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Fwd: "Anarchism", from The Encyclopaedia Britannica, 1910 Re: call it "anarcho-syndicalism" ?
by Michel Bauwens 24 Jan '11

24 Jan '11

talking with dante about the differences between p2p and the historical tradition of anarchism, see below as well ---------- Forwarded message ---------- From: Dante-Gabryell Monson <dante.monson(a)gmail.com> Date: Sun, Jan 23, 2011 at 10:03 PM Subject: "Anarchism", from The Encyclopaedia Britannica, 1910 Re: call it "anarcho-syndicalism" ? To: Michel Bauwens <michelsub2004(a)gmail.com> http://flag.blackened.net/daver/anarchism/kropotkin/defanarchy.html copy pasted : Kropotkin : "Anarchism", from *The Encyclopaedia Britannica*, 1910. ------------------------------ *ANARCHISM* (from the Gr. *an* and *archos*, contrary to authority), the name given to a principle or theory of life and conduct under which society is conceived without government - harmony in such a society being obtained, not by submission to law, or by obedience to any authority, but by free agreements concluded between the various groups, territorial and professional, freely constituted for the sake of production and consumption, as also for the satisfaction of the infinite variety of needs and aspirations of a civilized being. In a society developed on these lines, the voluntary associations which already now begin to cover all the fields of human activity would take a still greater extension so as to substitute themselves for the state in all its functions. They would represent an interwoven network, composed of an infinite variety of groups and federations of all sizes and degrees, local, regional, national and international temporary or more or less permanent - for all possible purposes: production, consumption and exchange, communications, sanitary arrangements, education, mutual protection, defence of the territory, and so on; and, on the other side, for the satisfaction of an ever-increasing number of scientific, artistic, literary and sociable needs. Moreover, such a society would represent nothing immutable. On the contrary - as is seen in organic life at large - harmony would (it is contended) result from an ever-changing adjustment and readjustment of equilibrium between the multitudes of forces and influences, and this adjustment would be the easier to obtain as none of the forces would enjoy a special protection from the state. If, it is contended, society were organized on these principles, man would not be limited in the free exercise of his powers in productive work by a capitalist monopoly, maintained by the state; nor would he be limited in the exercise of his will by a fear of punishment, or by obedience towards individuals or metaphysical entities, which both lead to depression of initiative and servility of mind. He would be guided in his actions by his own understanding, which necessarily would bear the impression of a free action and reaction between his own self and the ethical conceptions of his surroundings. Man would thus be enabled to obtain the full development of all his faculties, intellectual, artistic and moral, without being hampered by overwork for the monopolists, or by the servility and inertia of mind of the great number. He would thus be able to reach full *individualization*, which is not possible either under the present system of*individualism*, or under any system of state socialism in the so-called *Volkstaat* (popular state). The anarchist writers consider, moreover, that their conception is not a utopia, constructed on the *a priori* method, after a few desiderata have been taken as postulates. It is derived, they maintain, from an *analysis of tendencies* that are at work already, even though state socialism may find a temporary favour with the reformers. The progress of modern technics, which wonderfully simplifies the production of all the necessaries of life; the growing spirit of independence, and the rapid spread of free initiative and free understanding in all branches of activity - including those which formerly were considered as the proper attribution of church and state - are steadily reinforcing the no-government tendency. As to their economical conceptions, the anarchists, in common with all socialists, of whom they constitute the left wing, maintain that the now prevailing system of private ownership in land, and our capitalist production for the sake of profits, represent a monopoly which runs against both the principles of justice and the dictates of utility. They are the main obstacle which prevents the successes of modern technics from being brought into the service of all, so as to produce general well-being. The anarchists consider the wage-system and capitalist production altogether as an obstacle to progress. But they point out also that the state was, and continues to be, the chief instrument for permitting the few to monopolize the land, and the capitalists to appropriate for themselves a quite disproportionate share of the yearly accumulated surplus of production. Consequently, while combating the present monopolization of land, and capitalism altogether, the anarchists combat with the same energy the state, as the main support of that system. Not this or that special form, but the state altogether, whether it be a monarchy or even a republic governed by means of the *referendum*. The state organization, having always been, both in ancient and modern history (Macedonian Empire, Roman Empire, modern European states grown up on the ruins of the autonomous cities), the instrument for establishing monopolies in favour of the ruling minorities, cannot be made to work for the destruction of these monopolies. The anarchists consider, therefore, that to hand over to the state all the main sources of economical life - the land, the mines, the railways, banking, insurance, and so on - as also the management of all the main branches of industry, in addition to all the functions already accumulated in its hands (education, state-supported religions, defence of the territory, etc.), would mean to create a new instrument of tyranny. State capitalism would only increase the powers of bureaucracy and capitalism. True progress lies in the direction of decentralization, both *territorial* and *functional*, in the development of the spirit of local and personal initiative, and of free federation from the simple to the compound, in lieu of the present hierarchy from the centre to the periphery. In common with most socialists, the anarchists recognize that, like all evolution in nature, the slow evolution of society is followed from time to time by periods of accelerated evolution which are called revolutions; and they think that the era of revolutions is not yet closed. Periods of rapid changes will follow the periods of slow evolution, and these periods must be taken advantage of - not for increasing and widening the powers of the state, but for reducing them, through the organization in every township or commune of the local groups of producers and consumers, as also the regional, and eventually the international, federations of these groups. In virtue of the above principles the anarchists refuse to be party to the present state organization and to support it by infusing fresh blood into it. They do not seek to constitute, and invite the working men not to constitute, political parties in the parliaments. Accordingly, since the foundation of the International Working Men's Association in 1864-1866, they have endeavoured to promote their ideas directly amongst the labour organizations and to induce those unions to a direct struggle against capital, without placing their faith in parliamentary legislation. The historical development of anarchism The conception of society just sketched, and the tendency which is its dynamic expression, have always existed in mankind, in opposition to the governing hierarchic conception and tendency - now the one and now the other taking the upper hand at different periods of history. To the former tendency we owe the evolution, by the masses themselves, of those institutions - the clan, the village community, the guild, the free medieval city - by means of which the masses resisted the encroachments of the conquerors and the power-seeking minorities. The same tendency asserted itself with great energy in the great religious movements of medieval times, especially in the early movements of the reform and its forerunners. At the same time it evidently found its expression in the writings of some thinkers, since the times of Lao-tsze, although, owing to its non-scholastic and popular origin, it obviously found less sympathy among the scholars than the opposed tendency. As has been pointed out by Prof. Adler in his *Geschichte des Sozialismus und Kommunismus*, Aristippus (b. c. 430 BC), one of the founders of the Cyrenaic school, already taught that the wise must not give up their liberty to the state, and in reply to a question by Socrates he said that he did not desire to belong either to the governing or the governed class. Such an attitude, however, seems to have been dictated merely by an Epicurean attitude towards the life of the masses. The best exponent of anarchist philosophy in ancient Greece was Zeno (342-267 or 270 BC), from Crete, the founder of the Stoic philosophy, who distinctly opposed his conception of a free community without government to the state-utopia of Plato. He repudiated the omnipotence of the state, its intervention and regimentation, and proclaimed the sovereignty of the moral law of the individual - remarking already that, while the necessary instinct of self-preservation leads man to egotism, nature has supplied a corrective to it by providing man with another instinct - that of sociability. When men are reasonable enough to follow their natural instincts, they will unite across the frontiers and constitute the cosmos. They will have no need of law-courts or police, will have no temples and no public worship, and use no money - free gifts taking the place of the exchanges. Unfortunately, the writings of Zeno have not reached us and are only known through fragmentary quotations. However, the fact that his very wording is similar to the wording now in use, shows how deeply is laid the tendency of human nature of which he was the mouthpiece. In medieval times we find the same views on the state expressed by the illustrious bishop of Alba, Marco Girolamo Vida, in his first dialogue *De dignitate reipublicae* (Ferd. Cavalli, in *Mem. dell'Istituto Veneto*, xiii.; Dr E. Nys, *Researches in the History of Economics*). But it is especially in several early Christian movements, beginning with the ninth century in Armenia, and in the preachings of the early Hussites, particularly Chojecki, and the early Anabaptists, especially Hans Denk (cf. Keller, *Ein Apostel der Wiedertaufer*), that one finds the same ideas forcibly expressed - special stress being laid of course on their moral aspects. Rabelais and Fenelon, in their utopias, have also expressed similar ideas, and they were also current in the eighteenth century amongst the French Encyclopaedists, as may be concluded from separate expressions occasionally met with in the writings of Rousseau, from Diderot's *Preface* to the * Voyage* of Bougainville, and so on. However, in all probability such ideas could not be developed then, owing to the rigorous censorship of the Roman Catholic Church. These ideas found their expression later during the great French Revolution. While the Jacobins did all in their power to centralize everything in the hands of the government, it appears now, from recently published documents, that the masses of the people, in their municipalities and 'sections', accomplished a considerable constructive work. They appropriated for themselves the election of the judges, the organization of supplies and equipment for the army, as also for the large cities, work for the unemployed, the management of charities, and so on. They even tried to establish a direct correspondence between the 36,000 communes of France through the intermediary of a special board, outside the National Assembly (cf. Sigismund Lacroix, *Actes de la commune de Paris*). It was Godwin, in his *Enquiry concerning Political Justice* (2 vols., 1793), who was the first to formulate the political and economical conceptions of anarchism, even though he did not give that name to the ideas developed in his remarkable work. Laws, he wrote, are not a product of the wisdom of our ancestors: they are the product of their passions, their timidity, their jealousies and their ambition. The remedy they offer is worse than the evils they pretend to cure. If and only if all laws and courts were abolished, and the decisions in the arising contests were left to reasonable men chosen for that purpose, real justice would gradually be evolved. As to the state, Godwin frankly claimed its abolition. A society, he wrote, can perfectly well exist without any government: only the communities should be small and perfectly autonomous. Speaking of property, he stated that the rights of every one 'to every substance capable of contributing to the benefit of a human being' must be regulated by justice alone: the substance must go 'to him who most wants it'. His conclusion was communism. Godwin, however, had not the courage to maintain his opinions. He entirely rewrote later on his chapter on property and mitigated his communist views in the second edition of *Political Justice* (8vo, 1796). Proudhon was the first to use, in 1840 (*Qu'est-ce que la propriete?* first memoir), the name of anarchy with application to the no government state of society. The name of 'anarchists' had been freely applied during the French Revolution by the Girondists to those revolutionaries who did not consider that the task of the Revolution was accomplished with the overthrow of Louis XVI, and insisted upon a series of economical measures being taken (the abolition of feudal rights without redemption, the return to the village communities of the communal lands enclosed since 1669, the limitation of landed property to 120 acres, progressive income-tax, the national organization of exchanges on a just value basis, which already received a beginning of practical realization, and so on). Now Proudhon advocated a society without government, and used the word anarchy to describe it. Proudhon repudiated, as is known, all schemes of communism, according to which mankind would be driven into communistic monasteries or barracks, as also all the schemes of state or state-aided socialism which were advocated by Louis Blanc and the collectivists. When he proclaimed in his first memoir on property that 'Property is theft', he meant only property in its present, Roman-law, sense of 'right of use and abuse'; in property-rights, on the other hand, understood in the limited sense of *possession*, he saw the best protection against the encroachments of the state. At the same time he did not want violently to dispossess the present owners of land, dwelling-houses, mines, factories and so on. He preferred to attain the same end by rendering capital incapable of earning interest; and this he proposed to obtain by means of a national bank, based on the mutual confidence of all those who are engaged in production, who would agree to exchange among themselves their produces at cost-value, by means of labour cheques representing the hours of labour required to produce every given commodity. Under such a system, which Proudhon described as 'Mutuellisme', all the exchanges of services would be strictly equivalent. Besides, such a bank would be enabled to lend money without interest, levying only something like I per cent, or even less, for covering the cost of administration. Everyone being thus enabled to borrow the money that would be required to buy a house, nobody would agree to pay any more a yearly rent for the use of it. A general 'social liquidation' would thus be rendered easy, without violent expropriation. The same applied to mines, railways, factories and so on. In a society of this type the state would be useless. The chief relations between citizens would be based on free agreement and regulated by mere account keeping. The contests might be settled by arbitration. A penetrating criticism of the state and all possible forms of government, and a deep insight into all economic problems, were well-known characteristics of Proudhon's work. It is worth noticing that French mutualism had its precursor in England, in William Thompson, who began by mutualism before he became a communist, and in his followers John Gray (*A Lecture on Human Happiness*, 1825; *The Social System*, 1831) and J. F. Bray (*Labour's Wrongs and Labour's Remedy*, 1839). It had also its precursor in America. Josiah Warren, who was born in 1798 (cf. W. Bailie, *Josiah Warren, the First American Anarchist*, Boston, 1900), and belonged to Owen's 'New Harmony', considered that the failure of this enterprise was chiefly due to the suppression of individuality and the lack of initiative and responsibility. These defects, he taught, were inherent to every scheme based upon authority and the community of goods. He advocated, therefore, complete individual liberty. In 1827 he opened in Cincinnati a little country store which was the first 'equity store', and which the people called 'time store', because it was based on labour being exchanged hour for hour in all sorts of produce. 'Cost - the limit of price', and consequently 'no interest', was the motto of his store, and later on of his 'equity village', near New York, which was still in existence in 1865. Mr Keith's 'House of Equity' at Boston, founded in 1855, is also worthy of notice. While the economical, and especially the mutual-banking, ideas of Proudhon found supporters and even a practical application in the United States, his political conception of anarchy found but little echo in France, where the Christian socialism of Lamennais and the Fourierists, and the state socialism of Louis Blanc and the followers of Saint-Simon, were dominating. These ideas found, however, some temporary support among the left-wing Hegelians in Germany, Moses Hess in 1843, and Karl Grün in 1845, who advocated anarchism. Besides, the authoritarian communism of Wilhelm Weitling having given origin to opposition amongst the Swiss working men, Wilhelm Marr gave expression to it in the forties. On the other side, individualist anarchism found, also in Germany, its fullest expression in Max Stirner (Kaspar Schmidt), whose remarkable works ( *Der Einzige und sein Eigenthum* and articles contributed to the *Rheinische Zeitung*) remained quite overlooked until they were brought into prominence by John Henry Mackay. Prof. V. Basch, in a very able introduction to his interesting book, *L'lndividualisme anarchiste: Max Stirner* (1904), has shown how the development of the German philosophy from Kant to Hegel, and 'the absolute' of Schelling and the * Geist* of Hegel, necessarily provoked, when the anti-Hegelian revolt began, the preaching of the same 'absolute' in the camp of the rebels. This was done by Stirner, who advocated, not only a complete revolt against the state and against the servitude which authoritarian communism would impose upon men, but also the full liberation of the individual from all social and moral bonds - the rehabilitation of the 'I', the supremacy of the individual, complete 'amoralism', and the 'association of the egotists'. The final conclusion of that sort of individual anarchism has been indicated by Prof. Basch. It maintains that the aim of all superior civilization is, not to permit *all* members of the community to develop in a normal way, but to permit certain better endowed individuals 'fully to develop', even at the cost of the happiness and the very existence of the mass of mankind. It is thus a return towards the most common individual ism, advocated by all the would-be superior minorities, to which indeed man owes in his history precisely the state and the rest, which these individualists combat. Their individualism goes so far as to end in a negation of their own starting-point - to say nothing of the impossibility for the individual to attain a really full development in the conditions of oppression of the masses by the 'beautiful aristocracies'. His development would remain unilateral. This is why this direction of thought, notwithstanding its undoubtedly correct and useful advocacy of the full development of each individuality, finds a hearing only in limited artistic and literary circles. Anarchism in the International Working Men's Association A general depression in the propaganda of all fractions of socialism followed, as is known, after the defeat of the uprising of the Paris working men in June 1848 and the fall of the Republic. All the socialist press was gagged during the reaction period, which lasted fully twenty years. Nevertheless, even anarchist thought began to make some progress, namely in the writings of Bellegarrique (Caeurderoy), and especially Joseph Déjacque ( *Les Lazareacute'ennes, L 'Humanisphère*, an anarchist-communist utopia, lately discovered and reprinted). The socialist movement revived only after 1864, when some French working men, all 'mutualists', meeting in London during the Universal Exhibition with English followers of Robert Owen, founded the International Working Men's Association. This association developed very rapidly and adopted a policy of direct economical struggle against capitalism, without interfering in the political parliamentary agitation, and this policy was followed until 1871. However, after the Franco-German War, when the International Association was prohibited in France after the uprising of the Commune, the German working men, who had received manhood suffrage for elections to the newly constituted imperial parliament, insisted upon modifying the tactics of the International, and began to build up a Social Democratic political party. This soon led to a division in the Working Men's Association, and the Latin federations, Spanish, Italian, Belgian and Jurassic (France could not be represented), constituted among themselves a Federal union which broke entirely with the Marxist general council of the International. Within these federations developed now what may be described as *modern anarchism*. After the names of 'Federalists' and 'Anti-authoritarians' had been used for some time by these federations the name of 'anarchists', which their adversaries insisted upon applying to them, prevailed, and finally it was revindicated. Bakunin (q.v.) soon became the leading spirit among these Latin federations for the development of the principles of anarchism, which he did in a number of writings, pamphlets and letters. He demanded the complete abolition of the state, which -- he wrote -- is a product of religion, belongs to a lower state of civilization, represents the negation of liberty, and spoils even that which it undertakes to do for the sake of general well-being. The state was an historically necessary evil, but its complete extinction will be, sooner or later, equally necessary. Repudiating all legislation, even when issuing from universal suffrage, Bakunin claimed for each nation, each region and each commune, full autonomy, so long as it is not a menace to its neighbours, and full independence for the individual, adding that one becomes really free only when, and in proportion as, all others are free. Free federations of the communes would constitute free nations. As to his economical conceptions, Bakunin described himself, in common with his Federalist comrades of the International (César De Paepe, James Guillaume, Schwitzguébel), a 'collectivist anarchist' - not in the sense of Vidal and Pecqueur in the 1840s, or of their modern Social Democratic followers, but to express a state of things in which all necessaries for production are owned in common by the labour groups and the free communes, while the ways of retribution of labour, communist or otherwise, would be settled by each group for itself. Social revolution, the near approach of which was foretold at that time by all socialists, would be the means of bringing into life the new conditions. The Jurassic, the Spanish and the Italian federations and sections of the International Working Men's Association, as also the French, the German and the American anarchist groups, were for the next years the chief centres of anarchist thought and propaganda. They refrained from any participation in parliamentary politics, and always kept in close contact with the labour organizations. However, in the second half of the 'eighties and the early 'nineties of the nineteenth century, when the influence of the anarchists began to be felt in strikes, in the 1st of May demonstrations, where they promoted the idea of a general strike for an eight hours' day, and in the anti-militarist propaganda in the army, violent prosecutions were directed against them, especially in the Latin countries (including physical torture in the Barcelona Castle) and the United States (the execution of five Chicago anarchists in 1887). Against these prosecutions the anarchists retaliated by acts of violence which in their turn were followed by more executions from above, and new acts of revenge from below. This created in the general public the impression that violence is the substance of anarchism, a view repudiated by its supporters, who hold that in reality violence is resorted to by all parties in proportion as their open action is obstructed by repression, and exceptional laws render them outlaws. (Cf.*Anarchism and Outrage*, by C. M. Wilson, and *Report of the Spanish Atrocities Committee*, in 'Freedom Pamphlets'; *A Concise History of the Great Trial of the Chicago Anarchists*, by Dyer Lum (New York, 1886); *The Chicago Martyrs: Speeches*, etc.). Anarchism continued to develop, partly in the direction of Proudhonian 'mutuellisme', but chiefly as communist-anarchism, to which a third direction, Christian-anarchism, was added by Leo Tolstoy, and a fourth, which might be ascribed as literary-anarchism, began amongst some prominent modern writers. The ideas of Proudhon, especially as regards mutual banking, corresponding with those of Josiah Warren, found a considerable following in the United States, creating quite a school, of which the main writers are Stephen Pearl Andrews, William Grene, Lysander Spooner (who began to write in 1850, and whose unfinished work, *Natural Law*, was full of promise), and several others, whose names will be found in Dr Nettlau's *Bibliographie de l'anarchie*. A prominent position among the individualist anarchists in America has been occupied by Benjamin R. Tucker, whose journal *Liberty* was started in 1881 and whose conceptions are a combination of those of Proudhon with those of Herbert Spencer. Starting from the statement that anarchists are egotists, strictly speaking, and that every group of individuals, be it a secret league of a few persons, or the Congress of the United States, has the right to oppress all mankind, provided it has the power to do so, that equal liberty for all and absolute equality ought to be the law, and 'mind every one your own business' is the unique moral law of anarchism, Tucker goes on to prove that a general and thorough application of these principles would be beneficial and would offer no danger, because the powers of every individual would be limited by the exercise of the equal rights of all others. He further indicated (following H. Spencer) the difference which exists between the encroachment on somebody's rights and resistance to such an encroachment; between domination and defence: the former being equally condemnable, whether it be encroachment of a criminal upon an individual, or the encroachment of one upon all others, or of all others upon one; while resistance to encroachment is defensible and necessary. For their self-defence, both the citizen and the group have the right to any violence, including capital punishment. Violence is also justified for enforcing the duty of keeping an agreement. Tucker thus follows Spencer, and, like him, opens (in the present writer's opinion) the way for reconstituting under the heading of 'defence' all the functions of the state. His criticism of the present state is very searching, and his defence of the rights of the individual very powerful. As regards his economical views B. R. Tucker follows Proudhon. The individualist anarchism of the American Proudhonians finds, however, but little sympathy amongst the working masses. Those who profess it - they are chiefly 'intellectuals' - soon realize that the *individualization* they so highly praise is not attainable by individual efforts, and either abandon the ranks of the anarchists, and are driven into the liberal individualism of the classical economist or they retire into a sort of Epicurean amoralism, or superman theory, similar to that of Stirner and Nietzsche. The great bulk of the anarchist working men prefer the anarchist-communist ideas which have gradually evolved out of the anarchist collectivism of the International Working Men's Association. To this direction belong - to name only the better known exponents of anarchism Elisée Reclus, Jean Grave, Sebastien Faure, Emile Pouget in France; Errico Malatesta and Covelli in Italy; R. Mella, A. Lorenzo, and the mostly unknown authors of many excellent manifestos in Spain; John Most amongst the Germans; Spies, Parsons and their followers in the United States, and so on; while Domela Nieuwenhuis occupies an intermediate position in Holland. The chief anarchist papers which have been published since 1880 also belong to that direction; while a number of anarchists of this direction have joined the so-called syndicalist movement- the French name for the non-political labour movement, devoted to direct struggle with capitalism, which has lately become so prominent in Europe. As one of the anarchist-communist direction, the present writer for many years endeavoured to develop the following ideas: to show the intimate, logical connection which exists between the modern philosophy of natural sciences and anarchism; to put anarchism on a scientific basis by the study of the tendencies that are apparent now in society and may indicate its further evolution; and to work out the basis of anarchist ethics. As regards the substance of anarchism itself, it was Kropotkin's aim to prove that communism at least partial - has more chances of being established than collectivism, especially in communes taking the lead, and that free, or anarchist-communism is the only form of communism that has any chance of being accepted in civilized societies; communism and anarchy are therefore two terms of evolution which complete each other, the one rendering the other possible and acceptable. He has tried, moreover, to indicate how, during a revolutionary period, a large city - if its inhabitants have accepted the idea could organize itself on the lines of free communism; the city guaranteeing to every inhabitant dwelling, food and clothing to an extent corresponding to the comfort now available to the middle classes only, in exchange for a half-day's, or five-hours' work; and how all those things which would be considered as luxuries might be obtained by everyone if he joins for the other half of the day all sorts of free associations pursuing all possible aims - educational, literary, scientific, artistic, sports and so on. In order to prove the first of these assertions he has analysed the possibilities of agriculture and industrial work, both being combined with brain work. And in order to elucidate the main factors of human evolution, he has analysed the part played in history by the popular constructive agencies of mutual aid and the historical role of the state. Without naming himself an anarchist, Leo Tolstoy, like his predecessors in the popular religious movements of the fifteenth and sixteenth centuries, Chojecki, Denk and many others, took the anarchist position as regards the state and property rights, deducing his conclusions from the general spirit of the teachings of the Christ and from the necessary dictates of reason. With all the might of his talent he made (especially in *The Kingdom of God in Yourselves*) a powerful criticism of the church, the state and law altogether, and especially of the present property laws. He describes the state as the domination of the wicked ones, supported by brutal force. Robbers, he says, are far less dangerous than a well-organized government. He makes a searching criticism of the prejudices which are current now concerning the benefits conferred upon men by the church, the state and the existing distribution of property, and from the teachings of the Christ he deduces the rule of non-resistance and the absolute condemnation of all wars. His religious arguments are, however, so well combined with arguments borrowed from a dispassionate observation of the present evils, that the anarchist portions of his works appeal to the religious and the non-religious reader alike. It would be impossible to represent here, in a short sketch, the penetration, on the one hand, of anarchist ideas into modern literature, and the influence, on the other hand, which the libertarian ideas of the best contemporary writers have exercised upon the development of anarchism. One ought to consult the ten big volumes of the *Supplément Littéraire* to the paper *La Révolte* and later the *Temps Nouveaux*, which contain reproductions from the works of hundreds of modern authors expressing anarchist ideas, in order to realize how closely anarchism is connected with all the intellectual movement of our own times. J. S. Mill's *Liberty*, Spencer's *Individual versus the State*, Marc Guyau's *Morality without Obligation or Sanction*, and Fouillée's *La Morale, I'art et la religion*, the works of Multatuli (E. Douwes Dekker), Richard Wagner's *Art and Revolution*, the works of Nietzsche, Emerson, W. Lloyd Garrison, Thoreau, Alexander Herzen, Edward Carpenter and so on; and in the domain of fiction, the dramas of Ibsen, the poetry of Walt Whitman, Tolstoy's *War and Peace*, Zola's *Paris*and *Le Travail*, the latest works of Merezhkovsky, and an infinity of works of less known authors, are full of ideas which show how closely anarchism is interwoven with the work that is going on in modern thought in the same direction of enfranchisement of man from the bonds of the state as well as from those of capitalism. ------------------------------ Originally found at the Anarchy Archives<http://www.pitzer.edu/%7Edward/Anarchist_Archives/archivehome.html> . Essays by Kropotkin<http://flag.blackened.net/daver/anarchism/kropotkin/index.html> - Anarchist Library <http://flag.blackened.net/daver/anarchism/index.html> On Sun, Jan 23, 2011 at 3:57 PM, Dante-Gabryell Monson < dante.monson(a)gmail.com> wrote: > ok - so ontology wise, > > various forms and practices defined by some as anarchism > can be contained within peer governance, peer production and peer property > > and forms and practices related to by some as peer governance, peer > production and peer property > can be contained within what some call anarchism. > > do various definitions of anarchism necessarily reject the possibility of > networked forms of hybrid economics and governance ? > > or is anarchism identified as non-integral ? > > if it can be understood as integral, > is peer production, peer governance and peer production = anarchism ? > > On Sun, Jan 23, 2011 at 3:33 PM, Michel Bauwens <michelsub2004(a)gmail.com>wrote: > >> yes, a conscious choice of communication strategy, but also more than >> that, in the sense that a new theory and new situation requires new language >> and concepts. >> >> and no, I would not change again, >> >> Michel >> >> >> On Sun, Jan 23, 2011 at 9:27 PM, Dante-Gabryell Monson < >> dante.monson(a)gmail.com> wrote: >> >>> yes, I understand, >>> as mentioned in my first post of this thread, that this may be one of the >>> reasons why people use other terminologies, as to avoid the misinformation >>> and cumulated emotional significations given to these words. >>> >>> after a few years, when p2p terminology will start to be attacked by >>> coercive forces, >>> will you change terminology again ? >>> >>> Is this a conscious choice of a communication strategy ? >>> >>> >>> On Sun, Jan 23, 2011 at 3:21 PM, Michel Bauwens <michelsub2004(a)gmail.com >>> > wrote: >>> >>>> if you use socialism or anarchism, which is of course totally >>>> legitimate, you have to be prepared to face a hundred years of >>>> misprepresentations ... >>>> >>>> that's something you avoid by using the new p2p terminology >>>> >>>> >>>> On Sun, Jan 23, 2011 at 8:49 PM, Dante-Gabryell Monson < >>>> dante.monson(a)gmail.com> wrote: >>>> >>>>> Hi Michel >>>>> >>>>> Thanks - yes, I understand. >>>>> I expected this reply. >>>>> >>>>> I would related it to the "what is contained into what" question. >>>>> Which I would presume may also depend on the starting point - where one >>>>> positions oneself. >>>>> >>>>> In a case scenario where there is a minimum of containment and >>>>> coercion, >>>>> how will individual nodes ( individuals, or existing institutions ) >>>>> choose to network themselves to create synergies - providing access to >>>>> knowledge of opportunities. >>>>> >>>>> We can choose various layers of protocols, contained within each other, >>>>> or with transfers between each other. >>>>> >>>>> So my initial point is one of terminology. What one calls oneself. >>>>> If a semantic map is created, how close to each other are different >>>>> words, >>>>> and why use certain words rather then others ? >>>>> >>>>> How does p2pfoundation relate to various other names of groups ( or >>>>> individuals, or blogs), >>>>> and with what terminologies do these other groups/individuals/blogs >>>>> define themselves ( other then with the p2pfoundation ) >>>>> >>>>> Although some of the targets I perceive may be harnessing understanding >>>>> and documentation related to structural distributed practices and >>>>> transformation, >>>>> >>>>> and although this in effect may target any human being or form of >>>>> intelligence who can grasp it, >>>>> in practice, which groups or individuals defining themselves with >>>>> specific terminologies most participate or link to the p2pfoundation, >>>>> and what can be a representation of a cloud of targets ( of individuals >>>>> or institutions ) of such loose networked coalition ? >>>>> >>>>> I understand that some understanding can come out of statistics >>>>> regarding page views / google analytics, >>>>> although what concerns subcultural groups, >>>>> on the list of p2pf I have the impression I see most active people >>>>> potentially defining themselves as relating themselves to some form of >>>>> anarchism. >>>>> >>>>> So I am happy that more specific terminologies can be used, >>>>> yet the more I discover recent anarchist movement histories, >>>>> the more I realize how taboo it seems to be to use "anarchism" as >>>>> terminology, >>>>> and I ask myself if this is also perceived by others, consciously or >>>>> not. >>>>> >>>>> I feel more and more like using the terminology "anarchism", >>>>> and making it a cool word to use, >>>>> even in corporate environments, even by ceo's. >>>>> >>>>> :) >>>>> >>>>> >>>>> >>>>> On Sun, Jan 23, 2011 at 2:09 PM, Michel Bauwens < >>>>> michelsub2004(a)gmail.com> wrote: >>>>> >>>>>> in this particular context, one could say that the apparent choices >>>>>> are already foreclosed and of a secondary nature, while the institution has >>>>>> made the primary choices >>>>>> >>>>>> >>>>>> On Sun, Jan 23, 2011 at 7:44 PM, Dante-Gabryell Monson < >>>>>> dante.monson(a)gmail.com> wrote: >>>>>> >>>>>>> thanks Michel. >>>>>>> >>>>>>> I kind of expected this reply :) >>>>>>> Different levels of abstraction, connections between different >>>>>>> systems, >>>>>>> sometimes enclosures at certain points. >>>>>>> >>>>>>> Not very different from people involved in anarcho-syndicalism who >>>>>>> still connect to "the system" to get central bank money for access to >>>>>>> certain types of resources, or sell some of their ( surplus ) production >>>>>>> onto the capitalist central bank money "markets" as to purchase other goods >>>>>>> or services from the capitalist system. >>>>>>> >>>>>>> * >>>>>>> >>>>>>> The person will select the “task”, rather than be given the “task”. >>>>>>> * >>>>>>> The question may then be, >>>>>>> when promoting this, >>>>>>> is it not the individual that chooses, and not the structure ( >>>>>>> although the culture and structures the individual access may limit its >>>>>>> empowered choice ). >>>>>>> >>>>>>> Individuals constantly creating the structure in an emergent way, and >>>>>>> not as much the structures coercing the individuals, >>>>>>> even though the individual may also choose coercive contexts ( but >>>>>>> what percentage of the population really prefers more coercive contexts ? ) >>>>>>> >>>>>>> For the moment, I feel I still lack the choices for "contexts" from >>>>>>> which I can build up my choices for interdependencies as to create a quality >>>>>>> of life and a diversity of synergetical reality experiences ( even though >>>>>>> at the same time, there may be overabundance of certain kinds of choices ). >>>>>>> >>>>>>> Delving into understanding currency information systems, and offering >>>>>>> alternative dreams to the code of mainstream currency information systems, >>>>>>> is part of the approach to broaden such potentials for emergent >>>>>>> choice, >>>>>>> enabling a convergence of synergies between individuals choosing the >>>>>>> dream a certain dream, creating such dream together. >>>>>>> >>>>>>> >>>>>>> On Sun, Jan 23, 2011 at 4:50 AM, Michel Bauwens < >>>>>>> michelsub2004(a)gmail.com> wrote: >>>>>>> >>>>>>>> in any case, the same practices, in the context of a for-profit >>>>>>>> company gives entirely different results .. as the aims and methods are >>>>>>>> predetermined >>>>>>>> >>>>>>>> >>>>>>>> On Sun, Jan 23, 2011 at 3:36 AM, Dante-Gabryell Monson < >>>>>>>> dante.monson(a)gmail.com> wrote: >>>>>>>> >>>>>>>>> Hi Michel >>>>>>>>> >>>>>>>>> articles like this one >>>>>>>>> >>>>>>>>> >>>>>>>>> http://blog.p2pfoundation.net/characteristics-of-social-business-design-for… >>>>>>>>> >>>>>>>>> just make me feel that, >>>>>>>>> actually, >>>>>>>>> they are describing practices used in anarcho-syndicalism >>>>>>>>> ( or at least, in my experience ) >>>>>>>>> just adding a few more fancy words, >>>>>>>>> and taking the misinformation I feel is vehiculated/perceived by >>>>>>>>> the mainstream media and population >>>>>>>>> about "anarcho syndicalism" out of it... >>>>>>>>> >>>>>>>>> I actually would like to call anarcho-syndicalism, >>>>>>>>> anarcho-syndicalism again. >>>>>>>>> >>>>>>>>> >>>>>>>> >>>>>>>> >>>>>>>> -- >>>>>>>> P2P Foundation: http://p2pfoundation.net - >>>>>>>> http://blog.p2pfoundation.net >>>>>>>> >>>>>>>> Connect: http://p2pfoundation.ning.com; Discuss: >>>>>>>> http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org >>>>>>>> >>>>>>>> Updates: http://del.icio.us/mbauwens; >>>>>>>> http://friendfeed.com/mbauwens; http://twitter.com/mbauwens; >>>>>>>> http://www.facebook.com/mbauwens >>>>>>>> >>>>>>>> Think tank: >>>>>>>> http://www.asianforesightinstitute.org/index.php/eng/The-AFI >>>>>>>> >>>>>>>> >>>>>>>> >>>>>>>> >>>>>>>> >>>>>>> >>>>>> >>>>>> >>>>>> -- >>>>>> P2P Foundation: http://p2pfoundation.net - >>>>>> http://blog.p2pfoundation.net >>>>>> >>>>>> Connect: http://p2pfoundation.ning.com; Discuss: >>>>>> http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org >>>>>> >>>>>> Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; >>>>>> http://twitter.com/mbauwens; http://www.facebook.com/mbauwens >>>>>> >>>>>> Think tank: >>>>>> http://www.asianforesightinstitute.org/index.php/eng/The-AFI >>>>>> >>>>>> >>>>>> >>>>>> >>>>>> >>>>> >>>> >>>> >>>> -- >>>> P2P Foundation: http://p2pfoundation.net - >>>> http://blog.p2pfoundation.net >>>> >>>> Connect: http://p2pfoundation.ning.com; Discuss: >>>> http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org >>>> >>>> Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; >>>> http://twitter.com/mbauwens; http://www.facebook.com/mbauwens >>>> >>>> Think tank: >>>> http://www.asianforesightinstitute.org/index.php/eng/The-AFI >>>> >>>> >>>> >>>> >>>> >>> >> >> >> -- >> P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net >> >> Connect: http://p2pfoundation.ning.com; Discuss: >> http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org >> >> Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; >> http://twitter.com/mbauwens; http://www.facebook.com/mbauwens >> >> Think tank: http://www.asianforesightinstitute.org/index.php/eng/The-AFI >> >> >> >> >> > -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net Connect: http://p2pfoundation.ning.com; Discuss: http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; http://twitter.com/mbauwens; http://www.facebook.com/mbauwens Think tank: http://www.asianforesightinstitute.org/index.php/eng/The-AFI

1 0

P2P Finance
by magius 24 Jan '11

24 Jan '11

After Zopa (p2p lending) here's p2p currencies' exchange. Without banks both. http://www.currencyfair.com/

1 0

zeitgeist, what to watch
by Michel Bauwens 23 Jan '11

23 Jan '11

Robin there is now so much out there, as well as a seeming copryright claim that the original may have disappeared, that I no longer know where to start, I'd like to go to the whole series from the beginning onwards, can you make a recommendation, or anyone else on this list, Michel -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net Connect: http://p2pfoundation.ning.com; Discuss: http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; http://twitter.com/mbauwens; http://www.facebook.com/mbauwens Think tank: http://www.asianforesightinstitute.org/index.php/eng/The-AFI

4 11

Re: [P2P-F] Bitcoin donation
by Cyclonite 22 Jan '11

22 Jan '11

Hi Guys, I think there is some kind of misunderstanding here, you do not need to manually generate any kind of public/private keys as with OpenPGP. You can even sign up in a website as mybitcoin.com and start making or receiving donations. In my opinion the best available info for beginners is http://bitcoinme.com. Please take a look and you will get your doubts clear. Best regards, Cyclonite. -- Secure Email contact: https://privacybox.de/cyclonite.msg Bitcoin donations jar: 16FVZweaaJLvhAy91oDugqaf84kXiDJ9PG -------- Original Message -------- From: Samuel Rose <samuel.rose(a)gmail.com> To: james burke <lifesized(a)gmail.com> Cc: Michel Bauwens <michelsub2004(a)gmail.com>, cyclonite(a)safe-mail.net, p2p-foundation <p2p-foundation(a)lists.ourproject.org>, Sepp Hasslberger <sepp(a)lastrega.com>, Georg Pleger <g.pleger(a)yahoo.de> Subject: Re: Bitcoin donation Date: Sat, 15 Jan 2011 09:30:23 -0500 > On Sat, Jan 15, 2011 at 5:54 AM, james burke <lifesized(a)gmail.com> wrote: > > Hi Michel, > > Yes, I do have a public key, but yet again, > > another nice idea with terrible interaction design and userbility > > - most people have no clue about public private keys, so this keeps it a > > geek thing > > I agree, although as far as I can see, the application at least takes > care of this for the user. Still, your point is valid in that some > people may not understand what is happening. > > > Most of the users of bitcoin now are early adopters, however. So, if > p2pf did support donation via bitcoin, it would be joining an ecology > of early adopters, and would likely only receive donation from those > early adopters. > > > - the actual app upon launch is unclear. Where to click, what to do,gah! > > > > I can't really support this even if it is a p2p solution. > > James > > > > Seems reasonable. If p2pf changes it's mind, I'm willing to > participate in any experiments with bitcoin > > > > On Sat, Jan 15, 2011 at 5:57 AM, Michel Bauwens <michelsub2004(a)gmail.com> > > wrote: > >> > >> James, > >> > >> do you have a public key? > >> > >> Michel > >> > >> On Sat, Jan 15, 2011 at 11:20 AM, Samuel Rose <samuel.rose(a)gmail.com> > >> wrote: > >>> > >>> This is a p2p application, so we would need to post your's or James's > >>> public key, and people who want to donate bitcoins would need then > >>> send you the bitcoins by downloading the bitcoin application and > >>> sending it to you > >>> > >>> quote: > >>> > >>> "Bitcoin utilizes public/private key digital signatures (ECDSA). A > >>> coin has its owner's public key on it. When a coin is transferred from > >>> user A to user B, A adds B’s public key to the coin and signs it with > >>> his own private key. Now B owns the coin and can transfer it further. > >>> To prevent A from transferring the already used coin to another user > >>> C, a public list of all the previous transactions is collectively > >>> maintained by the network of Bitcoin nodes, and before each > >>> transaction the coin’s unusedness will be checked." > >>> > >>> > >>> > >>> On Fri, Jan 14, 2011 at 11:17 PM, Michel Bauwens > >>> <michelsub2004(a)gmail.com> wrote: > >>> > Sam, can you help us install it on the wiki and blog? > >>> > > >>> > On Sat, Jan 15, 2011 at 11:16 AM, Samuel Rose <samuel.rose(a)gmail.com> > >>> > wrote: > >>> >> > >>> >> I've downloaded and installed and am game to try with p2pf network > >>> >> folks. > >>> >> > >>> >> This could actually be really useful for lots of local economy efforts > >>> >> too. > >>> >> > >>> >> > >>> >> > >>> >> On Fri, Jan 14, 2011 at 5:32 AM, Michel Bauwens > >>> >> <michelsub2004(a)gmail.com> > >>> >> wrote: > >>> >> > Dear, > >>> >> > > >>> >> > thanks a lot for this email, > >>> >> > > >>> >> > it seems that it is worthwhile for us to experiment with this, but I > >>> >> > will > >>> >> > forward this to James Burke for possible implementation > >>> >> > > >>> >> > James, I think we should do this, what do you think? > >>> >> > > >>> >> > Michel > >>> >> > > >>> >> > On Thu, Jan 13, 2011 at 11:42 PM, <cyclonite(a)safe-mail.net> wrote: > >>> >> >> > >>> >> >> -----BEGIN PGP SIGNED MESSAGE----- > >>> >> >> Hash: SHA1 > >>> >> >> > >>> >> >> Dear friends, > >>> >> >> > >>> >> >> I have been looking in your site for any reference to Bitcoin for > >>> >> >> making a > >>> >> >> small donation. > >>> >> >> > >>> >> >> As you probably know, Bitcoin (bitcoin.org) is a new kind > >>> >> >> of a > >>> >> >> P2P > >>> >> >> crypto-currency in which the general public can make donations, > >>> >> >> macro > >>> >> >> or > >>> >> >> micropayments in a secure and anonymous way usually > >>> >> >> without > >>> >> >> any > >>> >> >> transaction fee involved. > >>> >> >> > >>> >> >> You can change Bitcoins for real money (eg: https://mtgox.com) or > >>> >> >> purchase > >>> >> >> services or goods in an increasing number of sites. > >>> >> >> > >>> >> >> In order to receive donations you only have to publish one > >>> >> >> of > >>> >> >> your > >>> >> >> accounts as generated by the bitcoin client or any specialized > >>> >> >> bitcoin > >>> >> >> trader (eg: mybitcoin.com) > >>> >> >> > >>> >> >> Currently some projects as www.i2p2.de, > >>> >> >> www.torrentservers.net > >>> >> >> and > >>> >> >> organizations like the EFF are accepting donations. > >>> >> >> > >>> >> >> In my opinion this kind of decentralized solution without the > >>> >> >> need > >>> >> >> to > >>> >> >> trust any middlemen is much better than Paypal, Visa or > >>> >> >> Mastercard > >>> >> >> for > >>> >> >> security-minded people as most of your donors are. > >>> >> >> > >>> >> >> If you are interested in pushing Bitcoin forward, do not > >>> >> >> hesitate > >>> >> >> to > >>> >> >> contact me if you have any doubt. > >>> >> >> > >>> >> >> Yours, > >>> >> >> Cyclonite > >>> >> >> __ > >>> >> >> OpenPGP Email: https://privacybox.de/cyclonite.msg > >>> >> >> bitcoin donations: 16FVZweaaJLvhAy91oDugqaf84kXiDJ9PG > >>> >> >> > >>> >> >> -----BEGIN PGP SIGNATURE----- > >>> >> >> > >>> >> >> iQIcBAEBAgAGBQJNKlVFAAoJEL/jfnFwT5SQ5boP/jCyIMBs4PoIT/+ztLgkzmlV > >>> >> >> cEqjhJ0dDFqj/yIPzf1Yy3yaOKukaiTncFjqpgIkVvKD3mdRy0H00smQSR6V8+7u > >>> >> >> mAtNmp2KLSQgbuwNqh/BI2qFZYnc0ZR5bpwExzCMDkfbiMiKap4Aanh6O87FS5Jj > >>> >> >> B6Mlbp9r0BegyInlY1vF9g2fqLN1dt22YzH+fwSxoCt1R7/T6nNNc3TIEreWH464 > >>> >> >> pPIBfKKPupAHD6u5A8snDp4LddPuyeuFVdxVWRxSqB7WIZz47mqYWNI74vGUVT2z > >>> >> >> 0tGlIY+zf3Pov32FEJrI/VlSfRdtIENaoVzWXMvoaH5eVVUD/iVH0lqVrdVMqtJD > >>> >> >> ZigS/0dHEwGk32dJ/WJ6veRfKRznS6rePN7oxMeY62AuKUdSNJbtwo6WPApXQJwF > >>> >> >> aF54XrOaKeZYXPWO4TZLQWTOjNE8UVz7j05ilaQkwYFJ0HxuR+knciM4eDCwHv5j > >>> >> >> Buueis3OAs1+lVUAM676h6HaU5CBRYqfr4we9DvdKk9rZWcXlJpcUGykcGIVxB4a > >>> >> >> sfhx5vc+jyNCYMMWbaulVhDMlI9ReA5WIpNpEQhh5gFALrwewF1uWBLJ9EjeDkja > >>> >> >> 4DOspqg6Kregt8LKEN5ozvaA6AFdWjuJxm0HHVNoZt7dy3zET7Wr/uf4B3g6JtMd > >>> >> >> iZY0cioLj/3TVVy6llWS > >>> >> >> =50gB > >>> >> >> -----END PGP SIGNATURE----- > >>> >> > > >>> >> > > >>> >> > > >>> >> > -- > >>> >> > P2P Foundation: http://p2pfoundation.net - > >>> >> > http://blog.p2pfoundation.net > >>> >> > > >>> >> > Connect: http://p2pfoundation.ning.com; Discuss: > >>> >> > > >>> >> > http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org > >>> >> > > >>> >> > Updates: http://del.icio.us/mbauwens; > >>> >> > http://friendfeed.com/mbauwens; > >>> >> > http://twitter.com/mbauwens; http://www.facebook.com/mbauwens > >>> >> > > >>> >> > Think tank: > >>> >> > http://www.asianforesightinstitute.org/index.php/eng/The-AFI > >>> >> > > >>> >> > > >>> >> > > >>> >> > > >>> >> > > >>> >> > >>> >> > >>> >> > >>> >> -- > >>> >> -- > >>> >> Sam Rose > >>> >> Future Forward Institute and Forward Foundation > >>> >> Tel:+1(517) 639-1552 > >>> >> Cel: +1-(517)-974-6451 > >>> >> skype: samuelrose > >>> >> email: samuel.rose(a)gmail.com > >>> >> http://forwardfound.org > >>> >> http://futureforwardinstitute.org > >>> >> http://hollymeadcapital.com > >>> >> http://p2pfoundation.net > >>> >> http://socialmediaclassroom.com > >>> >> > >>> >> "The universe is not required to be in perfect harmony with human > >>> >> ambition." - Carl Sagan > >>> > > >>> > > >>> > > >>> > -- > >>> > P2P Foundation: http://p2pfoundation.net - > >>> > http://blog.p2pfoundation.net > >>> > > >>> > Connect: http://p2pfoundation.ning.com; Discuss: > >>> > http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org > >>> > > >>> > Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; > >>> > http://twitter.com/mbauwens; http://www.facebook.com/mbauwens > >>> > > >>> > Think tank: > >>> > http://www.asianforesightinstitute.org/index.php/eng/The-AFI > >>> > > >>> > > >>> > > >>> > > >>> > > >>> > >>> > >>> > >>> -- > >>> -- > >>> Sam Rose > >>> Future Forward Institute and Forward Foundation > >>> Tel:+1(517) 639-1552 > >>> Cel: +1-(517)-974-6451 > >>> skype: samuelrose > >>> email: samuel.rose(a)gmail.com > >>> http://forwardfound.org > >>> http://futureforwardinstitute.org > >>> http://hollymeadcapital.com > >>> http://p2pfoundation.net > >>> http://socialmediaclassroom.com > >>> > >>> "The universe is not required to be in perfect harmony with human > >>> ambition." - Carl Sagan > >> > >> > >> > >> -- > >> P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net > >> > >> Connect: http://p2pfoundation.ning.com; Discuss: > >> http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org > >> > >> Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; > >> http://twitter.com/mbauwens; http://www.facebook.com/mbauwens > >> > >> Think tank: http://www.asianforesightinstitute.org/index.php/eng/The-AFI > >> > >> > >> > >> > > > > > > > > -- > > Web: www.lifesized.net Phone:+31 (0)6 5244 6445 Twitter: @lifesized > > > > > > > > -- > -- > Sam Rose > Future Forward Institute and Forward Foundation > Tel:+1(517) 639-1552 > Cel: +1-(517)-974-6451 > skype: samuelrose > email: samuel.rose(a)gmail.com > http://forwardfound.org > http://futureforwardinstitute.org > http://hollymeadcapital.com > http://p2pfoundation.net > http://socialmediaclassroom.com > > "The universe is not required to be in perfect harmony with human > ambition." - Carl Sagan

6 14

Fwd: Dutch Tree Study
by Michel Bauwens 22 Jan '11

22 Jan '11

Dear friends, this is an update to our article on the health impact of cellphones, I'm not sure who asked for for info about the impact on humans instead of just trees, but see below, sepp, an updated commentarty to that article would still be very welcome, for example with links to the material below. Michel ---------- Forwarded message ---------- From: <morrisonbooks(a)gmail.com> Date: Fri, Jan 21, 2011 at 12:56 PM Subject: Re: Dutch Tree Study To: Michel Bauwens <michelsub2004(a)gmail.com> Michel, Thank you so much for your effort. I found this site which looks comprehensive. http://translate.googleusercontent.com/translate_c?hl=nl&ie=UTF-8&sl=auto&t… also this article came out on the WEEP website Kindest REgards, David Morrison *This Is The Death Of Humanity* - part 7 Thursday, January 20, 2011 http://davidrothscum.blogspot.com/2011/01/this-is-death-of-humanity-part-7.… Who do you think you're kidding? Let's make some things clear: Cell phones cause cancer. Cell phone towers cause cancer. Cordless phones cause cancer. Blackberries cause cancer, Iphones cause cancer. Power lines cause cancer. Radio and TV towers cause cancer. Non-ionizing radiation leads to oxidative damage, which leads to indirect DNA damage, which leads to cancer. I've said it before, and I'll say it again. Wireless communication is irreconcilable with organic life as we know it. In the words of Andrew Goldsworthy:<http://www.mastsanity.org/index.php?option=com_content&task=view&id=213&Ite…>"The problem is far more serious than anyone has previously imagined. The effects on people with EHS and allergy-related conditions are bad enough in their own right but, with about half the world's population already owning a mobile phone, the resulting widespread genetic damage threatens the future of the entire human race. " But why should I bother? Everyone knows about it. Everyone knows the radiation is hurting us. Everyone except for first year physics students that is. The Telecom industry knows all too well that we have no future. Biologists know what's going on. Most people are simply uncomfortable with the thought, so they deny it. This is called cognitive dissonance. As explained by Wikipedia: Cognitive dissonance is an uncomfortable feeling caused by holding conflicting ideas simultaneously. The theory of cognitive dissonance proposes that people have a motivational drive to reduce dissonance. They do this by changing their attitudes, beliefs, and actions. Dissonance is also reduced by justifying, blaming, and denying. It is one of the most influential and extensively studied theories in social psychology. A good example is found on Wikipedia as well: Smoking is often postulated as an example of cognitive dissonance because it is widely accepted that cigarettes can cause lung cancer, yet virtually everyone wants to live a long and healthy life. In terms of the theory, the desire to live a long life is dissonant with the activity of doing something that will most likely shorten one's life. The tension produced by these contradictory ideas can be reduced by quitting smoking, denying the evidence of lung cancer, or justifying one's smoking.[5] For example, smokers could rationalize their behavior by concluding that only a few smokers become ill, that it only happens to very heavy smokers, or that if smoking does not kill them, something else will.[6] While chemical addiction may operate in addition to cognitive dissonance for existing smokers, new smokers may exhibit a simpler case of the latter. Now for cell phones: The information is that cell phones cause brain cancer. Your desire is not to get brain cancer, but to live a long and happy life. You don't want your kids to get a brain tumor either. The rational conclusion would thus be to avoid the radiation. However, you don't want to. It takes too much effort. Also, everyone is using cell phones. This would mean that everyone is screwed, and you have no future. The thought of humanity having no future contradicts your desire to live a long and happy life. Thus, you have to reconcile these different thought patterns in your head. There are multiple ways. You could stop using cell phones and go live in a cave. But you don't want that. You could be like me, and learn to live with the fact that the next generations are going to have it worse than ours, and life expectancy will plummet. Someone will manage to put a ban on the radiation eventually, though the question is how many people will be left by then. I'm sure some people will be left, it's very hard to go from 6 billion to zero, and we still have people hiding in the rain-forests where you have no connection, but the exact number that will be left remains debatable. My way of dealing with these contradictory ideas is as following: I begrudgingly accept the fact that I will probably die at a younger age than my parents, and I accept the fact that most people are going to suffer immensely from the health consequences. There are multiple ways to attempt to reduce the damage (and I will eventually cover those here), but I remain rational, and the only way to truly prevent the problem is by turning off the cell phone towers and all the wireless devices. Until then, anything you do is little more than treating the symptoms of radiation poisoning. There are other ways to reduce the cognitive dissonance of course. You can simply deny the information. One way to deny the information is by keeping yourself willfully ignorant. Most people practice this method. You just don't read about it and just don't think about it. You try not to think at all. The fact of the matter is that thinking leads to cognitive dissonance, and cognitive dissonance is a very uncomfortable feeling (that I love to generate), so you do your best to limit your thinking to the minimum amount which is necessary for you to carry out your job. This is a time-tested method. This is passive denial, you could also actively deny the information by claiming that cell phones don't cause brain cancer at all. In that case, you're just wrong. I'm sorry, the debate is over. Everyone knows. An alternating electrical field is currently used as a brain cancer treatment. <http://www.novocuretrial.com/science.html>Why? Because the radiation kills the brain cells while they're dividing, which is when cells are most vulnerable to the radiation. Why are you questioning whether the radiation can harm cells, when it is effectively being used as a cancer treatment? Read this for yourself, the frequency is in the 100Khz-300Khz range.<http://www.virtualtrials.com/pdf/Novocure.pdf>This is low-frequency, lower even than microwave radiation. I suspect this is to allow the radiation to penetrate deeper into the brain. Regardless, the point should be clear. Non-ionizing radiation is used as a cancer treatment, because it kills the cells. What is it that makes you think that you can safely hold a radiation emitting device against your head? Even the telecom industry is laughing in your face. They know better, they are fully aware of the health impact this will have. Take a look at this patent of a Swiss Telecom company, which carries the highly original name, Swisscom.<http://www.wipo.int/pctdb/en/wo.jsp?wo=2004075583&IA=CH2003000138&DISPLAY=S…>The patent explains how they have developed a new type of cordless telephone, that emits less radiation than previous ones. And what is so amazing? The fact that they mention themselves that the radiation causes cancer! The telecom industry admits in patents for their technology, that their technology causes cancer! But your government pretends there is no danger! And best of all, you swallow their lies! >From the patent: The influence of electrosmog on the human body is a known problem. The health risk from mobile radio transmitters, handys and DECT telephones has been an explosive subject among the general public at least since the enormous breakthrough in mobile radio technology in the 1990s. To meet the concerns of science from the legislative side, the permissible limit values have thus been lowered several times, and technology has been increasingly focused on this problem. The risk of damage to health through electrosmoghas also become better understood as a result of more recent and improved studies. When, for example, human blood cells are irradiated with electromagnetic fields, clear damage to hereditary material has been demonstrated and there have been indications of an increased cancer risk. When a Telecom company wants to sell their own product, they suddenly admit that the radiation is causing DNA damage! And you, the dumb gullible fool, deny there is a problem. Everyone knows, except for you. They're laughing in your face. Though, I imagine they must also suffer from guilt feelings. I wonder what method the people who sell you this garbage use to reduce the cognitive dissonance. I suspect they might simply introduce new information: "The fact that I am responsible for the death of humanity contradicts my desire not to be a mass murderer. However, the profit I make from exterminating humanity fulfills my desire to become rich". As I mentioned earlier, I like generating cognitive dissonance. So, hoping that some Telecom-gangsters will read this far, I will leave them with the words of Bob Dylan: Let me ask you one question: Is your money that good? Will it buy you forgiveness? Do you think that it could? I think you will find, when your death takes its toll, all the money you made will never buy back your soul. Telecom-gangsters, please be aware that leaking memos of your mob-bosses to the internet (no need to use Wikileaks for that, Julian Assange will just put them somewhere in his giant insurance file which he uses to keep himself from getting killed), quitting your job, going public by warning people about the danger, or simply giving away ALL the dirty money you earned to the poor (and keeping your mouth shut about it, no bragging) will do a lot to clean the karma stains from your soul. Get the dirty money out of your life, now. It is the first step towards self improvement. You know it's wrong for you to make money by selling stuff that hurts people. Here's a little secret: You will feel more alive when you get the money out of your life. You just became a little wiser, and with wisdom comes peace of mind. Now, unlike the Telecom-gangsters, some of you will have no idea what the hell I'm talking about. You might want to read some of the earlier articles I've written: -Here's one all the way back from March of 2009, looking at 3 studies that found a big link <http://davidrothscum.blogspot.com/2009/03/are-you-at-risk-from-cell-phone-t…>between living next to a cell phone tower, and getting cancer. This article should really have been part of this series: -It's all over in fifty years.<http://davidrothscum.blogspot.com/2010/06/its-all-over-in-fifty-years.html> Gaia is crying, because you killed her children to tell your friend about the ugly dress your coworker wore to the office party:* -You killed the birds, the bees, the frogs, the bats and the trees <http://davidrothscum.blogspot.com/2010/11/you-killed-birds-bees-frogs-bats-…> *That puts things in perspective doesn't it? Your cell-phone conversations are a big disgrace to the human race. Stop embarrassing us any further. And, the most recent one: New research confirms: Electromagnetic omnicide is culling the trees <http://davidrothscum.blogspot.com/2010/11/new-research-confirms-electromagn…> Now, if you feel like crying at any point while reading, because you're not a bitter misanthropist yet, please remember the words of Bill Hicks: It's all just a ride. <http://www.youtube.com/watch?v=iMUiwTubYu0> Always keep this in mind during the death of humanity. You might still cry while watching the video though. But they'll be a different kind of tears. Dear Sepp, just in case you have easier access this type of info: On Fri, Jan 21, 2011 at 12:06 PM, Michel Bauwens <michelsub2004(a)gmail.com>wrote: > Dear David, > > I'm not the author, but here you can find his details: > http://davidrothscum.blogspot.com/2010/11/new-research-confirms-electromagn… > > and he refers to > http://www.tuinenlandschap.nl/nieuws/3916/bomen-hebben-last-van-elektromagn… > > this dutch article only mentions the city and the name of the uni: > > recent onderzoek van de gemeente Alphen aan den Rijn en de leerstoelgroep > plantcelbiologie (Wageningen Universiteit). > > If you can't find more through the original author, I could look for dutch > contacts who can help, but thanks for trying there first, > > Michel > > On Fri, Jan 21, 2011 at 4:53 AM, <morrisonbooks(a)gmail.com> wrote: > >> Dear Michel, >> >> I read the Dutch Tree Study about wireless and would like to know if you >> have a link to the study itself. I am pursuing a legal case against the >> school system here in Oregon, USA for installing wi fi in the schools and >> think that this study could be useful in my case. Thank you for providing >> this information. I have subscribed to your newsletter and linked the story >> to my website (below). What a sorry state we are in and all for greed and >> stupidity. Business as usual. >> >> Kindest Regards, >> >> David Morrison / Portland OR >> >> -- >> http://www.wirelesswatchblog.com >> >> > > > -- > P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net > > Connect: http://p2pfoundation.ning.com; Discuss: > http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org > > Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; > http://twitter.com/mbauwens; http://www.facebook.com/mbauwens > > Think tank: http://www.asianforesightinstitute.org/index.php/eng/The-AFI > > > > > -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net Connect: http://p2pfoundation.ning.com; Discuss: http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; http://twitter.com/mbauwens; http://www.facebook.com/mbauwens Think tank: http://www.asianforesightinstitute.org/index.php/eng/The-AFI -- http://www.wirelesswatchblog.com -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net Connect: http://p2pfoundation.ning.com; Discuss: http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; http://twitter.com/mbauwens; http://www.facebook.com/mbauwens Think tank: http://www.asianforesightinstitute.org/index.php/eng/The-AFI

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Deadline for ethics of sharing CFP extented!
by Michel Bauwens 22 Jan '11

22 Jan '11

Via Felix Stalder, http://felix.openflows.com Call for Papers, Deadline extented International Review of Information Ethics http://www.i-r-i-e.net/ The Ethics of Sharing Call for Papers for Vol. 15 - July 2011 • Deadline for extended abstracts: January 31, 2011 • Notification of acceptance to authors: February 8, 2011 • Deadline for full articles: April 30, 2011 • Publication: July, 2011 Sharing has emerged as one of the core cultural and ethical values native to the networked environment. It is built both into the technical protocols that make up the Internet, and holds together distributed, mediated communities and organizations (even if they try to limit sharing to members inside the organizations). In information ethics, sharing has implicitly been discussed in terms of privacy, intellectual property, secrecy, security and freedom of speech, which together define the social character of the information environment. But recent developments such as WikiLeaks have shown that there is a need to go beyond discussing the legitimacy of access or restrictions. We need to address the motivations and ethical positions that compel people to share information, even at considerable risk to themselves. Has sharing of information a special virtue of the information society? How are choices of sharing or withholding information justified? Is sharing subversive of the new global information regime, or an integral aspect of it? This issue of IRIE brings together contributions towards an ethics of sharing that embeds the technological potentialities in lived social experience. In our understanding, information ethics "deals with ethical questions in the field of digital production and reproduction of phenomena and processes such as the exchange, combination and use of information." The task is both descriptive – helping us understand the contemporary complexities of the ethics of sharing as it emerges from practices across a wide range social and cultural contexts – as well as normative – helping us to address blind-spots and clarifying possible ethical frameworks to address unresolved issues. We seeks submission that might address, without being limited to, issues such as • Sharing of information of different kinds, such technical, social and cultural information • Sharing of resources, such as bandwidth and processing power • Ethics of sharing across different cultures • Values that facilitate sharing • Ethics of Sharing in historical perspectives • Values emerging from environments characterized by pervasive sharing • Subjectivities of sharing • Shifting boundaries between the personal/common • Similarities and differences between the sharing of material and of information resources • Ethical limits of sharing, in regard to other values • Ethical economies of sharing • Economies of sharing vs. economies of exchange • Dangers of sharing We aim at addressing this field from a cross-disciplinary and cross cultural perspective, thus we encourage submission from wide range of research disciplines and from Western and non-Western perspectives. Guest Editors Dr. Felix Stalder a href="mailto:[email protected]"> felix.stalder(a)zhdk.ch> Zürich University of the Arts Research project "Media Activism" at the University of Innsbruck Dr. Wolfgang Sützl a href="mailto:[email protected]"> wolfgang.suetzl(a)uibk.ac.at> Research Project "Media Activism" at the University of Innsbruck Abstracts and Submissions Potential authors are requested to provide an extended abstract (max. 1,000 words) by January 31, 2011. Abstracts may be submitted in the native language of the author though an English translation of this abstract must be included if the chosen language is not English. IRIE will publish articles in English, French, German, Portuguese or Spanish. The author(s) of contributions in French, Portuguese, or Spanish must nominate at least two potential peer reviewers. Abstracts will be evaluated by the guest editors. The authors will be informed of acceptance or rejection by February 8, 2011. Deadline for the final article (usually ca. 3,000 words or 20,000 characters including blanks) is April 30, 2011.. All submissions will be subject to peer review. Therefore the acceptance of an extended abstract does not imply the publication of the final text by July, 2011, unless the article has passed the peer review. All submissions should be sent by email with ‘IRIE Submission’ in the header to: wolfgang.suetzl(a)uibk.ac.at -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net Connect: http://p2pfoundation.ning.com; Discuss: http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; http://twitter.com/mbauwens; http://www.facebook.com/mbauwens Think tank: http://www.asianforesightinstitute.org/index.php/eng/The-AFI

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"What we desperately need: a European Referendum on a European Bill of Rights"
by Peter Mazsa 22 Jan '11

22 Jan '11

Dear friends, I would like to communicate to fellow EU citizens my understanding of recent events in Hungary, and their significance for the EU as a whole. I am not well connected to the European press: I would be most grateful if you would help me to publicise the article "What we desperately need: a European Referendum on a European Bill of Rights". Thank you: Peter

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wifi kills trees update
by Michel Bauwens 22 Jan '11

22 Jan '11

via sepp: http://www.bibliotecapleyades.net/scalar_tech/esp_scalartech_cellphonesmicr… -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net Connect: http://p2pfoundation.ning.com; Discuss: http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; http://twitter.com/mbauwens; http://www.facebook.com/mbauwens Think tank: http://www.asianforesightinstitute.org/index.php/eng/The-AFI

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Re: [P2P-F] JP Morgan & food stamps
by Michel Bauwens 22 Jan '11

22 Jan '11

Thanks David, for reminding us that the spectacle of the financial predators is more revolting by the day On Sat, Jan 22, 2011 at 2:18 AM, David Bollier <david(a)bollier.org> wrote: > > > Michel, > As a student of the decadence of the market state, you will appreciate the > story below. > > David > > > > > > > > > > > > > > *The More Americans That Go On Food Stamps The More Money JP Morgan Makes > * > > http://theeconomiccollapseblog.com/archives/the-more-americans-that-go-on-f… > JP Morgan is the largest processor of food stamp benefits in the United > States. JP Morgan has contracted to provide food stamp debit cards in 26 > U.S. states and the District of Columbia. JP Morgan is paid for each > case that it handles, so that means that the more Americans that go on > food stamps, the more profits JP Morgan makes. Yes, you read that > correctly. When the number of Americans on food stamps goes up, JP Morgan > makes more money. In the video posted below, JP Morgan executive > Christopher Paton admits that this is "a very important business to JP > Morgan" and that it is doing very well. Considering the fact that the > number of Americans on food stamps has exploded from 26 million in 2007 to > 43 million today, one can only imagine how much JP Morgan's profits in this > area have soared. But doesn't this give JP Morgan an incentive > to keep the number of Americans enrolled in the food stamp program as > high as possible? > > > There are just some things that are a little too "creepy" to be > "outsourced" to private corporations. The JP Morgan executive in the > interview below does his best to put a positive spin on all this, but it > just seems > really unsavory for a big Wall Street bank to be making so much money off > of the suffering of tens of millions > of Americans.... > > So if unemployment goes down will this ruin JP Morgan's food stamp > business? > > Well, apparently not. In the interview Paton says that 40% of food stamp > recipients are currently working, > and he seems convinced that there could be further "growth" in that > segment. > > So is this what America is turning into? > A place where tens of millions of the unemployed and the working poor > crawl over to Wal-Mart and the dollar store every month to use the food > stamp debit cards provided to them by JP Morgan? > It turns out that JP Morgan also provides child support debit cards in 15 > U.S. states and they also provide unemployment insurance benefit debit cards > in seven states. > Apparently states have found that they can save millions of dollars by > "outsourcing" the provision of these benefits to big financial firms like JP > Morgan. > > > So what happens if you have a problem with your food stamp debit card? > Well, you call up a JP Morgan service center. When you do this, there is > a very good chance that you are > going to be helped by a JP Morgan call center employee in India. > That's right - it turns out that JP Morgan is saving money by > "outsourcing" food stamp customer service calls > *to India*. > > > When ABC News* asked JP Morgan about this*, the company would not tell > ABC News which states have customer service calls sent to India and which > states have them handled inside the United States.... > JP Morgan is the only one today still operating public-assistance call > centers overseas. The company refused to say which states had calls routed > to India and which ones had calls stay domestically. That decision, the > company said, was often left up to the individual states. > > > JP Morgan has been moving some of these call center jobs back inside the > United States due to political pressure, but this whole situation is a > really good example of what the "global economy" is doing to middle class > Americans. > Just try to imagine the irony - a formerly middle class American that has > lost a job to outsourcing calls up to get help with food stamp benefits only > to be answered by a call center employee in India. > Welcome to the global economy, eh? > But wait, there is more. > It has just been announced that JP Morgan* has admitted* that they > wrongly foreclosed on over a dozen military families and that they have been > overcharging "thousands" of other military families on their mortgages. > > Ouch. > It is a really bad public relations move to mess with military families. > Is anyone over at JP Morgan even paying attention? > > > JP Morgan has also been one of the primary financial institutions > involved in the foreclosure "robo-signing" scandal. > They just seem to be having all kinds of problems lately. But they are > not alone. > The truth is that we have gotten to the point where big Wall Street banks > such as JP Morgan, Goldman Sachs, Citibank and Morgan Stanley just have way, > way too much power. > > > The biggest Wall Street financial institutions had no trouble begging > for bailouts from the U.S. government during the financial crisis, but when > the American people have needed a little grace and mercy from them they have > been less than helpful. > > > -- > You received this message because you are subscribed to Mark Crispin > Miller's "News From Underground" newsgroup. If you'd like to donate to News > From Underground, please visit http://markcrispinmiller.com/donate - we > appreciate your ongoing support. > > To unsubscribe, send a blank email to > newsfromunderground+unsubscribe(a)googlegroups.com OR go to > http://groups.google.com/group/newsfromunderground and click on the > "Unsubscribe or change membership" link in the yellow bar at the top of the > page, then click the "Unsubscribe" button on the next page. > > For more News From Underground, visit http://markcrispinmiller.com > > > > > -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net Connect: http://p2pfoundation.ning.com; Discuss: http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; http://twitter.com/mbauwens; http://www.facebook.com/mbauwens Think tank: http://www.asianforesightinstitute.org/index.php/eng/The-AFI

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Re: [P2P-F] invitation to online book symposium, Feb. 1-3
by Michel Bauwens 22 Jan '11

22 Jan '11

Dear Amy, I just sent a book review request to Gaelle, for our colleague Franco, who wants to do an in-depth review, We covered your book, http://p2pfoundation.net/Access_to_Knowledge_in_the_Age_of_Intellectual_Pro…, as book of the week in our blog, http://blog.p2pfoundation.net/book-of-the-week-access-to-knowledge-in-the-a…; http://blog.p2pfoundation.net/book-of-the-week-2-what-is-the-nature-of-free… (the peculiar format is due to conversion problems with the pdf file) it was also facebooked/twittered etc... I'll forward your symposium proposal to our list, Michel On Sat, Jan 22, 2011 at 2:25 AM, amy kapczynski < akapczynski(a)law.berkeley.edu> wrote: > > Greetings, > > I'm writing with an invitation to participate in an online symposium about > access to knowledge, on the occasion of the publication of a new edited > volume on the topic. The book, called "Access to Knowledge in the Age of > Intellectual Property," (Zone Press; fulltext here --> > http://mitpress.mit.edu/catalog/item/default.asp?ttype=2&tid=12358) is the > first of its kind: a series of essays commissioned to both provide a > generalized introduction to the A2K mobilization and the IP environment it > responds to, and to further develop the theoretical and tactical insights > and dilemmas of the A2K mobilization. > > Of course, the book is really only worthwhile if people know it's there, > and if it helps spark some new debates and conversations. In the service of > that project, my co-editor Gaelle Krikorian and I are organizing a little > online symposium, using the book as a launching point. Fabulously, the > popular law blog "Concurring Opinions" has agreed to host. You can find an > example of the genre of online book symposium here: > http://www.concurringopinions.com/archives/category/symposium-future-intern… > . > > Particularly because this is an edited volume, and one designed, in > open-sourcey way, to generate new ideas and conversations, the format is > wide open -- we invite you to comment on a piece in the book, to use the > occasion to blog about a new A2K issue or debate, or to simply comment on > the conversation that emerges. Comments should generally be short (say, 3-8 > paragraphs), and the only other requirement is that they be posted in the > three day window for the symposium -- *Tues. Feb. 1 - Thurs. Feb. 3. * > > **Will you join us? We'd be happy to explain further, to suggest > particular pieces or topics to consider, etc. > > Look forward to your response, > > All best > Amy Kapczynski > > > > > -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net Connect: http://p2pfoundation.ning.com; Discuss: http://listcultures.org/mailman/listinfo/p2presearch_listcultures.org Updates: http://del.icio.us/mbauwens; http://friendfeed.com/mbauwens; http://twitter.com/mbauwens; http://www.facebook.com/mbauwens Think tank: http://www.asianforesightinstitute.org/index.php/eng/The-AFI

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