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My analysis is quite simple and follows the apocryphal statement attributed to Willie Sutton. The wealth that has accrued to those in the top 1 per cent of the US income distribution is so massive that any serious policy program must begin by clawing it back. If their 25 per cent, or the great bulk of it, is off-limits, then it's impossible to see any good resolution of the current US crisis. It's unsurprising that lots of voters are unwilling to pay higher taxes, even to prevent the complete collapse of public sector services. Median household income has been static or declining for the past decade, household wealth has fallen by something like 50 per cent (at least for ordinary households whose wealth, if they have any, is dominated by home equity) and the easy credit that made the whole process tolerable for decades has disappeared. In these circumstances, welshing on obligations to retired teachers, police officers and firefighters looks only fair. In both policy and political terms, nothing can be achieved under these circumstances, except at the expense of the top 1 per cent. This is a contingent, but inescapable fact about massively unequal, and economically stagnant, societies like the US in 2010. By contrast, in a society like that of the 1950s and 1960s, where most people could plausibly regard themselves as middle class and where middle class incomes were steadily rising, the big questions could be put in terms of the mix of public goods and private income that was best for the representative middle class citizen. The question of how much (more) to tax the very rich was secondary - their share of national income was already at an all time low.

When we study Marx in my graduate social theory course, it never fails that at least one student will say (approximately), "Class struggle didn't escalate in the way Marx expected. In modern capitalist societies class struggle has disappeared. So isn't it clear that Marx was wrong and his ideas are of little value today?" I respond by challenging the premise that class struggle has disappeared. On the contrary, I say that class struggle is going on all the time in every major institution of society. One just has to learn how to recognize it. One needn't embrace the labor theory of value to understand that employers try to increase profits by keeping wages down and getting as much work as possible out of their employees. As the saying goes, every successful capitalist knows what a Marxist knows; they just apply the knowledge differently. Workers' desire for better pay and benefits, safe working conditions, and control over their own time puts them at odds with employers. Class struggle in this sense hasn't gone away. In fact, it's inherent in the relationship between capitalist employer and employee. What varies is how aggressively and overtly each side fights for its interests.

Everything we do is for the purpose of altering consciousness. We form friendships so that we can feel certain emotions, like love, and avoid others, like loneliness. We eat specific foods to enjoy their fleeting presence on our tongues. We read for the pleasure of thinking another person's thoughts. Every waking moment-and even in our dreams-we struggle to direct the flow of sensation, emotion, and cognition toward states of consciousness that we value.Drugs are another means toward this end. Some are illegal; some are stigmatized; some are dangerous-though, perversely, these sets only partially intersect. There are drugs of extraordinary power and utility, like psilocybin (the active compound in "magic mushrooms") and lysergic acid diethylamide (LSD), which pose no apparent risk of addiction and are physically well-tolerated, and yet one can still be sent to prison for their use-while drugs like tobacco and alcohol, which have ruined countless lives, are enjoyed ad libitum in almost every society on earth. There are other points on this continuum-3,4-methylenedioxymethamphetamine (MDMA or "Ecstasy") has remarkable therapeutic potential, but it is also susceptible to abuse, and it appears to be neurotoxic.[1]One of the great responsibilities we have as a society is to educate ourselves, along with the next generation, about which substances are worth ingesting, and for what purpose, and which are not. The problem, however, is that we refer to all biologically active compounds by a single term-"drugs"-and this makes it nearly impossible to have an intelligent discussion about the psychological, medical, ethical, and legal issues surrounding their use. The poverty of our language has been only slightly eased by the introduction of terms like "psychedelics" to differentiate certain visionary compounds, which can produce extraordinary states of ecstasy and insight, from "narcotics" and other classic agents of stupefaction and abuse.

We feel instinctively that societies with huge income gaps are somehow going wrong. Richard Wilkinson charts the hard data on economic inequality, and shows what gets worse when rich and poor are too far apart: real effects on health, lifespan, even such basic values as trust.

Job sharing and increased leisure are the answer to rising unemployment, claims thinktank

New global research on equality, inequality, and the happiness of nations. It's an American issue.

Why are some people religious and others atheists? Do we really know what we mean by atheism? Here is a very paradoxical clue

Americans have been watching protests against oppressive regimes that concentrate massive wealth in the hands of an elite few. Yet in our own democracy, 1 percent of the people take nearly a quarter of the nation's income-an inequality even the wealthy will come to regret.

Economic meltdown, pro-democracy revolts, protest camps - it's kicking off everywhere. But was all this catalysed by new social media and technologies as many claimed? Paul Mason, a BBC correspondent who witnessed much of the unrest at first-hand, tells Liz Else that it's a lot subtler than that

In my last column, I argued that the real significance of Occupy Together is not its effectiveness in pressuring the 1%'s state to enact reforms, but rather in showing the 99% our own strength. We're an entire society in ourselves, the producers, and we don't need the 1% - it's they who would starve without us.

Sometimes inequality is bad for almost everyone, and sometimes only for certain people; sometimes it is worst for the people at the bottom, and sometimes it is just as bad for the people at the top. Different societies are equal or unequal for different reasons, sometimes by necessity, sometimes by choice. More equality is a good thing and it's an idea that's worth defending. It would be nice if there were more politicians willing to stand up and defend it, however they saw fit.

In a world of rapidly accelerating change, from iPads to eBooks to genetic mapping to MagLev trains, we can't help but wonder if technology is our servant or our master, and whether it is taking us in a healthy direction as a society.* What forces drive the steady march of innovation?* How can we build environments in our schools, our businesses, and in our private lives that encourage the creation of new ideas--ideas that build on the new technology platforms in socially responsible ways?Kevin Kelly and Steven Johnson look at where technology is taking us. One of the co-founders of Wired Magazine, Kelly's new book, What Technology Wants, makes the argument that technology as a whole is not a jumble of wires and metal but a living, evolving organism that has its own unconscious needs and tendencies. Johnson's new book, Where Good Ideas Come From, explains why certain spaces, from 18th-century coffeehouses to the World Wide Web, have an uncanny talent for encouraging innovative thinking.

There is a very familiar way of describing exploitation of the vulnerable: It's like taking candy from a baby. Can a society that coined this phrase come to accept that the greater exploitation may be handing the candy to the baby in the first place?

Bestselling author, political adviser and social and ethical prophet Jeremy Rifkin investigates the evolution of empathy and the profound ways that it has shaped our development and our society.

Civilizations rise, decay and die. Time, as the ancient Greeks argued, for individuals and for states is cyclical. As societies become more complex they become inevitably more precarious. They become increasingly vulnerable. And as they begin to break down there is a strange retreat by a terrified and confused population from reality, an inability to acknowledge the self-evident fragility and impending collapse. The elites at the end speak in phrases and jargon that do not correlate to reality. They retreat into isolated compounds, whether at the court at Versailles, the Forbidden City or modern palatial estates. The elites indulge in unchecked hedonism, the accumulation of vaster wealth and extravagant consumption. They are deaf to the suffering of the masses who are repressed with greater and greater ferocity. Resources are more ruthlessly depleted until they are exhausted. And then the hollowed-out edifice collapses. The Roman and Sumerian empires fell this way. The Mayan elites, after clearing their forests and polluting their streams with silt and acids, retreated backward into primitivism. As food and water shortages expand across the globe, as mounting poverty and misery trigger street protests in the Middle East, Africa and Europe, the elites do what all elites do. They launch more wars, build grander monuments to themselves, plunge their nations deeper into debt, and as it all unravels they take it out on the backs of workers and the poor. The collapse of the global economy, which wiped out a staggering $40 trillion in wealth, was caused when our elites, after destroying our manufacturing base, sold massive quantities of fraudulent mortgage-backed securities to pension funds, small investors, banks, universities, state and foreign governments and shareholders. The elites, to cover the losses, then looted the public treasury to begin the speculation over again. They also, in the name of austerity, began dismantling basic social services, set out to break th

How can architects build a new world of sustainable beauty? By learning from nature. At TEDSalon in London, Michael Pawlyn describes three habits of nature that could transform architecture and society: radical resource efficiency, closed loops, and drawing energy from the sun.

Uploaded by UCtelevision on Feb 15, 2008 Renowned mindfulness meditation teacher and best-selling author Jon Kabat-Zinn speaks at UCSD Medical Center on the topic of "Coming to Our Senses", which is also the name of his new book, subtitled "Healing Ourselves and the World Through Mindfulness". A pioneer in the application of ancient Buddhist practices to healing in modern medical settings, Kabat-Zinn expounds upon the value of "resting in awareness" not only to facilitate clarity in ourselves, but also as a means of relating to and healing the "dis-ease" in politics, society and the world. Series: "Health Sciences Journal" [11/1999] [Health and Medicine] [Show ID: 9375]

Democrat or Republican, Libertarian or Socialist, politically active and not we are reaping the bitter reward of a political and legal system designed to maximize corporate profits at the expense of our environment, our livelihood, and our very lives. Our society is unraveling. We all know this. This is not idle conspiracy theory. These are well established facts. We are ruled by a headless beast that is no longer accountable to us. That it is headless makes it no less beastly. But there is a silver bullet. It's within our power to restore a functioning free market; to take back our democracy. We must end limited liability for corporations. Only when wealthy investors are no longer shielded from the costs that we collectively bear in their stead, only when they can no longer hide from the burden they have placed on us, only then can we expect the end of corporate plunder.   We are running out of time. Millions of Germans lost faith in the free market and capitalism during the Great Depression, and "with the failure of the left to provide a viable alternative, they became vulnerable to the rhetoric of a party that, once it came to power, combined Keynesian pump-priming measures that brought unemployment down to 3 percent with a devastating counterrevolutionary social and cultural program."

http://www.ted.com How can architects build a new world of sustainable beauty? By learning from nature. At TEDSalon in London, Michael Pawlyn describes three habits of nature that could transform architecture and society: radical resource efficiency, closed loops, and drawing energy from the sun. TEDTalks is a daily video podcast of the best talks and performances from the TED Conference, where the world's leading thinkers and doers give the talk of their lives in 18 minutes. Featured speakers have included Al Gore on climate change, Philippe Starck on design, Jill Bolte Taylor on observing her own stroke, Nicholas Negroponte on One Laptop per Child, Jane Goodall on chimpanzees, Bill Gates on malaria and mosquitoes, Pattie Maes on the "Sixth Sense" wearable tech, and "Lost" producer JJ Abrams on the allure of mystery. TED stands for Technology, Entertainment, Design, and TEDTalks cover these topics as well as science, business, development and the arts. Closed captions and translated subtitles in a variety of languages are now available on TED.com, at http://www.ted.com/translate.