A Quote by Wendell Berry
I would consider myself simply a critic of the market economy. My standard isn't primarily political. First of all, it's ecological. And then I get to matters that are social and cultural.
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I don't consider myself a serious and social political critic.
While designed to visually seduce, Dune is not primarily a formal exercise but a social, ecological, cultural one.
I don't know if I even consider myself a very political person. I have always had strong beliefs on important social issues. Politics have politicized social issues, but I don't know if social issues are in fact political. If anything, they are more human issues than they are political issues.
The parallel existence and mutual interaction of "state" and "market" in the modern world create "political economy"; without both state and market there could be no political economy.
The enormous social change involved in a sexual revolution is basically a matter of altered consciousness, the exposure and elimination of social and psychological realities underlying political and cultural structures. We are speaking, then, of a cultural revolution, which, while it must necessarily involve the political and economic reorganization traditionally implied by the term revolution, must go far beyond this as well.
I am interested in the political economy of institutional power relationships in transition. The question is one of "reconstructive" communities as a cultural, as well as a political, fact: how geographic communities are structured to move in the direction of the next vision, along with the question of how a larger system - given the power and cultural relationships - can move toward managing the connections between the developing communities. There are many, many hard questions here - including, obviously, ones related to ecological sustainability and climate change.
I consider myself a Londoner first, and then I consider myself Brazilian before I consider myself English.
Globalization can be very unjust and unfair and unequal, but these are matters under our control. It?s not that we don?t need the market economy. We need it. But the market economy should not have priority or dominance over other institutions.
For decades, since the mid-twentieth century, the nationalist movement, and Fatah in particular, has dominated the political scene. Palestinian politics were primarily nationalistic, secular. Now, suddenly we are seeing the election of a religious party with extreme political ideologies and with a social agenda that seems inconsistent with the cultural heritage of the Palestinian people.
What is called 'capitalism'is basically a system of corporate mercantilism, with huge and largely unaccountable private tyrannies exercising vast control over the economy, political systems, and social and cultural life, operating in close cooperation with powerful states that intervene massively in the domestic economy and international society.
In Germany it is good if as many people as possible join initiatives and peaceful demonstrations against the rule of the financial markets. Worshipping the unfettered freedom of global markets has brought the world to the brink of ruin. We now need social and ecological rules for the market economy.
The market is the only critic that matters.
As I have been arguing for a long time now, there is a real need not simply for a political economy of wealth but also for a political economy of speed.
What type of new economical system can organize this system? There is another sector in our life, that we rely on every single day, that are absolutely essential: the social commons, the social economy. It is all the activity we engage in to create social capital. It doesn't create capital market. Social commons is growing faster than the market place. It is growing faster than the market place. The social commons include any activity that is deeply social and collaborative.
A market economy is a tool - a valuable and effective tool - for organizing productive activity. A market society is a way of life in which market values seep into every aspect of human endeavour. It's a place where social relations are made over in the image of the market.
The body must be regarded as a site of social, political, cultural and geographical inscriptions, production or constitution. The body is not opposed to culture, a resistant throwback to a natural past; it is itself a cultural, the cultural product.
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