McMurtry’s work offers a contribution to the understanding, as well as to development of standards for the measurement, of human well-being, so that progress and regress may be interpreted in ways that mainstream economic criteria neglect or fail to ascertain, both in theory and in practice. The importance of determining novel standards and indicators is considerable, and widely acknowledged by many academics and politicians (for example, the 2008–2009 Stiglitz-Sen-Fitoussi Commission created by the French Government), but above all it is important to reconceptualise economic phenomena so as to re-orient them in line with life-based criteria.
First, it has already been highlighted that the type of ‘growth’ conceptualised and pursued in today’s global market has had systemic negative effects upon life at many levels, to the point of making possible the explanation of said implications by means of a cancer-based explanatory model. ‘Real capital’ as ‘life capital’ is both unseen and harmed by standard economic thought (CSC2013, p. 12).
Second, in the wake of the current economic crisis, the same global market has been proven equally unable to attain ‘growth’ on its own life-blind terms, that is, in terms of pecuniary aggrandisement for money investors and/or managers (cf. Crotty, 2000). ‘Real capital’ as sheer ‘money’ is not there either, especially if one considers that the vast meltdowns of the last few decades have been caused by speculative bubbles in exponentially ‘leveraged’ masses of currency without any ‘grounding’ in ‘a medium of exchange and capital’ such as ‘gold, labour, or livestock’ (CSC2013, p. 12).
The system’s inherent rationality, which economics textbooks presuppose, is to be seriously questioned, and that is what McMurtry’s work does, consistent with Castoriadis’ (2005a, p. 129) poignant characterisation of the Socratic role that philosophers are expected to play in genuinely democratic societies: the possibility and the ability to call established institutions and significations into question. Whether he will be listened to, we do not know. However, responding to a cancer diagnosis by avoiding what alone can work is fatal.
John McMurtry shows that a false economic paradigm holds the world in thrall to a global corporate death system masked as market freedom. Liberation is explained as grounded in humanity’s repressed life-value code, life capital bases and civil commons organization which unify across distances and differences.
A review essay of the second, revised edition of John McMurtry, Understanding the Cancer Stage of Capitalism: From Cancer to Cure (London: Pluto, 2013). Published in the November 2013 issue of the CCPA Monitor, Canada.
“There can be no keener revelation of a society’s soul”, Nelson Mandela says, “than the way in which it treats its children”.
Who would disagree?
Yet today children may be assaulted, diseased, or killed by pervasive corporate drugs, junk-foods and beverages, perverted by mindless violence in multiple modes, deployed as dead-end labour with no benefits, and then dumped into a corporate future of debt enslavement and meaningless work. How could this increasing systematic abuse be publicly licensed at every level? What kind of society could turn a blind eye to its dominant institutions laying waste the lives of the young and humanity’s future itself?
The abuse is built into the system. All rights of child care-givers themselves – from parent workers to social life support systems – are written out of corporate ‘trade’ treaties which override legislatures to guarantee “investor profits” as their sole ruling goal. Children are at the bottom, and most dispossessed by the life-blind global system. The excuse of “more competitive conditions” means, in fact, a race to the bottom of wages and benefits for families, social security, debt-free higher education, and protections against toxic environments to which the young are most vulnerable. At the same time, escalating sales of junk foods, malnutrition, and cultural debasement propel the sole growth achieved – ever more money demand at the top.
Born in Toronto in 1939, the third son of a prominent Canadian barrister, McMurtry was educated as tuition-free scholar-athlete at Upper Canada College (1951–57). He then read English (1957–61 BA) at Trinity College, University of Toronto, graduating with A standing while receiving the Clough Memorial Trophy (Outstanding Athlete Award) during his B.A. Subsequently, McMurtry starred as professional football player for Calgary Stampeders during his Master’s studies in philosophy (1961–62, MA awarded 1963), to which he brought his rare experiences as an elite athlete, developing thereafter philosophy of sport and competition qua areas of original research (e.g. McMurtry 1974 & 1983) and, more deeply, ground-breaking critiques of self-maximising games as a general model of rationality (e.g. economic and contract theory; cf. McMurtry, 1984b, 1997b, 2011 & 2012).
At about one o’clock, as I was working on a lecture, an email notification popped up. John McMurtry, path-breaking Canadian philosopher, my doctoral dissertation supervisor, and critical interlocutor and friend for 25 years had died.
This book seeks to explain the meaning of life from a materialist standpoint where it faces its greatest challenge – the certain death of our embodied being. Jeff Noonan lucidly argues across metaphysics and moral and social philosophy for the ultimate meaning, not meaninglessness, of human life created by the limit of certain death. The implicit assumption is that there is no otherworldly life after death, or immaterial God source, or destiny of the individual soul beyond this world or any supra-or-extra-terrestrial meaning.
The video starts with Svandís Ósk Gestsdóttir giving the Z-Day 2020 Intro, then Giorgio Baruchello spoke about Maître à penser.
Born in Genoa, Italy, Giorgio Baruchello is an Icelandic citizen and works as Professor of Philosophy at the Faculty of Humanities and Social Sciences of the University of Akureyri, Iceland. He read philosophy in Genoa and Reykjavík, Iceland, and holds a Ph.D. in philosophy from the University of Guelph, Canada. His publications encompass several different areas, especially social philosophy, theory of value, and intellectual history. Since 2005 he edits Nordicum-Mediterraneum: The Icelandic E-Journal of Nordic and Mediterranean Studies
Abstract: This interview with globally distinguished Canadian philosopher and author, John McMurtry, presents dialogue discussing capitalism, asymmetrical power relations, life capital, social theory, common life interest, life value, global problems, market theology, media, values of the market and free market ideology today in relation to public education, academia, intellectual fads and the broader intellectual culture in relation to enabling public understanding of meaning-making and power, totalising market culture, climate, dispossession, health, influence, energy, labour, income, slavery, corporate welfare, neo-liberalism, the global ecosystem, and inequalities of class and power.
The Primary Axiom of Value is the unifying solution to the open question ‘What is Good? What is Bad? The Value of All Values across Time, Place and Theories’ by John McMurtry, Philosophy and World Problems, Volume I, UNESCO in partnership with Encyclopedia of Life Support Systems: Oxford, 2004-11. It defines the ultimate first principle/s of Life-Ground Ethics, and more comprehensively, Life-Value Onto-Axiology.
In traditional terms and terrestrial parameters, the Primary Axiom provides the unifying criterion and measure of the Real, the True and the Good.
Table of Contents
– The Primary Axiom of Value
– Choice Space
– Moral Obligation
– The Unlimited Validity of the Primary Axiom
– Freedom of the Individual by Collective Life Support
– THE UNIVERSAL HUMAN LIFE NECESSITIES and LAWS OF THEIR PROVISION
– Life-Ground Ethics: From Theory to Practise
– The Problem of an A-Priori Life-Blind Value Calculus
– The Game Theory Paradigm of the Ruling Value System
– The Ultimate Moral Choice Space: Life or Death for the Planet
– The Dynamic Metaphysics of Life-Value Onto-Axiology Read More