’To talk vaguely of “the People,” however, without examining the relationship of the ordinary citizen to populist-type goals, raises the danger of dealing with the kind of vague abstractions that characterized Marxism for more than a century. Over and beyond the need to share the earth, to distribute its fruits according to need, and to develop a general human interest that goes beyond the particularistic ones of the past, the revolutionary project must take its point of departure from a fundamental libertarian precept; every normal human being is competent to manage the affairs of society and, more specifically, the community in which he or she is a member.

This precept lays down a radical gauntlet to Jacobin abstractions like “the People” and Marxist abstractions like “the Proletariat” by demanding that society must be existentially “peopled” by real, living beings who are free to control their own destinies and that of their society. It challenges parliamentarism as a surrogate for an authentic democracy with Rousseau’s classical observation:

Sovereignty, for the same reason as it makes it inalienable, cannot be represented. It lies essentially in the general will, and will does not admit of representation: it is either the same, or other; there is no intermediate possibility. The deputies of the people, therefore, are not and cannot be its representatives: they are merely its stewards, and can carry through no definitive acts. Every law the people has not ratified in person is null and void — is, in fact, not a law. The people of England regards itself as free; but it is grossly mistaken: it is free only during the election of members of parliament. As soon as they are elected, slavery overtakes it, and it is nothing.

Whatever interpretation one may give to Rousseau’s “general will” and other formulations he advances, the statement’s basic thrust forms an imperishable and unnegotiable ideal of human freedom. It implies that no substantive democracy is possible and no concept of self-administration is meaningful unless the people convene in open, face-to-face assemblies to formulate policies for society. No policy, in effect, is democratically legitimate unless it has been proposed, discussed, and decided upon by the people directly — not through representatives or surrogates of any kind. The administration of these policies can be left to boards, commissions, or collectives of qualified, even elected, individuals who, under close public purview and with full accountability to policy-making assemblies, may execute the popular mandate.'

— Murray Bookchin, Remaking Society

"At certain times of day, tall glass towers almost blend into the sky. At other times, windows appear so pristinely clear that they are imperceptible to birds, who might try to fly though them. During the day, trees and greenery reflected on shiny building facades can trick birds, whereas at night, brightly lit buildings can confuse and bewilder them."

https://t.co/aySHETxl4o

these channels post a few lines or paragraphs from a particular book every few days. if you've been meaning to read these texts follow the channels and read along with them

1. no! against adult supremacy: an anthology of writings about youth liberation

2. revolting prostitutes: written by two sex workers, about the sex trade, attitudes towards sex work, its connection with capitalism etc.

3. anarchy: a classic text by italian anarchist errico malatesta, essential reading for those who ask how things will work in an anarchist society

4. the anarchist tension: an essay by alfredo bonanno reflecting on the anarchist struggle today

"Notice that robust human nature and the no-nature view are mainly preoccupied in explaining human behavior. The controversy is ultimately about where to look for explanations of human behavior: from innate biology or psychology or from culture and experience. If there are kinds of human behavior that have pretty much the same biological and psychological causes regardless of cultural context, then a theory of human nature is viable. If there is no innate human nature as the no-nature view insists and there are no general, scientifically tractable facts about human behavior (because human behavior is, say, so context sensitive), the scientific quest for human nature does not seem like a worthwhile enterprise.

We are of the opinion that neither of these extreme options is viable. Current scientific evidence from psychology, biology, anthropology and the social sciences coupled with plausible philosophical arguments suggests that both views are too simplified. Both views are intuitively satisfying, because the scientific one affirms our everyday notion of human nature and the other completely debunks it. Both perpetuate the deep-seated idea that we can clearly identify, and even disentangle, cultural and biological influences."

https://t.co/6sueLfRkpi

The History of Kashmir: 1947-2020

source: Museum of Kashmir on YouTube