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Ebey Soman

Convictions on World War I: The War and The Workers by Rosa Luxemburg | Socyberty - 5 views

socyberty.com/...-the-workers-by-rosa-luxemburg

world war i workers Thrice handicapped-a woman a Pole and Jew- Rosa Luxemburg was most eloquent voice of left wing German Social Democracy defender Marxist purity against all comers constant advocate radical action. spent much war in jail where she wrote

shared by Ebey Soman on 04 Jul 11 - No Cached
  • Ebey Soman on 04 Jul 11
     
    Thrice handicapped-a woman, a Pole, and a Jew- Rosa Luxemburg was the most eloquent voice of the left wing of German Social Democracy, the defender of Marxist purity against all comers, and a constant advocate of radical action. She spent much of the war in jail, where she wrote and then smuggled out the pamphlet titled "The War and the Workers." The pamphlet became the guiding statement for the International Group, which became the Spartacus League and ultimately the Communist Party of Germany in January 1st of 1919.
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DANS un coin de la place Bolivar, ils sont toujours aussi peu nombreux à agiter leurs banderoles dans l'indifférence générale. « Oui à l'échange de prisonniers », « Non au sauvetage par la force »,...

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DANS un coin de la place Bolivar, ils sont toujours aussi peu nombreux à agiter leurs banderoles dans l'indifférence générale. « Oui à l'échange de prisonniers », « Non au sauvetage par la force »,...

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Mike Wesch

The Postmodern Condition by Jean-Francois Lyotard. 1979 - 0 views

www.marxists.org/...lyotard.htm

categorization information lyotard pomo web2.0

shared by Mike Wesch on 22 Jan 08 - Cached
  • The nature of knowledge cannot survive unchanged within this context of general transformation.
  • Along with the hegemony of computers comes a certain logic, and therefore a certain set of prescriptions determining which statements are accepted as “knowledge” statements.
  • thorough exteriorisation of knowledge with respect to the “knower,”
  • ...15 more annotations...
  • will one day fight for control of information
  • he form of value
  • Knowledge is and will be produced in order to be sold
  • Wittgenstein, taking up the study of language again from scratch, focuses his attention on the effects of different modes of discourse; he calls the various types of utterances he identifies along the way (a few of which I have listed) language games.
  • especially if it is to undergo an exteriorisation with respect to the “knower” and an alienation from its user even greater than has previously been the case
  • revealing that knowledge and power are simply two sides of the same question: who decides what knowledge is, and who knows what needs to be decided? In the computer age, the question of knowledge is now more than ever a question of government.
  • New legal issues will be raised, and with them the question: “who will know?”
  • the observable social bond is composed of language “moves.”
  • One can decide that the principal role of knowledge is as an indispensable element in the functioning of society, and act in accordance with that decision, only if one has already decided that society is a giant machine.
  • For brevity’s sake, suffice it to say that functions of regulation, and therefore of reproduction, are being and will be further withdrawn from administrators and entrusted to machines. Increasingly, the central question is becoming who will have access to the information these machines must have in storage to guarantee that the right decisions are made. Access to data is, and will continue to be, the prerogative of experts of all stripes. The ruling class is and will continue to be the class of decision makers. Even now it is no longer composed of the traditional political class, but of a composite layer of corporate leaders, high-level administrators, and the heads of the major professional, labor, political, and religious organisations.
  • This breaking up of the grand Narratives (discussed below, sections 9 and 10) leads to what some authors analyse in terms of the dissolution of the social bond and the disintegration of social aggregates into a mass of individual atoms thrown into the absurdity of Brownian motion.
  • It would be superficial to reduce its significance to the traditional alternative between manipulatory speech and the unilateral transmission of messages on the one hand, and free expression and dialogue on the other.
  • What is needed if we are to understand social relations in this manner, on whatever scale we choose, is not only a theory of communication, but a theory of games which accepts agonistics as a founding principle.
  • Rather, the limits are themselves the stakes and provisional results of language strategies, within the institution and without.
  • This, I think, is the appropriate approach to contemporary institutions of knowledge.
Mike Wesch

Paulo Freire, Pedagogy of the Oppressed - 0 views

www.marxists.org/...ch03.htm

pedagogy love Freire ELI2009

shared by Mike Wesch on 08 Jan 09 - Cached
  • When a word is deprived of its dimension of action, reflection automatically suffers as well; and the word is changed into idle chatter, into verbalism, into an alienated and alienating “blah.”
  • since dialogue is the encounter in which the united reflection and action of the dialoguers are addressed to the world which is to be transformed and humanized, this dialogue cannot be reduced to the act of one person’s “depositing” ideas in another; nor can it become a simple exchange of ideas to be “consumed” by the discussants.
  • Dialogue cannot exist, however, in the absence of a profound love for the world and for people.
  • ...32 more annotations...
  • Because love is an act of courage, not of fear, love is commitment to others.
  • If I do not love the world — if I do not love life — if I do not love people — I cannot enter into dialogue.
  • dialogue cannot exist without humility.
  • Dialogue further requires an intense faith in humankind, faith in their power to make and remake, to create and re-create, faith in their vocation to be more fully human
  • the “dialogical man” believes in others even before he meets them face to face.
  • Founding itself upon love, humility, and faith, dialogue becomes a horizontal relationship of which mutual trust between the dialoguers is the logical consequence.
  • naming of the world
  • Whereas faith in humankind is an a priori requirement for dialogue, trust is established by dialogue.
  • Nor yet can dialogue exist without hope. Hope is rooted in men’s incompletion, from which they move out in constant search
  • critical thinking — thinking which discerns an indivisible solidarity between the world and the people and admits of no dichotomy between them — thinking which perceives reality as process, as transformation, rather than as a static entity — thinking which does not separate itself from action, but constantly immerses itself in temporality without fear of the risks involved.
  • We must never merely discourse on the present situation, must never provide the people with programs which have little or nothing to do with their own preoccupations, doubts, hopes, and fears — programs which at times in fact increase the fears of the oppressed consciousness. It is not our role to speak to the people about our own view of the world, nor to attempt to impose that view on them, but rather to dialogue with the people about their view and ours. We must realize that their view of the world, manifested variously in their action, reflects their situation in the world. Educational and political action which is not critically aware of this situation runs the risk either of “banking” or of preaching in the desert.
  • Often, educators and politicians speak and are not understood because their language is not attuned to the concrete situation of the people they address. Accordingly their talk is just alienated and alienating rhetoric.
  • he dialogue of education as the practice of freedom
  • oncept of a generative theme
  • For precisely this reason, the methodology proposed requires that the investigators and the people (who would normally be considered objects of that investigation) should act as co-investigators.
  • Generative themes can be located in concentric circles, moving from the general to the particular.
  • I consider the fundamental theme of our epoch to be that of domination — which implies its opposite, the theme of liberation, as the objective to be achieved.
  • For example, underdevelopment, which cannot be understood apart from the relationship of dependency, represents a limit-situation characteristic of societies of the Third World.
  • I must re-emphasize that the generative theme cannot be found in people, divorced from reality; nor yet in reality, divorced from people; much less in “no man’s land.” It can only be apprehended in the human-world relationship.
  • t is as transforming and creative beings that humans, in their permanent relations with reality, produce not only material goods — tangible objects — but also social institutions, ideas, and concepts
  • Actually, themes exist in people in their relations with the world, with reference to concrete facts.
  • We must realize that the aspirations, the motives, and the objectives implicit in the meaningful thematics are human aspirations, motives, and objectives.
  • a common striving towards awareness of reality and towards self-awareness,
  • As a process of search, of knowledge, and thus of creation, it requires the investigators to discover the interpenetration of problems, in the linking of meaningful themes.
  • the comprehension of total reality
  • Thus, the process of searching for the meaningful thematics should include a concern for the links between themes, a concern to pose these themes as problems, and a concern for their historical-cultural context.
  • Just as the educator may not elaborate a program to present to the people, neither may the investigator elaborate “itineraries” for researching the thematic universe, starting from points which he has predetermined.
  • That is, they must consist of communication and of the common experience of a reality perceived in the complexity of its constant “becoming.”
  • Human beings are because they are in a situation. And they will be more the more they not only critically reflect upon their existence but critically act upon it.
  • One of these basic themes (and one which I consider central and indispensable) is the anthropological concept of culture. Whether men and women are peasants or urban workers, learning to read or enrolled in a post-literacy program, the starting point of their search to know more (in the instrumental meaning of the term) is the debate of the concept. As they discuss the world of culture, they express their level of awareness of reality in which various themes are implicit. Their discussion touches upon other aspects of reality which comes to be perceived in an increasingly critical manner These aspects in turn involve many other themes.
  • I am more and more convinced that true revolutionaries must perceive the revolution, because of its creative and liberating nature, as an act of love
  • This affirmation contains an entire dialogical theory of how to construct the program content of education, which cannot he elaborated according to what the educator thinks best for the students.
  • Mike Wesch on 08 Jan 09
     
    For precisely this reason, the methodology proposed requires that the investigators and the people (who would normally be considered objects of that investigation) should act as co-investigators.
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