By Bruno Gulli
A fierce critique of productiveness and sovereignty on the earth of work and lifestyle, Bruno Gulli's "Earthly Plenitudes" asks, Can hard work exist with no sovereignty and with out capitalism? He introduces the idea that of dignity of individuation to urged a rethinking of different types of political ontology. Dignity of individuation stresses the proposal that the consideration of every and any person being lies in its being individuated as such; dignity is the irreducible and such a lot crucial personality of any being. Singularity is a extra common caliber. Gulli first reports techniques to sovereignty through philosophers as different as Gottfried Leibniz and Georges Bataille, after which seems at concrete examples the place the alliance of sovereignty and capital cracks less than the efficiency of residing hard work. He examines contingent educational hard work for instance of the super-exploitation of work, which has develop into an international phenomenon, and as such, a transparent possibility to the sovereign good judgment of capital. Gulli additionally appears at incapacity to say new degree of humanity can purely be chanced on open air the schemes of sovereignty, productiveness, potency, and independence, via care and taking care of others, in unity and interdependence.
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Additional resources for Earthly Plenitudes: A Study on Sovereignty and Labor
But the theme of sovereignty recurs throughout the book. However, this does not cancel the truth that, ultimately, it is the dissolution of sovereignty as such and the upholding of a philosophy of dignity, the constitution of a society based on justice and dignity that gives meaning to revolutionary struggles. In relation to the Venezuelan Revolution in particular, there is a clear example of the process toward the elimination of power as command in the story told by Chavez to Harnecker of the president of a Community Development Council who, to his question as to whether she was in charge, answered that no one was in charge there because they had a horizontal organization with no managers but only a coordinator (Harnecker 2005: 171).
The concept of dignity should be broadened, in a Leibnizian sense, to relate to and deﬁne each and every individual substance, each and any singularity, even the monads, the “true atoms of nature,” “the elements of things” (Leibniz 1989b: 213). In the last instance, the determining factor should not be the subjective representation of a universal but abstract ought, for this risks becoming a mere formality again. Instead, the determining factor should be a practical engagement in the tension of what-could-be, not in the sense of simply following one’s inclinations (to keep close to Kant); rather, the could, which replaces the ought, should be determined by the principle of need, the principle of usefulness, and the principle of common wealth.
Although this falls short of stating the uselessness of the law as command and of sovereignty, it certainly shows the way toward it. ). ). Leibniz does not argue against Hobbes’s tautology that autoritas facit legem. For him, this is not the most important point. Rather, the important question is whether the law is just or unjust. Indeed, it goes without saying that power gives and maintains the law (this is why I speak of a tautology), and at the level of the empirical, the understanding understands as much.