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Does the Richness of the Few Benefit Us All?
It is commonly assumed that the best way to help the poor out of their misery is to allow the rich to get richer, that if the rich pay less taxes then all the rest of us will be better off, and that in the final analysis the richness of the few benefits us all. And yet these commonly held beliefs are flatly contradicted by our daily experience, an abundance of research findings and, indeed, logic. Such bizarre discrepancy between hard facts and popular opinions makes one pause and why are these opinions so widespread and resistant to accumulated and fast-growing evidence to the contrary?
This short book is by one of the world’s leading social thinkers is an attempt to answer this question. Bauman lists and scrutinizes the tacit assumptions and unreflected-upon convictions upon which such opinions are grounded, finding them one by one to be false, deceitful and misleading. Their persistence could be hardly sustainable were it not for the role they play in defending - indeed, promoting and reinforcing - the current, unprecedented, indefensible and still accelerating growth in social inequality and the rapidly widening gap between the elite of the rich and the rest of society.
This short book is by one of the world’s leading social thinkers is an attempt to answer this question. Bauman lists and scrutinizes the tacit assumptions and unreflected-upon convictions upon which such opinions are grounded, finding them one by one to be false, deceitful and misleading. Their persistence could be hardly sustainable were it not for the role they play in defending - indeed, promoting and reinforcing - the current, unprecedented, indefensible and still accelerating growth in social inequality and the rapidly widening gap between the elite of the rich and the rest of society.
100 pages, Hardcover
First published February 26, 2013
35 people are currently reading
808 people want to read
About the author
Zygmunt Bauman
262 books2,364 followersZygmunt Bauman was a world-renowned Polish sociologist and philosopher, and Emeritus Professor of Sociology at the University of Leeds. He was one of the world's most eminent social theorists, writing on issues as diverse as modernity and the Holocaust, postmodern consumerism and liquid modernity and one of the creators of the concept of “postmodernism”.
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Displaying 1 - 30 of 68 reviews
December 26, 2013
I’ve read this twice now – you should read it too.
Some quotes:
“A recent study by the World Institute for Development Economics Research at the United Nations University reports that the richest 1 per cent of adults owned 40 per cent of global assets in the year 2000, and that the richest 10 per cent of adults accounted for 85 per cent of the total wealth of the world. The bottom half of the world's adult population owned 1 per cent of global wealth.” Page 7
“All in all, ‘the combined wealth of the world's richest 1000 people is almost twice as much as the poorest 2.5 billion’.” Page 10
“To comprehend the mechanism of the present, ongoing mutation (as distinct from a mere ‘phase in a cycle’), one needs to focus on the top 1 per cent, perhaps even the top 0.1 per cent. Failing to do so would miss the true impact of the change, which consists in the degradation of ‘middle classes’ to the ranks of the ‘precariat’.” Page 11
“According to the Center for American Progress, during those three decades the average income of the bottom 50 per cent of Americans grew by 6 per cent – while the income of the top 1 per cent increased by 229 per cent.” Page 12
“At the same time, in his most recent statement, called ‘Inequality: the real cause of our economic woes’, Stewart Lansey falls in with the verdicts of Stiglitz and Dorling that the power-assisted dogma that credits the rich with rendering service to society by getting richer is nothing more than a blend of a purposeful lie with a contrived moral blindness.” Page 14
“‘The central lesson of the last 30 years is that an economic model that allows the richest members of society to accumulate a larger and larger share of the cake will eventually self-destruct. It is a lesson, it appears, that has yet to be learned.’” Page 15
“The overall picture leaves little if any room for doubt: as things stand today, economic growth (as depicted in the statistics of ‘gross national product’ and identified with the rising amount of money changing hands) does not for most of us augur a better future to come. Instead, it portends for an already overwhelming and fast-rising number of people yet deeper and starker inequality, a yet more precarious condition and so also more degradation, chagrin, affront and humiliation – an ever tougher struggle for social survival.” Page 28
“Modern economic theory predicts that pure markets work in a way that benefits the wider economy. Yet it was perverse incentives that led to banks pumping uncontrolled supplies of credit into the global economy. This enriched a generation of financiers but only by the expansion of activity which stifled the ‘real economy’.” Page 31
“Increasingly, marketed products of technology, such as electronic gadgets impelled into action at a mere voice command or allowing images to grow bigger by a mere spreading of two fingers, incarnate everything that we'd always dreamt the loved objects would offer but that we seldom if ever managed really to get – with the added invaluable quality of never outstaying their welcome and never kicking back once they have been kicked out.” Page 32
“But let me repeat: contrary to its duplicitous claims, the area most recently opened to exploitation by the consumer markets is not one of love – but of narcissism.” Page 34
“The message could hardly be clearer: the road to happiness travels through shopping; the sum total of the nation's shopping activity is the prime and least fallible measure of society's happiness, and the size of one's individual share in that sum is the prime and least fallible measure of personal happiness.” Page 34
“The message is presumed to be universal – valid for every life occasion and every human being. In practice, however, it splits society into an aggregate of bona fide, fully fledged consumers (a graduated quality, to be sure), and a category of failed consumers – those who are unable for various reasons, but first and foremost for lack of adequate resources, to live up to the standards which the message prompts and instigates them to match, insistently and assertively hammering itself home and in the end recycling itself into a no-questions-asked and no-exceptions-allowed obligatory commandment.” Pages 34-35
“Occasionally, the hoards of stocked anger explode in a short-lived orgy of destruction (as happened a couple of years ago in the Tottenham riots of failed/disqualified consumers) – expressing, however, the desperate desire of the deprived to enter the consumer paradise for at least a fleeting moment, rather than their intention to question and challenge the fundamental tenet of consumerist society: the axiom that the pursuit of happiness equals shopping and that happiness is to be sought and is waiting to be found on shop shelves.” Page 35-36
“And as Richard Rorty insightfully warned a few years ago, ‘If the proles can be distracted from their own despair by media-created pseudo-events ... the super-rich will have little to fear.’” Page 36
“We are all consumers now, consumers first and foremost, consumers by right and by duty.” Page 37
“For defective consumers, those updated versions of have-nots, non-shopping is the jarring and festering stigma of a life unfulfilled, a mark of nonentity and good-for-nothingness. Not just of the absence of pleasure, but of the absence of human dignity. Indeed, of the absence of life's meaning. Ultimately, of humanity and any other ground for self-respect and the respect of others.” Page 37
“Flahault is one of the most consistent and persistent promoters of the opposite view: that society precedes individuals, and for that reason the thought and actions of individuals, including the very fact of acting individually and, so to speak, ‘being individuals’, need to be explained as deriving from the fundamental fact of living-in-society.” Page 38
“The pursuit of happiness should for that reason focus on the promotion of experiences, institutions and other cultural and natural realities of life-in-common – instead of concentrating on indices of wealth, which tend to recast human togetherness as a site of individual competitiveness, rivalry and infighting.” Page 39
“Brillat-Savarin insisted that ‘gourmandise’, the delights of ‘commensality’, the mirth of sitting next to each other around the table, the pleasures of sharing food, drinks, jokes and merriment, were some of the essential bonds of society.” Page 39
“We have been trained and drilled to believe that the well-being of the many is best promoted by tending to, grooming and honing, supporting and rewarding the abilities of the few.” Page 42
“Today's social inequality, it seems, finds ways to self-perpetuate without resorting to the pretence of its ‘naturalness’. It seems to have gained rather than lost as a result. True, it needs to seek other arguments to rely on in defence of its legitimacy. But in exchange, having dropped the ‘naturalness’ argument from its plaidoyer, it has got rid of its inalienable companion, the charge of ‘unnaturalness’ against its excesses – or at least acquired the capacity to play it down and neutralize its effects.” Page 45
“Ask people about the values dear to them, and the odds are that many, probably most, will name equality, mutual respect, solidarity and friendship among the topmost.” Page 53
“Let me add that imputing responsibility for the world to oneself is a blatantly irrational act; the decision to assume it, complete with the responsibility for that decision and its consequences, is however the last chance of saving the world's logic from the blindness it incurs from its homicidal and suicidal consequences.” Page 55
Some quotes:
“A recent study by the World Institute for Development Economics Research at the United Nations University reports that the richest 1 per cent of adults owned 40 per cent of global assets in the year 2000, and that the richest 10 per cent of adults accounted for 85 per cent of the total wealth of the world. The bottom half of the world's adult population owned 1 per cent of global wealth.” Page 7
“All in all, ‘the combined wealth of the world's richest 1000 people is almost twice as much as the poorest 2.5 billion’.” Page 10
“To comprehend the mechanism of the present, ongoing mutation (as distinct from a mere ‘phase in a cycle’), one needs to focus on the top 1 per cent, perhaps even the top 0.1 per cent. Failing to do so would miss the true impact of the change, which consists in the degradation of ‘middle classes’ to the ranks of the ‘precariat’.” Page 11
“According to the Center for American Progress, during those three decades the average income of the bottom 50 per cent of Americans grew by 6 per cent – while the income of the top 1 per cent increased by 229 per cent.” Page 12
“At the same time, in his most recent statement, called ‘Inequality: the real cause of our economic woes’, Stewart Lansey falls in with the verdicts of Stiglitz and Dorling that the power-assisted dogma that credits the rich with rendering service to society by getting richer is nothing more than a blend of a purposeful lie with a contrived moral blindness.” Page 14
“‘The central lesson of the last 30 years is that an economic model that allows the richest members of society to accumulate a larger and larger share of the cake will eventually self-destruct. It is a lesson, it appears, that has yet to be learned.’” Page 15
“The overall picture leaves little if any room for doubt: as things stand today, economic growth (as depicted in the statistics of ‘gross national product’ and identified with the rising amount of money changing hands) does not for most of us augur a better future to come. Instead, it portends for an already overwhelming and fast-rising number of people yet deeper and starker inequality, a yet more precarious condition and so also more degradation, chagrin, affront and humiliation – an ever tougher struggle for social survival.” Page 28
“Modern economic theory predicts that pure markets work in a way that benefits the wider economy. Yet it was perverse incentives that led to banks pumping uncontrolled supplies of credit into the global economy. This enriched a generation of financiers but only by the expansion of activity which stifled the ‘real economy’.” Page 31
“Increasingly, marketed products of technology, such as electronic gadgets impelled into action at a mere voice command or allowing images to grow bigger by a mere spreading of two fingers, incarnate everything that we'd always dreamt the loved objects would offer but that we seldom if ever managed really to get – with the added invaluable quality of never outstaying their welcome and never kicking back once they have been kicked out.” Page 32
“But let me repeat: contrary to its duplicitous claims, the area most recently opened to exploitation by the consumer markets is not one of love – but of narcissism.” Page 34
“The message could hardly be clearer: the road to happiness travels through shopping; the sum total of the nation's shopping activity is the prime and least fallible measure of society's happiness, and the size of one's individual share in that sum is the prime and least fallible measure of personal happiness.” Page 34
“The message is presumed to be universal – valid for every life occasion and every human being. In practice, however, it splits society into an aggregate of bona fide, fully fledged consumers (a graduated quality, to be sure), and a category of failed consumers – those who are unable for various reasons, but first and foremost for lack of adequate resources, to live up to the standards which the message prompts and instigates them to match, insistently and assertively hammering itself home and in the end recycling itself into a no-questions-asked and no-exceptions-allowed obligatory commandment.” Pages 34-35
“Occasionally, the hoards of stocked anger explode in a short-lived orgy of destruction (as happened a couple of years ago in the Tottenham riots of failed/disqualified consumers) – expressing, however, the desperate desire of the deprived to enter the consumer paradise for at least a fleeting moment, rather than their intention to question and challenge the fundamental tenet of consumerist society: the axiom that the pursuit of happiness equals shopping and that happiness is to be sought and is waiting to be found on shop shelves.” Page 35-36
“And as Richard Rorty insightfully warned a few years ago, ‘If the proles can be distracted from their own despair by media-created pseudo-events ... the super-rich will have little to fear.’” Page 36
“We are all consumers now, consumers first and foremost, consumers by right and by duty.” Page 37
“For defective consumers, those updated versions of have-nots, non-shopping is the jarring and festering stigma of a life unfulfilled, a mark of nonentity and good-for-nothingness. Not just of the absence of pleasure, but of the absence of human dignity. Indeed, of the absence of life's meaning. Ultimately, of humanity and any other ground for self-respect and the respect of others.” Page 37
“Flahault is one of the most consistent and persistent promoters of the opposite view: that society precedes individuals, and for that reason the thought and actions of individuals, including the very fact of acting individually and, so to speak, ‘being individuals’, need to be explained as deriving from the fundamental fact of living-in-society.” Page 38
“The pursuit of happiness should for that reason focus on the promotion of experiences, institutions and other cultural and natural realities of life-in-common – instead of concentrating on indices of wealth, which tend to recast human togetherness as a site of individual competitiveness, rivalry and infighting.” Page 39
“Brillat-Savarin insisted that ‘gourmandise’, the delights of ‘commensality’, the mirth of sitting next to each other around the table, the pleasures of sharing food, drinks, jokes and merriment, were some of the essential bonds of society.” Page 39
“We have been trained and drilled to believe that the well-being of the many is best promoted by tending to, grooming and honing, supporting and rewarding the abilities of the few.” Page 42
“Today's social inequality, it seems, finds ways to self-perpetuate without resorting to the pretence of its ‘naturalness’. It seems to have gained rather than lost as a result. True, it needs to seek other arguments to rely on in defence of its legitimacy. But in exchange, having dropped the ‘naturalness’ argument from its plaidoyer, it has got rid of its inalienable companion, the charge of ‘unnaturalness’ against its excesses – or at least acquired the capacity to play it down and neutralize its effects.” Page 45
“Ask people about the values dear to them, and the odds are that many, probably most, will name equality, mutual respect, solidarity and friendship among the topmost.” Page 53
“Let me add that imputing responsibility for the world to oneself is a blatantly irrational act; the decision to assume it, complete with the responsibility for that decision and its consequences, is however the last chance of saving the world's logic from the blindness it incurs from its homicidal and suicidal consequences.” Page 55
February 6, 2017
Zygmunt Bauman is recent overleden, een groot verlies voor de denkende wereld. Hij was een Poolse socioloog-filosoof die al sinds 1971 in Engeland woonde en werkte. Hij schreef ongeveer 50 boeken over de meest uiteenlopende onderwerpen (de moderne mens, de Holocaust, consumentisme en de huidige obsessie met veiligheid, etc.).
In zijn beruchte boek 'Liquid Modernity' (2000) onderscheidde hij de 'vaste' en de 'vloeibare' moderniteit: het laatste is een ontwikkeling waarin de mens zich niet meer als burger, maar vooral als consument manifesteert en zijn angsten en zorgen minder 'tastbaar' zijn geworden. In 'Hebben we er iets aan als de rijken steeds rijker worden?' gaat Bauman hier verder op in. Hij stelt het algemeen voor waarheid aangenomen idee ter discussie dat sociale ongelijkheid uiteindelijk iedereen ten goede komt, ook de armen van deze wereld. Op basis van onze dagelijkse ervaringen en uit een grote hoeveelheid onderzoeksresultaten weerlegt Bauman deze premisse en stelt precies het tegenovergestelde. Bauman eindigt zijn betoog met een mooie en hoopvolle uiteenzetting van Canetti over het schrijverschap.
Iedereen zou dit gloeiend actuele boek moeten lezen. In het bijzonder mensen die vandaag hun inauguratie als Amerikaans president hebben.
In zijn beruchte boek 'Liquid Modernity' (2000) onderscheidde hij de 'vaste' en de 'vloeibare' moderniteit: het laatste is een ontwikkeling waarin de mens zich niet meer als burger, maar vooral als consument manifesteert en zijn angsten en zorgen minder 'tastbaar' zijn geworden. In 'Hebben we er iets aan als de rijken steeds rijker worden?' gaat Bauman hier verder op in. Hij stelt het algemeen voor waarheid aangenomen idee ter discussie dat sociale ongelijkheid uiteindelijk iedereen ten goede komt, ook de armen van deze wereld. Op basis van onze dagelijkse ervaringen en uit een grote hoeveelheid onderzoeksresultaten weerlegt Bauman deze premisse en stelt precies het tegenovergestelde. Bauman eindigt zijn betoog met een mooie en hoopvolle uiteenzetting van Canetti over het schrijverschap.
Iedereen zou dit gloeiend actuele boek moeten lezen. In het bijzonder mensen die vandaag hun inauguratie als Amerikaans president hebben.
August 26, 2020
Büyük servet olan yerde büyük eşitsizlik vardır. Bu kişinin çok zengin olabilmesi için en az beşyüz fakir gerekir. Adam Smith
Günümüzde ise, en zengin ülke olan Katarda kişi başına düşen gelir en fakir ülke olan Zimbabve'dekinin 428 katıdır.
"ABD'de, en zengin yüzde 10'un ortalama geliri en fakir yüzde 10'unkinin şu anda 14 katıdır."
Zamane İbadeti :
"Dua kitaplarımız olan alışveriş listelerimizle mağazalarda gezinerek de hac görevimizi yerine getiriyoruz."
Günümüzde ise, en zengin ülke olan Katarda kişi başına düşen gelir en fakir ülke olan Zimbabve'dekinin 428 katıdır.
"ABD'de, en zengin yüzde 10'un ortalama geliri en fakir yüzde 10'unkinin şu anda 14 katıdır."
Zamane İbadeti :
"Dua kitaplarımız olan alışveriş listelerimizle mağazalarda gezinerek de hac görevimizi yerine getiriyoruz."
June 21, 2021
Kitap, belli başlı sorular üzerindeki kısa tartışmaların kurduğu metinlerden oluşuyor.
Öncelikle, önümüzde duran bu eşitsizlik mefhumu nedir, onu nasıl tanıyoruz... Eşitsizliğe neden katlanıyoruz? ya da eşitsizliği nasıl normal bir durum olarak tecrübe ediyoruz (?) minvalinde... tam burada bir ideoloji tartışmasına girermiş gibi yapıp hevesimizi kursağımızda bırakıyor Bauman, ben de 1 puanı buradan kırdım:))) bu gıcıklığı yapmasa 5 yıldız...
Kitabın ana metnini ise tüketimcilik mefhumu etrafında ele alınan bir eşitsizlik tartışması oluşturuyor. Bauman'ın bir başka kitabında (Iskarta Hayatlar) karşılaştığım tartışmalar, burada daha net bir odakta ama daha yüzeysel biçimde ortaya çıkıyor.
Kitabı okurken aklıma Kutsal Geyiğin Ölümü (The Killing of a Sacred Deer) geldi:
(https://g.co/kgs/GMcD2U)
Tabi, tüketimcilik mefhumu ile kültürel çümbüşte ona eşlik eden zombilik müessesesini bir arada düşünmemize yardımcı olması için de şu bağlantıyı buraya bırakalım:
https://bit.ly/3gPBhfk
Öncelikle, önümüzde duran bu eşitsizlik mefhumu nedir, onu nasıl tanıyoruz... Eşitsizliğe neden katlanıyoruz? ya da eşitsizliği nasıl normal bir durum olarak tecrübe ediyoruz (?) minvalinde... tam burada bir ideoloji tartışmasına girermiş gibi yapıp hevesimizi kursağımızda bırakıyor Bauman, ben de 1 puanı buradan kırdım:))) bu gıcıklığı yapmasa 5 yıldız...
Kitabın ana metnini ise tüketimcilik mefhumu etrafında ele alınan bir eşitsizlik tartışması oluşturuyor. Bauman'ın bir başka kitabında (Iskarta Hayatlar) karşılaştığım tartışmalar, burada daha net bir odakta ama daha yüzeysel biçimde ortaya çıkıyor.
Kitabı okurken aklıma Kutsal Geyiğin Ölümü (The Killing of a Sacred Deer) geldi:
(https://g.co/kgs/GMcD2U)
Tabi, tüketimcilik mefhumu ile kültürel çümbüşte ona eşlik eden zombilik müessesesini bir arada düşünmemize yardımcı olması için de şu bağlantıyı buraya bırakalım:
https://bit.ly/3gPBhfk
September 14, 2020
Mutlaka okuyun!
May 29, 2016
This is a slight, and slightly disappointing, work. Zygmunt Bauman has some powerful insights into the nature of post-modern consumerist capitalism and its personal and political economies – many of which he has rehearsed to greater effect in other books, such as Consuming Life or Liquid Modernity. But despite a coherent thesis and some of the familiar flashes of insight and mordant wit I expect from Bauman, this book fails to extend his previous work into a consideration of inequality to any great degree.
Perhaps part of the problem is that he is building from what is rapidly becoming received wisdom about inequality – that the rapidly accumulating income and wealth accruing to a tiny percentage of the global population does not automatically generate wealth or benefits for the rest. Several times Bauman urges that the popular belief that wealth amassed at the top of society will ultimately benefit others, is something "no longer reflected upon, questioned or checked." However, despite powerful interests that would wish it to remain so, and despite there being no inevitability that current focus on inequality in politics and economics will be anything other than a passing fad or brief, false, dawn, this question is certainly being reflected upon, questioned and checked. Not merely by rockstar economists like Thomas Piketty but also very conservative institutions like the IMF and World Bank.
My hopes were raised with his brief outlining of a few smaller "lies" on which the larger lie of inequality rests. Bauman lists: 1) economic growth is the only way to handle challenges raised by social existence, 2) perpetually rising consumption is the best way to gratify human pursuit of happiness, 3) inequality of humans is natural and interventions to lessen it are likely to bring about harm, 4) rivalry is a necessary and sufficient condition for social justice and order. Bauman has some interesting and informative examples of the way these "lies" are naturalised and rendered neutral and mere brute facts of our world, thereby being woven into metaphors and frames that underpin much of what passes for public discourse about policy choices. However, a lengthier and more considered dismantling of each of these would have served much better. It seemed to me as if Bauman felt he had a knock-down case without really feeling the need to land any of his punches.
I agree with Bauman's analysis.
Perhaps part of the problem is that he is building from what is rapidly becoming received wisdom about inequality – that the rapidly accumulating income and wealth accruing to a tiny percentage of the global population does not automatically generate wealth or benefits for the rest. Several times Bauman urges that the popular belief that wealth amassed at the top of society will ultimately benefit others, is something "no longer reflected upon, questioned or checked." However, despite powerful interests that would wish it to remain so, and despite there being no inevitability that current focus on inequality in politics and economics will be anything other than a passing fad or brief, false, dawn, this question is certainly being reflected upon, questioned and checked. Not merely by rockstar economists like Thomas Piketty but also very conservative institutions like the IMF and World Bank.
My hopes were raised with his brief outlining of a few smaller "lies" on which the larger lie of inequality rests. Bauman lists: 1) economic growth is the only way to handle challenges raised by social existence, 2) perpetually rising consumption is the best way to gratify human pursuit of happiness, 3) inequality of humans is natural and interventions to lessen it are likely to bring about harm, 4) rivalry is a necessary and sufficient condition for social justice and order. Bauman has some interesting and informative examples of the way these "lies" are naturalised and rendered neutral and mere brute facts of our world, thereby being woven into metaphors and frames that underpin much of what passes for public discourse about policy choices. However, a lengthier and more considered dismantling of each of these would have served much better. It seemed to me as if Bauman felt he had a knock-down case without really feeling the need to land any of his punches.
I agree with Bauman's analysis.
The plight described is the ultimate consequence of substituting competition and rivalry – the mode of being derived from belief in the greed-guided enrichment of the few as the royal road to the well-being of all – for the human, all-too-human longing for cohabitation resting on friendly cooperation, mutuality, sharing, reciprocated trust, recognition and respect.I just wish he'd expended a bit more energy arguing the point.
July 30, 2020
Her satırını aklıma kazımak istediğim bir kitap.
.
.
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“Artik hepimiz tüketiciyiz, her seyden önce tüketiciyiz, tüketmek bizim hakkımız ve görevimiz. 11 Eylül saldırısının ertesi günü George W. Bush'un, travmadan kurtulup normale dönmeleri için Amerikalılar’a seslenirken bulabildiği en iyi tavsiye “alışverişe devam edin” olmuştur. Sosyal konumumuzu ve hayatta başarılı olmak için girdiğimiz yarışta puanımızı belirleyen başlıca kıstas, alışveriş faaliyetlerimizin ve bir tüketim objesini
"daha yenisi ve iyisi” ile değiştirmekteki rahatlığımızın seviyesidir. Dertlerden uzaklaşıp memnuniyete doğru giden yolda karşılaştığımız tüm sorunların çözümünü mağazalarda arıyoruz. Beşikten mezara kadar, mağazaları yaşamlarımızın ve ortak yaşamların tüm hastalıklarını ve ıstıraplarını iyileştirecek ya da en azından hafifletecek ilaçlarla dolu eczaneler olarak görmeye alıştırılıp, bu yönde eğitiliyoruz. Böylece, mağazalar ve alışveriş tam ve gerçek anlamıyla uhrevi bir boyut kazanıyor.
Süpermarketler bizim tapınaklarımızdır, diyen George Ritzer taşı tam da gediğine koyuyor. Burada ben de bir ekleme yapayım: Dua kitaplarımız olan alışveriş listelerimizle mağazalarda gezinerek de hac görevimizi yerine getiriyoruz. Şuursuzca satın almak ve yerlerine daha al benili olanları koyabilmek için artık yeterince hosumuza gitmeyen eşyalarımızdan kurtulmak bize en heyecan veren duygular haline geldi. Tüketmekten alınan zevkin tam olması hayatın doluluğu anlamına geliyor.
Alışveriş yapıyorum, öyleyse varım. Alışveriş yapmak ya da yapmamak... diye bir mesele yok artık.
Alışveriş yapmamak, güncellenmiş versiyonlara sahip olmayan kusurlu tüketiciler için, değersizliğin ve işe yaramazlığın bir işaretidir; yaşanmamış bir hayatı simgeleyen çirkin ve cerahatli bir lekedir. Sadece zevkten yoksunluğun değil, insan haysiyetinden yoksunluğun da lekesidir. Aslında, hayatın anlamından yoksunluğun lekesidir. Nihayetinde, insanlıktan, kendine ve başkala rina saygı zemininden yoksunluğun lekesidir.
Süpermarketler cemaatin meşru üyeleri için, ibadet edilen tapınaklar ve hac ritüelinin yerine getirildiği yerler olabilir. Aforoz edilen, Tüketici Kilisesi tarafından suçlu bulunup yasaklananlar içinse, sürgün yerlerine provokasyon amaçlı yerleştirilmiş düşman karakollarıdır. Sıkı korunan surlar başkalarını benzer bir kaderden koruyan ürünlere erişimi engeller: George W. Bush’un da hak vereceği gibi, “normale" dönüşü (kiliseye henüz adımını atmış olan delikanlılar için, erişimi) engellerler. Demir parmaklıklar ve güneşlikler, güvenlik kameraları, girişteki üniformalı güvenlik görevlileri ve içeride gizlenmiş siviller savaş ortamını tamamlamaktan ve süregelen düşmanlığı pekiştirmekten başka işe yaramazlar. "İçimizdeki düşmanın” silahlı ve sıkı korunan bu kaleleri Tanrı'nın her günü bize yerel halkın itibarsizlaştırılmasını, aşağılanmasını, sefaletini ve küçük düşürülmesini hatırlatır. Burnu büyük Ve küstah ulaşılmazlıklarıyla cüretkar bir biçimde bağırırlar : Benim sana yetecek cesaretim var! Seninki neye yetiyor?”
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.
.
“Artik hepimiz tüketiciyiz, her seyden önce tüketiciyiz, tüketmek bizim hakkımız ve görevimiz. 11 Eylül saldırısının ertesi günü George W. Bush'un, travmadan kurtulup normale dönmeleri için Amerikalılar’a seslenirken bulabildiği en iyi tavsiye “alışverişe devam edin” olmuştur. Sosyal konumumuzu ve hayatta başarılı olmak için girdiğimiz yarışta puanımızı belirleyen başlıca kıstas, alışveriş faaliyetlerimizin ve bir tüketim objesini
"daha yenisi ve iyisi” ile değiştirmekteki rahatlığımızın seviyesidir. Dertlerden uzaklaşıp memnuniyete doğru giden yolda karşılaştığımız tüm sorunların çözümünü mağazalarda arıyoruz. Beşikten mezara kadar, mağazaları yaşamlarımızın ve ortak yaşamların tüm hastalıklarını ve ıstıraplarını iyileştirecek ya da en azından hafifletecek ilaçlarla dolu eczaneler olarak görmeye alıştırılıp, bu yönde eğitiliyoruz. Böylece, mağazalar ve alışveriş tam ve gerçek anlamıyla uhrevi bir boyut kazanıyor.
Süpermarketler bizim tapınaklarımızdır, diyen George Ritzer taşı tam da gediğine koyuyor. Burada ben de bir ekleme yapayım: Dua kitaplarımız olan alışveriş listelerimizle mağazalarda gezinerek de hac görevimizi yerine getiriyoruz. Şuursuzca satın almak ve yerlerine daha al benili olanları koyabilmek için artık yeterince hosumuza gitmeyen eşyalarımızdan kurtulmak bize en heyecan veren duygular haline geldi. Tüketmekten alınan zevkin tam olması hayatın doluluğu anlamına geliyor.
Alışveriş yapıyorum, öyleyse varım. Alışveriş yapmak ya da yapmamak... diye bir mesele yok artık.
Alışveriş yapmamak, güncellenmiş versiyonlara sahip olmayan kusurlu tüketiciler için, değersizliğin ve işe yaramazlığın bir işaretidir; yaşanmamış bir hayatı simgeleyen çirkin ve cerahatli bir lekedir. Sadece zevkten yoksunluğun değil, insan haysiyetinden yoksunluğun da lekesidir. Aslında, hayatın anlamından yoksunluğun lekesidir. Nihayetinde, insanlıktan, kendine ve başkala rina saygı zemininden yoksunluğun lekesidir.
Süpermarketler cemaatin meşru üyeleri için, ibadet edilen tapınaklar ve hac ritüelinin yerine getirildiği yerler olabilir. Aforoz edilen, Tüketici Kilisesi tarafından suçlu bulunup yasaklananlar içinse, sürgün yerlerine provokasyon amaçlı yerleştirilmiş düşman karakollarıdır. Sıkı korunan surlar başkalarını benzer bir kaderden koruyan ürünlere erişimi engeller: George W. Bush’un da hak vereceği gibi, “normale" dönüşü (kiliseye henüz adımını atmış olan delikanlılar için, erişimi) engellerler. Demir parmaklıklar ve güneşlikler, güvenlik kameraları, girişteki üniformalı güvenlik görevlileri ve içeride gizlenmiş siviller savaş ortamını tamamlamaktan ve süregelen düşmanlığı pekiştirmekten başka işe yaramazlar. "İçimizdeki düşmanın” silahlı ve sıkı korunan bu kaleleri Tanrı'nın her günü bize yerel halkın itibarsizlaştırılmasını, aşağılanmasını, sefaletini ve küçük düşürülmesini hatırlatır. Burnu büyük Ve küstah ulaşılmazlıklarıyla cüretkar bir biçimde bağırırlar : Benim sana yetecek cesaretim var! Seninki neye yetiyor?”
This entire review has been hidden because of spoilers.
June 11, 2017
Notlarım:
Bazı büyük yalanların izdüşümü
1.ekonomik büyüme s.32
2.sürekli artan türetim s.43
3.doğal yeteneklerin astronomik maaşlar alması üzerine kanıksanmış varsayım s.57
4. rekabetin kaçınılmazlığı s.62
Carlo Petrini- "Slow Food" hareketi, kapitalizmin sosyal hayattaki yıkıcı izdüşümlerine karşı dirençler
Rene Descartes- şüphe olmadan düşünce olmaz
Charles Pierce "şey" (thing) kavramının üretimi
s. 63-65 "şey"ler felsefesi: öznenin nesneyi kendi çıkarlarına göre düzenlediği felsefe, buna göre nesnenin kendi istekleri, amaçları olamaz, kendine ait bir varlığı tanımlanamaz. nesneler özne tarafından tanımlanır ve özneye göre şekillenmeye mahkumdurlar.
s.74 Canetti'nin yazarın gerçeklik ile kurduğu ilişkisinden bahsediyor.
"yazarı gerçek kılan şey kelimelerin gerçeklik üzerindeki etkisidir" der Canetti
Bazı büyük yalanların izdüşümü
1.ekonomik büyüme s.32
2.sürekli artan türetim s.43
3.doğal yeteneklerin astronomik maaşlar alması üzerine kanıksanmış varsayım s.57
4. rekabetin kaçınılmazlığı s.62
Carlo Petrini- "Slow Food" hareketi, kapitalizmin sosyal hayattaki yıkıcı izdüşümlerine karşı dirençler
Rene Descartes- şüphe olmadan düşünce olmaz
Charles Pierce "şey" (thing) kavramının üretimi
s. 63-65 "şey"ler felsefesi: öznenin nesneyi kendi çıkarlarına göre düzenlediği felsefe, buna göre nesnenin kendi istekleri, amaçları olamaz, kendine ait bir varlığı tanımlanamaz. nesneler özne tarafından tanımlanır ve özneye göre şekillenmeye mahkumdurlar.
s.74 Canetti'nin yazarın gerçeklik ile kurduğu ilişkisinden bahsediyor.
"yazarı gerçek kılan şey kelimelerin gerçeklik üzerindeki etkisidir" der Canetti
February 21, 2017
p.26" ...en Estados Unidos, al igual que en el Reino unido, las familias, y especialmente las familias pobres, han empezado a dedicar un parte cada vez mayor de sus ingresos a hacer frente a los costes de vivir tanto geográfica como socialmente lejos-y cuanto más lejos mejor- de los demás"
---
En [Injustice: Why Social Inequality Persists/DEsisgualdad: la veradera causa de nuestros problemas económicos (2011)p. 141, Dorling concluye "Cuanto más se polariza geográficamente la población, menos saben de los demás y más cosas se imaginan".
-------
p.38 " "Realidad" es, pues, el nombre que damos a la resistencia externa frente a nuestros propios deseos... Cuanto más fuerte es la resistencia, más "real" se ve el obstáculo.
Cuanto más alto es el coste social de una elección, más baja es la probabilidad de que sea elegida"
---
p.71 "Los sentimientos de injusticia que podrían ser aprovechados para conseguir una mayor igualdad se reorientan hacia las manifestaciones más claras del consumismo, y se dividen en miríadas de quejas individuales que se resisten a la agregación o a la combinación, y en actos esporádicos de envidia y venganza dirigidos contra otras personas de su propio bando."
--
p.78 "El sentido actuakl de al idea de convivencialidad, como un compañerismo liberados de las fuerzas conjuntas de la burocracia y la tecnología, fue introducido, elaborado y planeado en su forma final en los trabajos de Iván Illich(...), en el que protestaba contra lo que llamaba "la guerra contra la subsistencia" emprendida por la "élite profesional".
---
En [Injustice: Why Social Inequality Persists/DEsisgualdad: la veradera causa de nuestros problemas económicos (2011)p. 141, Dorling concluye "Cuanto más se polariza geográficamente la población, menos saben de los demás y más cosas se imaginan".
-------
p.38 " "Realidad" es, pues, el nombre que damos a la resistencia externa frente a nuestros propios deseos... Cuanto más fuerte es la resistencia, más "real" se ve el obstáculo.
Cuanto más alto es el coste social de una elección, más baja es la probabilidad de que sea elegida"
---
p.71 "Los sentimientos de injusticia que podrían ser aprovechados para conseguir una mayor igualdad se reorientan hacia las manifestaciones más claras del consumismo, y se dividen en miríadas de quejas individuales que se resisten a la agregación o a la combinación, y en actos esporádicos de envidia y venganza dirigidos contra otras personas de su propio bando."
--
p.78 "El sentido actuakl de al idea de convivencialidad, como un compañerismo liberados de las fuerzas conjuntas de la burocracia y la tecnología, fue introducido, elaborado y planeado en su forma final en los trabajos de Iván Illich(...), en el que protestaba contra lo que llamaba "la guerra contra la subsistencia" emprendida por la "élite profesional".
January 6, 2020
Las ideas son realmente buenas; propone un modelo cooperativo de sociedad, mayormente centrado en el sujeto. Rescata en todo momento--aunque no explícitamente--la "liquidez" que ha predicado de las sociedades contemporáneas, ensimismadas y consumistas.
Excelente autor, con un libro no tan excelente... Acérrimo crítico de las redes sociales y su poco ahondamiento en cuestiones sociales que en éste librito parafrasea bastante. Lo tomo más como un libro de referencia que te abre las puertas a discusiones actuales que diran en torno a la desigualdad económica y social que caracteriza a los mercados.
Excelente autor, con un libro no tan excelente... Acérrimo crítico de las redes sociales y su poco ahondamiento en cuestiones sociales que en éste librito parafrasea bastante. Lo tomo más como un libro de referencia que te abre las puertas a discusiones actuales que diran en torno a la desigualdad económica y social que caracteriza a los mercados.
February 21, 2021
Bauman dünyamızın bize gösterildiğinden tamamıyla bir farklı bir manzarasını sunuyor bizlere. Eşitsizliğin ne kadar derin olduğunu, bu eşitsizliğin toplumları nasıl böldüğünü, tüketim toplumunun nasıl sahte ve de kısa süreli ve de sürekli değişen bir "mutluluk" satmaya çalıştığını gözler önüne seriyor. Ayrıca, eşitsizliğe neden katlandığımızı da sorguluyor ve de söyle diyor: sürekli propagandası yapılan şu "kim ki başarısız, bu onun kendi yüzünden" düşüncesi insanları umutsuzluğa sürekliyor ve de tüketim yarışında geri kalanlar kendilerini topluma yabancılaşmış hissediyor.
Bu kitabı "neden eşitsizliğe katlanıyoruz ?" ve "eşitsizlik neden var ?" sorularına cevab bulmanoza yardımcı olucak.
Bu kitabı "neden eşitsizliğe katlanıyoruz ?" ve "eşitsizlik neden var ?" sorularına cevab bulmanoza yardımcı olucak.
August 8, 2016
Bauman builds a straw man: 'It is commonly assumed that the best way to help the poor out of their misery is to allow the rich to get richer...' than he gracefully goes forth to dismember his own construction. To ensure the good will of the converted crowds Bauman throws in some 'common knowledge' all in the same sense of 'the good old times'. Like the gap between the rich and the poor. So I assume Zygmunt is some over the hill academic who has seen much better days when the state was giving more perks to the university bureaucrats.
November 29, 2016
a quick and easy read that propels self examination of societal BS. could do without Wikipedia references.
October 1, 2022
Arada arada al oku bitir sonra bi dah ve sonra bi daha…
Esitsizlik ucurumunun kurbani demokrasi olacak
Gerceklik, icten gelen isteklerimize karsi olan dis direnclere taktigimiz addir
Zihinler gecinme derdiyle mesgul olmayi birakmadan yasam sanati gelismez
Para yeni varliklar, is sahalari ve is imkanlari yaratmak yerine, sirket satinalmalarina, ozel sermayelere, spekulatif islemlere akti…
Medyanin yarattigi yapmacik olaylar ve programlar insanlari kendi caresizliklerinden uzaklastiriyorsa para babalarinin korkmalarini gerektirecek bir durum yok demektir…
Bu toplum duzeninde alisveris esittir mutluluk. Alisveris yapmayan yasanmamis bir hayati temsio eder. Ya iyisini al ya da yeni cikan ile degistir…
Esitsizlik ucurumunun kurbani demokrasi olacak
Gerceklik, icten gelen isteklerimize karsi olan dis direnclere taktigimiz addir
Zihinler gecinme derdiyle mesgul olmayi birakmadan yasam sanati gelismez
Para yeni varliklar, is sahalari ve is imkanlari yaratmak yerine, sirket satinalmalarina, ozel sermayelere, spekulatif islemlere akti…
Medyanin yarattigi yapmacik olaylar ve programlar insanlari kendi caresizliklerinden uzaklastiriyorsa para babalarinin korkmalarini gerektirecek bir durum yok demektir…
Bu toplum duzeninde alisveris esittir mutluluk. Alisveris yapmayan yasanmamis bir hayati temsio eder. Ya iyisini al ya da yeni cikan ile degistir…
November 10, 2019
La respuesta es obvia, NO, pero vivimos en una sociedad entrenada para aceptar mentiras como si fueran verdades. Un libro muy actual que además incluye referencias recientes muy importantes para entender a una sociedad que acepta con gusto ser engañada, defraudada y despojada. Un pequeño volumen no es suficiente para vislumbrar una comprensión racional a este complejo fenómeno, por lo que hay que continuar con la lectura de algunas de las referencias.
Read
October 21, 2021Some stats in the first chapter.
Then a lot of ramblings.
Although Chapter 3 had 4 subsections each describing the pillars that frame today's understanding of economics and human activity in general, according to the author.
1. economic growth as the ultimate goal of sociopolitical organization
2. constant consumption in order to be happy
3. inequality between humans as natural
4. rivalry as a condition of social justice.
Then a lot of ramblings.
Although Chapter 3 had 4 subsections each describing the pillars that frame today's understanding of economics and human activity in general, according to the author.
1. economic growth as the ultimate goal of sociopolitical organization
2. constant consumption in order to be happy
3. inequality between humans as natural
4. rivalry as a condition of social justice.
September 23, 2021
Eşitsizliğin Bedeli kitabını okuduktan sonra bu kitapta oldukça sıkıldım. sırf Bauman hangi perspektiften bakıyor diye tekrar okudum, daha da sıkıldım. ve galiba baktığı perspektifi bile anlamadım. ayrıntı yayınları Bauman çevirisi yapmayı bırakırsa da çok sevineceğim. bu kitabın çevirisi yine fena değildi ama iyi de diyemem.
May 10, 2020
Beknopte en toch veelomvattende analyse van het ongecontroleerde capitalisme en de foutieve maar hardnekkige beeldvorming die het systeem zo onwrikbaar maakt.
August 7, 2020
This book definitely contained a lot of useful information and opened my eyes in many ways. I think I will be reading it again in the future. With respect to Zygmunt Bauman.
October 27, 2023
A good introduction for someone who doesn’t know that our economic system sucks but otherwise nothing mind blowing, thus the lower rating. I was left expecting more from the book.
May 18, 2020
Bauman ofrece en este ensayo una respuesta fundamentada contra la doctrina de que el bien común se beneficia si le va mejor a una minoría selecta y privilegiada. Esta doctrina asegura que los ricos deben recibir privilegios ya que ellos crean empleos para los de abajo de la pirámide social. Una especie de goteo desde la cúspide. Sin embargo, desde el primer capítulo ofrece evidencias y estadísticas de que esto no ha sido así. Al contrario, la desigualdad social ha sido cada vez más grande, y poco más del 70% de ,a riqueza global, se encuentra en manos del 1% de la población. Lo que no solo es escandaloso, sino además, cruel ya que los pobres son cada vez más pobres y en situaciones sumamente precarias -como escribe también Boanaventura-.
Entonces, ¿por qué se cree que los beneficios de pocos aumentan los beneficios de todos? En su opinión debido a tres premisas que son falsas:
1) El crecimiento económico. Cuando se tiende a observar el crecimiento económico como un indicador del bienestar de los habitantes de un país, se incurre en una falacia. Y esta idea parte, según Bauman, de la creencia que la felicidad se adquiere consumiendo ciertos productos. En mi inexperta opinión, tiene razón en principio, sin embargo, se espera que el poder adquisitivo de una población también le permita acceder a otros servicios que le proporcionan bienestar -no sé si felicidad, pero prefiero llamarlo bienestar-: Alimentación, salud educación, etc. Para Bauman, se puede llegar a este resultado sin poner énfasis en el crecimiento económico.
2) Consumo creciente. Relacionado con lo anterior, el autor considera que al dar énfasis en el consumo como medio para la felicidad, se da sustento a la problemática que trata.
3) La naturalidad de la desigualdad social. Trata de la idea que por naturaleza hay algunos pocos privilegiados que por sus dones naturales llegarán a la cúspide del crecimiento económico, la gran mayoría no.
Finalmente Bauman cierra con la idea de que la competitividad es la clave para la justicia social, lo que para él no es del todo cierto ya que esta tiende a codificar a los seres humanos. Se ve a los demás en relación de consumidor-producto. Lo que a la alarga termina transportando esta percepción dosificadora a las relaciones humanas, que en su esencia no son iguales que la relación cliente-producto, ya que en la primera existe simetría, mientras que en la segunda no.
Creo que es un libro un poco denso pero entendible, y nos permite despertarnos a la necesidad de ser críticos de nuestra sociedad y sus defectos, sin embargo, no me queda clara la propuesta del autor ante la problemática que aborda, me da la impresión de mantener ciertas ideas marxistas por las que es conocido.
Entonces, ¿por qué se cree que los beneficios de pocos aumentan los beneficios de todos? En su opinión debido a tres premisas que son falsas:
1) El crecimiento económico. Cuando se tiende a observar el crecimiento económico como un indicador del bienestar de los habitantes de un país, se incurre en una falacia. Y esta idea parte, según Bauman, de la creencia que la felicidad se adquiere consumiendo ciertos productos. En mi inexperta opinión, tiene razón en principio, sin embargo, se espera que el poder adquisitivo de una población también le permita acceder a otros servicios que le proporcionan bienestar -no sé si felicidad, pero prefiero llamarlo bienestar-: Alimentación, salud educación, etc. Para Bauman, se puede llegar a este resultado sin poner énfasis en el crecimiento económico.
2) Consumo creciente. Relacionado con lo anterior, el autor considera que al dar énfasis en el consumo como medio para la felicidad, se da sustento a la problemática que trata.
3) La naturalidad de la desigualdad social. Trata de la idea que por naturaleza hay algunos pocos privilegiados que por sus dones naturales llegarán a la cúspide del crecimiento económico, la gran mayoría no.
Finalmente Bauman cierra con la idea de que la competitividad es la clave para la justicia social, lo que para él no es del todo cierto ya que esta tiende a codificar a los seres humanos. Se ve a los demás en relación de consumidor-producto. Lo que a la alarga termina transportando esta percepción dosificadora a las relaciones humanas, que en su esencia no son iguales que la relación cliente-producto, ya que en la primera existe simetría, mientras que en la segunda no.
Creo que es un libro un poco denso pero entendible, y nos permite despertarnos a la necesidad de ser críticos de nuestra sociedad y sus defectos, sin embargo, no me queda clara la propuesta del autor ante la problemática que aborda, me da la impresión de mantener ciertas ideas marxistas por las que es conocido.
July 18, 2023
It is a well-known fact that a Social-Darwinist way of thinking dominates modern society and its socio-economy, (in which people must be in constant ambition and competition to improve) therefore an economic hierarchy pyramid is considered normal and necessary.
Even on YouTube "1% of the population being richer than the rest" is often used in motivational videos rather than videos on social injustice.
I know, it's absurd but this instance alone confirms my argument: We are convinced that our poverty stems from our lacking qualifications such as motivation, talent etc., and god forbid, has nothing to do with injustice. Thence we ordinary people should work hard in hopes money that was all appropriated for the top would trickle down to us, as Will Rogers once said. That's tragicomic.
It was an eye-opening, that's for sure but I would be lying if I said I feel lucky for reading it. Because throughout the book, I couldn't help but feel like i was reading a collection of quotations on economic inequality.
August 8, 2016
De Pools-Britse socioloog Zygmunt Bauman onderzoekt in dit korte boek de zogenaamde "trickle down"-theorie die zegt dat al de rijken het goed hebben, dit doordruppelt naar de andere lagen van de bevolking. Deze theorie wordt als rechtvaardiging gebruikt voor de extreme ongelijkheid in verloning of anderzijdse distributie van de middelen.
Aan de hand van concreet cijfermateriaal toont hij aan dat de laatste 30 jaar vooral bewijs hebben geleverd voor de hypothese dat ongelijkheid voor iedereen slecht is en bovendien een zichzelf in stand houdend en versterkend mechanisme is.
Hij geeft vier redenen aan waarom er zo weinig weerstand en verzet komt hiertegen en leunt daarbij erg dicht aan bij de analyses die je b.v. ook in de boeken van Paul Verhaeghe en Thomas Decreus vindt. Even dreigde de auteur mij te verliezen in een aanslepend filosofisch stuk, maar de verduidelijking kwam alsnog zodat het boek als verhelderend kan beschouwd worden.
Aan de hand van concreet cijfermateriaal toont hij aan dat de laatste 30 jaar vooral bewijs hebben geleverd voor de hypothese dat ongelijkheid voor iedereen slecht is en bovendien een zichzelf in stand houdend en versterkend mechanisme is.
Hij geeft vier redenen aan waarom er zo weinig weerstand en verzet komt hiertegen en leunt daarbij erg dicht aan bij de analyses die je b.v. ook in de boeken van Paul Verhaeghe en Thomas Decreus vindt. Even dreigde de auteur mij te verliezen in een aanslepend filosofisch stuk, maar de verduidelijking kwam alsnog zodat het boek als verhelderend kan beschouwd worden.
June 8, 2019
No suelo leer ensayos; lo mío es la literatura y de ella las novelas por sobre el resto, pero este libro/ensayo cortito me atrapó y me hace pensar que es muy probable siga leyendo ensayos y sociología particularmente si está escrito de forma tan amena y clara como lo hace Bauman.
En el caso de este libro no puedo agregar más de lo que ya dice la presentación del mismo pues es más precisa de lo habitual y el auto da cuenta plenamente en su escrito de lo que ofrece. Me gustó mucho, coincido con casi todo lo que expresa y cuando ya me daba por vencido (en la lucha) este individuo me dice que ni estoy solo, ni estoy loco o soy un desajustado patológico, ni es el momento de abandonar la lucha por un mundo mejor... Ojalá muchos lo leyeran
En el caso de este libro no puedo agregar más de lo que ya dice la presentación del mismo pues es más precisa de lo habitual y el auto da cuenta plenamente en su escrito de lo que ofrece. Me gustó mucho, coincido con casi todo lo que expresa y cuando ya me daba por vencido (en la lucha) este individuo me dice que ni estoy solo, ni estoy loco o soy un desajustado patológico, ni es el momento de abandonar la lucha por un mundo mejor... Ojalá muchos lo leyeran
November 5, 2013
Bauman's take on the growing inequality in modern society. The first third is quotations from the Spirit Level and Danny Dorling's work and rest Bauman's own analysis of the numbers. He is truly a humanist sociologist in many senses, not least the demand for dignity and the critique of how modern capitalism is destroying human relationships. Bauman is no Marxist, but basically it's a story of alienation updated for the 21st century.
April 19, 2018
Un libro corto donde Zygmunt Bauman aborda el tema de la desigualdad social, el consumismo, aboga por la solidaridad y la compasión por las personas vulnerables, en contra de la premisa que el hombre es egoísta por naturaleza, argumenta que el cooperativismo es antes de la sociedad y no al contrario, por lo que la falacia del hombre egoísta cae bajo su propio peso. Por último afirma que decir "El hombre es lobo del hombre" es un insulto a los lobos.
March 2, 2020
Neoliberal kapitalizmin nasıl insanları hem köleleştirip hem de uyuşturduğunu çok güzel özetleyen kısa ama ansiklopedilere bedel kitap. Zenginlerin bırakın fakirlere, hiyerarşide kendilerinden biraz aşağıda bulunanlara bile bir şeyler katmadığını ama hala Azınlığın Zenginliği hepimizin yararınadır halanıyla uyutulduğunu çok açık seçil bir şekilde anlatıyor. Alışveriş listesi dua kitabı, alışveriş merkezleri mabedi olan bir topluma davul çalsanız da anlamayacaklar.
October 2, 2019
this book has too many statistics about our amazing(!) world.
when you read that lines you will feeling like freaking out.
actually the point of this book is the same facts.
this is how dare we share(!) the source of the world.
I think we must to change this flow. but how?
maybe we only need a little bit of courage for revolution...
when you read that lines you will feeling like freaking out.
actually the point of this book is the same facts.
this is how dare we share(!) the source of the world.
I think we must to change this flow. but how?
maybe we only need a little bit of courage for revolution...
May 18, 2014
I like how the content is backed up with a lot of data
March 30, 2017
Indispensable leer este ensayo...
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