

[Aus der Programmankuendigung]

„Digitale Plattformen“, „sharing economy“, „crowd working“ sind neue Begriffe, an die sich Hoffnungen, aber auch Sorgen knüpfen. Laptops, Tablets und Smartphones revolutionieren die Arbeitswelt – tun sie das, und wenn ja, wie? Im Workshop soll unter Beteiligung von Prof. Peter Herrmann diskutiert werden, ob und wie sich unser (nicht nur Arbeits-) Alltag durch diese Digitalisierung verändern könnte und wie wir darauf reagieren.

Dieser Beitrag speziell versucht, die Änderungen der Kapitalstruktur herauszuarbeiten – die Schlussfolgerung ist einfach: Vergesellschaften anstatt Teilen.

Living in and for academia – an international[ist] perspective

Published is a presentation given on the 4th of July in ChangSha, PRC, looking against the personal background from an academic perspective at the topic of international and global education. While sociology, economics, political science, law and arts are explicitly mentioned, philosophy remains as companion of all in the background. Highlighted is the need to regain and maintain academic integrity.

The video-recording, in some respect an extension to the interview published recently, can be found here.

Learned from the time I lived in Australia, and altered all this is not least about the statement that

I fully acknowledge the Right and Duty of the students to learn in a way that allows not only to administer their own life and land in a globally respectful way, to study the possibilities to work and connect with the world that is respectful against themselves, against their fellow beings past, present and emerging.