Sexism is clearly not the continuation of patriarchal power relations in modern societies. Rather, it is a hitherto unthinkable individual degradation of one-half of humanity on a socio-biological grounds. The lower prestige assigned by patriarchal societies (of the Mediterranean or of any other type) must therefore be carefully distinguished from the personal degradation of each individual woman who, under the regime of sex, is forced to compete with men.
Austrian philosopher and theologian (1926–2002)
"Most curable sickness can now be diagnosed and treated by laymen. People find it so difficult to accept this statement because the complexity of medical ritual has hidden from them the simplicity of its basic procedures. It took the example of
the barefoot doctor in China to show how modern practice by simple workers in their spare time could, in three years,
catapult health care in China to levels unparalleled elsewhere. In most other countries health care by laymen is considered a
crime. A seventeen-year-old friend of mine was recently tried for having treated some 130 of her high-school colleagues for
VD. She was acquitted on a technicality by the judge when expert counsel compared her performance with that of the U.S. Health Service. Nowhere in the U.S.A. can her achievement be considered "standard," because she succeeded in making retests on all her patients six weeks after their first treatment. Progress should mean growing competence in self-care rather than growing dependence. 5"
Wherever the shadow of economic growth touches us, we are left useless unless employed on a job or engaged in consumption...We lose sight of our resources, lose control over the environmental conditions which make these resources applicable, lose taste for self-reliant coping with challenges from without and anxiety from within.
"The richer we get in a consumer society, the more acutely we become aware of how many grades of value — of both leisure and labor — we have climbed. The higher we are on the pyramid, the less likely we are to give up time to simple idleness and to apparently nonproductive pursuits. The joy of listening to the neighborhood finch is easily overshadowed by stereophonic recordings of "Bird Songs of the World," the walk through the park downgraded by preparations for a packaged bird-watching tour into the jungle. It becomes difficult to economize time when all commitments are for the long run. Staffan Linder points out that there is a strong tendency for us to over-commit to the future, so that when the future becomes present, we seem to be conscious all the time of having an acute scarcity, simply because we have committed ourselves to about thirty hours a day instead of twenty-four. In addition to the mere fact that time has competitive uses and high marginal utility in an affluent society, this overcommitment creates a sense of pressure and harriedness."
"Language reflects the monopoly of the industrial mode of production over perception and motivation. The tongues of industrial nations identify the fruits of creative work and of human labor with the outputs of industry. The materialization of consciousness is reflected in Western languages. Schools operate by the slogan "education!" while ordinary language asks what children "learn." The functional shift from verb to noun highlights the corresponding impoverishment of the social imagination. People who speak a nominalist language habitually express proprietary relationships to work which they have. All over Latin America only the salaried employees, whether workers or bureaucrats, say that they have work; peasants say that they do it: "Van a trabajar, pero no tienen trabajo." Those who have been modernized and unionized expect industries to produce not only more goods but also more work for more people. Not only what men do but also what men want is designated by a noun. "Housing" designates a commodity rather than an activity. People acquire knowledge, mobility, even sensitivity or health. They have not only work or fun but even sex."
In an advanced industrial society it becomes almost impossible to seek, even to imagine, unemployment as a condition for autonomous, useful work. The infrastructure of society is arranged so that only the job gives access to the tools of production...Housework, handicrafts, subsistence agriculture, radical technology, learning exchanges, and the like are degraded into activities for the idle, the unproductive, the very poor, or the very rich. A society that fosters intense dependence on commodities thus turns its unemployed into either its poor or its dependents.
Only when we stop looking at male roles and forms of power as the norm and begin to look at female arrangements and perceive them as equally valid and significant - though perhaps different in form - can we see how male and female roles are intertwined, and begin to understand how human societies operate.
Our market-intensive societies measure material progress by the increase in the volume and variety of commodities produced. And taking our cue from this sector, we measure social progress by the distribution of access to these commodities. Economics has been developed as propaganda for the takeover by large-scale commodity producers.
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"The suspicion that something is structurally wrong with the vision of homo faber is common to a growing minority in capitalist, communist, and "underdeveloped" countries alike. This suspicion is the shared characteristic of a new elite. To it belong people of all classes, incomes, faiths, and civilizations. They have become wary of the myths of the majority: of scientific utopias, of ideological diabolism, and of the expectation of the distribution of goods and services with some degree of equality. They share with the majority the awareness that most new policies adopted by broad consensus consistently lead to results which are glaringly opposed to their stated aims. Yet whereas the Promethean majority of would-be spacemen still evades the structural issue, the emergent minority is critical of the scientific deus ex machina, the ideological panacea, and the hunt for devils and witches. This minority begins to formulate its suspicion that our constant deceptions tie us to contemporary institutions as the chains bound Prometheus to his rock. Hopeful trust and classical irony must conspire to expose the Promethean fallacy."
An ever growing part of our major institutions’ functions is the cultivation and maintenance of three sets of illusions which turn the citizen into a client to be saved by experts...The first enslaving illusion is the idea that people are born to be consumers and that they can attain any of their goals by purchasing goods and services. This illusion is due to an educated blindness to the worth of use-values in the total economy. In none of the economic models serving as national guidelines is there a variable to account for non-marketable use-values any more than there is a variable for nature's perennial contribution.
A just society would be one in which liberty for one person is constrained only by the demands created by equal liberty for
another. Such a society requires as a precondition an agreement excluding tools that by their very nature prevent such liberty.
This is true for tools that are fundamentally purely social arrangements, such as the school system, as well as for tools that are
physical machines. In a convivial society compulsory and open-ended schooling would have to be excluded for the sake of
justice. Age-specific, compulsory competition on an unending ladder for lifelong privileges cannot increase equality but must
favor those who start earlier, or who are healthier, or who are better equipped outside the classroom. Inevitably, it organizes
society into many layers of failure, with each layer inhabited by dropouts schooled to believe that those who have consumed
more education deserve more privilege because they are more valuable assets to society as a whole. A society constructed so
that education by means of schools is a necessity for its functioning cannot be a just society. Power tools having certain
Tools for Conviviality
Page 18 Document developed using Purplestructural characteristics are inevitably manipulative and must also be eliminated for the sake of justice. In a modern society,
energy inputs represent one of the major new liberties. Each man's ability to produce change depends on his ability to control
low-entropy energy. On this control of energy depends his right to give his meaning to the physical environment. His ability
to act toward the future lie chooses depends on his control of the energy that gives shape to that future. Equal freedom in a
society that uses large amounts of environmental energy means equal control over the transformation of that energy and not
just an equal claim to what has been done with it. 5