Bike Stuff For Sale

Blinker Light

A Point of View 2

• Another facet of capitalism is sometimes overlooked is the phenomenon of corruption. Recently, I heard that around quarter of Africa's GDP is diverted to corrupt elites. This is just beyond belief. Even so-called aid money - apparently designed to bring relief to the miserable continent million - is considered a legitimate target. A 2007 report estimates that corruption costs Africa some in the region of $ 150 million and estimated that most of this cost is borne by the poor. The net effect is that prices are 20% higher than would be the case, investment is discouraged, and development contained. Obviously, corruption is far from being exclusively an African phenomenon. It can not be as widespread and open in the so-called developed world, but surely there is more there, like a fungal infection in the dark murky world of finance. Needless to say, greasing palms would not or could happen in a society based on the principle of "from each according to his ability, to each according to his need." Nor do people have reason to believe jaundiced and cynical with respect to others in society, which is capable of eroding social cohesion and creating alienation.
• One of the most compelling arguments for of communism is that war and preparation for war are almost integral to capitalism. Anyone can claim to be actors, wars always involve a dispute over economic interests. In some cases, this can be quite obvious: One side may declare war on another over a piece of territory, a trade route, or access to a particular application or market. All colonial wars are clearly economic, with an emerging national bourgeoisie that wants to defend its interests against a colonial power. In other cases, the economic base may be more difficult to discern beneath the rhetoric about 'freedom', 'sovereignty' 'Terror' or 'jihad', but behind it, indeed, such a conflict, be tantamount to a desire to secure its strategic interests in a region in particular, becoming relative poverty, or the recruiting sergeant for religious or nationalist groups seeking to wage war. What has also recognized that today is that many if not most wars do not fit the classic model of two or more states become involved in a decisive conflict and of limited duration. Many of quantity - which ironically called unintentional - civil wars. But also in this case, economic interests or factors - are inextricably linked these wars, as demonstrated by the rival factions in the civil war in Sierra Leone cruel bit trying to control the production of "blood diamonds" or attempts wicked fun of the Taliban to manage the production of opium in Afghanistan. Leaving aside the horrific misery and psychological damage inflicted on those who survive wars of capitalism, the material cost of these wars (which have continued unabated since then that "the war to end all wars') is incalculable: Beyond obvious costs of waging war and the subsequent destruction of homes, offices, factories, schools, hospitals, roads, bridges, dams, etc, there are countless Indirect costs are often not even considered in the overall numbers (an example of what could be a recent (2007) report from the U.S. Congressional Budget Office to 2.4 trillion U.S. dollars have been spent by the U.S. in the wars in Afghanistan and Iraq by 2017). Consider, for example, the unforeseen environmental consequences, interrupted education of people who otherwise might have had much to contribute to society, social problems, directly or indirectly as a result of the fracture consistent of social institutions that may have helped people to lead "normal" life, the cost of treatment and rehabilitation of wounded warriors and non-combatants ... the list goes on and on. And yet this is not all: even when countries are not really involved in a war or wars, significant quantities of its resources and manpower are channeled into the construction and maintenance of defense forces calls. (How can two defense forces "to participate once each other, one may wonder!) annual military spending, for everyone in 2004 was $ 1,100,000,000,000 (obscenely, the U.S. accounted for about $ 600 billion of this.) Now, if one accepts the premise that war and military spending are integral to the functioning of capitalism, then it is for anyone who wants improvise a kind of apology for this division, waste, conflicts of society as to justify this atrocity. How many of the big thorny problems faced by most of the world population, such as hunger, illiteracy, malaria or AIDS can be solved in a fraction of the cost? A single Chinook helicopter mk3 costs more than £ 52.5 million should be operational today, for example (Dominic Lawson, The Independent, July 14, 2009, p27). How many Third World schools could be implemented with this kind of money? Moreover, just as the consequences may be less obvious to the conduct of the war, there are also less obvious consequences for the preparation for war. I shall just mention one: The vast amount of money and scientific personnel involved in military research and development. In a international seminar in New Delhi in November 2006 stated that the military R & D accounted for 10% of all R & D worldwide. This percentage is increasing, and literally hundreds of thousands of highly trained staff are involved in this task ignominious worldwide. One can only speculate how much better would the world were to apply his talents in other directions more socially beneficial.
• Yet another argument to prove the viability of communism has to do with the fact that technological progress today is increasingly frustrated or misdirected, and therefore, humanity is being deprived of the benefits that might otherwise have enjoyed. This happens in several ways: I have already alluded to the inexorable growth of military production and research. The development of security and surveillance technology is clearly another instance of misguided technology as it has very little to do with improving the lives of ordinary people, but much to do with the protection of vested interests. It is also true that some technology may be hampered because it is financially very risky to try to develop, or because the required investment is simply too large, the development of nuclear fission to be an example. Similarly, certain areas of scientific work can be 'disincentivized "Because the economic benefits of such activity is not considered sufficient, or because the market for products derived from this effort is too small: The dismal science twisted logic of capitalism, "the economy, said that if people do not have enough money to buy a product, then obviously there demand for it, although that may be in desperate need of the subject matter, either food, shelter, medicine or something else of an essential nature. Paradoxically, is also the case that some products, although very useful, can not be developed simply because the costs would be so small that sent prices so should be minimal too, with its production not worthwhile. Thus, in the UK, has recently been some controversy about the cavalier attitude pharmaceutical companies to develop a "polypill" contains five different ingredients to prevent cardiovascular disease: Although some very promising results achieved in the trials, indicating that it could save thousands of lives if used as prophylaxis in those over 50 years, companies pharmaceuticals have resisted involvement in the cheapness of the ingredients that are commercially unviable. The newspaper 'Independent' has yet developed a ironic comment on the contradictions of capitalism in reference to this failure to meet a real need. Technological progress can also be thwarted by the patent system that expressly prohibits the use of a patented idea without permission of both the search and the payment of royalties to the patent holder. My reference to the patentee, rather than the inventor, is tendentious, since it is well known that there are plenty of dubious costumes participation in activities such as trolling patents and patent hoarding. Therefore, it is often the case that the gestation period of many good ideas that could improve the lot of humanity is a Case painfully removed because interests are at stake. On the contrary, and I dare say, perversely, many ideas that are not at all useful tend to be very well hosted by purely commercial reasons. So computers are actually carrying off crippleware programs, and "Terminator technology applied to seed production. A closer look at the latter show how trade can ignore common sense in their pursuit of profit minded. (In doing so, I will rely heavily on a case study by Thomas Petersen and Bryony Bonningues Iowa State University in Journal of Bioethics). The so-called System nature protection "(which is covered by U.S. patent no: 5723, 765) ensures the non-viability or sterility, seed descent of plants from seed which parents have been genetically designed specifically to produce this result. Consequently, farmers who buy this seed agribusiness companies - mainly because it has been genetically modified to produce a much higher performance - can not harvest the seed for growing babies the next harvest, and forced to buy more seeds for this purpose. It is alarming that the process of ensuring non-viability also involves chemically treating seed parents. The implications of this technology are numerous and often unwanted, despite the fact that it is likely to result in significantly higher yields: on the one hand, a loss of biodiversity is likely to occur, both native seeds being replaced by genetically modified seeds, and the fact that not many varieties of all crops are suitable for genetic engineering. We must also say that this new technology raises the risk of transmitting genes murderer to related plant species in the area through pollen, and potentially killing them. This new technology also can eliminate traditional farmers have performed the role of plant breeding locally adapted. The cost of genetically engineered seeds is higher, and many third world farmers will not be able to buy it. Those who do, however, will depend on the big agribusiness companies for supply of seeds, but could face ruin the tender is to be altered in any way. The result, in other words, it could be that the control of global food production largely fall into the hands of these businesses, small in number although it can be. "Such development has benefits for humanity as a whole? Well, generously reward the shareholders of the companies above. But just benefit farmers in general or even consumers, which will inevitably have to pay more for the Product. What is particularly irritating about it too is that not only is the process of genes engineered murderers irrelevant to the quality or product performance, but also carries risks many potentially serious unintended consequences. The whole thing begs the question: why could the geneticists simply engineering genes to produce better performance (although this innovation is not without controversy), and left him in that? The answer has to do with the narrow view of capitalism and nature greedy, in which the broadest and generally subtle complications of any business not listed on balance sheets, and are effectively repudiated by the authors.
• If this bombing of the facts has failed to violation of the walls of skepticism, let me quote one more. Some time ago I saw an excellent series TV called "Earth: The Power of the Planet ', presented by Dr Iain Stewart. Something in one episode was rather disturbing. The presenter and faculty member were exploring a frozen lake in the frozen desert of northern Siberia. At one point in the lake, which cleared some of the snow covering it, and looked down into the clear ice below. It saw a lot of air bubbles trapped. After cutting into the ice, there was a flame on the hole he had created. What happened then surely must count as one of the strange phenomena of nature: A truly enormous tongue of fire suddenly broke out of this well frozen. And reason for this was that the bubbles were, in fact, methane trapped, slowly being released with the melting of the Siberian tundra. Methane, of course, is a greenhouse gas very potent, which contributes to global warming. It is 21 times more effective at trapping heat in the atmosphere than carbon dioxide, which makes it by absorbing infrared radiation that would otherwise be lost in space. Although located in the natural gas and is biologically produced in anaerobic environments for the past centuries has been derived from any kind of human activities, from agriculture to automotive production. According to the Intergovernmental Panel on Climate Change (IPCC) the concentration of methane in the atmosphere has increased by 150% worldwide since 1750 (although this increase seems to have tailed off recently.) What is worrying, in fact alarming, this high concentration of methane is not only the greenhouse effect exerted per se, but the fact that in concert with a number of other factors of global warming that can help achieve an "effect of Runaway ', which greatly devastating and possibly irreversible changes in the ecosphere planet, with each of these factors increase, and to be increased by, all other factors through its contribution to global warming. Worth looking at some of these in order to assess their relationship:

* With increasing temperatures, methane, of course, continue to be released from melting permafrost peatlands (perhaps as much as 70,000 million tons of the stuff). But we also know that there is much more methane trapped as clathrate methane deposits beneath the seabed sediment. From Methane clathrates actually happens in the form of ice, increased sea temperatures could trigger a sudden release of methane sea. But the scale of this would be immense and almost apocalyptic in the outcome, leading to an increase of 5 º C temperatures worldwide. It is hypothesized that this was a scenario that led the mass extinction that occurred during the Permian-Triassic.

* Speaking of the oceans, more than likely to occur with global warming is a decrease in the capacity of this large carbon dioxide sink to absorb the greenhouse gas actually resulting in an increase of dioxide levels carbon, and therefore at higher temperatures. Elevated levels of CO2 are also likely to cause acidification of the oceans, which in turn could adversely affect in corals and other marine organisms.

* This is also true that water vapor, which is by far the greenhouse gas more potent, as representing something like 36% to 66% of the greenhouse effect, will become more concentrated as temperatures rise, something that is likely to result in turn to higher temperatures further, and consequently to an increase of water vapor concentrations.

* We know that ice, white reflects heat, and that the sea absorbs heat. With global warming, of course, there will be a reduction in land surface area covered by ice (resulting in a reduction albedo) and increased the area covered by the sea, resulting in a further rise in global temperature, which in turn aggravate this situation.

* Finally, it was observed that among the many and varied effects of global warming, many mid-latitude areas such as Mediterranean Europe and Australia, will more frequent droughts. With these droughts will come an increased incidence of forest fires, and when the latter, then huge amounts of carbon dioxide released into the atmosphere, exacerbating global warming problem.

What we see in this small selection of the factors is that they feed each other as the global temperature increase is both cause and effect in each case. It is an alarming situation: We are only now beginning to have a hellish vision of the future that awaits us if we fail to adequately address the issue. But what does this have to do with capitalism, you may ask? Well, in short, everything: scientific review across the world is now virtually unanimous in finding that the relentless course of global warming is mainly due to one factor: the man. More specifically, for fossil fuel burning barely contained fuel, reducing its large tracts of rainforest, and its evisceration of the earth in search of minerals and metals. And what drives these destructive activities? In a word: money (or lack of it). Now it may seem unfair to support Brazilian farmers forced desperate to clear a piece of virgin forest in order to produce crops with greedy executives of a company car manufacturer. But for both, their situation offers another option other than to do what they have to do: take the option not to harm the environment and can have an adverse effect on their personal property, such Once even disastrously so. Moreover, there will be less scrupulous competitors willing to fill this gap and carry out these destructive activities. Moreover, due to short-term prospects of capitalism, where planning is beyond the next shareholder meeting, and it is blinkered approach ignores everything but the need to obtain a benefit, long-term consequences and ramifications of economic decisions rarely given the consideration they deserve. This is inherent in the system: No matter how vaunted statements issued by the IPCC, under the mantle of high-mindedness and rationality affected by statesmen, the economic id capitalism bubble away, seeking the least loophole through which to pour their energy poisonous. That is all that could endanger our lives and the lives of our children apparently counts for nothing.

• Let me conclude this demonstration of the feasibility of communism with some speculations about the subjective aspect accompanying the future political development in the sense of establishing a company in the world in which private or government ownership and all accessories thereof, such as money, wages and benefits, would be replaced by common property, and everyone would have free access to goods and services. Over the last few pages, I have had difficult to argue that this revolutionary change in the way society is necessarily ordered based on a major change in how people regarded mass both human nature and the communist project. It is reasonable to assume that support for this project exponential growth. In other words, the real rate of increase dramatically increasing to effect a kind of out of control would be based on the mass of humanity, leading to a democratic revolution. My reasons for saying this are as follows: first place as stated a few pages ago, the notion of communism that I have been promoting is rarely considered in the public domain. Thoughtful people associate communism with odious regimes of the Soviet empire, with China, Pol Pot in Cambodia, and so on. Once it is generally realized that they have nothing to do with communism, once the instinctive reaction to the mention of the word diminishes, people will start to reconsider the concept. I suspect the interest aroused be extended because of the huge "novelty value" to see this label on a totally different light, and the fact that people will gradually realize the need to redefine the term in political discourse. Secondly, people increasingly begin to see how many current social problems can be attributed directly or indirectly capitalism, pari passu, gradually begin to see that communism, in large measure, provides a comprehensive solution to these problems. Thirdly, it is reasonable to assume that a kind of "resonance effect" was created as the idea begins to take hold, more and more voices are beginning to emerge in support. This gives you the credibility and the notion more palpable change the political climate. Today, the prevailing view is fatalistic, superstitious in some sectors, but in other cynics, medieval in many parts of the world pessimistic, anxious, alienated, and saturated with deep fears about terrorism, war, crime, economic collapse, global warming, and more. As increasingly begin to embrace communism, we hope they begin to penetrate as the realization dawns that is within the gift of humanity to bring about change for the better. Fourth Instead, the interest in the concept of communism began to spread, more research and academic study of the subject will be held, thus further strengthening longer the case for communism. Finally, supporting material to the cause enabling them increasingly more effective advertising strategies to be developed.

The above points are both a formidable critique of capitalism and a confirmation of the case for communism - communism genuine - I would say. Supporters of capitalism is sometimes recognized that this may to some extent is true. However, almost invariably, then shake their heads wisely, and say that the notion of a society based on principles of common ownership, democratic control, open access and freedom does not fit human nature. " What, one he asks, that makes them so sure of this? Dogmatism, lack of imagination, misanthropy, a touch of schadenfreude, or just plain cynicism? Maybe it's a bit of each. These same apologists will say that they are being "realistic." But you do not particularly have in mind is that nature is fundamentally the same "dog-eat-dog" capitalism casts some of the specimens selfish, aggressive, and most of us entered into a life of "quiet desperation" as Thoreau put it. No wonder then that the prevailing take on human nature is not flattering. So what I intend to do now is to have a closer look at all the question of human nature, and then show that an altruistic approach to life - specifically, an ethic that imposes a leave this world a better place - to feel very comfortable with our "human nature." What I would like to propose is a somewhat slippery concept, which brings together many facets My discussion so far: I'll call it (somewhat unimaginatively) the "organic model of human development." (As will become evident, the "organic, it is appropriate for a number of reasons, not least because the component propositions sits well with each other, because it highlights the nature physical human beings, and because the term resonates with adherence to reciprocity). What the model amounts to is:

1. We humans are a very complex arrangement of atoms, and our ability to think and feel in some way dependent on certain key features of this agreement. When you break this agreement - When we die - no trace of us remains. We do not have a future life. Ultimately, this is not something that can check for the obvious reason that the verification would "cross that Bourn where no man returns." What we have here is a situation analogous to imagine anything: This is impossible for the simple reason that the observer can not be excluded. Similarly, there could not be verified survivalism, not excluding the verifier witness whose testimony would be against not survivalism. That said, there are several strong arguments against the proposition that we are somehow able to survive, to maintain an identity, to remain sensitive sentient beings, after death:

First, no one has come back from the dead to tell the story. Certainly, all sorts of phenomena have been cited as evidence of any connection or contact between the living and the dead: ghosts, poltergeists, seances, hypnosis regression the near-death experiences, and so on. But not a single case has been no verifiable evidence of a connection or contact with the dead to be determined, no possibility of exclusion of any other explanation, known or unknown, the phenomenon in question. Far from being a stern materialist who mocks the notion of mystery, I am more than happy to admit that "there are more things in heaven and earth that is known in my philosophy." Survival is the proposers and all kinds other non-empirical concepts such as God and destiny, which has the world's cut and dried. Even on the question of an afterlife, I'm willing to accept a degree of agnosticism, though a very biased to the position of survival not for the reasons I am giving. On the other hand, I am convinced of this by the fact that over the centuries, under the hot glare of scientific scrutiny, not empirical explanations of a growing number of phenomena, from the motion of the planets to the etiology diseases have simply evaporated. These phenomena are still currently saturated with ether, untestable explanations are few in number, and no reason to think they can not, in principle, to succumb to the empirical explanation. Science is not above criticism, but those who take a violently anti-science stance often tend to confuse the science or the misapplication of science with the scientific method itself. The latter is an elaboration of "common sense" and logic, common sense and logic exercised by the detractors of the scientific method can be questioned.

A second argument against Survival (And, by default, for non-Survival) is that the dualistic entangled in its facilities, the notion that we are essentially composed of two types of substances: body and mind. I am not willing to get into this particular metaphysical swamp, but suffice it to say that dualism - or, more specifically, that sort of dualism known as "dualism of the substance "- is marked by a series of problems, such as where and how the causal interaction between body and mind can occur, and the fact that phylogenetically ontogenetically and humans begin as purely physical entities.

A third reason for rejecting the notion that somehow survive death is one that impresses me personally. Having worked for many years with patients who suffer from various forms of dementia, I am very aware of how these tragic conditions may cause a decline in what - for want of a better word - a term could be 'the mind'. Fundamentally, these patients begin to lose memories, initially and most notably short-term memories. And memories, of course, are the threads that weave the personal identity. They also begin to lose consciousness, particularly self-consciousness. All direct information on the time and space that usually hums in the background, simply vanishes: They may not know where they are or what day it is. Nor could happen to those who must look both ways before crossing the road, for example. Sometimes it may seem that your behavior is similar to that which acts on the basis of the conclusion of an argument without being informed of their premises. Relentlessly and tragically, his mental power falls more and more. It we know, of course, is that this deterioration product pari passu with changes in the brain: the greater the destruction in the brain, the greater the destruction in the "mind." Now, what I would like to discuss is that, extrapolating from this, it is reasonable to assume that when the first is total, as in death, then this is also total. Those who defend our survival after death as well - I would say - to deal with this matter brain damage. Although theoretically they could show what we do somehow survive death, it would be up to them to also show how the mind can regain its function earlier in life if their "owner" had been subjected to a dementing illness.

A fourth argument is that, despite the very similar genetic makeup of man and his closest cousins, other primates (It has been shown to share even the fruit fly (Drosophila melanogaster) almost 60% of their genes with us) or the striking similarities between us and other animals in respect of physiology, anatomy, and even embryonic development, we have no difficulty understanding the fact that once an animal dies, no are passed to the idyllic some Valhalla. Heaven is not a swarm of butterflies and bees, or filled with the barking of dogs euphoric water. The fact that all life originated from unicellular cyanobacteria that carpeted the sea floor thousands of millions of years ago, we should disabuse himself of this notion of a life future. From an evolutionary perspective, they have a future life should be considered an "emergent property" if the assumptions and that pose a series of how, why and when questions.

There are undoubtedly many other arguments against the proposition that when we die somehow live in a state dematerialized. But the above are powerful enough in themselves to the exclusion of this deception. Indeed, in pooh-dismiss this idea, I do not intend to issue which all darkness about me (Who does not want to go to heaven if such a place, state or condition of existence. Even sounds a bit like communism, if you ask me!) Rather, I would say that this idea is in the way of achieving happiness in the only place that really matters: The world can see and touch.

2. For us what matters in life is happiness. Having said that, happiness is far from being a simple concept. There are different types of "congratulations." Type deeper is intrinsically linked to who we are, our personality, and this amounts to what some care to characterize as a kind of spiritual joy. However, not really what is "inside" we realize that our experience of happiness. The primary sources of all forms of happiness are likely to be outside ourselves, or are derived from our interaction with things outside of ourselves, others no less significant. Even our most intimate thoughts of we can derive a measure of comfort or happiness, are deeply informed by the world around us. The quality of this external world determines our experience of happiness albeit through a variety of ways:

• In the most basic level, the happiness of a sort, more like joy or satisfaction (Especially when other needs are both addressed) can be had through the satisfaction of bodily needs for food, water, sex, elimination, sleep, shelter, and so on. While satisfying these needs can not be a sufficient condition for the achievement of happiness, in an emergency (for most people, the bar ascetic odd) this surely must be a prerequisite condition, as anyone who has ever suffered from deprivation confirmed severe sleep. To the extent that can legitimately distinguish between "ourselves" and our bodies (and if this distinction is legitimate or not, it is certainly one that is almost always), the latter are considered to have a special status within the realm of things outside of us. I do not want to defend this construction Cartesian, but I simply point out that our bodies interact very closely with the wider physics, and this interaction may vary its beneficiality, in regard to the subjective experiences of accompaniment.
• Feeling safe, or not threatened in any way, although not synonymous of happiness, must surely be conducive to happiness. By contrast, feelings of insecurity that may damage the happiness. It is true that these feelings arise in people much of the actual interaction with significant others. However, broader and more diffuse social factors have a way to impact even in such relationships intimate as well. For example, it has amply demonstrated that economic concerns are an important factor in marital discord and breakdown of society. Threats society as a whole, such as terrorism, civil strife, economic crises and environmental disasters can also generate feelings of anxiety that can potentially blight enduring sense of happiness. I passim argued that these threats can be directly attributable to the nature of the society we live in today, ie one that is almost universally characterized by a capitalist mode of production.
• So one has to consider the importance of being loved and give love in return. The pathos of the universal drive around to find an alternative love object outside of us is expressed in countless personal ads in newspapers and online dating sites worldwide. Both the outside world can be in achieving this goal, not least lack the means to hang material before potential lovers. This is no small consideration as the previous comment about the financial difficulties affecting marital relations shown. To embark on a quest of love requires that one feels reasonably self-insurance as there is much at stake - an estimate of no less than self - because a measure of trust is necessary to design a good is, so to speak, and because the feeling of insecurity may deter potential lovers. Being loved and loving in return embodies the argument that the primary sources of happiness are beyond us. When feelings of love are reciprocal, all our inner life is encouraged, and priorities begin to fit into place. One experiences happiness "and make everything possible to preserve this state of affairs, instincts and reactions that mobilized for this purpose. But of course, the outside world has a way to thwart the will of an individual to reach or stay in love. The sheer banality of modern life can leak into the rock of a marriage. Most cruelly, the same conditions that love can be facilitated ruin: The "the seven-year itch, I suppose, is what you get when the nesting material begins to zero.
• There has to be said, many kinds of love, not only in love can have a partner, not the love of children, parents, a sibling, friends, a social group and, indeed, of humanity as a whole. These bonds of attachment can be very rewarding to the extent that can improve your own sense of happiness and joy in all kinds of ways, from the receipt of a statement unconditional love of a child to achieve a sign of group identity to which one belongs. However, even here, the company can put a spoke in things: In countless ways, many of which date back to the very nature of society, these bonds may be strained or even torn. So, find the extreme poverty leads to parents in some parts of the world to sell their own children, her own flesh and blood, into bondage. And even the most ardent humanitarian can find your pledge humanity tested by the total depravity of the modern world with its wars, exploitation, crime, oppression, and so on - all of which connects a primary factor: Capitalism. Another kind of love that bears mention is, of course, love of oneself. Now, loving yourself is not a bad thing. Many psychologists will tell you that self-love is a necessary condition to feel good with others. But how do you feel about yourself is closely linked the self-esteem, and this is what I want to play in the next.
• Self-esteem is a goal that, in general, can be done through fruitful interaction with others, through the achievement of socially valued goals, or being regarded by others. In part, this self-award a classification of state and thus implicitly compared to others involved, taking into account the widespread views of others. The mediator outside world judges how a social position in different ways. What is the irony of the rise of ego, the incessant promotion of the person in charge of "collective" found in advanced capitalist societies today - especially in the West - is that it can actually result in the crushing of the ego. Why? First, because in the materialistic environment created by consumer capitalism, how you feel about yourself, as I noted earlier, often depends on how you live up to a variety of style, or even "lifestyle" copies, what and how much is consumed, or how much wealth can display visible. Conversely, poverty often generates feelings of worthlessness, self-hatred, and all sorts of reasons, such as being forced to do things against the grain of nature to survive, being powerless to change one's circumstances, or simply unable to pay the paraphernalia indicative of a certain level of social status. Basically, capitalism creates losers and let's be honest, most of us are losers in this' celeb-obsessed fetishist society. Secondly, as Marx pointed out, apart from alienating workers from other workers, since the act of production and the products themselves, capitalism alienates workers from their own essence, of what are essentially - The man, instead of mere officials and machine. This obviously affects how workers value themselves, which in turn can considerably enhanced by attitudes conveyed by others, who can not see beyond the roles played out - especially in many "low level" jobs as cleaners, waiters, factory workers, and so on.
• Auto-update, but not identical to happiness, surely should be part of a deep, permanent, almost "spiritual" satisfaction enjoyed by a fortunate few, if only because it does not reach this goal could leave one with a sense of dissatisfaction intrusive one that is bound to the detriment of happiness. What is self-realization? It is simply realize the full potential of one, or meet the fate of the individual ", as more esoteric-minded that they may have. It is argued that people who achieve have several features in the accompanying self as a creative, highly ethical, autonomous, capable of a deep interpersonal relationship, capable of fear, pleasure, awe, ecstasy, democratic in relation to others in relationship, honestly. Now this is interesting. Because much of this resonates with what I said about communism / Socialism (I use the terms interchangeably). Communism, in my opinion, it is safe to create a social climate that would fundamentally democratic and egalitarian in nature, and that no individual or group to lord it over others. Without the profit motive to drive a coach and horses through discussions ethical decision-making under communism would be direct and very in tune with what is good and evil, with the pros and cons of any proposal being submitted to arbitration democratic. Autonomy would be integral to this type of society: people finally be able to make their own minds about what they wanted to do with their lives, and not be falsely take up brutalizing and soul destroying jobs because of the need to make money. I can imagine that some would consider a multiplicity of roles, hoping to achieve a kind of rounded development of its potential. Genuine creativity is promoted communism as artistic activity does not cease to be distorted by need or urge to make money off of the talents, or the demands of commitment or dumbdown. In short, as it would allow people to more easily plow their own path - giving them the means, education, and encouragement to do so and do not stop with financial and other concerns - communism is most likely to be infinitely more favorable for people to realize their full potential. By contrast, individuals would probably be more likely to self actualization in social terms: rather than simply aspire to be a "great scientist" worthy of approval and a salary to match, for example, a youth may be more willing to think in terms of the contribution he or she can make to society through the implementation of a career in science.

Those who have experience in psychology have recognized that what I have proposed is more that look a bit like Maslow's hierarchy of needs. It is recalled that the needs of Maslow suggested that at the bottom of the hierarchy take precedence over the highest score: Faced with a famine, a person will be taken to stir the food, rather than trying to fulfill his destiny to become a concert pianist. In a way, this is a recognition of our "epiphenomenon" nature: we are physical beings, before all, and our "psychological" needs are, in a sense, secondary. This fits perfectly with the point that when our bodies do not work then we are nothing.

3. As subjective entities able and willing to experience happiness is in our best interests to ensure that the external world, the source of our happiness, is optimally developed to provide happiness. This is what the establishment of communism is at a level macrosociological: Not only would ensure that the basic needs of all communism (like having enough to eat and a roof over your head) were met, and eliminate all causes large-scale of tension and insecurity (such as war, crime, and poverty), but also create a psychological climate more conducive to the development of happiness that today's anxious, fractured, cynical zeitgeist, driven by greed. The self, the Holy Grail of "me" generation of today, become commonplace as barriers, such as the hostile conditions or not having the means to achieve this, it would have been largely eliminated.

4. Now here's the really slick: if we accept that once I'm dead, I am not, then I should contribute as much as you can to the happiness of generations countless survivor or after me for the simple reason that at the time of death of the distinction between self and others suddenly disappear (like any reason based on this distinction for the remainder of distant suffering of others). And then if things can only import anything other subjective conscious entities; existing or yet unborn, each of which will ultimately be directed - as I am in life - by a firm desire for happiness. It is their subjectivity that persevere - At least for a while - and the world, being in a sense, a subjective "construction", its existence can be said to make "the world go round "To give relevance and meaning. What I want to draw is a basis for altruistic behavior toward others. Although it is not easy to do, I would like to demonstrate how my very non-survival as a conscious, subjective body after death is a reason for me to take an altruistic stance on respect for those who survive or after me. Moreover, I would say that the most important act of altruism that humanity collectively could make would be to establish communism as the impact would be more radical on the welfare and happiness of future generations than any other act of collective will (individually, we are powerless to alter the modus operandus of our world and our individual acts of altruism - although that could contribute to the happiness of others specific - ironically to perpetuate this modus operandus: first, by making it more bearable, and secondly, because it focuses exclusively on the symptoms of the problems afflicting many channels present day society people's energies in establishing these at the expense of addressing the underlying causes)

Let's look at it this way: "I" can not be equated with the other memories are with me or with pieces of my life or physical remains, all of which may persist for some time after gone. (Interestingly, those who advocate a future life are often paralyzed by the spectacle of physical remains, as if they served - as a kind of comparison - To suggest that one might leave more lasting "psychic remains." One need only look to the "graves of dead body, as can be in the cathedral of Wells to see that this could be a subtextual meaning in these landmark works of art. Who knows, they were just steamed on point death, the notion of an afterlife may have had less of a hold on people.) While I live, what I am, an individual with an identity - based on my being a conscious, subjective entity capable of thinking, feeling and willing, and conscious of myself as such, but we built it. In my daily life, when not engaged in discussions on metaphysics thin, I guess the same is true of others. That is, normally assumes that the ability to be aware of oneself as an entity is conscious subjective universal, although it is an exercise that individuals in different ways, with varying frequency and intensity, for example. This, obviously, will be unique for each individual is, so to speak, the content of this awareness: Apart from the deployment of the unique experiences every second of the day, this content includes facts that many fed into the global identity, which has been designated as the "I" component of a subjective conscious entity (as opposed to 'I' component - the subject in this act of internal perception. "This might be called the" subject / teacher sense of self, which differs from the "identity" sense of "I" displayed when it is said, for example, "I am an accountant." In the latter use, the said event is incorporated into the "I"). Now the reader may protest that I smuggled this analogy in mind as a homonunculus found inside the head, watching what happens. Among other things, is the problem of infinite regress here - does the homonunculus not have a homonunculus, and so forth? But homonunculus account is not something that wishes to defend. The only, dare I say, not philosophical, and perhaps trite point I would like to do in this respect is that, as I said, when not engaged in philosophical discourse, we are all aware of ourselves and others as subjective conscious entities. This perception of pedestrians - even if metaphysically suspect - is a working hypothesis in our daily lives. It is also, in fact, embedded in many of the humanities and social sciences, history to psychology. How one can justify philosophically is another thing, why do not wish to follow is that I'm more concerned about ethics at this time, instead of metaphysics. And ethics to do with "should" questions, instead of 'is' questions. All sorts of unverifiable ideas about what is implied if deliberations can be the basis ethical. A convincing refutation of the first does not disprove any particular ethical position, only deprived of certain justifications (In fact, ethical positions not something that a "proof" or "disapprove"). In this sense, ethical positions to stay out of scientific hypotheses. We must see the world as populated by others like us - which most of us in day to day - places simply by adopting an altruistic attitude, as altruism is inherently all others. In other words, if you do not see yourself and others as subjective conscious entities, then I am afraid that what follows can not convince.

As a conscious entity, subjective, and indeed self-aware, my own happiness is of paramount importance to me, and I am the final arbiter of if something has made me happy, though not necessarily the best judge of whether something has the potential to make me happy. So I'll spend my days trying to pursue the leading objectives my own happiness. The drive to achieve or maintain a sense of well being - what we loosely might call "happiness" - most likely underlies, if not all, the human will. There may be some movement on this: Happiness in one of its multiple forms is often the emotional reaction of the management of each exercise success of their own, yet is also the object of the exercise. Moreover, in one way or another, most of my will relate to other people. That is, my happiness is linked with others, either in a purely instrumental - when you consider that others simply as a means to increase my own happiness, or humanistic / altruistic - when my happiness is tied to yours, in recognition that they too are aware, subjective entities. That, of course, cuts both ways: Others may see in me the same light.

But with my death, all this simply ceases: With a blink of an eye, the slide moves is the condition human onwards, and the next slide, I no longer features. Existentially speaking, others are no longer "other" because, in this context, the term itself implies a distinction between self and comparable entities. From my point of view, which in turn collapses instantly when I die, this dichotomy expires with me, despite that ordinary language that can still be seen as if it retains an identity, an "other" others. Perhaps it is appropriate therefore to differentiate between an "identity public "and a" fund (or self) of identity "(cf. the different meanings attached to" I "refers to the above) - which necessarily means being aware that one is alive. The latter necessarily cease when I die. Not only am I then absent: Any concern or indifference you can have fun in my life in relation to the happiness of others also abruptly ceases. Such feelings or attitudes that can only be entertained during my life as a foreigner, can not directly access the minds of others. This "marginalization" is ultimately what allows me to distinguish between my interests and yours: I can never directly experience the pain and anguish, so that the campaign to remove these will for me lack the immediacy and power that has for you and are derived from an entirely different source, call it empathy, sympathy, or maybe just the guilt or a sense of decorum. But of course, oblivious to his pain but I can say that ultimately, I can walk away from it, can not opt to be charged for it. When I die, but I can no longer be any external thing. Assuming no other life, this ability of "marginality" let my death: you can not see my death from an external point of view (if we set literal hand reports from people who claim to have had "out of body experiences, and have seen their bodies on operating tables, etc), I am not in some cocoon spectral face down on the world. I give up my 'I-ness', or subjectivity, and all that that entails. 'I-ness' now only resides in those who survive me.

It is not my intention in the use of this neologism, 'I-ness "to suggest that I have conferred on happiness of others because, after my death, can somehow get my own 'I-ness' through, paradoxically, become someone else - Be reincarnated. Such a view is not one I agree. It is to fall into the illusion that death is like a light switch off and then finding himself in a different body and a different room when the light is on again. To succumb to this illusion is falling into spurious analogical reasoning, the analogy is based on the Cartesian brown old - the ghost in the machine, where the ghost has left one for another machine. The key to survival is not the point of view is to accept that, in fact, no continuity of existence between me on the edge of death and others after my death. There is simply nothing. This interpretation is not easy. In fact, paradoxically, is almost impossible because nothing can not be perceived or imagined without shedding light on the observer or thinker - as something solipsistic in a sea of nothingness - thus invalidating the exercise. In the nothing better can only be understood in the abstract (or perhaps even mathematically?) as a negation of everything. If you agree with the view not of survival, then there is no 'I' when I die, and the statement very, 'I am' dead, is metaphysically (though obviously not metaphorically) impossible to say - or at least could never be literally true it was, the person writing these words, to utter this phrase. Compare that with the statement: "It is' dead as uttered or written by another, referring to me: This is one that is both meaningful and empirically verifiable (though thankfully are correct at the time writing), and is also one that could be used in relation to another, as it was a non-survival or not. After my death, if anything in the world is seen and understood, then it must be the case that at least someone associated with the world - participating in the observation and understanding - so to speak, from within, as a conscious entity, subjective, as an "I" as I am related to the world at this very moment to put pen to paper. Let us call this point of view of a 'yo-view. "Basically, a' yo-view 'involves looking at the world from an internal perspective, and contrasts with what might be termed a "different point of view," - any point of view presented by someone other than oneself, the statute or the contents of which can only be referred to it or indirectly inferred on the basis of shared symbolic resources (language in particular), intelligence cultural and knowledge of the mental correlates is designed to accompany particular types of behavior observed, among other things. A "another point of view," is a "point of view of I-'participan in the manifestations of conversion of the former. That the world will continue to be observed and understood after my death, and on the other hand, observed and understood from a myriad of "I" point of view, we can infer from the fact that the world will be acted on as an indication the exercise of human will, unlike simple physical causality: planting a crop is the result of human will, but the passing of the seasons is entirely on physical events. On the other hand, you, the reader could not fail to bear witness that there is another "I-points of view" than the one in which I, the writer, I've installed. A 'I-view' of need has not been incorporated direct observation and understanding of the "real owner" of this point of view from any other point of view - I literally can not see myself through the eyes or automatically entertain the notion they have of me: I just imagination can reconstruct more or less successful, how others see me and what others think of me, reconstruction was essentially mine. Because it is a reconstruction that I know how another sees me or what someone else thinks of me, can not be interpreted literally or as a synonym for "I-point of view of the observations or interpretations of this other person. For me, my 'I-view, this point of view of another person can only arise from an "other point of view, "- of necessity. But at the same time, external observation and understanding of a holder of an 'I-view' indicates that the person making the observation and understanding also has his private life "I" point of view, which is presented first as a possession of a "different point of view. In the latter case is analyzed similarly, that also would betoken the existence of another. The backlash that may occur in this interpersonal control mirrors is to regress in that case homonunculus supposed above located in the head, looking at one of intrapersonally inner world - as well as looking over the world. Unless the decline in the first case there is potentially infinite, but merely the number of subjective conscious entities existing at a given time (and "homonunuculi are only abstractions, not real entities). The picture that emerges therefore is a world populated by "Is", each of whose point of view is entirely their own. Another way of putting this is to say that the outside world can be known only through the prism of consciousness of a person, through a "me." This means that the subjectively represents real world (although not intending to confuse the epistemological claims of ontological claims, not to say that the world is more than a "subjective reality" as such). This means that there "many" worlds, or rather, 'take' in the world, as are aware, subjective entities. After my death, the world still knows from "It" - but not through me as my own point of view of the I-'van to have, so to speak, has shut down. Any observation and understanding that passes, including the case in the control of others, will be out by living beings, each of which will find him or herself. This is not something that will always be able to demonstrate that my order will preclude me from doing so. Without But it is reasonable to assume simply because we now all to see and understand things around us, despite the fact that other people die every second of mass day.

Now go to a point of view 3

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