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On the Question of the Alternative to Work

August 25, 2015 by Admin Leave a Comment

If we can successfully navigate our way to a society of universal ownership and subsidiary control, a society where individuals are no longer compelled by financial necessity to sell time from their all-too-brief lives in order to survive, what will we do with ourselves? How will we find a sense of collective or individual purpose?

What will we do with ourselves when we no longer need to work?

Will we spend our lives pursuing private interests, travel, hobbies, physical or intellectual development? Will we enrich ourselves through the arts. Will we sink instead into wanton hedonistic dissipation?

Maybe a little of everything. From our overworked and over-stressed perspectives it may be difficult to envision anything other than the enticing concept of genuine freedom, of not having to do anything. But after we’ve had a chance to adapt; after we’ve adjusted our minds to the freedom achieved by shaking off the filthy encumbrance of proletarian servitude we’re going to have to realize that there are new responsibilities we must accept.

Photo courtesy of Ken Teegardin via flickr

Photo courtesy of Ken Teegardin via flickr

Freedom is never free.

This semi-egalitarian society (yes, it will only be semi-egalitarian, for reasons we will discuss elsewhere) won’t run on its own. We are going to have to be custodians of freedom. We are going to have to rediscover civics and the responsibilities of citizenry.

If control of the new means of production is distributed subsidiarily individuals are going to have to be accountable and responsible for understanding the ins and outs of the management of their local concerns. And more. We are going to have to have a renewed sense of our duties as citizens. Those basic universal income checks come with strings attached. You, yes, you, must stay informed enough to protect the delicate balance that will be the new social order. Barbarians are always at the gate.

In this new society it should be incumbent on every citizen above an agreed-upon age to participate in the local decision-making processes. Each citizen must keep abreast of current events and have a command of issues of local, regional, national and global importance. Each citizen should have a duty to serve in the decision-making processes as an informed, educated member; each citizen must become a defender of democracy and liberty.

This is how a portion of our time will be spent — maybe something like 10 to 15 hours per week — discharging our duties to the community. The rest of our lives we will be free to pursue our private edifications or wanton dissipations.

Filed Under: Historical Materialism

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The contradiction between the general social power into which capital develops, on the one hand, and the private power of the individual capitalists over these social conditions of production, on the other, becomes ever more irreconcilable and yet contains the solution of the problem, because it implies at the same time the transformation of the conditions of production into general, common, social conditions. This transformation stems from the development of the productive forces under capitalist production, and from the ways and means by which this development takes place.

Marx, Capital vol.III

Understanding the Zeitgeist

In considering such [societal] transformations a distinction should always be made between the material transformation of the economic conditions of production... and the legal, political, religious, esthetic or philosophic - in short, ideological forms in which men become consciousness of this conflict and fight it out.
Just as our opinion of an individual is not based on what he thinks of himself, so we cannot judge of such a period of transformation by its own consciousness; on the contrary, this consciousness must be explained rather from the contradictions of material life, from the existing conflict between the social productive forces and the relations of production.

- Karl Marx

Revolution in the Fullness of Time:

Since the historical appearance of the capitalist mode of production, the appropriation by society of all the means of production has often been dreamed of, more or less vaguely, by individuals, as well as by sects, as the ideal of the future.
But it could become possible, could become a historical necessity, only when the actual conditions for its realization were there. Like every other social advance, it becomes practicable, not by men understanding that the existence of classes is in contradiction to justice, equality, etc., not by the mere willingness to abolish these classes, but by virtue of certain new economic conditions.

-Friedrich Engels, Socialism; Utopian and Scientific (1880)

We are free to imagine an ideal society in which all other tasks are almost totally automated and each individual has as much freedom as possible to pursue to goods of education, culture, and health for the benefit of herself and others.

Thomas Piketty, Capital In The Twenty-First Century

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