Schwach angefangen, stark nachgelassen
- Edition Le Monde diplomatique
- Chinas Aufstieg
- Mit Kapital, Kontrolle und Konfuzius
Tomorrow, in the framework of the ‘hour of contemporary issues’, organised at the Max Planck Institute for Social Law and Social Policy, Munich, Amalienstrasse 33, Peter Herrmann will give a presentation titled
The following gives some idea what the presentation is about.
Understanding Corporate Social Responsibility requires at least a bit of historical clarification: it would be surely misleading to attribute any kind of entrepreneurial ‘social activity’ to the array of Corporate Social Responsibility. However, such review will be only briefly introduced in order to classify certain activities as related to what may be called social responsibility, the emphasis on the corporation as actor. What, however, if we come to the conclusion that certain shifts in the economy lead – in some digitization industries – to forms of the classical corporation withering away, being successively replaced by a new formation of which we cannot see clear, elusive contours. Are we moving towards revived arbitrary systems of socio-charitable controls, Lidle financing professorships, Aldi and Lidl presenting themselves as supporters of social housing and Facebook controlling elections? Or can we foster a model which leans towards inherent publicness?
The 2017 issue of the
Globalistics and Globalization Studies
is now available. Detailed reference is as follows:
Globalistics and Globalization Studies: Global Evolution, Historical Globalistics and Globalization Studies / Edited by Leonid E. Grinin, Ilya V. Ilyin, Peter Herrmann, and Andrey V. Korotayev. – Volgograd: ‘Uchitel’ Publishing House, 2017. – 400 pp.
The following will give some insight:
The scope of human thought along with its ability to proceed from reconstruction of the most ancient periods to anticipation of the distant future, from small objects to galaxies and the Universe as well as, to embrace different trends and dimensions of reality never ceases to amaze us. You are reading a new issue of the Yearbook which contains some ‘grains’ of the description of the billion years’ path. This Yearbook presents the global studies which cover different fields of research. The present volume is the sixth in the series of yearbooks with the title Globalistics and Globalization Studies.
The subtitle of the volume is ‘Global Evolution, Historical Globalistics and Globalization Studies’ which reflects the contents. The present issue brings together a variety of contributions devoted to mega- and global evolution (Part I); historical globalistics (Part II); globalization and glocalization (Parts III–IV). Besides, Part IV comprises some issues on the view in the future. We become more and more accustomed to think globally and to see global processes.
The yearbook will be interesting to a wide range of researchers, teachers, students and all those who are concerned about global issues.
While the volume is in its heterogeneity an interesting read, I may draw the present readers’ special attention to the following contributions:
Introduction. From the First Galaxies to the 2040s
(by Leonid Grinin, Ilya Ilyin, Peter Herrmann, and Andrey Korotayev) ……………………………………………………………5
Peter Herrmann. Potentials for Taking a Strategic Role for Sustainable Sociability ………………………………………………………………………………………………………….. 349 ff.
Enjoy ordering and reading.
One Belt – One Road [OBOR] – One World – From Economy of Comparative Advantage to Socio-Politics of Cooperative Progressing.
One Belt – One Road – One World – Digitisation of Life as Chinese Lifestyle
And when will it be driving with this amazing speed?
Don’t look out of the window, look at the speed-announcement over the door.
A few days later: the Thalys from Brussels to Amsterdam, later again, the ICE bringing me to Munich …: all of them smooth trips, comfortable actually, as they had been launched later than the TGV, a bit cleaner, still a bit more comfortable … Still, using now the CRH in China – very clean, the train seems to ‘stand still’ while driving its constant 307 km; quiet – though one has to cope with phone …. announcements of food for sale, the latter standing a bit in the way of the claimed 和谐号 – harmony, as the name of these trains suggests. – The new generation, i heard, is now moving smoothly with 400 km/h …
Possibly I will remember at some stage, several years ahead, a train trip between Wuhu and Najning, everything going according to plan, while I will be sitting on the prenotated seat, looking out of the window, trying to accommodate myself in the passing life … – frequently startled by the rattling, caused by some parts of the train when it will then be a somewhat old train, old as in some parts of the world already completely other means of transport will be in place … – or it may be more likely that I do not remember it anymore, actually it may take long enough that I do not remember anything anymore and only some people remember me, while now sitting there, thinking about the old 和谐号 – harmony, perhaps then sitting relaxed in a train called 超验 – transcendence … – seemingly transcending time and space, rarely being aware of the fact that the time we live in is already past time as soon as we are getting are of this worldly dimension if transcendence.
Isn’t part of being between worlds also about being between times, experiencing the accords and discords that are at the centre of globalisation that depends on unevenness, of which contradictions are permanent and necessary part – where welcome is supposed to be a threat. Yes,
we in the West need to think about a whole new relation to the so-called “Third World” if we want to prevent hate, hostility and attacks. This can also effectively contribute to fighting the reasons for flight and escape.
[t]his is directly related to the loss of human proportions in science which I mentioned before. Science-at any rate in my way of considering it- is a mental activity, something that you do much more with your head than with your hands.
‘wo Jeder nicht einen ausschließlichen Kreis der Tätigkeit hat, sondern sich in jedem beliebigen Zweige ausbilden kann, die Gesellschaft die allgemeine Produktion regelt und mir eben dadurch möglich macht, heute dies, morgen jenes zu tun, morgens zu jagen, nachmittags zu fischen, abends Viehzucht zu treiben, nach dem Essen zu kritisieren, wie ich gerade Lust habe, ohne je Jäger, Fischer, Hirt oder Kritiker zu werden.’
In the evening and at night, my friend Albert Fuchs and I often walked through the beautiful streets of Vienna, and we talked endlessly about writing: what made a text genuine, what caused a poem to be good. We distinguished between Aussage (statement) and Ausdruck (expression), and we concluded that only the genius could “express,” whereas any talent could “state.” Something of this distinction has remained with me, and I would still say that only what is “stated” can be translated, but not what is “expressed.”
Du erinnerst Dich vielleicht an die kleine Auseinandersetzung, als es um meine Wiederwahl ging? ‘Ich verstehe oft nicht, was Du sagen willst, befürchte daher Probleme, in der Zusammenarbeit,’ so der eine Mit-Kandidat – und damit sind wir wieder beim Thema des Anfangs … ‘Im Grunde sind wir alle gute Kerle, nur haben wir keine Lust, uns ernsthaft auf Debatten einzulassen.’ Die Alternative: Wir diskutieren darüber, dass wir eigentlich viel zu wenig diskutieren – freilich in der intelektuell-besseren Formulierung des zweiten Teils: wir beklagen das Fehlen von diskursiven Räumen … .Es wäre schön, wenn wir Gelegenheit bald finden zu einem Treffen – leider dieses Mal wohl nicht im Kőleves Vendéglő …Bis dahin gruesst ganz herzlich Peter
It seems to be relatively easy to deal with Schroedinger’s cat – the question is well known:
Schrödinger wanted people to imagine that a cat, poison, a geiger counter, radioactive material, and a hammer were inside of a sealed container. The amount of radioactive material was minuscule enough that it only had a 50/50 shot of being detected over the course of an hour. If the geiger counter detected radiation, the hammer would smash the poison, killing the cat. Until someone opened the container and observed the system, it was impossible to predict if the cat’s outcome. Thus, until the system collapsed into one configuration, the cat would exist in some superposition zombie state of being both alive and dead.
The one way of dealing with it is to open the box in order to see if the cat is alive or not. However, it is a way of dealing with the problem by actually denying it as checking, giving ‘empirical evidence’ in actual fact changes the conditions to such an extent that, what had been the question at the outset is actually redefined: the conditions from which the question emerged are not anymore given.
The other way is to admit that there is no answer and that there cannot be any answer for ever. One could see this as a purely academic issue – though this is probably seen differently by the cat – being eternally in a situation of not knowing if her is dead or alive which must admittedly a hugely unpleasant state of existence. And both ‘easy answers’ prevail when we are looking at academia, in particular universities: researching, studying and teaching. One question may be asked though: what is if we simply look at the tale, not the entire cat but also not something that exists only as chimera?
Some reflections on the development of third level education today can be found here, impressions and reports, resulting from having worked in China for two years at a ‘joint venture’ between a EUropean and a Chinese university, and reflecting more general trends than really anything like ‘this is China’. And also reflecting on a general trend of supposed academic education where one learns not to agree with but to follow rules, where you have to like numbers but yu do nit have to like maths … – at the end where you should end with a major that makes sure that the cat is dead while the mice are dancing a bubble dance, appealingly majoring in accounting without understanding the economy of which it takes account.
 https://i.stack.imgur.com/Of40B.jpg; 27/07/17
 IFLScience – The lighter sight of science: Schrödinger’s Cat: Explained; http://www.iflscience.com/physics/schrödinger’s-cat-explained/; 27/07/17
— 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?’
— 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?
grasp another human being in the innermost core of his personality
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
Major Chung owns a wood
See it’s cleared before tonight
That’s orders. Understood?
In the original German version
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, allowing some variation, but not allowing escaping loneliness, leaving us in different ways alone with Man’s Search for Meaning.
Locating us as alie-loners, 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.
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.
In my translation
not all pain is curable. Some is 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.
 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)
 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 …
 Brecht: Good Person of Szechwan. Song of the eighth elephant.
 David Riesman/Nathan Glazer/Reuel Denney, 1950: The lonely Crowd. A study of the Changing American Character
 Viktor Frankl, 1946: Man’s Search for Meaning – original title: …trotzdem Ja zum Leben sagen: Ein Psychologe erlebt das Konzentrationslager
 as composite of alienation and loner
 Chargaff, Erwin, 1978: Heraclitean Fire: Sketches from a Life Before Nature, New York: The Rockefeller University Press: 169
 Poem by Ricarda Huch