Sunday, 22 June 2008

Views on globalization

Chomsky made early efforts to critically analyze globalization। He summarized the process with the phrase "old wine, new bottles," maintaining that the motive of the élites is the same as always: they seek to isolate the general population from important decision-making processes, the difference being that the centers of power are now transnational corporations and supranational banks. Chomsky argues that transnational corporate power is "developing its own governing institutions" reflective of their global reach.

According to Chomsky, a primary ploy has been the co-opting of the global economic institutions established at the end of World War II, the International Monetary Fund (IMF) and the World Bank, which have increasingly adhered to the "Washington Consensus," requiring developing countries to adhere to limits on spending and make structural adjustments that often involve cutbacks in social and welfare programs. IMF aid and loans are normally contingent upon such reforms. Chomsky claims that the construction of global institutions and agreements such as the World Trade Organization, the General Agreement on Tariffs and Trade (GATT), the North American Free Trade Agreement (NAFTA), and the Multilateral Agreement on Investment constitute new ways of securing élite privileges while undermining democracy। Chomsky believes that these austere and neoliberal measures ensure that poorer countries merely fulfill a service role by providing cheap labor, raw materials and investment opportunities for the first world. Additionally, this means that corporations can threaten to relocate to poorer countries, and Chomsky sees this as a powerful weapon to keep workers in richer countries in line.

Chomsky takes issue with the terms used in discourse on globalization, beginning with the term "globalization" itself, which he maintains refers to a corporate-sponsored economic integration rather than being a general term for things becoming international. He dislikes the term anti-globalization being used to describe what he regards as a movement for globalization of social and environmental justice. Chomsky understands what is popularly called "free trade" as a "mixture of liberalization and protection designed by the principal architects of policy in the service of their interests, which happen to be whatever they are in any particular period." In his writings, Chomsky has drawn attention to globalization resistance movements. He described Zapatista defiance of NAFTA in his essay "The Zapatista Uprising." He also criticized the Multilateral Agreement on Investment, and reported on the activist efforts that led to its defeat. Chomsky's voice was an important part of the critics who provided the theoretical backbone for the disparate groups who united for the demonstrations against The World Trade Organization in Seattle in November of 1999.

रे दिल गाफिल गफलत मत कर

रे दिल गाफिल गफलत मत कर,

एक दिना जम आवेगा ॥

सौदा करने या जग आया,

पूँजी लाया, मूल गॅंवाया,

प्रेमनगर का अन्त न पाया,

ज्यों आया त्यों जावेगा ॥ १॥

सुन मेरे साजन, सुन मेरे मीता,

या जीवन में क्या क्या कीता,

सिर पाहन का बोझा लीता,

आगे कौन छुडावेगा ॥ २॥

परलि पार तेरा मीता खडिया,

उस मिलने का ध्यान न धरिया,

टूटी नाव उपर जा बैठा,

गाफिल गोता खावेगा ॥ ३॥

दास कबीर कहै समुझाई,

अन्त समय तेरा कौन सहाई,

चला अकेला संग न कोई,

कीया अपना पावेगा ॥ ४॥

कबीर

Biography of Jean-Paul Sartre

Philosopher, novelist, playwright and committed journalist, Jean-Paul Sartre is the most famous representative of the existentialism in France। After the "Ecole Normale Supérieure" (rue d’Ulm), he passes his competitive examination in 1929 - it is at this time he meets Simone de Beauvoir - and is appointed to the college of Le Havre।
Heir to Descartes and influenced by the German philosophers Hegel, Marx, Husserl, and Heidegger, Jean-Paul Sartre publishes in 1943 his major philosophical work, "Being and Nothingness". This treaty of the atheistic existentialism, which is not very accessible because it is addressed to philosophers, deals with the relationship between conscience and freedom. It is structured around the topics of consciousness, of the existence, of the "For-itself" (way of being of the existing), of the responsibility of the being-in-situation, of the anguish when conscience grasps the future face its freedom, of the freedom to escape the sequence of causes and natural determinations, of the project when the conscience is projected towards future.

For Jean-Paul Sartre, God does not exist: men don’t have other choice than to take in hand their destiny through the political and social conditions under which they are.
Theatre and novel are, for Sartre, ways of diffusing his ideas through settings in real-life situation (No exit, Dirty Hands, Nausea...). He leads a committed life when he comes close to the Communist Party in 1950. Nevertheless, he keeps a critical mind and breaks with the Party in 1968. Jean-Paul Sartre refuses the Nobel Prize of literature in 1964 for "Words", an autobiographical account.