For example, one question is "What do you need to make pizza?". This leaves you with the option of including pizza dough or flour, water, and other ingredients of the dough. On the other hand when it comes to toppings what could be added? You could get really creative with this in determining what is appropriate or not. What about ice cream for a topping? Not appropriate? Maybe it would be if the "pizza dough" were phyllo, the "tomato sauce" were ice cream and the toppings were strawberries with chocolate drizzled across it. Open a child's mind to the possibilities of the world is one of the best gifts you can give them, this book helps you get started with many, many questions that can be used to help them think creatively.
If you would like a collection of questions to ask your young child that will help them learn manners ("What do you do if someone has bad breath?"), basic science ("Do fish have feathers?"), or expand their creativity ("What do you like to pretend to be?") this is a great collection to get you started. A recommended purchase for anyone seeking a starting place for expanding their child's mind, it is a recommended purchase.
If we accept the need to organize ever greater numbers of people with ever greater militancy, where do go then? According to Albert we first have to reach out beyond social barriers like race and class (leftist university students need to talk to people in sports bars), and then we have to give a lot of thought to the "stickiness problem". That is, why do so few people stick with left activism after being exposed to it?
The two key issues Albert brings up are a lack of vision and a culture of personal criticism. If the movement can offer incisive critiques of social inequality but has no idea what institutions it wants to put in place, isn't activism literally pointless? And if interpersonal relations in the left have more to do with castigating activists who eat at McDonald's, wear Nikes, or watch TV than with making friends and partying, who would want to stay?
Running through each of Albert's arguments is the idea that we have to start paying attention to class. The left is now highly sensitive to race and gender inequality, both within and without the movement. So why is class inequality ignored in society and reproduced in our organizations? Albert has his own highly original explanation for why attention to class, once the preeminent target, virtually disappeared from the left (pp. 87-103), but the ultimate point is that classlessness needs to become a priority again -- both because the left opposes oppression and because working people won't find the left attractive until it stops reproducing the hierarchical forms of organization they suffer from every day in their work lives.
In all, this is a vital book for anyone working for social change. And it's short enough that even the busy activist can read it in a couple days.
The 3D models of proteins ara amazing and the included cd helps a lot before examinations, (the interactive simulations of molecules is incredible!!), it really helps you understand all the biochemical processes. The depth of the book is perfect, no too simple, but not too complex either. PERFECT for med school
Without doubt, the most frightening aspect of this study involves the authors' absolute ignorance regarding the freedom of musicians and artists. Our planet would suffer immensely in a system that so blatantly places publishing and distribution decisions so entirely on the masses. The authors go so far as to suggest, theoretically, that a genius the likes of Mozart must sacrifice artistic productivity and expression...participate in menial, rote labour...in an effort to further enrich society as a whole and close the gaps between class-systems. This would only further create the archetype for Marx's "self-alienated" man. Human beings are born with the innate right to create and share deeply emotional art without fear of persecution by a council which seeks to project supply, etc.
Creative use of quotations to validate an otherwise poor piece of literature. A particularly premature and underdeveloped stance on socialized health. Roll over Beethoven, roll over Marx.
I highly recommend this book, along with all of Albert and Hahnel's other works.
Also, I'd like to respond to the previous reviewer's horrified proclamation that "this study involves the author's absolute ignorance regarding the freedom of musicians and artists." In actuality, both Albert and Hahnel have written extensively about this particular problem. Both authors have differing viewpoints in regard to the role of artists in a participatory economy.
Albert says, basically, that the work of an artist should be treated like any other kind of work. And they should have balanced job complexes just like everyone else (gasp!). They must, in the previous reviewer's words, "participate in menial, rote labour in an effort to further enrich society as a whole and close the gaps between [classes]."
Yeah? And? Doesn't that just make sense? If we want an egalitarian society, we can't have certain individuals doing all the meaningless, rote tasks and others living lives filled with enriching and empowering work.
Albert replies to the question of whether "parecon would limit individual artistic creativity by what art to produce by referendum or committee"...
"Do you think this because artists, like producers of vehicles, get resources to work with (outputs of other people's efforts) or are allotted income for their work (and a claim on the social product) only insofar as their work, overall, is respected in the economy? I don't see why.In fact, quite the contrary. By (1) elevating diversity and self management parecon greatly promotes exploration and attitudes conducive to it, and (2) by allocating resources and tools and time self-consciously, it removes the impact of power or misdistribution of (voting rights) on the allocations, reducing the built-in tendency for "popularity" to outweigh "innovation" without any real assessment being made of the value of innovation.If you mean to point out that it would be within the purview of society to decree that some type innovation is unwanted or unlikely to be successful and that resources shouldn't be given over to it - yes, that is true - for art as for innovation in, say, how to electrocute people better, or for that matter, how to make better ladders, say, or whatever. But the assumption that in a parecon the population would not want musical and artistic innovation pursued by those with talents and creativity, in their own manner as they evolve their dispositions and talents, seems to me very very dubious. I should think the opposite would be true, overwhelmingly. What people currently like would be part of the issue in parecon - for sure. But it isn't the whole of it, as you are about to indicate, I bet. For one thing, smaller groups can like things a lot, making them very worthwhile even though not widely appreciated. But also, at a moment in time, much of what is pursued - not only in art, but in many dimensions of life, say science, engineering experimentation, etc. - is not yet appreciated beyond those who are trying to explore it (maybe not even entirely by them). Art is not special in this respect, in fact. So there is need for exploration and elaboration of art, music, and ideas and information and innovation more generally, that moves out beyond where taste currently is. Sure. But there is nothing about parecon that precludes or even impedes this relative to any other model I am aware of, much less capitalism...quite the contrary. Imagine a workplace for musicians. Society respects this workplace and includes it as part of the economy because it values music, including innovation. To work at this institution (and in different parecons we can imagine different instances, etc.) one has to be hired which likely entails demonstrating certain knowledge, talent, etc. The institution's budget is allocated internally to various activities, by its members, and therefore certainly not only to what a mass audience outside already likes. It really isn't much different in that respect than a workplace investigating new products, if you think about it."
So, I don't think they are ignorant of this problem. I think their solution simply makes sense, in a better economy. By the way, you don't submit your art to "the masses" but, instead, to committees of your fellow artists (whereas, in capitalism, you have to submit it to publishers, record labels, etc... who are generally only concerned with making a profit).
Anyway, buy the book.
It is always interesting how one can draw comparisons between the far right and the far left. Milton Friedman, in Capitalism and Freedom, told us that the way to preserve freedom is to centralize information and disperse power. This is the essence of participatory economics.
Power is dispersed among all citizens, even to the extent that all have equally empowering job complexs (referring to the amount of authority and conceptual work). This way there is a double check against the libertarian fear of power players-- equal access to resources and equal empowerment.
And, the more novel feature of this system, information is centralized and avaliable to all. This is for the purpose of planning one's consumption bundle and work proposal. If, for example, I discover that there is a shortage of steel, I might postpone the purchase of a car, in order to get a better (artificially determined) price next year and also to relieve the strain on the workers in the industry.
But why would anyone care about the workers? This is one of the key contrasts between PE and capitalism. Hahnel and Albert argue that if people have the information and the power to help and consider others, then it will be done. In capitalism, we need know nothing about the conditions under which most of what we consume is made. Under PE, we would. By removing the disincentives to human compassion, our social nature is allowed to flourish.
While Looking Forward gives a clear outline of PE, it is too ambiguous at points. Hahnel and ALbert seem to respond to difficulties with generalizations. They do, however, refer the reader to other works meant to fill the gaps-- The Political Economy of Participatory Economics, Liberating Theory, and The Quiet Revolution in Welfare Economics.
If you want to know what the modern anarchist ideal looks like, in which poverty is no longer "necessary" and human sociality is cultivated, read this book.
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Workers will be paid by hardship instead of value produced?! Hilarious. So the jobs that produce the most value, i.e., the most important jobs, will go unfilled!
It's amazing anyone would take nonsense like this seriously.
Great book, Parecon is a deep and intuitive insight on what we can reach. Our only limit is our bias towards its theory.
an alternative to captitalism, market socialism, and
Soviet-style central planning. The participatory economics
model was developed by Michael Albert in collaboration
with Robin Hahnel. I would recommend reading this book
with Hahnel's recent book, The ABCs of Political Economy,
which provides a more in-depth critique of mainstream
pro-market economics.
Instead of allocation by how much
power or bargaining clout you have -- which is how markets
really work (forget about mainstream propaganda
about markets as "efficiency machines"!) --
participatory economics is based on the idea of
self-management -- each is to have a say over economic
decisions in proportion to how much they are impacted.
Governance by corporations and the state is replaced
by democratic worker and neighborhood organizations.
The market is replaced by participatory planning -- the
creation of a comprehensive agenda for production by
the direct input of requests
for work and consumption outcomes by individuals and
groups, and a back and forth process of negotiation.
Intead of elite planners, as in Soviet-style central
planning, we all would craft the economic plan.
In the process of individuals and groups evaluating
possible outcomes, the planning system takes account
of consumer and worker preferences, thus giving measures
of social benefits and costs. As each production group
approximates to the average social cost/benefit, waste
is avoided. The overall structure is designed to support
the tendencies in human nature towards solidarity and
cooperation, as opposed to the market, which imposes
a regime where "nice guys finish last."
Parecon has a particularly elegant solution to the
problem of under-production of collective goods,
and over-production of negative external effects,
like pollution, which are widespread and destructive
effects of markets.
Little is said about how such an economic framework
would come about. Albert thinks that having a good
vision of where we want to go is important to motivating
the kinds of mass movements that would be needed to
bring about such a change.
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Well, the folks over at Z (Z Magazine) have a solution. It's not really anything new, but rather a reworking and meshing of many older theories. The authors argue that the serious flaw of many of the old radical left visions was their "monism." Marxism claimed the economy as the central social field and all else as "superstructure." The practical effect was that Marxists ignored the problems of women and people of color beyond the economy. Anrachists and radical feminists had analogous problems.
Liberating theory suggests that their are four, equally important, sphere's of society: economic, political, kinship and cultural. The authors argue that the institutions of these four spheres are interconnected and (most often) mutually reinforcing. Therefor struggle for revolution can not occur in one, ignoring the rest.
The debates in this book seem to me a bit old. Opposition to parriarchy and racism have permiated most of the left and there has been a recent resurgence of class and political issues with the stirrings of organized labor, seattle, D.C. and the new third parties. So it seems to me many people now see the value of working on multiple fronts and inclusiveness.
However, these movements are also largely berift of long term vision. This book, despite its dated quality, could provide a good foundation for such a vision.
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The book itself, like the situation, defies easy categorization. I found it to be at its best as Paterniti describes the travels and visits cross country with the likes of William Burroughs and crazed night clerks for Days Inn. He peppers the travelogue with details about the previous owner of the brain in the trunk, Albert Einstein, which were also interesting, particularly in the context of the journey. I did not feel especially drawn to the ramblings and philosophizing Paterniti sometimes felt the need to include, but was willing to go along for that ride to see where the rest of the journey would take me.
Most compelling is his portrait of the pathologist, Dr. Thomas Harvey. At turns irritated with his quirks and fascinated by him, he paints the doctor as a somewhat eccentric but gentle octogenarian. He handles his near-obsession with the desire to actually see the brain in question with as much dignity as this whole crazy scenario will allow.
If you enjoy the genre of "truth is stranger than fiction," you will find "Driving Mr. Albert" as living up to this category of non-fiction.
The book is worth reading just to find out what's happened to Einstein's brain. But that's a relatively short section. Paterniti's rambling on about science and America will not hold your attention for all 220+ pages. Both me and my boyfriend feel this way.
As a 26 year old married woman who has been with the same man since I was 20, I'm not at all familiar with the "dating game" and the issues the characters faced in their quest to find a good mate. Maybe that's why I found the story interesting. Everybody has not had the same experiences, and when reading, you should be prepared to find perspectives that are different from your own.
That said, I noticed that a lot of the reviews from the ladies were full of hostility and criticism about Mr. Baisden's characters, both the men and the women. Points about the men's bad judgements in selecting (or choosing not to select) women based on their education, amount of money they had, their bodies, age and skin complexion were addressed. Many ladies were quite upset about this. However, if Mr. Baisden is telling a story from a male perspective, then could it be that he is addressing the fact that, right or wrong, men make stupid choices based on trivial aspects of a woman's make-up the same way women do with men (i.e., his job, whether or not he's been to college, his physical appearance, how much money he makes, etc.)? None of these tell you the true worth of a person, or whether or not that person will make a suitable life partner. Perhaps that is why these men were in their thirties, had been with many women, and still hadn't found one to spend the rest of their lives with (except Tony)?
In regards to the female characters, men have dated some real losers the same way women have. I didn't hear any women disagreeing with Terry McMillan when she wrote about some of the jerks the characters in Waiting to Exhale came across. I know you women who had such harsh critism for Men Cry in the Dark can't be naive enough to believe that men don't ever come across some real chicken heads in their quest for Ms. Right.
I really couldn't relate to the experiences of the characters in Men Cry in the Dark, but I thought it was an interesting story that should make men and women take a look at their own responsibility for making wise decisions in selecting a mate and doing the work necessary to keep one once they've found them. I've already read Never Satisfied: How and Why Men Cheat (it's another one my friends keep "stealing" from me) and I look forward to reading Maintenance Man. I also plan to buy the Love, Lust and Lies video. Keep up the good work, Mr. Baisden. In spite of the negative reviews, you definitely have an audience who appreciates your work!