Designer Prada Barang

berapa banyak yang akan saya dapat menjual kacamata hitam Prada untuk ini?

http://www.eyewearus.com/pd.asp?prod_id=393&txt_brand_id=23&txt_color_code=1AB1A1&cbocat=1

Aku punya sepasang. Saya tidak punya kasus untuk itu atau apa, hanya gelas. Berapa banyak yang berpikir saya bisa menjual untuk on ebay?

Tidak banyak. Sunglasses cenderung tidak memiliki nilai jual kembali tinggi.

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	cat kuku OPI 0.5oz

A Point of View 1

Sebuah sudut pandang

Dengan Cox Andy

Filsafat

Kebahagiaan adalah hidup mekar

hidup tinggal di tanah liat kaya.

kemanusiaan kami humus bagi orang untuk datang,

tetapi kita juga adalah penerima manfaat dari

lain di antara kami atau pergi.

Jadi, kematian adalah dibatalkan melalui warisan kehidupan,

tak henti-hentinya sehingga di tanah kita bersama,

kami kesejahteraan bersama di mana satu lewat

tampaknya membawa orang lain sebagainya.

- Reinkarnasi No:

Hanya orang lain memberitahu kami karena kami informasikan kepada -

dari mana kita dapat memilih tujuan yang berharga.

Dark gulma mungkin ada diantara kita

yang akan mengingkari kebersamaan kita dan lintah,

karena ada beberapa orang yang akan menetapkan sendiri terpisah

di tempat tidur terawat rusak dengan tanah steril.

Tidak mengakui memberi dan menerima.

Namun itu adalah obligasi kita yang membebaskan kita -

mengetahui apa yang mengikat kita unbinds kami.

Dan ketika suatu hari, ini menjadi agama,

maka mungkin kita menemukan kapasitas untuk bersukacita

setiap kali membuka kuncup

2002

Ini seperti ini: Untuk bertahun-tahun bagus, kepalaku telah panci untuk rebusan semacam intelektual, sarana yang telah berhasil mempertahankan identitas mereka yang terpisah, bahkan jika mereka telah menjadi sedikit basah dari waktu ke waktu. Sebuah percikan anggur yang baik tentu meningkatkan rasa: (Dalam vino veritas, tidak diragukan lagi). Dan banyak argumen yang bagus telah menyediakan rempah-rempah, menambahkan nuansa untuk penciptaan. Kataku penciptaan, tetapi dalam kenyataan, tak satu pun dari bahan-bahan adalah novel: Satu atau dua akar lama telah ada sejak jaman dahulu. Apa minat saya, bagaimanapun, adalah hubungan timbal-balik mereka, kemungkinan memikat yang mereka dapat, sehingga untuk berbicara, meningkatkan satu sama lain. integrasi mereka ke sesuatu yang lebih besar, pandangan dunia jika Anda suka, adalah tesis dari latihan ini polemik. Lima dari entitas yang lebih besar di rebus, yang aku berniat untuk mengiris terpisah, adalah:

• Analogi sebagai sumber pengetahuan palsu.
• Gagasan non-bertahan hidup bahwa kita tidak memiliki identitas atau keberadaan setelah kematian.
• Ateisme
• Gagasan dan ideal dunia, beruang berkewarganegaraan, propertyless di mana masing-masing memiliki akses bebas ke dalam produk dari kemanusiaan, dan memberikan kontribusi sesuai dengan kemampuannya dan kecenderungan.

Ini, saya berpendapat, memberikan kontribusi untuk bahan kelima, yaitu:

• Sebuah etika yang melarang seseorang untuk lebih baik kehidupan orang lain.

Tapi sebelum aku mulai ladel ini keluar, ada sesuatu yang saya merasa perlu dikatakan: Man, saya percaya, adalah ditakdirkan untuk menjadi seorang filsuf. Tidak ada satu bar yang tidak memiliki pemikiran abstrak dapat menghindari nasib ini. Di balik semua hal-hal sepele diinternalisasi, di bawah lapisan pengetahuan yang diterima bahwa orang banyak pikiran, ada sebuah konstruksi filosofis mengatasi inti sangat keberadaan seseorang, apakah ini diakui atau tidak, apakah konstruksi ini dibentuk pada landasan keras pemikiran kritis atau hanya merupakan gabungan dari tanggapan konvensional terhadap pertanyaan-pertanyaan besar kehidupan. Dengan kata lain, setiap orang memiliki pandangan dunia. Dalam menyajikan sendiri, saya hanya meletakkan telanjang konstruksi filosofis yang tampaknya masuk akal bagiku. Sejujurnya, saya tidak yakin tentang hal ini tidak diragukan lagi: ini menarik dananya di tempat dan banyak mengandung sebuah memusatkan usang. Tapi coheres cukup untuk memenuhi kebutuhan sendiri untuk memahami dunia di sekitar saya.

So here's a taste of that intellectual stew: I have no idea at all why we are here on this earth, or, indeed why earth should be here in the first place. Any suggestion that our existence and that of the universe serve some purpose begs more than a few questions. What I think draws people into this sort of thinking is a deep-seated, almost reflexive, propensity for analogical thinking in which one phenomenon is explained by comparing it and drawing parallels with another. It seems to me that in our ordinary lives – when not engaged in philosophical discourse – we are sometimes implicitly informed by all manner of delusions, as well as truths, which we do not pause to consider, and which are extracted from the mud of our mundane existence, primarily, through the mechanism of analogy. Our ordinary world is the base from which we peregrinate on philosophical excursions. One might argue that this base itself occupies philosophical terrain. But the philosophical grounding of our everyday existence is necessarily implicit and 'out of mind': When we engage with the ordinary, we are rarely impelled towards philosophical reflection. Philosophy, in any case, competes with many other disciplines – psychology, biology, and economics, amongst others – in respect of our proclivity for abstraction. I am not suggesting that analogical thinking is without use: All I am suggesting is that if you scratch beneath many of the taken for granted notions that have taken up residence in  our minds, you may well come across analogies that don't stand up to scrutiny. Sometimes one is not even aware that an analogy is being drawn, let alone that an analogical fallacy is committed in assuming somehow that the comparison proves something to be the case rather than merely suggests - usually in a graphic or picturesque manner -  how the phenomenon in question could be explained. Moreover, in some cases, the analogy is plainly flawed. Nothing exemplifies this better than certain arguments purporting to prove the existence of God. The Argument from Design, for example, has it that the order and beauty of the universe demonstrate that it must have been designed. Not only is the premise of this argument debatable - order and beauty are clearly not universally present and could be attributed rather to the eye of the beholder, but the conclusion is simply a non sequitur: It relies, of course, on an implicit analogy with, say, a craftsman creating a beautiful artefact - a  microcosmic event which is thought somehow to serve as a parallel for a macrocosmic event, the creation of the universe. But,

(a)  It simply does not follow that what holds good in the microcosmic situation - namely that the artefact has self-evidently been made by someone - holds good in the macrocosmic situation, where one is confronted with an infinite universe. At most, one might allow that an inference is being made. But this requires comparability between these situations, which is simply not the case: In the microcosmic situation, the craftsman is responsible for just a limited number of products in a world of innumerable objects, including other craftsmen. The putative God in the macroscopic situation is deemed to have created everything on his own.

(b)  The analogy is thus flawed for that reason, but also because in the microcosmic situation, the craftsman produces the artefact from materials to hand, for example, wood. God, however, is believed by the religious apologist to create the  universe ex nihilo, from nothing.

For these and other reasons - such as attributing certain manifestations of order instead to evolutionary forces - The Argument from Design is totally unconvincing. But it is important to observe that it is basically the unwarranted drawing of conclusions on the basis of an analogy, as well as the flawed nature of the analogy, which undermine this argument. Moreover, as is the case with all philosophical arguments, there is a meaning problem which needs to be addressed even before the logic is questioned: What exactly do we mean when we say that God created everything ex nihilo? I would venture to suggest that the whole idea is incomprehensible, and that any attempt to clarify what is meant by this is likely to rely on yet more unwarranted inferences drawn from yet more flawed analogies. Simply stringing together a number of words in a grammatically correct sentence, as in 'God created everything', may create the illusion of meaning, but grammatically-generated meaning is no substitute for conceptual clarity. Anyway, such is the nature of analogical thinking, which pervades our language and reasoning.  Unsurprisingly, it characterizes much discussion on the dreaded subject of death.

Death is personal: To us in the West, it is something which can consume our inner lives as surely as it consumes the husks we call our bodies. It is the raison dêtre for so much in life, a rallying point, a border post of the everyday world. It is a concept shot through with powerful emotions: fear, anger, revulsion, sadness, love. And it too is something which is conceived in terms of analogies. Already I have unwittingly resorted to analogical thinking in my references to our inner lives and outer husks: I have evoked the ghost in the machine. I might also have suggested that death is like a sleep, adding the corollary that in the 'sleep of death, dreams may come', that a life of sorts awaits us 'when we have shuffled off this mortal coil'.  But on what basis would I have arrived at this conclusion? The rub of the matter is that this belief is founded primarily on analogy, and that below it may lie a deeply entrenched fear of losing one's ego, a fear that is particularly conditioned by the individualistic ethos of so-called advanced societies. I would like to propose instead that we calmly consider the alternative; namely, that there is no afterlife. I would like to suggest that when we die no heaven or hell awaits us, because, to put it simply, we shall no longer be. This being the case, we can have no cause to fear death, because it carries no implications for us beyond our complete annihilation. I am aware, of course, that, to someone like me, the product of a Catholic upbringing, a faint angst haunts this construction on death.  But this hardly detracts from the argument. It is surely preferable that the head and the heart should concur, but like an old married couple, these two faculties will not always see eye to eye.

Meskipun sangat pribadi, kematian adalah sebuah fenomena sosial juga: Pada skala kecil, ada yang berduka, tentu saja, yang tidak hanya merasakan kehilangan, namun yang hidupnya lebih atau kurang, secara halus atau secara signifikan, berubah. Efek ini mungkin kaskade jauh dan luas. Sebagai contoh, kematian mungkin melepaskan ikatan, atau membawa orang bersama-sama, dan ini dapat mempengaruhi pola afiliasi dan interaksi generasi berikutnya. Macrocosmically juga, kematian adalah sesuatu dengan mana masyarakat secara keseluruhan harus bersaing. Aku tidak merujuk di sini untuk, katakanlah, keasyikan dari berbagai organ negara dengan indeks morbiditas dan implikasi ini mungkin ada pada belanja pemerintah. Saya bukan merujuk ke sebuah cara yang lebih mendalam di mana masyarakat diambil dengan fenomena kematian: fakta bahwa kematian adalah sesuatu yang 'budaya dimediasi'. Tanpa masuk ke sebuah debat tentang sifat kebudayaan - itu telah ditafsirkan sebagai beragam terdiri dari aspek simbolis dan diperoleh masyarakat, sebagai sesuatu yang berbeda dari alam, sebagai sesuatu yang berbeda dari struktur sosial, sebagai sesuatu yang mirip dengan ideologi, atau sebagai cara kehidupan - dalam konteks ini frase ini berhubungan dengan sumber daya masyarakat yang ditarik atas untuk memberikan makna pada apa yang dalam arti tertentu peristiwa dipahami, dan menyediakan ritual yang biasa-biasa adalah ketertiban dan didirikan kembali. Kematian, khususnya bila tak terduga dan dramatis, sering luar biasa dalam berbagai cara, dan memiliki potensi untuk benar-benar meremehkan construct kita tahu masyarakat. Kita melihat hal ini terkadang diwujudkan dalam tahap penarikan dan detasemen dalam seseorang yang benar-benar sekarat. Dan kematian, tentu saja, mengambil salah satu di luar jangkauan masyarakat. Dengan demikian, masyarakat perlu menyatakan diri - melalui budaya - dengan melawan rasa membingungkan mahluk hidup yang tidak penting, tujuan dan ambisi yang sia-sia, dan norma-norma yang tidak relevan, yang berpotensi dapat juga menyertai pengalaman kehilangan. Ini adalah sesuatu yang ditujukan secara proaktif selama proses sosialisasi, ketika bagaimana seseorang hidup secara umum, bukan bagaimana orang harus menghadapi kematian pada khususnya, merupakan fokus perhatian. Sejauh masyarakat yang bersangkutan, apa yang tidak diperlukan adalah bahwa individu-individu tumbuh percaya bahwa, karena tidak ada titik untuk hidup, mereka mungkin juga mengambil apa yang mereka inginkan dari kehidupan, dan bertindak namun mereka silahkan, apapun konsekuensinya. Masyarakat bisa tidak beroperasi sebagai agregasi egois nihilistik. Dengan kata lain, masyarakat anomie membenci, sebanyak membenci alam vakum. Jika seseorang memilih untuk bicara masyarakat dalam arti abstrak sebagai memiliki keberadaan yang terpisah, bisa dikatakan bahwa, jika konstituen anggotanya tidak sampai batas tertentu berlangganan seperangkat kepercayaan dan nilai bersama, maka struktur masyarakat itu sendiri mungkin terurai. Kembali ke subjek kehilangan, dapat dikatakan bahwa jika, karena kematian seseorang yang dekat dengan mereka, orang yang meninggalkan merasa hidup yang tidak penting atau tidak ada yang layak mengejar, maka mereka tidak mungkin dapat mereka cukup memenuhi peran sosial, dan ini juga bisa memiliki berbagai dampak untuk orang lain, bukan hanya secara emosional mengganggu kedua. Saat kematian terjadi, individu perlu merasa bahwa, dalam arti tertentu, 'hidup terus berjalan'. Kenyamanan dan dukungan yang diberikan oleh teman-teman memperkuat pesan ini, dan subliminally mengesankan di berduka bahwa mereka terus berada dalam jaringan makhluk sosial lainnya. Ekspresi sehari-hari tentang dunia seseorang hancur berantakan di setelah kematian sering meringkas pengalaman kehilangan. Ketika budaya ini digunakan untuk menggenggam dunia bersama-sama, adalah salah satu komponen tertentu terutama budaya yang bertugas dengan ini, dan komponen yang dikenal sebagai agama

Sekarang, aku tidak menyarankan agama yang selalu datang ke dalam bermain ketika seseorang meninggal. Tapi ini jelas tampaknya terjadi hampir sepanjang waktu dan dalam hampir semua masyarakat. Agama ini, tentu saja, pokok (meskipun tidak eksklusif) sponsor dari gagasan bahwa kita entah bagaimana bertahan hidup kematian. Selain itu, agama umumnya berbahasa juga menyatakan bahwa apa yang terjadi pada kita setelah kematian ditentukan oleh cara dimana kita melakukan diri kita dalam hidup. Tidak dapat diragukan bahwa dalam mempromosikan ide-ide seperti itu, agama melayani masyarakat dengan baik oleh Mengimunisasi individu terhadap kecenderungan anomik dalam menghadapi kematian. Its imam dan pendeta, mullah dan rabbi telah selama berabad-abad meresmikan atas ritual kematian, dan menghibur yang berduka dengan janji-janji surga. Namun, ada banyak lagi hubungan antara agama dan masyarakat dari itu: Untuk satu hal, dalam banyak kasus, yang pertama umumnya berfungsi untuk memfasilitasi massa sesuai dengan norma-norma yang paling mendorong masyarakat melalui agenda etis, garis bawah yang - setidaknya dalam agama-agama Abrahamaic - adalah bahwa jika Anda baik Anda pergi ke surga dan jika Anda buruk Anda pergi ke neraka. Selain itu, agama dan negara yang secara institusional terlibat dalam berbagai cara di sebagian besar negara: Dalam theocracies, mereka praktis tidak bisa dibedakan. Di Barat, agama mungkin sudah pensiun ke bangku belakang, namun masih berhasil menyusup sendiri untuk berbagai tingkat dalam kehidupan politik negara, kadang-kadang dengan cara yang moderat. Bahkan di negara-negara terus terang ateistik, semacam quasi-agama mengisi pelanggaran dengan absurditas seperti Kim Jong-il dari Korea Utara menganggap status seperti dewa. Jadi agama telah memainkan peran dalam menambahkan aspek suci dengan usaha profan menjalankan negara. Hal ini juga sulit untuk menyangkal bahwa bagi banyak orang, banyak orang, agama adalah balsem, menghibur, candu sebuah '', dan, dengan demikian, mengambil beberapa tekanan dari negara, yang dinyatakan mungkin harus bersaing dengan tingkat yang terlalu banyak kerusuhan sosial. Bahkan, salah satu ironi sejarah modern adalah bahwa ia sering berada di negara-negara yang disebutkan di depan ateistik, mantan atau ada, di mana telah mungkin penghiburan tajam telah sebagian besar berusaha, bahwa agama yang bersifat lebih konvensional telah berkembang seperti jamur di bayang-bayang. Mengapa agama harus candu adalah tidak sulit untuk melihat: Ketika hidup adalah terus-menerus suram, sebagaimana bagi sebagian besar orang di seluruh dunia, dan menolak mereka leverage politik atau sosial yang signifikan terhadap dampak perubahan dalam keadaan mereka, maka masuk akal untuk orang-orang untuk menghibur diri dengan pikiran bahwa setidaknya setelah kematian, akan ada ganti rugi, beberapa meluruskan ketidakadilan. Psikologis juga, seperti berpikir juga alamat kurangnya rasa percaya diri yang begitu sering menyertai kemiskinan, relatif atau sebaliknya: Bahwa sulit bagi orang kaya untuk memasuki kerajaan surga daripada seekor unta melewati mata jarum mungkin bermain baik untuk sebagian besar agama-miskin cenderung banyak yang barrio padat. Dan dalam mendorong orientasi dunia lain, agama dapat memiliki efek melemahkan pada kegiatan politik, khususnya dalam masyarakat konservatif di mana agama dan negara bekerja sama erat.

Namun, agama dan hubungan dengan masyarakat yang berubah setiap saat: Di beberapa bagian dunia, agama adalah mundur; di bagian lain, ia bangkit kembali. Terlebih lagi, fungsi menghibur adalah kadang-kadang mendustakan oleh kecenderungan untuk politisasi, seperti yang dibuktikan oleh teologi pembebasan di Amerika Latin atau kegiatan berbagai gerakan-gerakan Islam. Namun perkembangan sosial dan ekonomi lainnya jelas gambar awan juga: Halaman meskipun hari Minggu suplemen dan ada kemungkinan Anda akan menemukan gambar aneh orang miskin di beberapa negara dunia ketiga meringkuk di bawah sebuah penimbunan iklan memuji objek istimewa dari keinginan; foto melambangkan sesuatu yang menjadi lebih dan lebih jelas, yaitu bahwa, hari ini, lebih mencolok dari sebelumnya, kekayaan materi yang dipromosikan walaupun di luar jangkauan banyak. Materialisme telah menjadi semacam kuasi-agama juga; itu imam Episkopal menjadi orang guru gaya louche yang jemaatnya adalah pembaca Glossies dan itu menteri fundamentalis lebih para pemimpin perusahaan glasir bermata melantunkan mantra: "Keserakahan adalah 'baik. Terlebih lagi, Injil pasar - iklan tak henti-hentinya - sekarang menembus tempat kudus rumah lebih mendalam daripada sebelumnya, secara halus membentuk pikiran-masing dan datang generasi melalui televisi dan media massa lainnya. Akibatnya, aspirasi naik, dan saat ini digagalkan, hasil kemarahan. Kemarahan ini dapat menemukan ekspresi dalam berbagai cara, dari sekadar mementingkan diri sendiri kriminalitas untuk berbagai jenis tindakan politik; pembebasan nasionalis perjuangan, terorisme, serikat pekerja kegiatan dan protes, untuk nama tapi beberapa. Dan dalam beberapa kasus feed ke dalam tindakan politik dengan kelompok-kelompok keagamaan; vide referensi saya untuk teologi pembebasan dan gerakan Islam. Meskipun demikian, perbedaan pendapat agama semacam ini masih tetap dunia lain yang titik acuan. Pada kenyataannya, ada lebih dari beberapa kelompok agama di sekitar ingin memaksakan revanchist 'dunia lain' agenda di dunia ini, apakah dengan kekerasan berdarah atau penggunaan media massa.

Tapi, tentu saja, ada cacat filosofis utama dengan agama yang mempengaruhi kredibilitasnya, dan yang - seperti yang sudah dikatakan - bahwa itu adalah didasarkan pada analogi palsu. Orang mungkin bertanya-tanya apakah agama tetap dapat bertahan sangkalan yang meyakinkan tentang ini penalaran analogis. Aku tidak percaya bisa. Bagi saya, analogi ini adalah pusat untuk setiap permintaan maaf agama. Itu alasan tersebut harus ditempatkan pada semua menunjukkan kemiskinan permintaan maaf ini. Anda tidak menyebar berpikir analogis untuk membuktikan adanya meja dan kursi (saya khawatir atas keselamatan fisik filsuf yang meragukan hal tersebut); Anda lakukan ketika mencari untuk membuktikan keberadaan entitas putative yang tidak dapat dinyatakan meyakinkan ditampilkan ada . Selanjutnya, apa yang tak terlihat hanya dapat ditangkap melalui, atau dengan referensi, apa yang dilihat. Tentu saja, ada kategori lain dari bukti yang diajukan oleh mereka yang ingin menunjukkan bahwa Allah ada. Tapi saya berpikir bahwa argumen analogis sangat penting karena, tanpa adanya bukti empiris langsung keberadaannya, analogi 'menginformasikan' gambar substantif kita peroleh dari Allah. Apakah dilihat sebagai kuno dengan jenggot dan jubah mengalir, sebuah uber prajurit-kuat memegang kapak, burung raksasa, atau kekuatan samar-samar, Allah telah digambarkan oleh likening dia fenomena yang dapat diamati. Singkatnya, dengan mengerahkan analogi. Dan karena analogi gagal sebagai bukti, seluruh dek kartu yang datang agama runtuh, bersama dengan kartu menetapkan premis agama kehidupan setelah kematian. Saat ini mulai fajar pada orang-orang, maka, tentu saja, kontribusi agama untuk tatanan sosial akan mulai menurun. Ada masalah lain dengan agama juga; banyak dari mereka yang psikologis karena bertentangan dengan filosofis di alam. Ambil, misalnya, dosa-dosa yang aneh dan agak munafik menunjukkan sikap terhadap agama 'dari daging': Meskipun mereka mungkin objek yang mereka khawatir bukan dengan perasaan-perasaan kurang terikat, seperti sukacita dan putus asa, akhirnya agama secara implisit mengakui hedonistik prinsip bahwa manusia didorong oleh kebutuhan untuk mencari kesenangan dan menghindari rasa sakit. (Ini saya akan menganggap sebagai tambahan untuk kebutuhan yang paling mendalam mengantar kami: keinginan untuk kebahagiaan). Ekstrem pengalaman tersebut, setelah semua, adalah seharusnya diberikan oleh masing-masing surga dan neraka. Bahkan jika dikatakan bahwa ini adalah kondisi pikiran atau 'pesawat keberadaan' daripada lokasi fisik, surga dan neraka dianggap sebagai kondisi yang terjadi dan yang dikenakan pada orang, yang orang bereaksi dengan cara yang menanggung dibandingkan dengan reaksi menyenangkan dan menyakitkan rangsangan. Namun ini semua duduk agak tidak nyaman dengan penolakan puritan evinced oleh kebanyakan agama - khususnya yang dalam tradisi Abrahamaic - dari setiap layar seksualitas meneguhkan hidup di luar batas-batas sosial yang ketat. Jadi kita menemukan muslim fundamentalis tertentu selayaknya diri menuntut yang memukul, atau bahkan peluru, bagi perempuan melanggar adat istiadat masyarakat mereka kaku. Dalam napas yang sama, mereka akan lilin kagum pada prospek alur yang didapat orgiastic abadi di surga di perusahaan dari tujuh puluh dua perawan harus mereka kehilangan nyawa mereka sambil mencoba untuk tidak berdosa tukang daging di beberapa pasar jorok Timur Tengah atau di jalan-jalan anonim dari beberapa kota Barat . (Lebih baru-baru ini, ada laporan belum dikonfirmasi dari Irak - bahwa benteng-Barat yang disponsori kebebasan-milisi keagamaan telah diambil untuk perekatan yang anuses lesbian, gay, biseksual dan orang-orang transgender, dan kemudian memberi mereka minum menyebabkan diare, yang hasil dalam kematian yang mengerikan). Sementara ini tindakan barbar mungkin tidak sesuai dengan Quoran - agak munafik, orang-orang yang berpikiran religius cenderung tidak terlalu terikat oleh kitab suci mereka - dan berutang lagi ke masyarakat mundur-mencari di mana mereka terjadi, sudut pandang menginformasikan mereka adalah tetap satu agama, dan umat Islam mainstream juga akan mempertimbangkan apa yang menolong mereka berikan kepada fanatik gila ini (Belum lama lalu, misalnya, kita menyaksikan rezim Karzai di Afghanistan memperkenalkan peraturan efektif melegitimasi perkosaan dalam perkawinan untuk meredakan konservatif dalam negara kemalaman). Kekristenan tidak kurang munafik. Menyaksikan tontonan pengkhotbah jutawan di Amerika Biblebelt dikelilingi oleh manajer bisnis mereka dan kekuasaan-dressing pasangan, berbicara tergagap tentang api neraka dan kutukan hanya dapat ditemukan dengan celana mereka turun menjadi pleasured oleh beberapa Kongregasionalis muda hampa. Atau lihat di semua orang imam Katolik suram dengan sembunyi-sembunyi untuk anak laki-laki idaman mezbah, melantunkan khotbah jahat mereka pada kejahatan masturbasi. Semakin keras agama proscribes; lebih kotor-tampak adalah pelanggaran yang mau tidak mau mengikuti. Namun, tidak hanya dalam hal-hal seksual bahwa agama melemparkan sebuah selubung kecemasan-penuh atas segala sesuatu. Dalam segala macam cara, agama, saya berpendapat adalah semacam neurosis yang berat berat pada jiwa manusia. Sesungguhnya, itu adalah "keluhan makhluk tertindas", sebagai Marx begitu fasih mengatakannya. Hal ini menimbulkan rasa takut, keraguan, tentang hidup hidup yang penuh dan tanpa pemesanan. Satu bahkan mungkin menafsirkan cerita Taman Eden di mana Allah melarang Adam dan Hawa dari memakan buah dari pohon apel sebagai semacam perumpamaan menegur orang terhadap kegemaran dan pengendalian diri, bukan memuji. Tidak heran bahwa peningkatan konsumerisme di masyarakat Barat sejak perang telah erat dilacak jatuh dalam ketaatan religius.

I have argued that in claiming we somehow survive death and that how we live our lives determines what this 'afterlife' is to be, religion does society a service insofar as it provides ready-made answers in regard to the meaning of life and reinforces socially acceptable behaviour. However, this contribution cannot be a necessary condition for ensuring that people do not adopt deviant or anti-social lifestyles. For, in truth, many people who reject the notion of an afterlife still manage to stay on the right side of the law. Many people are also atheists, and although the two notions are not conceptually equivalent, non-survivalism and atheism would seem to go hand in hand (Interestingly, both stand opposed to positions that are profoundly informed by analogical thinking. Moreover, the respective notions against which they are opposed; namely, belief in an afterlife and in God; are likewise linked: What's the point in believing in a God if there is no afterlife? I should add, by the way, that although religion and atheism stand opposed to one another, there is one thing that they do agree upon, which is that man is a merest speck set against an inconceivably powerful force. For atheists, this force is the cosmos, and most atheists have a capacity for profound awe when contemplating the fact that mankind could disappear in an instant were some cosmic catastrophe to befall us, such as that which hypothetically occurred billions of years ago when Earth and the planet Theia collided – thereby creating the moon and hence the conditions propitiously conducive to life. Religionists are unable to countenance the nihilistic import of such a possibility, preferring instead to place their hopes in a benevolent God and a blissful afterlife, projecting an anthropomorphic fantasy - 'God created everything in seven days' – onto the vast indifferent canvass of the universe). So something else must account for the fact that this sizeable constituency of non-survivalists and atheists by and large lead ordinary unremarkable lives within the law. The unremarkable truth, of course, is that like everyone, those holding these positions undergo a socialization process as they grow up, resulting in them internalizing the norms and values of the society in which they live. Any religious rationale for these norms and values is either never 'taken on board', or is discarded later in life – though it must be said that some ostensible non-survivalists and atheists may subconsciously entertain some notion of an afterlife, as this is so deeply embedded in popular culture and may through a process of cultural osmosis come to find a niche within the most rational of minds. Some, of course, may retain religious baggage from childhood. Notwithstanding that, one is still tempted to argue that – because their adherence to societal norms and values is not underpinned by a powerful irrationality - those who eschew the essentially religious notion of an afterlife have a subtly different relationship to society. Consider, for example, the probability that, because society has no sacred character for them, atheists and their ilk are unlikely to regard themselves as a chosen people and may be  more disposed to humanistic and inclusive attitudes vis-à-vis other social groups.  It may also be no accident that, since the dawn of capitalism, many of the more radical figures have been atheists or agnostics. It certainly surprised me to learn from Richard Dawkins excellent book, 'The god delusion', that many, if not most, of the founding fathers of the American Republic were atheists and/or secularists. Secularism, or the belief that religion or religious institutions should play no part in the governance of society, has often trailed along behind full-blooded atheism. It owes much to the supercession of feudalism – in which religion played a major and overt role – by capitalism. That development was accompanied by an increasing compartmentalisation of society, and secularists merely insisted that religion confine itself to the compartment labelled 'religion'.  Secularism does not necessarily entail a rejection of religion.

This, of course, begs a question: Given that society has evolved and consequently its complex relationship with religion has evolved too, is it not possible to have a society which did not depend on religion to shore up its ideological architecture, which could sit easily with both atheistic and non-survivalist views simply because it did not rely on the wrath of god or the prospect of eternal damnation insofar as the conflicts and tensions inherent in present day society no longer existed. I believe that it is, and this brings me to the third of the ingredients found in my intellectual stew.

Ide, sering berkelakar dianggap sebagai utopis, dari masyarakat berdasarkan prinsip kepemilikan umum memiliki silsilah kuno: Sir Thomas More menciptakan kata, Utopia, dalam bukunya diterbitkan pada tahun 1516, tendentiously menggambarkan (seperti yang ia maksud dengan demikian untuk menarik perhatian untuk beberapa kejahatan masyarakat sendiri) kehidupan di sebuah pulau mitos selatan khatulistiwa di mana hak milik pribadi tidak ada. Tapi unsur-unsur pemikiran utopis dapat ditelusuri kembali jauh lebih awal untuk Plato dan orang lain, dan gagasan tentang persemakmuran ideal telah menemukan ekspresi fiksi dalam karya banyak penulis, dari Bacon, Campanella, dan Harrington, untuk Morris, Hertzka, dan Wells. Gagasan dan ideal kepemilikan umum khusus juga informasi peristiwa aktual dalam sejarah - saksi Diggers di Inggris 17c, atau berbagai percobaan dalam membangun masyarakat komunis, seperti Robert Owen. Selain itu - dan ini sering diabaikan - untuk sebagian besar keberadaan manusia, masyarakat telah berhasil tanpa hak milik pribadi, bar kain pinggang aneh, perhiasan, atau kapak batu api ditujukan untuk penggunaan pribadi. Marx berpendapat bahwa manusia hidup dalam keadaan komunisme primitif untuk aeon sebelum munculnya masyarakat kuno klasik dimana produksi datang untuk sebagian besar dilakukan oleh tenaga budak budak.

My concern, however, is with advanced communism. If ever an idea had 'arrived' and merited serious attention it is this, particularly now that humanity stands on the brink of an ecological abyss of unfathomable depths for which global capitalism, through acts of omission or commission, can justifiably be blamed. So, how to begin laying out this notion? Perhaps one needs to initially look at what is being proposed: In a nutshell, advanced communist society would operate on a world-wide basis in accordance with that old Marxist dictum, 'from each according to his abilities, to each according to his needs'. As such, it would bear no resemblance to extant and extinct 'state capitalist' states, ludicrously and cynically claiming to be 'communist' or 'socialist'. It would be a democracy in the truest sense of the word, and would be established on the basis of a majority choosing to have it - most certainly not imposed by revolutionary vanguards. States and the geographical limits of their administrative operations – national borders - would no longer exist. Freedom of expression would be completely unfettered, and the only socially sanctioned limitations on behaviour being those intended to deter actions demonstrably causing harm to others. No longer straitjacketed by the need to make a profit, production would be undertaken on the basis of need and in a wholly rational manner: Manufacturing processes that might have deleterious environmental effects or pose unacceptable risks, for example, would not be considered, and every effort would be made to ensure that safe alternatives were used instead. People would contribute to the production of goods and services as and how they wished. That is to say, work would be both voluntary and co-operative - there would no longer exist competition between workers, companies and countries. And people would have free access to the fruits of human labour. In other words, neither money nor barter would play a role: If people needed something, they would simply go along to their local distribution facility and take it without having to hand over something in exchange. Sophisticated stock control measures would ensure that needs were anticipated as far as possible by flagging up potential shortfalls. The production of the items in question would then be undertaken in a wholly rational and planned way. Where an actual shortfall did exist then rational strategies such as considering alternatives, rationing, reserving, utilizing different manufacturing processes, importing from further afield, or simply making do without would be deployed. There is no need to suppose that people would in some way abuse the system: Why should they when goods and services were freely available? In any case, it is reasonable to suppose that a wholly different mindset would prevail in this new society; one that would be altogether more socially responsive, humane, tolerant and far less sullied by egotism and greed. Property being held in common, there would no longer exist the immense armies of personnel and the bloated resource-depleting structures dedicated to upholding property rights or access to resources inside and outside each state as obtains at present: I am talking here of the police and the military, the entire justice system, the prisons, the arms industry, the myriad agencies involved in administering property rights and claims, etcetera. Correspondingly, untold millions around the world would no longer be drawn to a life of crime or end up incarcerated because of this career move. The raison d'être for crime, war, terrorism, industrial strife, and internecine conflict, amongst other hideous stressors characteristic of the modern world would simply not exist. People would be able to travel and settle where they wished, but, as the current economic and political conditions driving people to uproot and seek refuge in other parts of the world would no longer obtain, mass migration (Not to mention the attendant angst and resentment in host populations) is unlikely to occur – except in the event of some catastrophic natural disaster. Education would be radically different from what it is today: Being both free and non-compulsory, it is to be expected that those seeking to further their education would do so joyously. The grim discipline-orientated schools of today, which seek to mould kids into industry and business fodder, would become a thing of the past. For once, art would genuinely be for art's sake, not cynically foisted on a passive populace as a means of turning a quick buck. Quality, in other words, would be the watchword in all creative activity, from architecture and landscaping to music, theatre, film, and writing. Technological innovation, no longer fettered by patents or invested interests, would accelerate, albeit in a controlled, socially responsible way, and many of the more onerous tasks that need undertaking could be systematically automated. Medical research in particular (especially in areas that are currently under-researched – for example, tropical medicine – because there is less of a financial incentive to do so) would be prioritized in order to rid humanity of the misery of disease  and illness as far as possible. Moreover, it would be conducted in an open, coordinated manner, not in the fragmented fashion that it is today, with numerous research groups jealously guarding their discoveries for 'commercial reasons'. In this respect, and so many others, the establishment of world communism – or socialism – would utterly transform the way we live. Life would simply be incomparably more relaxed, enjoyable, fulfilling, and happy. Practically all of the so-called today's 'evils' – if one might revert to pulpit language for an instance – would just disappear: war, ethnic cleansing, vandalism, robbery, prostitution, pornography, drug pushing, protection rackets, nepotism, corruption, repression, the cynical manipulation of minds for financial gain, people trafficking, slavery, mass hunger, poverty, unemployment, environmental destruction, the wastage of resources, the deliberate creation of soulless and ugly human environments, to name just some. And the reason for this is simply that each and every one of these phenomena has it's origin in or is sustained by the current social dispensation, by the manner in which society is organized today. Money, in other words, is what these evils are all about. When humanity eventually chooses to embrace communism, then truly it shall have crossed a threshold between barbarism and civilisation.

I am by no means claiming that all will be perfect under communism: It is reasonable to suppose that after resolving to embrace communism, humanity will have to live with an assortment of 'transitional problems' for several decades before things begin to run smoothly. And, of course, the vexed question of the relationship between the individual and society will continue to demand attention. When discussing this relationship, political theorists sometimes refer to the notion of a 'Social Contract'. To be literal-minded about it, this is, of course, a fiction, another instance of mistaken analogical thinking in which the individual and society are deemed to have a quasi-legal relationship with each party having obligations to the other, or in which society is formed after individuals enter into contracts with each other concerning the nature of the society. Strictly-speaking, as an analogy, this depiction fails: there is no analogical court or presiding judge (unless God in heaven fits this description – but then would he sanction some of the heinous societies in existence today, one has to ask – rhetorically) to rule on supposed breaches of this contract, and it is nonsensical to construe such a contract as having been negotiated at a given point in time, following which the individual was obliged to behave within the constraints laid down. Of course, what the notion of a Social Contract is actually trying to convey is that individuals derive all sorts of benefits from belonging to a society, but to do so requires them to act within certain constraints, and contribute towards society as well. However, what society affords the individual and the extent to which the latter may comply with social norms are variable. In other words, we have to consider the nature of the society in question when looking at this relationship. Tensions at the interface between the individual and society are perhaps inevitable: One or other may be compromised in all sorts of social arrangements. At one extreme, we may find ourselves living in a laissez-faire jungle where little or no social restraint is placed on individuals in their pursuit of wealth or hedonistic lifestyles, where law and order is minimally or corruptly applied, where a 'dog-eats-dog' ethos presides, and where little heed is paid to the social ramifications – be they the ruthless sequestration of what had been commonly held resources, the oppression of the poor, the weak, and the vulnerable, pollution and environmental depredation, the creation of antipathetic, violent, and often politically illiterate subcultures, or garish and architecturally discordant urban environments. Such a society lacks any sense of communality. Yet much the same can be said for the dystopian extreme where society lords it over the individual, crushing any flowering of individualism, demanding conformity and total allegiance. This nightmarishly fascistic model of society rests upon an all-powerful state. Interestingly, and somewhat ironically, disparate elements of both models seem to co-exist in many contemporary societies; China being the most noteworthy example. Communism, on the other hand, whilst not likely to wholly eliminate the tension between the individual and society, is surely the only form of society able to radically reduce such tension as it would facilitate the greatest possible individual liberty within a socially harmonious framework.

People who have never entertained the idea of communism before commonly respond with incredulity as soon as they become acquainted with it. Perhaps this is understandable: It is a profoundly revolutionary idea that calls into question many deeply embedded assumptions about man and society. However, the reader may care to consider the following list of points, which, though far from being exhaustive, ought to demonstrate that communism is indeed a feasible proposition, and that the arguments in its favour are actually highly complex. When doing so, it should be borne in mind that what I mean by capitalism is the currently universal economic system in which goods and services are produced primarily in order to be sold for a profit (what is known as commodity production), whether by the state or by private companies, and in which money, wages, and property, amongst other features, are to be found. Capitalism can either assume the form of state capitalism or private/laissez faire capitalism – or, indeed, anything in between. There is no such thing as state socialism or communism.

• One of the most convincing points in favour of genuine communism relates to what is tellingly termed 'human resources'. With the arrival of communism, literally billions people around the world would be relieved of jobs which – although essential to the running of present day society – would no longer be required under communism: I have already alluded to the millions involved in upholding property rights or access to resources. But there are also vast numbers of others involved in similarly non-productive concerns, such as banking, insurance, advertising, social security departments, charities, custom services, stock exchanges, payroll departments, insolvency agencies, pension providers, tax departments, mortgage providers, to name but a few. These occupations would no longer be required in a society unencumbered by the cash nexus. Nor would people be obliged to undertake lowly-paid, unfulfilling work behind cash registers, checking meters, issuing parking fines, guarding premises, working for gambling or lottery companies, selling their bodies for sex, acting as drug mules, issuing tickets, indulging in dubious home business scams, sorting out other people's pay, running market stalls, bartering, executing bailiff duties, and so on and so forth. And the enforced idleness of unemployment; arguably, another essential feature of capitalism; would be a thing of the past too. In short, it is reasonable to assume that the majority of people around the world – particularly in the so-called developed countries where workers are predominantly employed in the tertiary sector – would find their occupations obsolete. This doesn't even reckon with the countless millions – particularly in the developing countries – engaged in arduous, 'low tech', labour intensive work, such as labouring, dismantling ships, building dams – a bucket of earth at a time. Most of such work could be rendered obsolete too through mechanisation and automation. Thus, what work was required to ensure everyone's needs were met would be shared out amongst a vastly greater number of people.
• berhubung kerja, kadang-kadang protes bahwa orang tidak akan termotivasi untuk berkontribusi terhadap produksi barang dan jasa dalam masyarakat komunis. Namun, sedikit refleksi harus menempatkan dibayar ini khusus keberatan: Pertama, tidak memperhitungkan laut dramatis '-perubahan dalam etos sosial, dalam norma-norma yang berlaku dan nilai-nilai, yang akan menyertai pembentukan komunisme, sebuah pengembangan harus ditimbulkan oleh sifat demokratis dari revolusi meresmikan masyarakat baru. Perpecahan, sinisme, keserakahan, dan kekejaman tentu akan memberikan cara untuk kebersamaan, kepedulian sosial, dan altruisme karena setiap rangkaian sikap berakar di modi operandi kapitalisme dan komunisme masing-masing. Jadi dapat dibayangkan bahwa sebagian besar orang, setelah secara massal untuk memilih cara baru untuk hidup dan semua yang yang mensyaratkan, akan memilih untuk duduk kembali dan mengambil sikap 'Stuff, Jack - Aku tidak akan memberikan kontribusi, Aku hanya akan mengambil '. Kedua, banyak negativitas menginformasikan sikap buruh untuk pekerjaan di masyarakat saat ini sering tidak begitu banyak berasal dari pekerjaan per se, tapi dari kondisi di mana mereka menemukan diri mereka bekerja, sifat hierarkis organisasi mereka bekerja, dan yang terpenting, dipaksa untuk bekerja di tempat pertama. teori-teori Karl Marx tentang pengalihan pekerja sangat mencerahkan dalam hal ini. Ketiga, seperti yang saya katakan, mengingat bahwa beberapa milyar orang di seluruh dunia saat ini terlibat dalam pekerjaan yang akan tidak lagi ada dalam masyarakat komunis, akan ada jauh lebih banyak orang di sekitar untuk melakukan pekerjaan apa yang dibutuhkan. Sejalan dengan itu, bisa dikatakan bahwa hari hanya satu atau dua pekerjaan seminggu akan diperlukan orang rata-rata - terlalu memperhatikan pertimbangan seperti fakta bahwa banyak diproduksi barang dan jasa - untuk bahan contoh iklan, mesin kas, persenjataan, atau hambatan tiket - tidak akan kemudian akan diperlukan, dan fakta bahwa masyarakat komunis secara sistematis akan berusaha untuk mengotomatisasi semua bentuk kerja dianggap terlalu berat atau berisiko. Dengan hal tersebut, adalah beralasan untuk menduga bahwa orang akan kurang segan untuk masyarakat luang beberapa waktu luang mereka. Hal ini bahkan dapat dibayangkan bahwa mungkin terlalu sedikit kerja sosial yang berguna yang tersedia. Keempat, bisa dikatakan bahwa orang-orang, jauh dari termotivasi untuk menghindari bekerja, memiliki, pada kenyataannya, sebuah bakat alami untuk bekerja, dan drive untuk terlibat dalam pekerjaan, baik dari yang tertahan dalam kapitalisme oleh kondisi bermusuhan kerja. Kelima, dapat diamati bahwa, bahkan di saat-saat sinis, jutaan orang di mana-mana terlibat dalam kerja sukarela, meskipun kapitalisme, dan bahwa lalat di hadapan asumsi bahwa, semua hal yang sama, orang pada dasarnya malas dan akan melompat pada kesempatan untuk menghabiskan seluruh keberadaan mereka pada sebuah kursi panjang matahari dengan segelas tequila ke tangan. Aku bisa terus, tapi aku yakin maksudnya telah dibuat.
• Many paragraphs back, I argued that materialism has become a sort of quasi-religion relentlessly promoted through near-ubiquitous advertising. The constant backdrop of visual, auditory, and even olfactory prompts – a visit to your local supermarket will attest to the latter – be they subliminal or 'in your face', is bound to affect us all. Why else should companies spend literally billions of dollars all around the world on advertising? It is so that we buy, buy, buy, regardless of whether we actually need the commodities on offer. It is said that what the head doesn't know, the heart doesn't hanker after. Under capitalism, needs are often artificially created or stimulated, which is both wasteful in terms of resource usage and potentially stress-inducing insofar as people may lack the wherewithal to satisfy these needs. Nothing exemplifies this better than the fashion industry, which might dictate, say, that last season's hipsters will simply have to go. This is a serious problem: In the UK, tons of discarded clothing are ploughed into landfill sites annually, which impacts on global warming, amongst other things. Then there is advertising targeted at kids, encouraging them to pester their parents for the latest 'craze' product. No wonder they grow up to be acquisitive. And talking of acquisitiveness, something else that may be observed about capitalism is that – particularly amongst the wealthy – status is often acquired through the acquisition of luxury products. But there is a huge amount of waste inherent in this charade of 'keeping up with the Plunkett-Pembertons': Thus we have the obscene spectacle of the archetypal tycoon with a fleet of luxury sports cars, several mansions - each of which contains enough rooms to house the local homeless, and a trophy wife with a shoe mania to rival that of Imelda Marcos., Not only are these items inevitably under-utilised; but time and resources have been expended on their production which might have more usefully been spent on satisfying more pressing needs. I would venture to suggest that in a communist society, status, insofar as it had some sort of psychosocial purpose in encouraging emulation, would be drastically different in nature: I could imagine that status would reside in the degree to which one actually contributed towards society, with those taking on the most onerous and dangerous tasks being accorded the highest status. Such attitudes would obviously serve society's interests very well, and make for social cohesiveness.
• Not only does capitalism manipulate people into buying things they might otherwise not have considered buying, it sometimes also compels them to continue buying commodities time and again through the simple expedient of ensuring that those things do not actually last as long as they could. This is what is known as 'built-in obsolescence', and it is a feature of all sorts of products, from cars to the simple light bulb. Similarly, the general shoddiness of so many manufactured goods, for example, houses (particularly in the cynically termed 'social housing' market), which stems from a desire to cut costs to the bone, likewise results in a shortened period of use. The outcome in both cases is more waste and customer dissatisfaction. Waste in this context has to do with rendering a product unserviceable and therefore needing to be disposed of far sooner than otherwise would be the case.
• There are many other ways in which capitalism is wasteful: Take, for example, the tendency to 'modulise' parts. What I mean by this is that instead of selling a replacement item on its own, manufacturers will sometimes only sell the item as part of a bigger unit or a batch. Whilst this may sometimes make replacing the item easier, it is just as likely to be motivated by the manufacturer's desire to fleece the customer out of more money. Insofar as the part is specific to a particular make of the product, the manufacturer will almost have a free rein to indulge in this practice.
• Tapi ini hampir tidak signifikan dibandingkan dengan limbah yang melekat dalam sistem di mana masing-masing jutaan perusahaan atau perusahaan di seluruh dunia banyak bersaing dengan orang lain dalam memproduksi barang tertentu dan layanan untuk pasar tertentu. Mengapa pemborosan ini? Yah, hanya sejenak mempertimbangkan jumlah duplikasi semata-mata yang melekat dalam mengatur ini: Anda bisa mendapatkan puluhan perusahaan memproduksi barang atau jasa tertentu dalam suatu lokasi tertentu, masing-masing dengan tempat sendiri, tenaga kerja, struktur manajemen, dan sebagainya. Masing-masing akan memiliki sejumlah operasi administratif dan keuangan untuk melaksanakan operasi di atas dan di atas produktif, yang hanya tidak akan terjadi dalam masyarakat / sosialis komunis, seperti mengadakan pertemuan pemegang saham, melakukan audit keuangan, menjalankan departemen membayar, langkah-langkah keamanan operasi, dan menerapkan strategi pemasaran. The latter is particularly noteworthy: Big companies, like Coca Cola and Pepsi Cola spend literally billions of dollars trying to outdo each other in the marketplace, and have vast marketing departments dedicated to this aim. On the subject of duplication, it may also be instructive to consider the outcome of a previous Conservative government's demented attempts to make the National Health Service in the UK more 'efficient' a few years ago, by breaking it up into hundreds of self-governing trusts. The upshot was a vast increase in administrative staff by comparison with clinical staff, as each trust had to have it's own finance department, its own 'estates' department, its own pay department, and so on – verily, the economics of the madhouse! In capitalism, it is often the case that having numerous companies compete to sell particular products is often far more then market can bear. Thus it may be that a sizeable number of these companies will be operating below capacity some of the time. Indeed, a few may find themselves going to the wall, squeezed out by the big players. The under-utilisation or non-utilisation of resources in this respect amounts to waste. So does the fact many of the smaller companies, generally burdened with  proportionately higher expenses on such things as heating and electricity and having to purchase services that might otherwise be obtained 'in-house', lack 'economies of scale'.
• The fact, too, that competing products are sometimes shipped from great distances is yet another instance of waste, as well as being environmentally damaging. Is it really necessary to have New Zealand butter stacked alongside English butter in UK supermarkets, considering that the European Community once had to scale down it's notorious 'butter mountain'.
• mentega Gunung ini 'benar-benar contoh jenis lain mengerikan dari limbah yang ditemukan dalam kapitalisme: sampah yang dihasilkan oleh produksi berlebih. Sama seperti pasar dapat menentukan bahwa pabrik-pabrik sangat, kantor, tambang, dan peternakan tidak lagi ekonomis dan harus dibawa keluar dari komisi, juga dapat menentukan bahwa produk dan jasa mengalir dari fasilitas ini 'surplus untuk' persyaratan dan harus dibuang. Kita melihat ini dalam siklus perdagangan periodik yang menimpa kapitalisme, yang pada dasarnya terjadi karena kapitalisme telah overreached sendiri.
• There are yet other ways in which waste can be generated. For example, companies will often do all they can to enhance the cosmetic appearance and thus the 'saleability' of their products without necessarily improving the quality of the latter, and this can result in profligate amounts of waste. Tristram Stuart, in his recent book, 'Waste, uncovering The Global Food Waste Scandal', claims, for example, that 25% of the fruit and vegetables produced in the UK is wasted in the process of production simply because these don't look the right shape, colour or size. The taste and nutritional value are beside the point. On the subject of food wastage generally – both by consumers and the food industries – it has been estimated that what the US alone wastes each year is twice as much as that required to adequately feed the 923 million malnourished people in the world today (The Independent, 9th July 2009, p9)

• The raft of international laws and trade agreements governing all manner of economic activity around the world also creates a huge amount of waste by any number of yardsticks. These laws and trade agreements exist simply to impose some semblance of order and restraint upon the ferocious greed of different nation states competing for scarce natural resources, trade routes, access to markets, and so on. As such, they would serve no purpose at all in a world-wide communistic society. But in today's world, these laws and trade agreements require vast armies of bureaucrats and other officials to administer and police them; these functions themselves necessitating elaborate monitoring operations that likewise require much in the way of resources and personnel. Were such regulations to be absent, of course, it is wholly conceivable that disputes around the world could degenerate into any number of wars. Nevertheless, these laws and trade agreements can themselves lead to bizarre consequences, thus tempting some to flout them. Let me cite a couple of examples: It is estimated that because of the European Union's common fisheries policy, something in the region of 40 to 50 per cent of the fish caught by EU trawlers is thrown back dead into the sea (The Independent, ibid). Touching on my previous point, the European Union also has fairly stringent rules regarding the cosmetic appearance of 10 sorts of fruit and vegetables which between them account for about three quarters of all fresh produce sold in the EU. As I explained earlier, the effect of such laws is to create waste since a certain amount of the produce will be deemed unfit for sale – solely on cosmetic grounds. Incidentally, it is no co-incidence that such regulations favour big Western-owned agribusiness concerns at the expense of Third World peasant farmers.
• The proclivity for cutting costs in capitalist production is something else that gives rise to all sorts of other problems; perhaps the most notorious of which relate to health and safety issues. Thus we find aircraft crashing for want of adequate maintenance work, or the National Institute for Clinical Excellence (sic) in the UK ruling that certain forms of treatment do not constitute 'value for money' and may therefore not be prescribed, notwithstanding their efficacy in many cases. Michael Moore's docufilm, 'Sicko', highlights just how single-minded capitalism is when it comes to money. In this revealing study of the American health system, he shows just how inhumane the richest country on earth can be when it comes to treating its sick and injured. Those without medical insurance often find themselves in desperate situations. Like the man who loses two fingers in an accident, and is faced with a bill of $60,000 to sew one of them back on, and $12,000 for the other. Well, it's a no-brainer – the more expensive finger ends up in a landfill site. But even those who do pay insurance and find themselves in need of medical treatment often face a medical inquisition by HMO (Health Maintenance Organization) personnel, whose sole aim, I repeat, sole aim is to try deny them treatment (which. in the case of those personnel with a medical qualification, would seem to be in flagrant violation of the Hippocratic Oath). This is borne out by the fact their remuneration is contingent upon the percentage of denials they manage to issue. The film depicted the heart-rending case of a man with renal cancer whose doctor had urged a particular course of treatment. His wife met up with representatives of his medical insurance company and begged them to provide the funding for the treatment. But they considered the treatment to be 'experimental' and turned it down. Within three weeks the man was dead. Apart from the fact that there may have been a racist element in their deliberations, - the man was black and his wife white – the sheer psychopathic disregard for anything bar the company's profit margins leaves one speechless. Such blinkered thinking would be anathema to a socialist society, where genuine need, rather than financial criteria, would determine whether or not something was produced or made available. Cost-cutting can affect the quality of life in many other ways. Take, for example, the poor provision of services afforded to rural communities, from post offices to buses. What underlies this, of course, are both the greater transportation costs inherent in servicing rural communities, and the fact that urban populations present a more lucrative market to would be providers. Who can forget the cherry picking practices of bus companies during the deregulating Thatcher years ( which persist in many major urban conurbations; for example, Manchester ) when buses arrived in two or threes on the more popular ( and shorter ) urban routes whilst rural services were cut back. Needless to say, the financial reckoning behind such developments would never arise in a society dedicated to meeting needs, instead of maximising profit.
• A year or so ago, there was much media interest in the subject of fake, or counterfeit, products; Channel Four's alarming series titled 'The Fake Trade' being a case in point. Its not so much the fake Prada handbags or Rolex watches that concerns me: although the faking of such luxury items obviously hits the 'legitimate' manufacturers and allegedly promotes gun crime and terrorism, consumer surveys have, in fact, shown that many, and in some countries – the USA, of all places, for example – most people are not averse to purchasing some types of fake items; an activity which has even acquired a fashionable frisson. However, what really must appal most of us is the counterfeiting of certain sorts of items; medicines being a prime example. The statistics beggar belief: It is estimated that something like one million Africans die each year through purchasing counterfeit medicines. Let us be clear what is happening here: Tablets, capsules, ampoules, and so on, convincingly packaged but deliberately containing little or nothing of therapeutic value, are sold by traders, or sometimes unwittingly by 'respectable' outlets, to people – the vast majority of whom are crushingly poor – who go away hoping that the diseases affecting them or their loved ones can at last be tackled. But, of course, nothing of the sort happens, and these poor souls deteriorate. In the case of antibiotics, having just some but not enough, can also be dangerous because it can induce resistance (and incidentally lead to stronger strains of bacteria). With a disease like malaria, the resulting delay in receiving effective medication can be critical. No wonder that a fifth of the one million annual deaths caused by malaria around the world can be attributed directly to the consumption of counterfeit anti-malarial medication. In the developing world, the incidence of fake medicines varies from 10% to 50% and higher in some countries. But this is not just a problem in the developing world: In Russia, it is thought that 10% of medicines are fake, and here in the UK, fake anti-statins, for example, have recently infiltrated the supply chains. Here truly, we catch a glimpse of the dark heart of capitalism; its untrammeled greed and disregard for all else. One of the contributors to the above-mentioned Channel Four programme opined that capitalism really needed to be restrained and managed or anarchy and chaos would ensue. But this is to miss the point: Capitalism, like a rabid dog with an insatiable desire to sink its teeth into someone, can certainly be leashed (or, to put it differently, we can certainly attempt to save capitalism from itself). But, even with the most rigorous restraints, it would still seek to minimize costs and maximize profits. Those other shortcomings I mentioned earlier – shoddy production, built-in obsolescence, and so on – are really all of a piece with counterfeit manufacture: One might want to think rather in terms of a 'continuum of dysfunctionality' here. Moreover, those companies or countries who attempt to act relatively responsibly and with due regard to the environment and their workers will find themselves disadvantaged in the barbaric world of commerce; somewhat as the British slave-owner lobby in the 19c argued that liberating slaves would give the dastardly French a commercial advantage. What is particularly ironic about the situation with counterfeit production is that the main culprit being fingered is none other than that worker's paradise, the 'People's' (sic) Republic of China. Here we find capitalism in a truly fascistic mould; there can be no obfuscating the point. That China should present itself as a 'communist state'; an Orwellian fiction that tends to be ignored or half-heartedly questioned by capitalism's hacks in the 'free world' (again, sic) for cynical reasons no doubt; amounts to butchering reason. It is estimated that something like 15–20% of products made in China are counterfeit, and China is a major provider of fake medicines – notwithstanding some lackadaisical official attempts to stem the production of these. Chinese workers are themselves victims of this iniquitous industry; both as underpaid wage slaves and with thousands dying each year from misguidedly taking these drugs. The Chinese state allows its bourgeois overlords a lot of leeway to grind their workers, notwithstanding the vicious reputation it has for dealing with miscreants, or those who go a little too far in their pursuit of profit.

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