Superiority

it may be that superiority is in fact with the apes – not walking upright, not properly knowing about tools and still ..
Currently there is a poster campaign , run by the German Federal Ministry for Education and Research, celebrating the 100s anniversary of the Berufsbildungsgesetz – the Vocational Training Act. Fair enough one would say, seeing the main message:

That is what keeps our economy going ..

Still, I dare to ask, for instance:

What is this economy about? What does it mean when it is going? Are we really talking about vocations or are we talking about people just in need of a job? And aren’t those job we have to make a living, just “un-make” our living: annoying, alienating, straining …?

Pessimist? May be. Still, I dare to ask, for instance:What about job centres and regulations that make it in the first instance for so many rather cumbersome to complete forms and accept controls to avail of support (material and job search) and then, for some, so troublesome and slow to withdraw because one found income and work without the jobcentre?What about a  project application being thought through, looking at possible administrative hurdles but making all these considerations, doing all this admin work with just a vague idea of the content?What about finding a coconut, looking around, considering the ground not hard enough and looking for a stone which then is applied in a specific way to open the nut without loosing any milk from inside?  … – and whoever is behaving this way, surely knows why s/he wants to open the nut.
The last example is most likely a monkey, or some other animal acting this way. The others likely being concerned with humans’ behaviour. The question now is: which is the superior way to act? The last example with its immediate link between means and ends? Or the others where there is certain level of abstraction reached: not being hungry and thirsty here and now being the motivation to act, but the knowledge of hunger and thirst at some later time. This is still a simple one. However, there is a turning point namely when the link between means and ends is twice broken:

• The first time when some act is executed in anticipation of its need (I have to look for resources now as I will need them in the the future)

• The second time when resources are generated by means without considering their usefulness for the second-level end (I have to apply a hammer as I have one under control; it is of secondary interest for what I use it, if what I use it for is actually useful; or bluntly: I use the hammer to repair the fin watch.
Sounds absurd? AS praxis it surely is. But this is what reality looks like: economic growth for the sake of economic growth, getting a job to generate income without having any vocation that is intrinsically linked to the job’s requirement); going for projects because …, well, there is usually money or reputation in it….
Simple? Not really? Einstein, Bohr, Heisenberg did not always know exactly what they were doing? And I suppose there is noting wrong in learning “because I want to know”, without further questioning, without more requirements than necessary, setting only one interest: Being really part of a process and structure that starts from reality !
SUPERRIOTITY …. …

Annunci

Worrying …

indeed it is worrying to see the right-wing, nationalist, fascist, populist spawn, occupying so may positions, spreading their words and establishing with their deeds a kind of new system (indeed, we should be careful, not just putting all of them under the hat of populism – László Andor highlighted this in a recent article. Gabor, a Hungarian colleague, now working in Milano, recently said

I think Hungary has already exited politics as we know it, and it decided to recreate Monty Python in a horror comedy version. 

The reason for his remark: I mentioned my encounter with one of the Hungarian Ministers and his nationalist tirade. Actually is reference to Christian traditions …, somewhat subtle: we are not against anybody, we just have to protect our “great traditions”, and these are those of Christianity … – well, another fundamentalist religious states like the IS, lurking on the Hungarian horizon?

The fact with many of these crops is that they establish systems that do not allow to be reversed — even if they would loose power, the authoritarian structures will survive them at least for a long time. As sich it is not just another round, part of a regular up and down of different political strands.

Now, some rumour – even that it is thinkable is disgraceful. Alexandra Brzozowski and Sarantis Michalopolous state in their EURACTIV-BRIEF, titled

Berlaymont’s rumour mill

László Trócsányi, Viktor Orban’s right-hand man in Brussels, might get the humanitarian aid and crisis management portfolio – a move that could easily fit into Fidesz’s migration narrative that instead of receiving immigrants, “help should be given at the point that it is needed.”

As said, that this is thinkable, made possible then by the German …, yes, of course, CHRIST-demagogue, uniting with Hungarian Christian fundamentalist.

There is another news these days:

Swedish FM to Resign from Her Post

As we read in the article

“I have put everything I have into the job of making Sweden safe, respected internationally and appreciated as a partner,” Wallstrom said in a statement.

I remember Margot from those years in Brussels. And I would say that there as well she put a lot into the job, without necessarily agreeing, it still had been a pleasure to find a commissioner convinced of what she was doing and convinced that it must be about opening: opening the institutions to the European citizens had been her remit at the time.
Who would deny her the right of doing what she intends to do:

It is time for me to spend more time with my husband, my children and my grandchildren.

However, so often we talk about modernity as process if reduction (“halved modernity”), its eclipse etc. And Daniel Kehlmann came up with this most telling story about Measuring the World, taking up on the tension between exploring reality (Alexander von Humboldt, and Aimé Boland) and calculating it (Carl Friedrich Gauss). Isn’t this in some way also today the baseline when it comes to artificial intelligence – the hope set into it and the fear facing it.

Part of the structure established with this process we usually refer to as modernisation/modernity had been about individualisation, a very special and specific establishment of the individual as ultimate point of reference. But isn’t this then also the need and justification of moving between the “outer world”, a public, seemingly/supposedly hostile, at least strange, alien and this cocoon of family and perhaps few very close friends, eagerly securing the borders … The public, in tis constellation, bears two labels:

HANDLE WITH CARE, MAY LEAD TO ADDICTION

says the one

DO NOT OVERUSE, SOCIETY IS CAUSES LOSS OF INDIVIDUALITY AND ENDANGERS THE PERSONALITY

states the other

Excellence

There is so much talk and wrong-doing about excellence, high performance striving for exceptional individual results. And there is so much forgetting of the fact that any human performance is part of a process, picking up the seeds and germs, delivered “for free”, often by really great minds, so often greater than the celebrities. Excellence, well understood, is about being part of a wider social and historical performance, not about individuals who – by chance or fierce violence in a competitive strive – are excluding themselves from the cooperative context, possibly even positioning themselves against it.

http://www. haleadvisors.com/wp-content/uploads/Dollarphotoclub_65673150-1024×576.jpg

William Guthrie is  somebody who showed by exposing his modesty what this actually means, writing in the second half of the19th century the following words, part of the Introduction and Translators Notes to the translation Savigny’s Private International Law and the Retrospective Operation of Statutes (A Treatise on the Conflict of Laws, and the Limits of their Operation in Respect of Place and Time)

Now, when a considerable portion lies before me completed, I might wish that much of it had been more exhaustive, plainer, and therefore different. Should such a knowledge paralyze the courage which every extensive enterprise requires ? Even along with such a self-consciousness, we may rest satisfied with the reflection, that the truth is furthered, not merely as we ourselves know it and utter it, but also by our pointing out and paving the way to it, by our settling the questions and problems on the solution of which all success depends ; for we help others to reach the goal which we are not permitted to attain. Thus, I am now satisfied with the consciousness that this work may contain fruitful seeds of truth, which shall perhaps find in others their full development, and bear rich fruit. If, then, in the presence of this full and rich fructification, the present work, which contained its germ, falls into the background, nay, is forgotten, it matters little. The individual work is as transient as the individual man in his visible form ; but imperishable is the thought that ever waxes through the life of individuals, the thought that unites all of us who labour with zeal aud love into a greater and enduring community, and in which even the meanest contribution of the individual finds its permanent place.

This is surely part of Marx probably meant when talking about the fact that humans are social beings and can even individualise only in society.Now, when a considerable portion lies before me completed, I might wish that much of it had been more exhaustive, plainer, and therefore different. Should such a knowledge paralyze the courage which every extensive enterprise requires ? Even along with such a self-consciousness, we may rest satisfied with the reflection, that the truth is furthered, not merely as we ourselves know it and utter it, but also by our pointing out and paving the way to it, by our settling the questions and problems on the solution of which all success depends ; for we help others to reach the goal which we are not permitted to attain. Thus, I am now satisfied with the consciousness that this work may contain fruitful seeds of truth, which shall perhaps find in others their full development, and bear rich fruit. If, then, in the presence of this full and rich fructification, the present work, which contained its germ, falls into the background, nay, is forgotten, it matters little. The individual work is as transient as the individual man in his visible form ; but imperishable is the thought that ever waxes through the life of individuals, the thought that unites all of us who labour with zeal aud love into a greater and enduring community, and in which even the meanest contribution of the individual finds its permanent place.

This is surely part of Marx probably meant when talking about the fact that humans are social beings and can even individualise only in society. It is not (only) the dwarf on the shoulders of giants, but (also) the cogwheel without which the entire engine cannot work.

Un-Welcome

Re: Welcome to Publons: Start showing your scholarly impact now!

 Open letter


Daniel Johnston, as serious academic allow me not so much formally but substantially to make one recommendation: do not add confusion by making more of the same and distract people from doing what they should do – looking at researchers (that is how you address me), they should do research. Trouble makers, rentiers and parasites should go into safe places – I guess the best for your company would be to dissolve instead of establishing another “force malheur” (yes, correct spelling). But perhaps I am wrong, missing the additional value of what you are doing (I am not talking about the additional money for you and your “business”, nor the additional money by which global electricity bills are growing due to unsolicited robbery by energy mongers). At this stage it comes to my mind that parasites are defined by looking for hosts – while they are living “on their cost”, there is still a mutual benefit – ergo: that species is definitely superior …One additional point: I do not understand how it is possible that qualified academic publishing houses with a so far good reputation as e.g Springer Nature, Taylor and Francis, Oxford University Press, BMJ, SAGE, Wiley can end up as promoters of such scam, seriously undermining their standing in the academic world (further), permitting that their work is demeaned. Sincerely concerned, while witnessing the increasing lack of academic self-respect around me,

Peter Herrmann

PS: the mail addresses to which the mail is sent as copy, the people behind them, are more or less randomly used, this that could be easily found on the internet … 

Il giorno 19 lug 2019, alle ore 17:33, Daniel Johnston <daniel.j@publons.com> ha scritto:

Dear Peter Herrmann, 

As the cofounder of Publons allow me to formally welcome you to the Publons community!

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((Prof. Dr. habil. – HWR (Berlin, Germany). CU (Hungary), EURISPES (Italy), IASQ (The Netherlands), MPI (Germany), NUI-M (Ireland), UEF (Finland))
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hitherto – now – and then?

It had been well stated that

Philosophers have hitherto only interpreted the world in various ways; the point is to change it.

but so far “it changes” and philosophers and others are in a touristy mood, moving around and watching enjoyable spots.

I suppose, we lost even the ability to ask the right questions – and have to start from scratch …

Clarity …, and what undermines it

Sometimes, just near to publishing something, or sending it to the printer, I envy a bit other authors – everything they write is so terrible clear easy to understand — and then I remember what a colleague one wrote, Kant, it is some comfort …

many a book would have been much clearer if it had not been made quite so clear. For the aids to clarity helpb in the partsbut often confuse in the whole, since the reader cannot quickly enough attain a survey of the whole; and all their bright colors paint over and make unrecognizable the articulation or structure of the system, which yet matters most when it comes to judging its unity and soundness.

Kant: Critique


Are they really learning?

The Vienna Academic Press/Wiener Verlag fuer Sozialforschung, after a complete relaunch, now being under new management, I met yesterday evening in Vienna the new chief manager who took on board the republication of my PhD-thesis – a reprint without changes:

Die Organisation. Eine Analyse der modernen Gesellschaft

The Organisation. Analysis of Modern Society

In the following the forward is published, in German and English language. Thinking back the line of my academic work since then, I have to say that I never did what so many of the colleagues said oder the years: I closed this chapter once and forever. I did not even think this would be tempting

Scroll for English

Die Organisation. Eine Analyse Moderner Gesellschaft – Vorwort zur unveränderten Wiederauflage

Organisationen sind, so wird gesagt, lernende Einheiten. Sicher ist dies in mancher Hinsicht nicht zu bestreiten, aber doch lässt sich auch schnell zögern, denn die Frage ist doch zunächst sehr grundsätzlich, ob denn Organisationen überhaupt als handlungsfähige Einheiten bestehen. Ihnen einen solchen Charakter zuzusprechen bedeutet letztlich, dass man sie als vollständig verselbständigte Einheiten sieht, die Menschen darin im Grunde zu unselbstständigen Ausführungsorganen degradiert, und zugleich die historisch-gesellschaftlichen Bedingungen zu Randglossen verkommen (sind).

Das mag tatsächlich oft durchaus so erscheinen – und die persönliche Erfahrung des Engagements in den fast dreißig Jahren seit der hier unverändert aufgelegten Studie, gesammelt in verschiedenen Bereichen und verschiedenen Ländern, gaben oftmals Anlass zu solchem Gedanken an ein „Vergib Ihnen nicht – sie machen sonst doch nur, was sie selbst wollen“. Zugleich aber ist doch ein Punkt hervorzuheben, der in der Arbeit gemacht wurde – vor allem mit einem Zitat von Antonio Gramsci belegt: bei solchen scheinbaren Detailbetrachtungen wie Parteien, Organisationen etc., muss man die ganze Geschichte der relevanten Länder mitdenken.

Tatsächlich kann daran wohl der Kern gesehen werden, der allen Zweifeln entgegensteht: die damalige Analyse hat sicher manches voreilig verallgemeinert. Aber die grundlegende Unterscheidung der handlungstechnischen Dimension der Aneignung einerseits, der verwertungsmäßigen Dimension andererseits ist eine sinnvolle Handreichung vor alle auch bei der Entwicklung strategisches Handeln und bei Überlegungen, innerhalb von Organisationen ein solches zu entwickeln. Dies gilt es dann eben konkret in den historischen Analysen zu entwickeln. Und wird dann auch schnell deutlich, dass „Verselbstständigungen“ schlicht morbide Erscheinungen sind.

Das ermöglicht auch, Organisationen in einem gesamtgesellschaftlichen Rahmen von doch immer noch modernen kapitalistischen Gesellschaften zu verorten. Intermediär ist ihre Rolle nicht nur als Vermittlungsinstanz verschiedener „Ebenen“ gesellschaftlichen Handelns, sondern auch im Sinne von Vermittlungen zwischen verschiedenen Möglichkeitshorizonten. In diesem Sinn muss man wohl sagen, dass der Sieg der verselbstständigten Organisation nichts anderes ist, als der Sieg der konservativen Kräfte auch in einer Zeit des Interregnum, jener Phase, von der Antonio Gramsci schrieb, dass die Krise darin bestehe, dass das Alte zwar im Sterben liege, aber das Neue noch nicht geboren werden kann. Die morbiden Erscheinungen, die bei dem italienischen Hegemoniekritiker betont wurden, sind eben nicht zuletzt Organisationen, die ein „Heim“ für jene bieten, die den Weg in die Neuzeit verpassen.

Dank gilt dem Wiener Verlag, namentlich Herrn Heribert Renkin. Nunmehr hat der Verlag unter neuer Leitung dieses Projekt übernommen.

Łódź/Berlin, March 2019

The Organisation. An Analysis of Modern Society – forword to the republished original work

Organisations are, it is said, learning units. Of course, in some respects this cannot be denied, but one may well hesitate, because the initial question is a different, and a very fundamental one, namely whether organisations do exist at all as units capable of action. To attribute such a character to them ultimately means that they are seen as completely independent units, people being basically degraded to dependent executives, and at the same time the historical and social conditions made to marginalia.

This may indeed often seem to be the case – not least the personal experience of engaging during the almost thirty years since the study had been originally published, experience made in different areas and different countries, often gave rise to he thought “Do not forgive them – they will otherwise only do what they want to do themselves“. At the same time, however, one point should be emphasised – made in the study itself above all by quoting Antonio Gramsci who suggested that in such analysis of detailed phenomena as parties, organisations, etc., one has to think along the line of the entire history of the country in question.

In fact, we can see the core of this demand indeed also in the presented work: while the analysis certainly generalised some issues prematurely, one point proved to be valuable: the fundamental distinction between the technical dimension of appropriation on the one hand, and the exploitative dimension on the other. This is a meaningful help, especially in the development of strategic action and when it comes to considerations of developing change oriented action within organisations. This must then be developed concretely in the historical analyses: it becomes quickly clear that “autonomies” are simply morbid phenomena.

This makes it also possible to locate organisations within the overall social framework of still modern capitalist societies. They are not only intermediaries in their role as mediators of different “levels” of social action and classes; they are so as well in the sense of mediation between different horizons of possibility. In this sense, it must be said that the victory of the independent organisation is nothing else than the victory of the conservative forces even in a time of interregnum, the phase of which Antonio Gramsci wrote that the crisis consists in the fact that the old is dying, but the new cannot yet be born. The morbid phenomena stressed by the Italian critic of hegemony are not least organisations that offer a “home” for those who miss the road to modern times, some kind of zombies.

My thanks go to the Vienna Press, namely Mr. Heribert Renkin; he has taken over this project in the publishing house which is now under a completely new management.

Łódź/Berlin, March 2019