War, suffering, misery, and exploitation increasingly characterize
our globalizing world. There are so many reasons to seek
refuge in a realm "outside," some place separate from the discipline
and control of today's emerging Empire or even some transcendent
or transcendental principles and values that can guide our lives and
ground our political action.
Along with n i hilists,
we have to recognize that, regardless of how brilliantly and
trenchantly we critique it, we are destined to live in this world, not
only subject to its powers of domination but also contaminated by
its corruptions. Abandon all dreams of political purity and "higher
values" that would allow us to remain outside! Such a nihilist recognition,
however, should be only a tool,
a point of passage toward
constructing an alternative project. In this book we articulate an
an ethics of democratic political action within and
|||||||||||||||||||||||||||Clip an SNip SNiP and CLip Clip Clip ______________ fat cat BeRloSCunnI leave the
SinKing rat ship Italy check the cut of that'fascist' JAW
Brigette DePape in Vancouver: Thinking Outside the Ballot Box
| NOVEMBER 8, 2011
2011 has been a real year of uprisings for social change — from the Arab Spring to the recent 'Occupy Wall Street' movement and the mass civil disobedience to the tar sands KeystoneXL pipeline. Here in Canada, we are facing a majority Conservative government. How can we make change and build powerful movements for social justice?
Insult Quebec, why not? I'm prime minister| NOVEMBER 8, 2011
100,000 source ( San Francisco Chronicle): Oakland's Interim Police Chief Howard Jordan (a capable and politically smart leader in a tough position) got the Occupy Oakland General Strike crowd count massively wrong: it's not 7,000, but 100,000. http://blog.sfgate.com/abraham/2011/11/03/occupy-oakland-strike-draws-100000-...
Absolutely enormous crowd hit the street in Oakland in support of Oakland. They took over a highway; there's got to be a good 100,000 people there.
|A crowd here everywhere|
A democracy of the multitude is imaginable and possible only
because we all share and participate in the common. B y "the common"
we mean, first of all, the common wealth of the material
world—the air, the water, the fruits of the soil, and all nature's
bounty—which i n classic European political texts is often claimed
to be the inheritance of humanity as a whole, to be shared together.
We consider the common also and more significantly those results
of social production that are necessary for social interaction and further
production, such as knowledges, languages, codes, information,
affects, and so forth. This notion of the common does not position
humanity separate from nature, as either its exploiter or its custodian,
but focuses rather on the practices of interaction, care, and
cohabitation i n a common world, promoting the beneficial and l i m iting
the detrimental forms of the common. In the era of globalization,
issues of the maintenance, production, and distribution o f the
common in both these senses and in both ecological and socioeconomic
frameworks become increasingly central.
Michael Hardt & Antonio Negri