• The Buddha taught that everything is
  • connected and
  • constantly changing.
• These fundamental observations of the world are shared by
  • ecology and
  • evolution.
• We are living in a time of unprecedented rates of extinction.
• Science provides us with the information that we need to address this extinction crisis.
• However, the problems underlying extinction generally do not result from a lack of scientific understanding,
  • but they rather result from an unwillingness to take the needed action.

• I present mindfulness and meditative aspects of Zen practice that provide the deeper “knowing,” or awareness that we need to inspire action on these problems.

• comment

  • emptiness is interdependency and change
  • in Deep Humanity praxis, it is equivalent to
    • human INTERbeing and
    • human INTERbeCOMing

Minocher, R., Atmaca, S., Bavero, C., McElreath, R., & Beheim, B. (2020, June 24). Reproducibility of social learning research declines exponentially over 63 years of publication. https://doi.org/10.31234/osf.io/4nzc7

Whether or not the gig economy is here to stay, the result will be widespread un- or under-employment caused by technological displacement. Whether workers are gathered into a gig economy or are outright unemployed is what remains to be seen.

We should clarify that the term "social ecology" is not Bookchin's, but, at least according to Janet Biehl's Ecology or Catastrophe: The Life of Murray Bookchin, originated with E.A. Gutkind. In 1953, Gutkind authored Community and Environment: A Discourse on Social Ecology. Use of the term may go back even further.

Posing alternatives to capitalism and the nation-state simultaneously: 1) asserts the inadequacy of those institutions (a "negative" critique), and 2) asserts the superiority of the alternative being posed (a "positive" critique).

From our perspective, we are seeking to develop a social ecological theory within a broader ecosocialist movement in which there is no privileged praxis, but a plurality of mutually reinforcing practical strategies.

Already, we can see that "Libertarian Municipalist," dual power, revolutionary syndicalist, and prefigurative approaches can be taken. Often, the praxes that emerge from the broadly ecosocialist sphere start from a high degree of theoretical agreement, but diverge strategically and not antagonistically.

Greetings! Potemkin here (one of the primary authors), just getting the hang of this annotation system. It's open-source. I like the idea of using annotation to facilitate deeper discussion, and perhaps as a more civilized and precise method of commenting or interacting with a website. I think this can facilitate virtual study groups and other remote collaborations. Exciting stuff!

Please annotate, comment on blog posts that are open for comments, and let's try to build a positive, supportive, open ecosocialist community dedicated to creating Better Worlds and Brighter Futures!

I attempted to keep some of the formatting of the original, but this was not very successful. There are no doubt better overviews of Esperanto out there, but I wanted to highlight the little information I could find at the time on Esperanto's radical history, particularly among anarchists.

I still believe in the potential of Esperanto. It's very simple and accessible for working-class and impoverished people--taking little time and with an abundance of free resources--to learn. After that, a world of potential is opened, being able to speak with any other Esperantist the world over and sharing information in a universal way.

To me, Esperanto has the potential to facilitate a truly international revolutionary movement and its use helps dissolve borders and embodies the humanistic, anarchistic, cosmopolitan idea of "unity-in-diversity."