‏إظهار الرسائل ذات التسميات Covid19 Pandemic. إظهار كافة الرسائل
‏إظهار الرسائل ذات التسميات Covid19 Pandemic. إظهار كافة الرسائل

2021-10-04

Sustainable Governance, State and Role of Individuals: Dilemma of contradiction Between Economics and Politics

 



By Salam Al Rabadi

 

It is clear that many of the developments related to the “Covid_19” pandemic have led to a change in the economic and political facts and data related to the debates on the status of the state, sustainable governance and the role of individuals..etc, which in its entirety revolve around the dialectic of the fundamental contradiction between the globalization of the economy on the one hand and the nationalism of politics on the other. It is the dialectic that can be expressed by the following problematic question:

 

To what extent can the state maintain its position and functions? What is the possibility of achieving sustainable governance?

 

In principle, it can be said that one of the most complexities and dilemmas that prevents access to sustainable governance, is still closely related to the problematic of contradiction in the development of both economics and politics. The economy is logically and to some extent always moving towards the global, while politics is still practiced primarily locally or nationally. Here, the division or contradiction appears in the relationship between authority, responsibility and accountability to some extent, so that we find that there is a global economic authority versus a national or local political responsibility in which the use of authority is concentrated. This contradiction hinders the possibility and effectiveness of achieving and consolidating the principles of sustainable governance at all levels.

 

Therefore, in order to reconcile between domestic politics and the global economy, the point of balance between them must be based on sustainable governance, which is based on the principle of interdependence between political and economic concepts on the one hand, and the principles of transparency, accountability and participation on the other, here the individual (as a citizen or as a consumer ) can be the judgment or equilibrium by which that lost balance can be achieved. Which we need at the level of the possibility of achieving sustainable governance.

 

As each of the political and economic forces are trying to win over individuals to their side, whether on the economic or political level( the individual is, on the one hand, a voter, and on the other, a consumer). In the economic field, despite all the problematic of inequality and distributive justice, the individual consumer still holds the initiative at the economic level, based on his being the basis, goal and reference of commercial forces in all their forms. In addition, the individual citizen is the basis of political authority according to the democratic process and the electoral vote, as it still has a significant impact on the level of determining political orientations.

 

Based on this, the individuals on whom the political and economic systems are based must assume responsibility, engage and participate in the process of creating that influence and pressure to confront the monopolies and control of capitalist, security, political, media and even academic elites, in order to be the mainstay in achieving accountability, participation and transparency policies on which governance is based.

Where governance policies should not be limited to structural reforms or protest in the streets and at the ballot box. Rather, the sustainability and process of governance must be supported by directly holding monopoly forces accountable through a culture of consumption, as spending or saving money may lead to desired ends. This logic or direction of direct action may be better and more effective than traditional forms of political and economic expression.

 

In light of global markets trying to evade the rules and restrictions of accounting, the role of the individual (the consumer) appears as a force to be reckoned with. It can no longer be ignored that individuals all over the world are now turning to political shopping more than towards electoral voting. Thus, participation in the economic boycott process and the trend towards political shopping (so to speak) is a positive indicator that indicates that the individual consumer's political activity has begun to move in the right direction. Where the increasing activity and influence of economic forces, and the corresponding unclear political will, results in a growing realization that political shopping is a more effective form of sustainable governance.

 

Where it seems that consumption or political shopping has begun to replace traditional citizenship, as it is the tool that enables the individual (as a citizen or consumer), to impose accountability and correct public policies in a more serious and practical manner. In light of financial greed, political indifference and the absence of responsibility among many technocratic elites and market forces, individuals can assume responsibility and participation in achieving sustainable governance by adopting political shopping policies as a strategy or a new form of effective accountability.

 

To sum up, in practice we must admit that while the social contract that binds peoples and governments is becoming increasingly fragile, it seems that the pressure and influence of individuals is making a real impact in the face of monopolistic forces and corruption. That effect, which governments or even some international institutions cannot bring, and which may be fundamentally unwilling to do so.





2021-05-04

Covid-19" and Problematic Relationship Between Economy and Labor Market

 


Dr. Salam Al Rabadi.

 

According to International Labour Organization (ILO) reports, the Covid-19 pandemic has caused severe damage to the work sector, with more than 250 million jobs lost, not to mention the negative impact of the pandemic in terms of slowing or reversing the trend of rising wages around the world, which affected low-wage earners[1]. In addition to the increasing inequality between the rich and the poor and the increase in the poverty rate.Thus, it must be recognized that the current economic developments and the free trade growth process are still growing far away from the labor market, and have a negative impact on the level of equality and social justice.

 

In this context, it must be noted the basic problematic in the modern world on a level relationship between sustainable development and economic growth are the problematic of the gap between the rich and the poor. So, we must ask:

 

Do we in the era of the economy for the economy and not for the community?

 

Facts based on public interest remain the primary criterion for evaluating successful economic policy. Therefore, far from theorizing and according to the statistics and data on the economic gap, and if we take into account that the largest proportion of citizens are workers or employees working for wages, we can say that the economy no longer works for the benefit of societies. As it has become clear, the gap between entrepreneurs and wealthy individuals on the one hand and workers' salaries on the other hand, will increase doubts about the safety of society. Accordingly, if freedom of trade and the movement of capital are what secures growth and prosperity, and if the goals of the World Trade Organization (based on competition, abolishing quantitative restrictions, unifying all fees and making the world a free trade zone), here it is necessary to ask:

 

Are these policies and objectives will lead to a deepening of the labor market crisis? Or is it will serve as a point of change and positive transformation?

 

It has become logical to say that these goals in the first place increased the intensity of competition between countries (whether industrial or developing), which inevitably led to disastrous results in terms of high rates of wage and salary cuts and the erosion of their purchasing value. As all the efforts made by politicians and economists to find alternatives to lost job opportunities in all sectors did not achieve the desired results. The more free the pace of commercial growth (in goods and services), the greater the difficulties at the level of the labor market, where there is a reduction and rationalization that leads to the loss of value of human labor. In this context, it must be noted that there was no real globalization with regard to the labor market.

 

Consequently, many of the policies pursued did not lead to an increase in the well-being of societies, but rather worsened the stagnation of the social situation and the gap between the rich and the poor. For example, a decrease in wages in commodity prices is reflected positively in the first place( and directly) on the rich or high-income consumer, who has not lost anything of his income as a result of reducing the cost of production. In contrast, it is the middle and lower classes that lose a large part of their income and are therefore negatively affected the most.

 

Accordingly, and according to the economic repercussions of the "Covid-19" pandemic, it is currently impossible to avoid and ignore research into a dilemma:

 

Who bears the economic burden more: capital or workers?

 

Based on the axioms of current economic policies, it is logical to say that governments increase the tax burden on the labor sector. Also, tax exemptions and facilities provided by governments to transnational corporations lead to a decrease in the state's financial revenues, which they will compensate by increasing taxes on other social classes, or by reducing social services and health care.

 

Thus, it becomes clear that if in the past the economic and financial equation reflects more and more the widening gap between the rich and the poor, which focuses on the principle: the rich get richer and the poor get poorer. But now, in light of new facts and developments, this equation is no longer sufficient to explain the changes, there is a new equation (or formula) based on the principle: the rich get richer and the poor get poorer at a faster rate?

 

As it is not entirely surprising that we know that there is a high speed in the provision of funds in order to find a solution to any global financial and economic crisis compared to the fact that there is extreme caution and stinginess when it comes to financing humanitarian programs that related to lifting the less fortunate (deprived and marginalized) communities from poverty and destitution.  For example, only we need to tens of billions annually to eradicate hunger and malnutrition in the whole world. And the United Nations has endorsed several different programs to achieve this goal. But this programs still on paper only due to lack of availability of the necessary funds.

 

Therefore, all economic and political solutions related to the challenges of the "Covid 19" pandemic must be based, to the utmost degree, on the ability to support all policies related to safeguarding the interests of the working class and the poor. Where the central issue must be based on the logical criticism of the actual existence of poverty and inequality, whether at the global or local level.

 

These tragic facts (away from the ideological dimensions in study and evaluation of the global economy) put us in front of the dialectical next logical question: Is the problem lies in the strategic priorities and options to states? Or Is it, in fact, the problem of the actual possibilities available to States?

 

To sum up, the possibility of achieving an actual renaissance that relieves the peoples of poverty and material impotence depends on the type of economic thought that should be pursued, as we need new visions that respond to the needs and capabilities of societies. Consequently, this requires directing an intellectual criticism of how to interact and deal with neo-economic liberalism, because it is no longer logical and acceptable to deal with this reality on ideological grounds only (whether for or against) without the existence of practical economic programs, where here it is necessary to confront a dialectical or problematic:

 

Why are there so many ideas about how to distribute income, but there are not  many ideas about how to generate income?



[1]     See,"Covid-19" and the world of work:Updated estimates and analysis",Seventh edition, International Labour Organization Monitor(ILO), Geneva, January 2021. Look: https://www.ilo.org/ wcmsp5/groups/public/@dgreports/@dcomm/documents/briefingnote/wcms_767028.pdf  Accessed on 04-27-2021.


2021-03-10

Las Mujeres Y El Pensamiento Filosófico Dominado Por Los Hombres

 


Por Dr. Salam Al Rabadi

 

Artículo traducido al español por el Equipo de la SAEEG, Argentina, Marzo 2021.

 

Con la propagación de la pandemia Covid-19, muchos de los avances logrados en el nivel de igualdad son vulnerables a una reversión, dado que esta pandemia profundiza los desequilibrios existentes y revela debilidades en los sistemas sociales, políticos y económicos que exacerban el sufrimiento de las mujeres y las niñas simplemente porque son mujeres. A pesar de la lenta evolución en el ritmo de aumento de la igualdad de género, las mujeres de todo el mundo todavía se enfrentan a leyes y regulaciones que restringen e impiden sus oportunidades económicas y sociales.

Según informes internacionales, la pandemia “Covid-19” parece haber creado nuevos desafíos para las mujeres en términos de salud, seguridad y seguridad económica, ya que las mujeres sólo disfrutan de tres cuartas partes de los derechos legales otorgados a los hombres[1].

Ciertamente, al tratar de evaluar estos dilemas y abordar la realidad de los derechos de las mujeres, se deben hacer las siguientes preguntas:


·         ¿Hasta cuándo se tomará a la mujer como evidencia de la integridad cultural y moral de la sociedad?

·         ¿Existe un defecto filosófico que impide que las mujeres trasciendan este sistema masculino

Parece que la verdadera opresión masculina es lo que las sociedades y los campos filosóficos sufren de la visión de inferioridad de las mujeres. En consecuencia, si existe un deseo serio de alcanzar una verdadera igualdad entre mujeres y hombres, esto requiere una reconsideración de todo lo relacionado con la cultura de las sociedades, incluida la cultura de las propias mujeres([2]), sin olvidar enfrentar algunos desafíos a nivel cultural, que requiere la búsqueda de una nueva aproximación en relación con el pensamiento filosófico y cultural de acuerdo con un punto de vista crítico, donde parece que la mujer ha sido colocada en el seno de un vórtice filosófico cerrado que mantiene las formas tradicionales de la femineidad([3]).

En este contexto, es lógico decir que no se puede alcanzar la igualdad de género social sin la existencia de un trasfondo filosófico que trabaje para iluminar las mentes y liberarlas de las restricciones masculinas. Pero, ¿cómo se puede lograr esta liberación e iluminación si los propios valores filosóficos sufren de un problema prominente de género y machista, que está vinculado (desafortunadamente) con la inferioridad de las mujeres en el mundo de la filosofía?



Por ejemplo, los filósofos griegos más famosos (Aristóteles, Platón, Sócrates) tenían una visión de las mujeres, en general, que no iba más allá del hecho de que sólo eran aptas para la procreación, que no contaban con virtudes morales como los hombres, que no podían ejercer virtudes morales como los hombres. Las mujeres eran consideradas inferiores a los hombres en términos de razón y virtud.



Y esta visión de las mujeres en el mundo de la filosofía antigua no difirió mucho con una serie de grandes filósofos modernos (Jean-Jacques Rousseau, Immanuel Kant, Nietzsche). Según su visión, las mujeres no fueron creadas ni para la ciencia ni para la sabiduría, sino sólo para satisfacer los instintos de los hombres. También creían que la mente de una mujer no estaba a la altura de la mente de un hombre y no estaba hecha para pensar. Además, creían que las mujeres eran la fuente de todo mal y que conspiraban con todas las formas de decadencia contra los hombres([4]).



En conclusión, parece claro que la continua tiranía de la filosofía masculina es un síntoma natural de la dominación de la cultura masculina sobre la humanidad en general, que continúa hasta el día de hoy, a pesar de las afirmaciones de igualdad. En consecuencia, si hay alguien que cree que estas consideraciones filosóficas, impregnadas de masculinidad y relacionadas con los derechos de las mujeres, se han quedado obsoletas por el tiempo a la luz de la propagación de la ideología feminista y el desarrollo de ideas relacionadas con la sexualidad (género) etcétera.


Pero aquí, el problema existente debe plantearse en torno a la cuestión de si la visión masculina de las mujeres realmente ha cambiado a nivel filosófico contemporáneo y si hay una necesidad urgente de pasar al sistema filosófico integral de la Ilustración.



Ciertamente, al tratar de responder a estas preguntas y evaluar este problema híbrido (si se supera el enfoque estadístico y cuantitativo, que hace hincapié en la oscuridad de la escena) para crear un cambio radical a nivel de los pilares vitales que garantizan los derechos de las mujeres, debemos preguntarnos sobre las razones y los antecedentes que han impedido a las mujeres crear una escuela filosófica integrada, o establecer una corriente intelectual que pueda influir en el campo filosófico. Esta imposibilidad o incapacidad, inevitablemente nos llevará a plantear el dilema fundamental que se encuentra en la siguiente pregunta: ¿Existen mujeres filosofas([5])?


Aquí, juiciosa y definitivamente, chocaremos con la crueldad y el peso de la dialéctica relacionada con la importancia, el estatus y el papel de la mujer en el pensamiento y la filosofía.



[1] Sin mencionar el aumento de la violencia contra las mujeres, además de la debilidad económica y la falta de independencia financiera (hasta cierto punto), incluidas las barreras a la preservación del empleo, las mujeres también se enfrentan a un aumento de los desafíos de violencia doméstica y salud y seguridad… etcétera. Ver informe: “Women, Business And The Law In 2021, The World Bank, Washington, Ver: https://openknowledge. worldbank.org/bitstream/handle/10986/35094/ 97814648 16529.pdf

[2]   Es extraño y reprobable que algunas mujeres acepten estas apariencias, con el pretexto de que están acostumbradas a estas prácticas. También es desafortunado que muchos de ellos no sepan nada sobre su mera explotación. Aquí pueden surgir muchos signos de interrogación acerca de si las mujeres tienen derecho (sobre la base de principios de derechos humanos) a aceptar la violación de su humanidad?

[3] En consecuencia, debemos tener cuidado y reflexionar sobre cómo utilizar términos como feminidad, identidad, honor, masculinidad… etcétera. 

[4] Vale la pena mencionar aquí la importancia de no generalizar la visión masculina de las mujeres en el campo filosófico. Por ejemplo, el filósofo árabe Averroes (Ibn Rushd:1126-1198) nos presentó una visión humana que no es menos importante que todas las propuestas contemporáneas relacionadas con los derechos de igualdad de género. Donde afirma que no hay diferencia entre una mujer y un hombre (excepto por la diferencia física), son un tipo donde la mujer y el hombre son de un tipo. Además, considera que no hay obstáculo para que una mujer llegue a la sentencia.  

[5] Sistemáticamente si la influencia de la opinión pública irracional se pasa por alto, si las emociones se dejan de lado y si el escrutinio científico de la historia filosófica (antigua y contemporánea) se lleva a cabo de acuerdo con características y condiciones específicas, entonces no encontraremos ninguna filosofía de mujeres.


2021-03-08

Women and the Male-dominated Philosophical Thought

 


Dr. Salam Al Rabadi

 

With the spread of the Covid-19 pandemic, many of the gains made on the level of equality are vulnerable to reversal. Where this pandemic deepens existing imbalances and reveals weaknesses in the social, political and economic systems, which exacerbate the suffering of women and girls simply because they are female. Despite the slow evolution in the pace of raising of gender equality, women all over the world still face laws and regulations that restrict and impede their economic and social opportunities.

According to international reports, the "Covid-19" pandemic appears to have created new challenges for women in terms of their health, safety and economic security, as women only enjoy three quarters of the legal rights granted to men([1]).

Certainly when trying to assess these dilemmas and approach the reality of women's rights, the following questions must be asked:

 

1-   How long will the woman be taken as evidence of the cultural and moral integrity of society?

2-  Is there a philosophical defect that prevents women from transcending this male system?

 

It seems that the real male oppression is what societies and philosophical fields suffer from inferiority view of women. Consequently, if there is a serious desire to reach true equality between women and men, this requires reconsideration of everything related to the culture of societies, including the culture of women themselves([2]), not to mention facing some challenges at the level of enlightenment, which require searching for a new approach to each What is related to the philosophical and cultural thought according to an explicit critical view. Where it appears that the woman has been placed in the womb of a closed philosophical vortex, which maintains the traditional forms of femininity([3]).

 

In this context, it is logical to say that societal gender equality cannot be reached without the existence of a philosophical background that works to enlighten minds and liberate them from male restrictions. But how can this liberation and enlightenment be achieved if the philosophical values themselves suffer from a prominent gender and chauvinist problem, which is linked (unfortunately) with the inferiority of women in the world of philosophy?

 

For example, the most famous Greek philosophers (Aristotle, Plato, Socrates) had a vision of women in general that did not go beyond the fact that they were only suitable for procreation, and that they could not exercise moral virtues like men, also that they could not exercise moral virtues like men, not to mention that women were considered inferior to men in terms of reason and virtue.

 

And this vision of women in the world of ancient philosophy did not differ much with a number of great modern philosophers (Jean-Jacques Rousseau, Immanuel Kant, Nietzsche). According to their vision, women were not created either for science or for wisdom, but rather only to satisfy the instincts of men. They also believed that a woman's mind was not up to the level of a men's mind, and it was not made for thinking. In addition, they believed that women were the source of all evil, and that they conspired with all forms of decadence against men([4]).

 

In conclusion, it seems clear that the continued tyranny of male philosophy is a natural symptom of the domination of the male culture over humanity in general, which continues to this day, despite claims of equality. Consequently, if there is someone who believes that these philosophical considerations, steeped in masculinity and related to women's rights, have become outdated by time in light of the spread of feminist ideology and the development of ideas related to sexuality (gender)..etc.

But here, the existing problematic must be raised around the question of whether the male view of women has actually changed at the contemporary philosophical level, and whether there is an urgent need to move to the comprehensive Enlightenment philosophical system?

 

Certainly when trying to answer these questions and evaluate this hybrid problematic (in case the statistical and quantitative approach, which emphasizes the darkness of the scene, is exceeded) in order to create a radical change at the level of the vital pillars guaranteeing women's rights, we must be searched about the reasons and backgrounds that have prevented women from creating an integrated philosophical school, or establishing an intellectual current that can influence the philosophical field.

 

Out of this impossibility or inability , this will inevitably lead us to pose the fundamental dilemma which lies in the following question: Are there women philosophers([5])?

 

Here, judiciously and definitely, we will clash with the cruelty and weight of the dialectic related to the importance, status and role of women in thinking and philosophizing.



[1] Not to mention the increase in violence against women, in addition to economic weakness and lack of financial independence (to some extent), including barriers to job preservation, women also face an increase in domestic violence and health and safety challenges...etc. See Report: “Women, Business And The Law In 2021",The World Bank,Washington,Look:https://openknowledge.worldbank.org/bitstream/handle/10986/35094/ 97814648 16529.pdf

[2]   It is strange and reprehensible that some women accept these appearances, on the pretext that they are accustomed to these practices. It is also unfortunate that many of them do not know anything about their mere exploitation. Here, many question marks may arise about whether women are entitled (based on human rights principles) to accept the violation of their humanity?

[3] Consequently, we must be careful and reflect on how to use terms such as femininity, identity, honor, masculinity .. etc. 

[4] It is worth mentioning here the importance of not generalizing the masculine view of women in the philosophical field. For example, the Arab philosopher Averroes(Ibn Rushd:1126-1198) presented us with a human vision that is no less important than all contemporary propositions related to gender equality rights. Where he affirms that there is no difference between a woman and a man(except for the physical difference), they are one type where the woman and the man are one type. As well as, he considers that there is no obstacle to a woman from reaching the ruling.  

[5] Systematically if the influence of the irrational public opinion is overlooked, if emotions are put aside and if the scientific scrutiny of philosophical history (ancient and contemporary) is carried out according to specific characteristics and conditions, then we will not find any women philosopher.


For communication and cooperation

يمكن التواصل والتعاون مع الباحث والمؤلف سلام الربضي عبر الايميل
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