The Common Good

Freedom and the Control of the Individual that Lacks Insight into Necessities

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Written for the blog of the Human Rights Centre of the Law School at Central South University, Changsha, PRC

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Of course, mentioning ”common goods” remains abstract, as long as we do not connect it to concrete forms of social and societal processes. The same is true, if we look at anthropological patterns, usually claiming to be constant, characterising human behaviour independent of socio-historical formations. Remaining on this general level, it is probably fair to say that two tensions guide human beings in their behaviour and acting: The one is the tension between the Ought-To-Be and the Is; the other is the tension between the individual will and societal dynamics. However, making any anthropological reference has to acknowledge that it is always about an anthropology that is specifically shaped by the concrete formation that serves as “frame” and “network of rails” (see Herbert Marcuse in his presentation titled Man in a Socialised World).

Taking this as point of departure, we can see that another issue is about security and problem management – understood as individual and as well as a collective issue. However, such general statement needs to be clarified by establishing a concrete understanding of the different points in question. These are in particular the understanding of security, the definition of the collectivity, and the understanding of responsibility. Against this background the following will highlight some sets of norms and behaviour, allowing a tentative classification – the following may be a justifiable simplification when it comes to different ways in which the crisis is encountered and managed – in some respect we can see this as reflection of different understandings of the common good.

  • La Vita e Bella – even if circumstances changed to the worst. Central is Nessun Problema – no problem. First, any expectation that comes along as a restriction is refuted, then fearfully accepted but only on a superficial level. The pattern is actually well-known from intercultural studies with – amongst others – the following traits:
    • proxemics (relevant is what is close to me, not what is at distance)
    • denial – why should I worry …, it is not me, it is not here (like the child, for whom the parent seemingly does not exist anymore as soon as he/she is around the corner)
    • chronemics (time as “wild ocean”, things overlapping and everything has to be dealt with the second it occurs instead of seeing time as chronologically ordered, like the linen hung up to dry, one after the other …) – which translates into dealing with things as they occur, without any strategic consideration, as in the case of the virus: its coming had been foreseeable but remained ignored until it actually shoerd  for some time
    • kinesics (most part of communication is non-verbal, its interpretation very much depending on tacit knowledge, a pattern that is emphasised, using strong gestures and an expressive body language, appearing to the outsider as eccentric/something that is not explicitly “used”, the person him/herself by and large not aware of it, reserved, hiding behind a mask of neutrality).

How does it translate into the way the corona-crisis is encountered? Taking from some recent communication with my former fellow-citizens (I lived a couple of years in Rome, the city that claims hosting the Holy Grail of western culture): initially, seeing some shops closed, panic showed in eyes and words, feeling like being innocently imprisoned: not being allowed to visit the coffee bar (for us Italians only a matter of minutes, but as essential as the boring blue suit, dressing the Italian gentlemen), not able to meet neighbours and friends for a chat and making up rumours … . – all under the veil of innocence, as catholicism, the quasi-state-religion, is about exactly this: escapism as escape into the here and now, as a friend says: people are having more time for family, to look after themselves … and they are singing from the balconies and rooftops. – All this sounds nice …, until we are getting aware of some bitter facts: the health services are collapsing under unbearable pressure, mismanagement and the lack of an early coordination of intervention. Being a country that depends economically to a large extent on tourism it is – at first glance – of course the best to deny as long as possible. And sadly – though not limited to this country – “it had not been me”: looking for the origin in order to think about preventive measures is of course appropriate; however, to point with the finger on “the bad boys” (it is suggested that the virus arrived from France and Germany, both countries not taking any security measures) is another thing. In a nutshell it is what Francesco, a friend, said many years ago when I criticised the result of the elections. His reply: Certo, Berlusconi è una vergogna. Ma in realtà nessuno si preoccupa di quelo che fa il governo centrale. Noi italiani facciamo quello che ci piace fare. [Sure, Berlusconi is a disgrace. But actually nobody bothers what the central government does. We Italians do what we like to do.]” – And indeed, both are common: the romantic scene of people standing on rooftops or balconies; singing like Luciano Pavarotti, acting like Totò or Sophia Loren…, and feeling like Romeo and Juliette; the common joy – or should I say: the joy of common action – also now and also as expression of solidarity as for instance the virtual choir that is dedicated to the medical workers (https://youtu.be/VubAWDQ3gco); and on the other hand the extremely poor, neglected and self-neglecting – the ugly, not even waiting for the beast, knowing that it will be at most the helpless helper, more likely the police or the fellow citizen who denies their right to be fellow citizen. It may be taken as recurrence of those medieval times: ten young people enjoying themselves in a retreat, mutually entertaining by their narrations, while the ordinary people had been victims of the black death. Boccaccio’s well-known Il Decamerone (腾堡计划中收录的)the well-known outcome, enjoyed by many even today; the suffering of the many wiped away – today as in those days.

  • Alles im Griff – all well controlled and ordered, also a matter of individual freedom – but European freedom has different faces, the German version is about well-ordered life. The country is for good reason known for law and order – the country of poets and thinkers (in German: Dichter und Denker) being at the very same time the country of judges and hangman (in German: Richter und Henker). There are definitely huge advantages of federalism, in principle realising by and large the catholic notion of subsidiarity, suggesting that decisions should be taken as near as possible to the people who are concerned – and actually they should be taken by the people. At the same time we find here the re-interpretation of this principle in the light of the protestant work ethics as presented by Max Weber: work hard for your own benefit which will be in your favour in the after-life – or as the saying goes “every man for himself, and God for us all” (admittedly a slightly obscured presentation of a relatively complex ideology). All this sounds reasonable and attractive, doesn’t it? However, there is definitely a miscalculation when it comes to Corona:

While seemingly something that occurs in multitude, there is only ONE virus: instead of looking for ONE answer, in Germany every Land (“county”) is looking for its own answer: in some there is more or less business as usual, only large public events are not taking place, in others the County-Government announced the state of emergency, some issues are up to the decision by the municipalities … – and in any case, the state of fear has to cope with the virus and with the lack of political and administrative security. Taking up the patterns presented above for Italy, it looks somewhat different for a country like Germany:

  • proxemics (relevant is as well what is close to me, not what is at distance
    • denial – why should I worry …, it is not me, it is not here (but not like the child, for whom the parent seemingly does not exist as soon as he/she is around the corner; instead, it is about the illusion of protestant work ethics: being industrious, not chasing up for the joyful life but being convinced of “standing above evil”)
    • chronemics (time as “wild ocean”, things overlapping and everything has to be dealt with the second it occurs – here this wild ocean is chronologically ordered, like the linen hung up to dry, one after the other … – this translates into dealing with things not as they occur, but in a strategic way, …. – elaborating a plan, consolidating the plan, coordinating it with the different countries, coming to the conclusion that such coordination is not possible, revisiting the plan on the regional level …  this sounds more than ridiculous; and while the advantages of federalism are not denied in total, it is suggested that it is not a pattern that can claim general validity (the reform of the German language [Dittrich, Monika, 2016: German Spelling Reform. Nearly a cultural war; Goethe Institute; https://www.goethe.de/en/spr/mag/20802137.html; 25.3.2020] at the end of the last century showed indeed such a pattern of taking decisions, recalling them again to taking them again in one of the Laender, not the other etc,. – meaning also a huge material loss. Huge losses are currently also accepted by orienting along the lines of herd immunisation, without any further backing – it is a Darwinist mechanism, following the principle of the survival of the fittest. The presumption is that it is necessary that approximately 60 to 70 % of the population needs to be infected so that can speak of immunity being reached – allowing this means to allow at the very same time a high mortality rate: especially older people, young children, people living under unhealthy conditions (substandard accommodation, homeless people … these are most vulnerable groups, most likely victims paying with their lives.
    • kinesics (most part of communication is non-verbal, its interpretation very much depending on tacit knowledge, a pattern that is emphasised, using strong gestures and an expressive body language, appearing to the outsider as eccentric – here this is not explicitly “used”, the person him/herself is by and large not aware of it, reserved, hiding behind a mask of neutrality).

At some stage then, this neutrality and remaining individual freedom turns into its opposite: the fear if one behaves correctly, if the relevant government (though one may not know which one is relevant in the particular case) made an announcement of which one is not aware, the fear also of the other: isn’t everybody potential host of the virus: the other and oneself? It is not the bellum omnium contra omnes (war of all against all), Thomas Hobbes was talking about – or perhaps it is: at least the very moment one stands in front of the empty shelves, the milk being sold out, the moment juicy lemons are sold out and one has to buy the more expensive ones, not really suitable for freshly pressed juice facing the empty shelves, one has the idea that there could be another virus at play, the virus of fear, which is itself a hiding place, the real name being the “left-alone-you-must-fight-for-yourself-virus”. Feudalism, in its absolutist version, had been about the king announcing l’état c’est moi”. The anti-feudal revolution, at least part of it, resulted in making everybody king, everybody defining him/herself as owner of the common good, boldly claiming as individual what actually belongs to the community – and one may feel alone, though standing in the middle of countless others.

Now, the latter has to be qualified as many are staying at home – being told so or escaping into the apparent security of “the home being my castle”; all this may well be about the revival of the family, mutual support and public responsibility: on the latter, after years of seriously deconstructing the public health system, the UK plans investment in the health sector; the head of the Deutsche Städte- und Gemeindebund (German Federation of Cities and Communities) stating “We are currently becoming a little more considered about whether it is really economic efficiency that is so decisive, whether it is not necessary to say: We are going to maintain certain hospitals, even in the wider terrain.” (Landsberg, Gerd, March 11th, 2020: Schliessung von Krankenhaeusern ueberdenken; interview. SWR Aktuell; translation P.H.). And the family? According to some sources the lack of structuration of the day, living together on limited space, not being used to lively children and the like can often cause domestic violence (https://www.msn.com/de-at/news/other/ausgangsbeschr-c3-a4nkungen-anstieg-der-gewalt-gegen-frauen-bef-c3-bcrchtet/ar-BB11l21D; 28/03/2020).

  • EUropean unity – how should it work if unity does not work on the national level and between the member states. In actual fact, lack of coordination and cooperation is in several instances the better option – better at least than competition, hostility and envy. However, the latter is by far not uncommon. Even in circles, that we may call enlightened and cautious about the responsibility, we find critique that may well be founded, that is however appearing as hostile afront, brought forward emotionally instead of searching for common solutions in solidarity. Of course, this is understandable; however it is surely not helpful. Just a few examples may show what is meant:
    • The Italian South Tyrolian tourist industry, severely hit by the corona-bust, complains that in the German North Rhine Westphalia more cases can be counted – many other cases of shaming and blaming could be listed. The mentioned case is, however, especially meaningful as it is about reviving patterns of nationalism that reach far back. Isn’t this a clear sign, showing that the discussion it is not about human lives but about political interests of nationalism and protectionism?
    • Primarily an issue between the United States of America and China, we find also the European Union playing a role in the trade war: mainly the rise of China is seen as a threat, although one should be more precise and speak of geopolitics and a global trade war: the People’s Republic of China is indeed the most successful of a group of countries that is increasingly a threat to the so-called developed world. Sure, a manifold of issues is at stake: the so-called Boomerang-effect, the questionable Rostowian model, the debate on the explanatory reach of quantitative approaches (in particular GDP) towards measuring progress are just a few. Leaving all this aside, of interest is here that the hegemonic position of “the West” – the USA, the EU and the EU-USA – is questioned. As said, China is one of the main “push points”, but also countries as Brazil and not least international cooperative efforts as BRICS and “the Belt” have to be seen as perceived threat. In this light, Corvid19 is a welcome opportunity to argue against China, and to propose even to name the virus “China virus” – we see only slowly the awareness that cause and dealing with epidemics and mass diseases is something that needs to be approached globally (an interesting course from Yale-university can be found here: HIST 234: Epidemics in Western Society Since 1600: https://oyc.yale.edu/history/hist-234/lecture-1 – though already from Spring 2010, it did not loose anything of its meaning). – It is surely a bit trite, but there is some truth in what supposedly Blaise Pascale, theologian, physicist, mathematician, physicist, and inventor who lived in the17th century, said: “All men’s miseries derive from not being able to sit in a quiet room alone.” Shall we take it as variation of the insight that man is a social being? – Summarising and in short: not competition and blame, but cooperation and understanding should be at stake.
    • Sure, there is more to it but can we expect citizens behaving rational and considerate, if their political leaders aren’t? At stake is, indeed, eth long-term hegemonic notion that characterises “Western Modernity”. There is, of course, the danger of throwing the baby out with the bathing water, denying the progressive side of the development. However, experiencing the negative side in such a concentrated form as I do now, makes me probably first time feeling deeply what this Europeaness is really about: I am not talking about the short-term issue, namely the reaction on the virus pandemic and its management. It is a mindset that shapes history in the longue durée, the temps des événements and as well the time spanning between these poles (see Braudel, Fernand, 1987: Grammaire des Civilisations; Paris: Flammarion, 1993: 30). It is a common and firm floor, providing sufficient ground for erecting differently featured superstructures. In the present context superstructure is not understood in the traditional Marxist sense; instead, reference is made to the theory of regulation, here put forward in an extended and elaborated form. The core are the accumulation regime, the life regime, the mode of regulation and finally the mode of living. In a nutshell and in a more or less casual formulation and they can be defined as follows:
      • The accumulation regime is the way in which we make money and spend it for reproduction
      • the life regime presents the fundamental pattern of production and consumption in the perspective of classes and social groups
      • the mode of regulation can be understood as the framework and the rail system, supporting and limiting the processes of accumulation
      • finally we arrive at the way in which individuals translate the general opportunities and restrictions into their real life.

It is within this framework, that we find individualism, short-termism and localism being centre-staged by systems and individuals alike. Today, this is in the European and more general western debate frequently reflected by reference to neoliberalism. While this is a valid reference in some respect, it is easily forgotten that neoliberalism itself is a complex and differentiated system. One important aspect can be seen in the fact that on the national level and equally in the European Union we find patterns of centre periphery-relationships, as they had been analysed and elaborated by Immanuel Wallerstein. It is this constellation where we find mutual dependencies, that make an escape nearly impossible. Individual behaviour can hardly be changed due to system requirements; change of the system is equally impossible due to the endurance of individual behaviour. Equally there is the blockage between the accumulation regime and the life regime on the one hand and the mode of regulation and the mode of living on the other hand. The complexity is furthered by the tension between the two different regimes and between the two modes (En passent, underestimating this complexity and its political-economic grounding is the problem with – in tendency – subjectivist approaches that focus on a supposed imperial mode of life as brought forward by Ulrich Brand and Markus Wissen).

One further point at the end of this list remains to be mentioned: all these examples are not least a matter of a certain arrogance of the Western countries towards Asia and in particular towards China. This is about the underlying assumption of the “advanced countries” being advanced in their cultural development, their ability to avoid catastrophe’s like this and to deal with them in the supposedly unlikely case of their occurrence. Although very critical about the politics in China, Verena Kreilinger and Christian Zeller state:

Auch sie gingen vielfach davon aus, dass unsere reichen Länder mit ihrer vorzüglichen technischen Infrastruktur eine solche Herausforderung schon meistern würden. Einige tun das immer noch, womit sie sich ähnlich verhalten wie die sogenannten „Klimaleugner*innen“. Das ist Ausdruck einer völligen Verkennung der Ausbreitungsdynamik des Virus, der beschränkten Leistungsfähigkeit unserer Gesundheitsinfrastruktur sowie der ökonomischen und sozialen Konsequenzen, die diese Krise mit sich bringen wird.

Many of them also assumed that our rich countries with their excellent technical infrastructure would already be able to master such a challenge. Some are still doing so, which makes them behave in a similar way to the so-called “climate deniers”. This is an expression of a complete misunderstanding of the dynamics of the virus’ spread, the limited capacity of our health infrastructure, and the economic and social consequences that this crisis will bring with it.

Translated with http://www.DeepL.com/Translator (free version)

(Kreilinger, Verena/Zeller, Christian, 21.3.2020: Corona-Pandemie – eine historische Wende Gesundheitswesen gesellschaftlich aneignen, Produktion kurzzeitig und geplant runterfahren! (gegenüber der Version vom 20. März leicht korrigiert und Abbildungen aktualisiert); http://www.oekosoz.org/2020/03/corona-pandemie-eine-historische-wende; 23.3.2020)

At least at this stage, namely since the middle of March, we find some European awareness; this is, however, not a matter of coordination. Instead, it is about the development of a common understanding of the  supposed need defined by the European accumulation regime. Verena Kreilinger and Christian Zeller again, who suggest:

Wir zeigen in diesem Beitrag das schwerwiegende Versagen der europäischen Regierungen und insbesondere der EU auf. Bewusste Entscheidungen, Fehleinschätzungen und Versäumnisse führten dazu, dass Europa zum Epizentrum der Corona-Pandemie wurde. Die Regierungen und die EU sind nicht in der Lage, die für die Gesundheit und das Wohl der Bevölkerung erforderlichen Maßnahmen zu treffen. Sie können das nicht, weil sie sich dem Primat der Kapitalakkumulation und der Wettbewerbsfähigkeit unterwerfen. Anstatt die erforderlichen Einschnitte in alle Sektoren der Wirtschaft vorzunehmen, die für die gesellschaftliche Versorgung nicht notwendig sind, ziehen sie es vor, eine unbestimmte Anzahl Menschen sterben zu lassen.

In this article we highlight the serious failures of European governments and the EU in particular. Deliberate decisions, misjudgements and omissions led to Europe becoming the epicentre of the corona pandemic. Governments and the EU are not in a position to take the measures necessary for the health and well-being of the population. They cannot do so because they are subject to the primacy of capital accumulation and competitiveness. Instead of making the necessary cuts in all sectors of the economy that are not necessary for social care, they prefer to let an unspecified number of people die.

Translated with http://www.DeepL.com/Translator (free version)

(Kreilinger, Verena/Zeller, Christian, 21.3.2020: Corona-Pandemie – eine historische Wende Gesundheitswesen gesellschaftlich aneignen, Produktion kurzzeitig und geplant runterfahren! (gegenüber der Version vom 20. März leicht korrigiert und Abbildungen aktualisiert); http://www.oekosoz.org/2020/03/corona-pandemie-eine-historische-wende; 23.3.2020)

As said, it is not just the reaction on the virus pandemic. Indeed, it is if it is perhaps the first time that I really feel Europeanness – a mindset that shapes history in the longue durée showing its exclusivity clearer than usually: exclusive equals exclusion.

Earlier it had been said already that this is founded in and leads individualism, translating into egoism and egocentrism, presentism as orientation on short term periods, localism in terms of “reachable space” and finally exclusionism as matter of externalisation. It seems to be fair just see the focus of the entire – Western? Modern? – mindset oriented on the supposed compatibility of leaving the definition of the common good to individuals, resulting also in a strange utilitarian understanding of ones own life.

Nach meinen Regeln – According to my own rules

Tinder, one of the so-called social networks is an example par excellence – what Uber and Didier are for “ride-sharing”, is tinder for … partner-search: “use & enjoy & drop”, just as you like … – ops, just as I like. The critique here is not based on any puritan attitude; it is not questioning changing sexual partners, something that is here simply not of concern. At stake is …, well, even this terminology of things “being at stake”: we are permanently creating ourselves not as personalities but as stakes, “items on a scale”.

Most obviously the incongruence – between and within the nation states – results in different national, reginal social “performances” different with specific emphasis, related to religious festivities, specific national or regional experiences etc., though (nearly) never reaching a real collective identity, something for which we even lack a clear term. And what is it the EU-member states come up with as togetherness? On the 26th of March, the EU-summit proves its inability to act “with one voice and in support of those who need it most” (see the Joint statement of the Members of the European Council, Brussels 26th of March, 2020; https://www.consilium.europa.eu/media/43076/26-vc-euco-statement-en.pdf). Looking at the debates in detail, the decisive step had been postponed: a systematic support programme for the two European member states that are under the most severe pressure. – Having mentioned earlier the being and feeling “really European”, remembering the earlier involvement in these debates, it shows another side of what it can mean that history is like a nightmare determining our life: the seems to be no way out – and protest from within doesn’t change anything; at most it ends in the inability to act.

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Hannah Arendt proposed, that it is not cruelty that characterises tyranny but the destruction of the public political realm, the tyrant monopolises for himself (a claim based on supposed wisdom or craving for power), thus insisting that the citizen cares for the private realm, leaving it to him to look after the public realm (paraphrased from Arendt, Hannah, 1958: Vita Activa oder Vom Tätigen Leben München/Zürich: Piper, 1967, Neuauflage: 1994: 215). Of course this is a wide and difficult field – organisations of the civil society are often referred to and equally often criticised as prolonged instrument of the state and/or the ruling classes (see already the critique by Robert Michels, concluding 1915 in his book on Political Parties, an iron law of large organisations: to be effective and influential they have to grow; but if they grow, they stagnate and bureaucratise). If this is an iron law …? In my PhD-thesis I argued against it … but that is another topic. Here, coming back to Hannah Arendt, we know that latest since the “era Thatcher” such sentence as hers would have to refer today to “him/herself” and “him/her”. And looking at the “public”, one issue comes especially these days to the fore, while they are often ignored and forgotten when the question of freedom is discussed: While it is at least at first glance easy to prove individual freedom or oppression, one random pick of a daily newspaper (Neues Deutschland, March 13th, 2020) should make us thinking: page 13 (reports from the Land Brandenburg) has an entire column, considering the difficulties of “limiting public life” in the run of the corona crisis management, about half the page reports on violence of right/fascist forces, 1/3 reports on economic difficulties of public hospitals, not least due to recent cutbacks; half a column on new police equipment; page 14 then: a long article with photo (more than ½ page) on the difficulties to maintain child protection due to recent cutbacks; a short note on shortages to establish barrier-free access of public places; nearly one column on the need of emergency investment: public schools being in a disgraceful state; approximately a third of a page on a “deal” between a small town and the successors of the last Hapsburg-emperor, promising the family a huge amount of money and a gain of reputation. And in the same line it should make us thinking that China and Cuba are now helping other countries, not least Italy – they are helping in a situation that is much worsened by previous cutbacks. A look at relevant data is alarming: According to World Bank data (, the development of the number of beds and the medical staff decrease can be taken as clear indicator for the “success” of neoliberal policies – a frightening development in the light of standards based on professional requirements.

Just so far – some impressions … – looking at expressions: I suppose it is fair to say that much of what we witness is the combination of at least four strands:

  • The objective “threat” given by the virus, and the lack of knowledge countering it;
  • The “national social character”
  • The objective conditions, not least the material resources that determine the space of action
  • The “sensibility of governments”, aiming on coherence of policy making and citizenry – we may speak of social (dis)harmony

While this gives some approximation, the hard classification goes along the lines of containment, i.e. the intended limitation of the spread of the virus; mitigation, the “flattening of the curve”; and finally herd immunisation, possibly to be translated into “famishment of the virus” and it can also be translated into “feed the virus until it is saturated and calms down” – of course, the weakest being especially sacrificed. Each strategy is, of course, based in a specific interest and while caution is needed (as it is with any synopsis, the following can be taken for a useful approximation:

StrategyMeasuresMain GoalExamples
ContainmentMore or less strict control of movement; reducing economic activities on what is necessaryHuman livesChina, South Korea
MitigationControl of movement, especially targeted (“vulnerable people”) and reducing economic activities on necessitiesHealth care managementSeveral EU-member states
Herd immunisationLimited control of movement, often based on appeals; reducing economic activities, while maintaining that “we will us all means we can avail of to ensure that the … economy will withstand this storm.” (U.v.d. Leyen in ORF: Mühsam berechnete Milliarden. 12. März 2020 https://orf.at/stories/3157397/; quoted Kreilinger, Verena/Zeller, Christian, 21.3.2020: Corona-Pandemie – eine historische Wende Gesundheitswesen gesellschaftlich aneignen, Produktion kurzzeitig und geplant runterfahren! (gegenüber der Version vom 20. März leicht korrigiert und Abbildungen aktualisiert); http://www.oekosoz.org/2020/03/corona-pandemie-eine-historische-wende; 23.3.2020; translation P.H.).“keep business going” + health care management + securing individual freedomGermany

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Well, it surely is for all of us a difficult situation; difficult to deal and cope with in different respect: the fear of some, the need to accept requirements that limit behaviour, the coping with physical distance which sometimes really comes across as social distance and of course for many the difficulties emerging from material cuts and/or bureaucratic requirements.

Still, there is perhaps a global trend – just a trend that is visible and that is presented here without any qualification, any valuation. 26th of March, I receive a mail, informing me of the death of Lucien Seve – a profound critical thinker, who passed away already on the 23rd. The first victim of the virus I personally know …. knew – and even if he had been already in the 90s … . The message to me has also a link to a French daily, the Huma. I open the page, follow also another link:

“Gérer les décès, les familles, je n’y suis pas préparée…” Le témoignage bouleversant d’Alice, infirmière en réanimation“Managing deaths, families, I am not prepared for it …”

– The overwhelming testimony of Alice, resuscitation nurse – an article reporting on the work of a 33-year old, but also on the hypocrisy of a political system that leaves workers and patients alone. A very personal statement, emotionally touching … . Later I am talking to a colleague from one of the universities here in Berlin. He invites me to join one of the next days for a drink: the regular’s table of the institute I am affiliated with – he sends me later the details, a URL. I promise to join, it will be after a meeting with colleagues from China, Italy and South Africa, preparing an online conference for early April. Indeed, another world is already happening, a somewhat weird world of which we have to master the dangers, and develop the opportunities … – together.

For us an old debate has to be taken up, under changing conditions – and is of interest again what from what find in Pashukanis’ Selected Writings on Marxism and Law:

“Comrade Stuchka, from our point of view, correctly identified the problem of law as a problem of a social relationship. But instead of beginning to search for the specific social objectivity of the relationship, he returned to the usual and formal definition-although a definition now influenced by class characteristics. In the general formula given by Stuchka, law figures not as a specific social relationship but, as with all relationships in general, as a system of relations which corresponds to the interests of the ruling class and which protects it with organized force. Accordingly, within these class boundaries, law as a relationship is indistinguishable from social relations in general, and Comrade Stuchka is therefore not in a position to answer Professor Reisner’s venomous question: how do social relationships become legal institutions, or how is law converted into itself?”

The True Virus hiding behind Covid19

My University, more precise the Human Rights Center at the Law School of Central South University, Changsha, PRC asked me, when I left in February for some
conference visits. to report a bit on the CVC-the Corona Virus Crisis, which is actually at least equally a lesson about how crises are managed. Much had been said, is being said and will be said. Too much? Well, there is hopefully some special perspective here to be added – at least the original publication (part 1 and part 2 … to be continued) met huge interest and acclamation.

0. Introduction

Just to be clear from the beginning: thinking biology, medicine and the like are as exact science impeccable, without errs. But this is not the topic – it only mention as some definitely competent people stated that without downplaying the dangers, they should not be exaggerated and, for Corona that as it is, there is surely something to be said about the virus being very much “holder of its own passports”.

1. My Life with the Corona Virus

During the holidays I faced some difficulty at the checkout of a supermarket – Biyu, another customer helped me …, knowledge of language definitely helps. Then, bidding farewell she said: I am so sorry that you experience the country now, the virus doesn’t allow real Spring Festival Mood. Strangely enough it seemed that she had been more worried about me missing out than her own “loss”. Every little makes a difference – I remember one Christmas day when I lived in Ireland, a power cut making it impossible to live the traditional “turkey” – more worrying than anything else. This is not to say that the Irish aren’t hospitable or less than Chinese people. But it still may point on a rather meaningful difference between the East and the West (this as any other categorisation has to be taken with care !!): There is a generally a more pragmatic orientation to be found in China – call it resignation, subordination or you also may call it freedom, of which one definition says that it is the “insight into necessity”. What I saw these days, being back in Europe had been just the opposite: first, complete ignorance, of course suggesting that there is a problem in China, increasingly reacting protective – here protective is just another word for hostile; then, second, the reaction had been more like stepping hastily into a chicken barn, exaggerating reactions instead of a calm, systematic approach.

Some examples will follow over the next time – impressions. And as valuable – and a bit entertaining – as they hopefully are, a systematic analysis, perhaps under the title of The Virologist’s Socio-Political Compass, may be valuable for developing global responsibility and rights-based approaches as crisis management.

2. Oh folks, remain realist …

Definitely, it is for us in China a kind of nightmare-situation: the threat, the insecurity, the psychological strain and also the inconvenience and thus physical strain: shops being closed, villagers deciding quarantine-ing themselves and people just accepting, staying calm and cooperating. And then …. – the German news magazine coming up with a title-page like this:

Sorry, for me it is sending a wrong message, it is simply tasteless … “when globalisation is becoming a deadly danger” …, I suppose that is more about Rana Plaza in Bangladesh, though mind: not produced there … and so many other similar incidents …

And, indeed, there is something else made in China – the other day I received a message from a former student of mine – when I had been teaching economics. We are still in touch and Isn’t him a message, just the hello and how r u and take care -part of the answer:

Not only protecting myself, also protecting people around me. Ordered nearly 1,800 face masks from Japan last week and looking forward to receive them. Going to sell them at original price with a limit number per person and donate revenue from selling them. Purchased 2kg of “hande desinfektionsgel” from Germany for my parents.

Now, I would not even be surprised if les boches claim that is “German benevolence”

…………..

Machine translation of the letter mentioned:

Hello, I thank you for this letter and the assurance of solidarity from the German side. While searching for this mail-address of the BS I also see the reference to the naturally welcome wish for respectful cooperation. Germany East not Germany and the AA cannot be everywhere and control etc. But I must confess that such a tasteless cover picture, like the one of the Spiegel, simply shakes me. The experience that I make with my life in China lets me see with my German passport such an insult with shame and anger.
Der Spiegel is not the German press and I can only hope that this is the exception to the rule of reporting. This “naughtiness” of the seal with criticism and rejection but the AA would certainly be compatible with the freedom of the press, because this is equal to the responsibility in reporting.
With kind regards
Peter Herrmann

Translated with www.DeepL.com/Translator (free version)

3. Every Little Counts – The Common Good

Finally, with 14 hours delay, I left the Empire of the Middle on the 9th of February – I use this old-fashioned reference to mark the ongoing mystification of China, but also other Asian countries: in the West there is often a strange way of …, well, call it respect for the unknown, the exotic. And as exotic as anything unknown is, a new version of “the magic” appeared to me, walking from the shuttle train to the final passport control: the “magic” of a futurist scenario:

Please, walk slowly – temperature measurement in progress

Compliance again, very likely everybody saying I do not want to be infected and I do not want to infect anybody else – sure this measurement is not the proper medical one in the strict sense …, but every little helps. Big Brother as good friend – let’s take it pragmatically. And of course, every control has different sides. This is what I mentioned earlier, filling in some questionnaire, amongst others containing the questions:

  • Have you ever have had temperature?
  • Did you feel exhausted recently?

I guess even every toddler did have temperature and then: in connection with the delay of the flight I had been chased across the airport for a couple of times – consider that I’m not trained olympionique, consider as well that I’m not the youngest anymore, it seems quite natural that I had been exhausted. Every little helps …, and every little needs attention, even the smallest thing. All this shows that there is always the “human factor”, leaving us with some errors of a special nature: Formal approaches are applied, assumptions are made and the best and probably the only thing we can do is moving on, accepting the four fundamental notions:

  1. Common sense is – not always, but often – a sound guide for our action and activities
  2. Though we may often feel alone – seemingly a characteristic of modern societies – we are never alone; thus, any kind of complex situations and processes needs toell be explored from different sides, not only considering what is self-evident for ourselves (think about it: you see something that is “yellow”; your friend sees the same thing but does not see it as yellow but as “in a very bright colour” – you may easily end up in some misunderstanding).
  3. Not least: communication is decisive – society had been characterised by various terms: society as theatre, as leisure society, court society, welfare society, and of course as industrial society, service society, class society, middle class society. It is Niklas Luhmann’s merit to have introduced the term communication society, however, he understood communication in such a way that …, ehem, there had not been any people left: communication in his understanding had been a process without subjects (if you do not understand this “autopoitic process”, you actually are right: it cannot be understood – it has a bit of swimming in a lake without getting wet). I propose it may be appropriate to speak of a court-room society, the latter understood as place where justice is negotiated by applying a specific language, one that is necessarily both, precise and disputatious, neutral and strictly goal-oriented.

This way the every little helps, combined with the every little needs attention is joined by a third pillar, namely everybody has an important role to play.

Thus, the Kantian categorical imperative –

  • “Act only according to that maxim whereby you can, at the same time, will that it should become a universal law”

(this is the wording from Kant’s Grounding for the Metaphysics of Morals from 1785, later he used slightly different formulations)

applies, but needs to be enhanced:

  • Act only according to that maxim whereby you can, at the same time, will that you action and activity is well interwoven and coordinated with the action and activities of others

and

  • Act only according to that maxim whereby you can, at the same time, will that the result is one that can prove validity in the future.

And the expert may justifiably feel tempted to see some Rawlsian veil of ignorance at play.

Leaving the funny aspects of obviously (and also seemingly) unreasoned questions aside, there is a further serious issue, not least in perspective of rights to be raised: we are always caught between highly standardised means, possibly applied in a mechanical way on the one hand and the need for what had been frequently called the struggle for law, that is the dispute and human empathy to elaborate a solution that is just, meaning that is appropriate to the situation. Or in more common terms, the tension between legality and justice (and those who studied law will of course remember the seminars on the different takes on “ought” and “is”).

This section may be concluded by the most crucial point, arising from what had been said so far: at the very core we are dealing with the common good, and importantly this stands at the beginning – as such it is one of the interpretations of the Marxist thinking, expressed in two frequently quoted sentences:

“Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past”

standing at the beginning of The Eighteenth Brumaire.

And in the Introduction to the Outline of the Critique of the Political Economy

“The human being is in the most literal sense a ζώov πoλιτιχόv [political animal], not merely a gregarious animal, but an animal which can individuate itself only in the midst of society”

Seeing here a superiority of the social would be problematic, as such interpretation presupposes the social as “reification of its own”, arising from nowhere – like a deus ex machina. However, this common good is nevertheless of special – quasi-superior – character, as it is source and objective of acting individuals – take (a) simple issues as language (needed to speak with somebody else, something that is shared), (b) more complex issues as common sense and morals (yes, something you share) or (c) highly elaborated systems as the regulative body (or call it civil code and related legislation) of a country or the trans- and international system –and remember: crossing the street, buying a tiny commodity or making a present …. all these are legal acts. Highlighting the crucial meaning of the social – for instance in form of the common good gains at present some special relevance as in the context of CORVID19, one of the leading online gazettes on EU-affairs laments its BRIEF (Stam, Claire: Common Good; https://www.euractiv.com/section/coronavirus/news/the-brief-common-good/; 12/03/20; ) that “[t]he swiftly-spreading coronavirus forces all of us to take a reality-check and face the ugly truth. It also forces us to adapt and change our behaviour for the common good. Because this is what it is all about. This is what is at stake.” This statement – and the then following reference to “disruption” caused by the virus, is remarkable, showing the Western (under)valuation of the public good: peripheral, related to emergencies, the last resort. With some good will one classify see it as slip – an argument of bad taste brought forward by one of the many unsettled journalists. However, looking at EU policies over the years, in particular the debate of services of general interest, there cannot any doubt that there is little appreciation of the common good as general standard: everything is geared to individuals looking for their own, personal benefit.

– Doesn’t this connect nicely with the argument I brought forward, when addressing the international Human Rights conference in Changsha in December 2019, an argument that is widely discussed, often as matter of a fourth generation of human rights – here I would put it under the heading of human rights (also) as right of humanity, not (only) of individuals.

 

 

Once upon a time … – a success story

Once upon a time there were Kings and Queens and the entire feudal fo<it had been said. But …

https://www.frontlinemissionsa.org/uploads/1/0/4/1/104153586/bastille-day-parisianist-6_1_orig.jpg

There had been times when all this would change: the rulers would be chased away, the formerly ruled becoming the new rulers. Or concrete: customers had been appreciated by giving them “royal status”: treating the customer like Kings or Queens had been treated in the ancient regime … And even more so, of course: really radical forces wanted to overcome even these relics of the old system, getting completely rid of the feudal system … and indeed, so often we see they succeeded.

the new kings and queens, the customer-king and customer-queen would now be treated just as dairy cow and fat-stock ….

new princes and princesses … – making themselves known under the title ABC.XYZ

overlooked the valleys of the new age, be they silicon valleys, silicon docks or whatever the emperors new clothes appeared to be – surely not allowing the customer to play a noble role anymore.

Well, the 15th of March is annual World Consumer Rights Day – it surely makes sense to acknowledge this breed of capitalism as mire and different from paying customer, now increasingly as the prosumer, is not only called to the stable to be melken; instead it is about a trend to produce, sell-it to yourself and continue to develop your product ,,, . for free,

The Deepening Crisis of the European Union …

Nothing new: the crisis in question is still the”old one” and the publication is already from 2014. New is that the book

The deepening crisis of the European Union: the case for radical change 

is now available for free – it can be dwoonloaded from the dedicated website of the Central and Eastern European Online Library

(if you do not have access via an affiliated institution, you have to a new, free account).

Contributor(s): Włodzimierz Dymarski (Editor), Marica Frangakis (Editor), Jeremy Leaman (Editor)
Subject(s): Politics, National Economy, Supranational / Global Economy, Governance, Labor relations, Government/Political systems, International relations/trade, Welfare systems, Economic development, Law on Economics, EU-Accession / EU-DEvelopment, Fiscal Politics / Budgeting, Globalization, EU-Legislation, Geopolitics
Published by: Wydawnictwo Uniwersytetu Ekonomicznego w Poznaniu
Keywords: European Union;crisis 2008+;Berlin consensus;Spain;EU social model;capitalism;uneven development;
Summary/Abstract: This volume is drawn in large part from academic papers presented at the 18th EuroMemo Conference at the Poznań University of Economics in September 2012. The first section is devoted to an examination of deficiencies of both the structures of political decision-making in the European Union and of the conduct of EU crisis management since 2008. The second section considers broader features of Europe’s political economy which have a fundamental influence on its general evolution and the development of its deepening crisis. The third and final section includes the chapters which, in different ways, address key challenges facing the advanced economies of Europe at a fundamental and critical juncture in their development. “The book is a much needed addition to the literature on Europe’s structural growth weaknesses and the mismanagement of the ‘Great recession’ at both European and member state level. The critical viewpoint is stressed on the EU basic institutional biases together with suggestion of alternative solutions respectful of social needs and the well-being of citizens” (Nicola Acocella, Professor of Economic Policy, Department of Methods and Models for Economics, Territory and Finance, Faculty of Economics, University of Rome ‘La Sapienza’).

TABLE OF CONTENTS (THE CHAPTER I CONTRIBUTED TOGETHER WITHJ MARICA FRANGAKIS IN BOLD)

  • Berlin consensus and disintegration: monetary regime and uneven development in the EU
  • The political economy of the ‘Euro-system’
  • Boom and (deep) crisis in the Spanish economy: the role of the EU in its evolution
  • Impact of the global crisis on the economic performance of Central and East European countries
  • The financial crisis and the restructuring of the EU social model
  • Crises and capitalist oligarchies: a radical critique of society and its political economy
  • EU governance: democracy as a mere fragment of political discourse
  • The need for a radical ‘growth policy’ agenda for Europe at a time of crisis
  • The future of capitalism will be decided in the cities
  • The preconditions for reducing social inequality in Europe
  • Lists of tables, figures and boxes
  • Notes on contributors

Oh folks, remain realist …

Definitely, it is for us in China a kind of nightmare-situation: the threat, the insecurity, the psychological strain and also the inconvenience and thus physical strain: shops being closed, villagers deciding quarantine-ing themselves and people just accepting, staying calm and cooperating. And then …. – the German news magazine coming up with a title-page like this:

Sorry, for me it is sending a wrong message, it is simply tasteless … “when globalisation is becoming a deadly danger” …, I suppose that is more about Rana Plaza in Bangladesh, though mind: not produced there … and so many other similar incidents …

And, indeed, there is something else made in China – the other day I received a message from a former student of mine – when I had been teaching economics. We are still in touch and Isn’t him a message, just the hello and how r u and take care -part of the answer:

Not only protecting myself, also protecting people around me. Ordered nearly 1,800 face masks from Japan last week and looking forward to receive them. Going to sell them at original price with a limit number per person and donate revenue from selling them. Purchased 2kg of “hande desinfektionsgel” from Germany for my parents.

now, I would not even be surprised if les boches claim that is “German benevolence”

…………..

Machine translation of the letter mentioned:

Hello, I thank you for this letter and the assurance of solidarity from the German side. While searching for this mail-address of the BS I also see the reference to the naturally welcome wish for respectful cooperation. Germany East not Germany and the AA can not be everywhere and control etc. But I must confess that such a tasteless cover picture, like the one of the Spiegel, simply shakes me. The experience that I make with my life in China lets me see with my German passport such an insult with shame and anger.
Der Spiegel is not the German press and I can only hope that this is the exception to the rule of reporting. This “naughtiness” of the seal with criticism and rejection but the AA would certainly be compatible with the freedom of the press, because this is equal to the responsibility in reporting.
With kind regards
Peter Herrmann

Translated with www.DeepL.com/Translator (free version)

NewYear, the 3rd

It has a little bit of a third New Years Celebration in a row: first to 2020, then the year of the rat and finally Brexit. a commemorative coin, a celebratory speech and surely for many some form of hangover feeling …

Of course this date is a fake – and it is impossible to assess history before it actually happened. What we just witnessed is not more than another stage of long process. Still, it is a crucial one. I will not try to make an analysis of it. However, three points are worthwhile to be mentioned.

from: TeleSUR. January 31st, 2020:Brexit day has come …; 
https://www.telesurenglish.net/news/Brexit-Day-Has-Come-The-United-Kingdom-Quits-European-Union-20200131-0001.html?utm_source=planisys&utm_medium=NewsletterIngles&utm_campaign=NewsletterIngles&utm_content=18

I.

Let’s start with the kind of success story: it is the extremely low unemployment rate on the island. According to The Economist we see in unemployment rate of 3.8 percent. So Brexit is already now a success? The Economist – and mind it isThe Economist – highlights of the following context:
* A low unemployment rate
* Young people sticking to their job and not ready for change
* And the stability translates into stable low wages.

In the labour market, loyalty does not pay: shifting jobs tends to be a good way of getting a salary boost. In 2017 the average pay rise for a worker staying with the same employer was just 1.1% after inflation compared with 5.4% for someone making a change.

And

You might also expect supposedly flighty 20-somethings to be eager movers. Yet younger workers remain more wedded to their current jobs than they were before the financial crisis of 2007-09. There is a similar trend in other rich countries, but it is particularly pronounced in Britain. Young Britons’ reluctance to move may be part of the explanation for their dismal wage-growth. In the five years after the crash, they experienced a larger cut in real wages than their older colleagues.

Success? Things are open for discussion.

II.

I do not recall the time and occasion of the proposal of a “EU-free day”: all fees and taxes due, all regulations and bureaucratic procedures to be accepted -of course, everybody having the own national money in the pockets. Difficult to imagine? Trying to buy a computer, produced by a global enterprise, while you are residing in China. Go to the website of HP, DELL, xyz – at least in one respect they are global: you cannot find what you. It is a language problem, of course; however in this case the language problem is the fundamentals of the computer you buy are geared too the country where you buy  in this case China. It may be even more obvious, if ui look at the Huawei mobile phones: for the Western market they have all are Google preinstalled while it is banned here. Then you may try going to a European site, ask for instance a friend in Germany or France to buy a laptop with an Italian keyboard. Please do not forget, to send a train ticket or flight billet – such keyboard will not be available in Gemany or France. As you will be more lucky if you go to the Internet. – there’s a good deal of deceiving – anyway we may speak of a veil of globalisation. It is topped by Apple, of course: they offer you to come into the shop, nowadays called store. You can go there and they will help you going to the Italian website and buy the computer online. The last hurdle: you will need the codice fiscale (the Italian tax number), an address in Italy and a friend who sends it from there to you. Writing the last hurdle, does not mean that the curtain falls: instead of saving  the VAT, you will have to pay import tax – on top of the money paid for transport.

III.

Did you ever have the spiderweb apps? Well, it’s just another expression for a broken screen. It had been a little bit of a nuisance, so I decided to get repaired. Is so often, Guo Min helped me, suggesting:
Don’t go to the high-street. There is the small workshop – actually as well on the high-street, the Lushan road, but it is kind of hidden – under the rarely used stair case. It is such cheaper.
So, one day, in the evening when I went home, I stopped there and asked the guy if he could repair the screen. Kind of spontaneously he replied

No!

I walked on, not thinking much about it anymore. But then, a few hundred metres further, there had been another “under-the-stairs-shop” – here it a lady and she looked is a phone, checked a number, look something up in the catalogue and on the Internet, finally saying

Yes, that’s no problem. It will take about three hours

Great, I’ll be back tomorrow.  what time do you start business?

10:30

– and that had been the time I arrived there the following day.She looked at me, shook her head:ù

I am sorry, but I cannot repair it – it is a foreign phone.

Hum,

I look at the brand-name, saying:

Foreign? But it is the leading Chinese brand, isn’t it?

Yes, indeed, but you bought it abroad, right?

Yes, that is a fact. And of course I know what you mean ….

So I trotted away, not thinking about it any further. Another day Lv visited me, saw the broken screen and she said

I sorted out, don’t worry.

A couple of keystrokes on the phone:

It is a workshop nearby – he will still do it if we go there now. He won’t close the shop then.

So we went there, about one hour later the screen had been replaced –  but the brand-name, ingrained in it, had not been the original – just that of the main competitor.

IV.

Now, don’t believe I will let you go. In actual fact, we are arriving now at the most exciting point the the tragicomedy. according to the one article in teleSUR

For proponents, Brexit is a dream “independence day” for the U.K. escaping what they cast as a doomed German-dominated project that is failing its 500 million population.

And another article is headlined 

Scots: Leave a light on for Scotland because we will be back

Indeed, a mess, isn’t it. As outlined earlier, and anecdotical, there are truly “good points”, favoring the EU. And we should not forget that the British orientation for independence is prevailing since a very long time – some will surely remember the fear and hostility around the tunnel; for others this remembrance day may be about the various anti-social, even anti-human(e) attitudes. I remember e.g. the way of dealing with the BSE-issue. I remember one Council meeting – the British refusing to accept a “package” (it contained a major social initiative) unless the discontinuation BSE-trade limitation would be included into the package. A very sad example of ignorance of human rights. The EU could you at least mean some control of such imperialist, anti-humanist, most egoistic behaviour. One of these successive stories, although not especially concerning, is the progress in the area of gender equality –  though this is still limited, it is undeniable. Nevertheless, there is the trap we easily forget consciously ignore: in actual this European Union is a project of the centre-states, Germany still playing a leading role. And the historical comedy – or is it a parody – is, that Scotland – or to be precise the Scottish independentistas – want to counter British colonialism by joining the Franco-Germanic imperialism. – This could, indeed, emerge one day as  real tragedy of the commons. 

*****

Brexit – a kind of third New Years eve and New Year … . One of the visible similarities consists in the fact, there is much ado about it, a lot of it is for us, as people from all ways of life, just like a pool with many bubbles: some shallow waters, dangerous currents, and of course stretches of smooth sailing and many paired with traps. But I suppose in the end, it is just about opening another web, and we will be easily victims of the spider – on both sides of the border, not so much both sides of the classes. though there will surely be a hangover for everybody.

It reminds me of in some strange way of something – when theGerman Basic Law had been discussed, Kurt Bachmann said the German Bundestag something like the following

Although we are going to vote this act today, you will see the we will be the strongest defenders at some stage in the future.

Indeed, so it came. And so it seems to be with the institutionalized Europe: although we had been fundamentally critical about it, about THIS Europe, we are now those who are defending it in the most pronounced way.

Moving On …

2019, now 2020
the year of the pig, now the year of the rat

the time of old years coming to an end and new years taking their commence is often and commonly the time of thinking back … – the year that just come to its end and the early years of our personal lives and the lives of societies, ach and all with thither own dreams of “once upon a time ….” – some of the dreams possibly became true – and probably more that had been disappointed – what else could be the reason behind the new-years-resolutions: he hope for change and at least the little one can do oneself.

*****

Recently a friend (acquaintance, colleague, somebody I occasionally meet and like to meet, just to chat with across so many borders that mark our completely different backgrounds and lives) … , well, already last year she had been a bit in despair “…. I hear a problem.” – “Tell me!” and she did: her mother was going to retire – 55 years old (as it is [going to change now] the retirement age here in China. So young if we are honest and in many cases marking such an obvious break, evidencing that employment is not only some time we spend in some place, doing something defined in a contract and getting remunerated according to the same contract); it is a complex social relationship, also – at least very often – defining our “lives beyond” (this evidencing the simplification that is entailed in the formula of “work-life-balance”). And when it ends … – well, presumably especially daughters taut come up with what she said : “I have a problem”. The parents now expecting … – well, what do they expect? That the children compensate for the social loss: permanent visits, invites “wouldn’t it be nice …”; overacting the grandchildren or even moving into the same house: making their own loss to the loss of the children, in turn loosing their children just in order to get another time lost (mind the subtle though difficult to understand formulation of this formulation of the multiplication of loss). All this actually a consequence of justifying the alienation by auch nonsense of speaking off work-life-balance, affirmation and celebration of that fact that the worker

feels at home when he is not working, and when he is working he does not feel at home.
(Marx, Karl, 1844: Economic and Philosophical Manuscripts of 1844; in: Karl Marx. Frederick Engels. Collected Works. Volume 3: Marx and Engels: 1843-44; London: Lawrence&Wishart, 1975; 229-346: here: 274)

Instead of work-life balance we should investigate more the question of individual and society in the spirit as Norbert quasi-implanted it into my thinking (Norbert had been surely grater influence than Niklas Luhmann although I had been occasionally classified as pupil of the latter, also with some justification).

Recently the said friend came back to this her problem, though she did not draw the link: My mother is getting more and more child-like …

*****

– for some time something popped up again and again seeks for a rest, wants to be resolved in one way or another – small things, and perhaps such blog is a way of resolving one issue, perhaps also by way of leading to a resolution …?

One or the other reader will remember what is still rather common here in Asia – I remember it from my childhood in the West: The Henkelmann, or as we usually said Düppe.

https://commons.wikimedia.org/wiki/File:Henkelm%C3%A4nner.jpg#/media/Datei:Henkelmänner.jpg 
https://upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Henkelmänner.jpg/901px-Henkelmänner.jpg
Von Claus Ableiter – Eigenes Werk, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=5197464

A simple container made from metal. Where I had been grown up it had been used by the workers: meals, having been prepared at home, had been carried to work and often heated up in large water basins – the workers sitting together, munching their individually prepared meal together. Today and here they are still used – but supposedly for carrying food from restaurants home, to be consumed then there. But what seems to be here and there the dominant pattern is different: the container is replaced by plastic bags and paper cups and the consumption …, well it seems to happen – while the various traditions of the family meal, the we-meal, the luncheon and you name it still play an important role, another and perhaps increasing role plays the throw-in-meal on the way: consumed out of throw-away crockery, throwing away the breaks between events and activities by focusing on the title plastic bag that send up in a bin …  seen from today’s perspective the vocation of an archeologist in hundred, two-hundred or five-hundred years time appears to be promising: looking at what is left a long time after there eis not much left of us individually and exploring what we just throw away today, not only materially.

*****

Is it justified to say it is the ability of togetherness that depends on the ability of independence and vice versa? Does this not suggest, that such break as entering retirement-age brings up all disappointments, all the unrealised dreams we have heard at some time and that remained unfulfilled while growing into a society that did not allow us to make them becoming true in mature forms. I do nit remember the exact wording – Pablo Picasso said something like the following:

It to me three years to paint like an artist that is recognised by the academy – but it took me ages tor paint like a child again.

Highly recommended reading on this occasion the work by Norbert Elias, it least that part that is directly addressing the question of individual and society.