A POSTCAPITALIST PARADIGM: THE COMMON GOOD OF ...

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parallel discourse for very different political practices. Only a self-critical analysis can resolve this dilemma. 5. The relationship between Buen Vivir and the Common Good of Humanity During the 2008-2009 session of the United Nations General Assembly, the concept of the Common Good of Humanity was presented as a way out of the multiple crises that affect humanity and the planet. It was not only a question of proposing regulations of the capitalist system, but rather alternatives to its logic of the creation of wealth at the cost of serious ecological destruction and deep social inequalities. The Common Good of Humanity means the production and reproduction of life and it serves as a reference and a fundamental parameter for human social organization and for relationships with nature. In this case, the meaning of good is to ‘be’ and not to ‘have’, that is, to ‘live’. In contrast, the logic of capitalism leads to death – of the human species and of nature. Therefore there has to be a broader meaning than the ‘commons’ which are however indispensable to satisfy the necessities of collective and personal life and have been so brutally demolished by neoliberalism. The Common Good of Humanity also has a meaning that goes beyond the Common Good, as opposed to Individual Good and which has been considerably weakened by the individualism of economic liberalism. The Common Good of Humanity takes on these two notions in its conception and in its translation into concrete practice. If it is to be implemented, it is necessary to fulfil the basic requirements of the collective life of humanity on earth, that is, the relationship with nature and the recognition of the need to regenerate the earth, the material production for living, collective social and political organization and the expression of meaning and ethics. The Common Good of Humanity is put forward as an aim, an ideal, a utopia (in the positive sense of the word), that should guide action. It is evident that the concept of the Common Good of Humanity and those of sumak kawsay and suma qamaña are very close: the two latter 230
are other expressions by other peoples and other cultures that it would be interesting to study. Certain religious expressions, that give a ‘posthistorical’ reference to the human project, often have similar contents, rich in motivation for social action (the kingdom of God and its values in the Theology of Liberation and similar terms in Judaism, Islam, Buddhism). Satisfying Marx’s system of ‘needs/capacities’ also has an affinity with the idea of the Common Good of Humanity that should be emphasized. Finally, it could be said that the concept of sumak kawsay, for its part, genuinely contributes to understanding the concept of the Common Good of Humanity. 231
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A POSTCAPITALIST PARADIGM: THE COMM
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Rosa Luxemburg Foundation Brussels
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The Commons, the Public and the Lef
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INTRODUCTION There are various sour
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The economic and cultural aspects a
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South and in the North. The struggl
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intend, in this document, to develo
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However, the financial bubble creat
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The second aspect is structural. Ov
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The precise years when the oil, gas
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in Asia, Africa and Latin America -
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exhaust the natural wealth of the e
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minor and temporary nature. In cont
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ary ones. Let us recapitulate them:
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uate each new initiative to create
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eality, sometimes in a very brutal
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Even if it affirms that nature is t
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with the cultures that have an anal
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ture, which is in fact more efficie
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international parliaments, represen
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positive connotation. In Bhutan, un
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Reorganizing collective life throug
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eality we do have a bottom-up civil
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gional institutions, like the Banco
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culturalistic view of spirituality,
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struggling for better relations wit
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medium-term economic policy based o
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can also do so through their repres
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As Marx put it, the process of labo
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and dramatically to endanger the ex
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Considering the above it is logical
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as the social, environmental and cu
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damaged by environmental degradatio
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system of the biosphere which makes
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cause in principle there is not eno
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specific solutions that should be a
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Dispossession and transfer of the p
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or the Interamerican Development Ba
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lion dollars to Africa and 1,680 mi
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Hence the FDI and the debt are mech
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The struggle for the Common Good of
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First part: The reference to Marx A
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icism of the neoclassical economist
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Fictitious capital is above all for
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and interest rates in markets that
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the owners of capital can only dela
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half the world’s military expendi
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ency. This enables the United State
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too). Besides, three-quarters of th
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securities; and - a crucial measure
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B. Keynes 1. Let’s be clear: the
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marginal effectiveness of capital i
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so deep and so difficult to resolve
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Inequality and the balance of power
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formed the capitalist market entire
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media have become real experts in
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Hierarchy of society 44 Capitalism
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The Chinese Revolution also subordi
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Substantive equality and the end of
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had a lot of construction faults, b
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the contrary. At the one hand the a
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Life Expectancy worst best best wor
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So ‘another growth’ or even a
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International Level A new, just eco
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MAKING THE COMMON GOOD OF HUMANITY
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law stated, he said, “that men, b
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population which was then forced by
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death and then beheaded under the r
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employment, against lack of access
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Therefore be it resolved that Artic
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on this mind, and built reality in
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(Harvey, 2003; Zeller, 2004). The e
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threatening the existence of a larg
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But in the public search for answer
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Fig. 3: Solidarity-based associatio
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and cultural life is lived on the b
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THE COMMONS, THE PUBLIC AND THE LEF
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then seeing in this merely the sust
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ON COMMON GOOD, MONEY AND CREDIT 11
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This discussion, however, falls sho
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during the current crisis. Authors
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This gradual alienation of sociabil
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COMMUNITARY SOVEREIGNTY VERSUS MONE
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growingly insufficient and uncertai
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cumulation feasible, which is the c
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Page 178 and 179: mulation from a viable mode of regu
Page 180 and 181: In the following, I would like to a
Page 182 and 183: etween strict rejection and the att
Page 184 and 185: strongly fluctuating, and the expre
Page 186 and 187: society work together, changes in s
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Page 190 and 191: COMMONS: SOCIAL JUSTICE BY SHARING
Page 192 and 193: 2 Multiplicity The one same basket
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Page 202 and 203: nous and Peasant Coordinator) of Gu
Page 204 and 205: presupposes a harmonious relationsh
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Page 208 and 209: 2. The functions of the concept in
Page 210 and 211: We have observed, in the positions
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Page 216 and 217: As can be seen, we have two concept
Page 218 and 219: nous society” (Floresmilo Simbañ
Page 220 and 221: cultural apparatus of their traditi
Page 222 and 223: uct, fair redistribution of wealth
Page 226 and 227: WHAT MODERNITY? WHAT INTERCULTURALI
Page 228 and 229: an entirely different basis of inte
Page 230 and 231: consumption will convert us into
Page 232 and 233: Given these supposed problems, the
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Page 238 and 239: the different cultures. And when th
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Page 242 and 243: clearly) and there are subtitles in
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Page 252 and 253: The European experience of the Welf
Page 254 and 255: All these themes respond to the imm
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Page 260 and 261: vived five hundred years of extermi
Page 262 and 263: USING DEMOCRACY AND GIVING IT ANOTH
Page 264 and 265: President, reopened the dialogue, r
Page 266 and 267: processes, on the submission of agr
Page 268 and 269: practices of Good Living, and throu
Page 270 and 271: inclusion is being proposed in this
Page 272 and 273: trary it activates reciprocity: the
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So it is fundamental that this prop
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ways and not necessarily passed on
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The food crisis, traditional medici
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the mangrove resources, thousands o
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and poverty - which applies to many
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4 Indigenous Peoples of the America
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where I would also like to locate m
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In the 1970s, in the early days of
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and acquire meaning. 149 While the
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ops some programmatic lines for wha
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Minga is a mutual practice which si
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to the lack of social relationships
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In the immediate world political co
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the very basis of our increased abi
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ham’s pioneering work on science
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Science however was not just produc
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that again lie the possibilities of
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Such an alternative vision was firs
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Hind Swaraj, he clearly expressed h
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The term ‘people’s science’ s
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Well Being and Happiness The New Ec
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moditized”. That was because of t
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As for the second subject, monocult
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About the alternatives “Reviewing
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egard, commoditization of the basic
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7 Asia - Europe Peoples’ Forum RE
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Asian activists reject the ceaseles
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Network beginnings The Network for
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to have a broad strategy to achieve
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the current neoliberal policies on
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ations as commodities that can just
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8 Today´s World and the Winding SE
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tory (with a capital letter because
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would not be necessary to break the
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It is now a challenge for Cuba to g
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come irreversible. Europe, which wa
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say, but its materialization covers
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scientific superseding of the deifi
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seems to me to be of the utmost imm
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Chapter IV CONCLUSIONS AND TRANSITI
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aggravated the economic disaster. T
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have the time for a gradual evoluti
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sovereignty over natural resources,
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over time, but unsustainable in the
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It is in function of these realitie
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Bhabha, Homi (2002): El lugar de la
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De Souza Santos, Boaventura (2010b)
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Global Footprint Network (2004): Hu
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Kovel, Joel and Löwy, Michael (200
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Paoli, Antonio (2003): Educación,
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Saxe-Fernández, John and Delgado R
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The Authors HASSAN ABOU-BAKR (Egypt
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VINOD RAINA (India) is a theoretica
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