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Power and corruption: the public-private imperial mafia
Anyone who sets out the existence and nature of this entity – the criminocracy, as Mr. Cudenec calls it – is liable to be insulted from all sides as being as a “conspiracy theorist” of the “far left” or “extreme right”, an “enemy of democracy”, a supporter of “terrorism”, a “liar” or an “anti-semite”.
Revolution From Below (Revolutionary Aristotelianism Part 6)
Revolutions become possible only when enough members of some political society are not only able to imagine such alternatives, but are prepared to participate in realising them in order to achieve their common good.
Losing the labels
We have to break down the walls of dogma that divide us, deconstruct the very language with which we have learned to express ourselves, peel away all the levels of manipulation that keep us confused and powerless.
The Structure of a Whole Life (Revolutionary Aristotelianism Part 5)
In modernizing tendencies, there are fewer opportunities to develop the excellences associated with the internal goods of practices and the bonds of social life largely disappear to be replaced with the administrative apparatus of faraway governments. The sociological foundation of shared lives pursuing excellences together is dissolved.
Modernity as Fragmentation (Revolutionary Aristotelianism Part 4)
If we separate out our individual selves from our larger social context we cannot reason together morally about the things that are social by nature. As modernity erodes our shared social existence it also erodes individual identity and the capacity for a shared moral framework.
The world out of kilter: occupation and zombification
This ruling gang, which is essentially nothing but an occupying force, shares neither the specific local moral codes of the various peoples it rules over, nor the general human sense of right and wrong that would once have been shared by its own ancestors.
Clarity and focus
The flood of “hate” laws being introduced across the world, seeking to prevent so-called “online harm” is largely a response to growing public awareness of the nature of the criminocratic system.
Good Cities, Good Citizens, Good People
Aristotle helps us to understand where oligarchs’ perversity lies. Under such circumstances, the conditions for producing good citizens is not only limited, but actively undermined.
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