Re: <nettime> Mechanical Turkish

[mp <mp@aktivix.org>]

On 30/01/18 10:34, Dmytri Kleiner wrote:
> 
> On 2018-01-29 22:40, Brian Holmes wrote:
> 
>> The urgent question today is how to
>> create collective forms of democratic government for complex societies
>> captivated by the myth of the sovereign individual.
> 
> Read C.B. Macpherson?

For those into the complex nature of private property (i.e. social
organisation with regards to things, land, resources, etc.), Christman
and Holderness's work is also worth a look.

CHRISTMAN, J. (1994) The Myth of Property: Toward an Egalitarian Theory
of Ownership, New York, Oxford University Press.

HOLDERNESS, C.G. (2003) ‘Joint Ownership and Alienability’,
International Review of Law and Economics, 23, 75-100.

Much can be done to organise collectively (commons, collective property
forms) on the basis of private property (which is a basic or general
jurisprudential form, not to be confused with the particular capitalist
form of private property) and thus you can organise collectively without
discarding the cherished individual.

More interesting, however, are the kinds of property relation patterns
that are emerging from ethnobotanical/anthropological/archaelogical
studies on boundary plants, vegetative agency and so on, where an
individual's 'access and exchange rights' are not tied to that
individual's capacity for existential unfolding primarily, as is the
case in liberal jurisprudence, but concerns land management, ecology and
soil and landscape enriching (as supposed to merely sustainable) aspects
primarily, which in turn give rise to a collective whole within which
individuals (and groups etc.) can then unfold.

Turning the tables on property relations, by shifting the focus and
eradicating the nature/culture divide, is an interesting avenue of
development for societies. That's how things used to be done in many
places and a few remain.

It also introduces some analytical sense into the (anti)civilisation
debate: instead of the simplistic anticivilisation argument, the
exercise becomes one of distinguishing between soil and landscape
enriching civilisations, on the one hand, and the kind of ecologically
destructive and individuality based civilisation that we know all too well.

All things have (at least) two handles, beware of the wrong one.
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