Membership”, Allison Booth suggests that the problem could be overcome with her “Social Custom” model of union membership, where union membership need not be compulsory or the collective good excludable. As she explains: a community, there is a set of rules and customs that are obeyed by individuals “…within because of the loss of reputation within the community (a sanction) if the custom should be disobeyed. Reputation is assumed to be desired by individuals.” By supposing the union provides a single excludable good for its members: “…that reputation from belonging to the union and not being a Booth, viewing people as rational ‘scab’,” utility maximizers, shows how the free-rider problem could be overcome since the reputation is exclusive to group members. Unions, in formal or informal sectors, should develop a social custom within its members as being more than self-responsible but responsible for reproduction, both women and men, while activists in developed countries demand the same from corporations and states. In his from a Birmingham Jail,” King voiced his disappointment in moderates “Letter who would not the myth concerning time in relation to the struggle for freedom.” The “…reject time is now! too long delayed is justice denied.” And in the new global capitalist “[J]ustice empire of the none of us are outsiders. We have the power to change this, but if ‘corporatocracy’, we accept this injustice, if we believe we are powerless, then we tacitly accept the rule of the and embrace its’ as our own. bio-powers ‘corporatocracy’ IV.II Take back the and Hardt, in use French philosopher Michel Foucault’s concept of “EMPIRE” to describe how the capitalist empire, or in Perkins’s term the may biopower – ‘corporatocracy’- be regulating life: the new nature of the new paradigm of power…bio-power is a form of “… ‘biopolitical power that regulates social life from its interior, following it, interpreting it, absorbing it, and rearticulating it. Power can achieve an effective command over the entire life of the
Membership”, Allison Booth suggests that the problem could be overcome with her “Social Custom” model of union membership, where union membership need not be compulsory or the collective good excludable. As she explains: “…within a community, there is a set of rules and customs that are obeyed by individuals because of the loss of reputation within the community (a sanction) if the custom should be disobeyed. Reputation is assumed to be desired by individuals.” By supposing “…that the union provides a single excludable good for its members: reputation from belonging to the union and not being a ‘scab’,” Booth, viewing people as rational utility maximizers, shows how the free-rider problem could be overcome since the reputation is exclusive to group members. Unions, in formal or informal sectors, should develop a social custom within its members as being more than self-responsible but responsible for reproduction, both women and men, while activists in developed countries demand the same from corporations and states. In his “Letter from a Birmingham Jail,” King voiced his disappointment in moderates who would not “…reject the myth concerning time in relation to the struggle for freedom.” The time is now! “[J]ustice too long delayed is justice denied.” And in the new global capitalist empire of the ‘corporatocracy’, none of us are outsiders. We have the power to change this, but if we accept this injustice, if we believe we are powerless, then we tacitly accept the rule of the ‘corporatocracy’ and embrace its’ bio-powers as our own. IV.II Take back the and Hardt, in “EMPIRE” use French philosopher Michel Foucault’s concept of biopower to describe how the capitalist empire, or in Perkins’s term – the ‘corporatocracy’- may be regulating life: “… the new ‘biopolitical nature of the new paradigm of power…bio-power is a form of power that regulates social life from its interior, following it, interpreting it, absorbing it, and rearticulating it. Power can achieve an effective command over the entire life of the
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