Global Pause - Rethink the Future: Recent Episodes
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We are consumers of life not its co-creators, so we are just givens. We are given credit for our wants and thats it. We consume our time as an economic good to no end. To see beyond the consumer is to see potential for change that would not just add value to the buyers journey called life, but unmarket it.
We explore the transition to a post consumer world through the stage of development from a retail ecosystem to a new economy, that removes the economic multiplier of our redundancy out of life through surpassing the totalising claim of a buyers journey
We explore whether money is a means of exchange rather than a means to discount change. If money markets the way life is given then our acceptance of a credit we are not the originators of is always going to be the issue. We discuss
We explore money through the annulment of credit for an action that potentialise life beyond the buyers journey by introducing a break in the production process of the consumer.
We explore the initiation of a divergent step that would the becoming of a walkabout, a way of undoing the totalising claim of a buyers journey.
We look at existential arbitrage from the transition children have to undergo to become "adults" to perhaps reveal the mechanism more than would otherwise be teh case.
We explore the false economy through the continuous production process of the consumer we remain oblivious to when we get gold on life as a buyers journey.
We explore ESG scores as a way to maintain the consumer and how the ultimate "corporate responsibility" is its ascendancy to allow rentism to persist.
We look at change through the choice we feel we don't make when we have no understanding of the way the consumer is produced.
We explore our unavowed utopianism and the possibility for change by looking at how true change is to be grounded.
We explore our roles as a vehicle of the transcendental claim made on time and how only a civilisational domain that potentialises the relationality otherwise reduced to want can create a change beyond the buyers journey set.
We discuss universal basic income ensures the continuing redundancy of people through the form of the consumer remaining transcendent, or a given when anything "universal" is touted.
We explore the economic multiplier of our redundancy through the trend of carnivore and whether this is a sign of a shifting ethos evocative of the "hunter gather".
The circular economy is sold as a way towards sustainability, but how sustainable can it be when the principle product our economisation produces is totally disregarded? We discuss.
We discuss further the sunk cost fallacy of the consumer, this time in reference to business that "do good"., and how the good they do can be reducible into the life time value of people still being given as consumers.
If this world is filled with NPC's is the deep fake its next iteration? If we do not address the way time is turned into a line then anything offered as "truth" ensures we remain as hypnotised chickens. We explore.
We look at the French protests & protest movements in general though the frame of the consumer that is completely disregarded. When people take exception to a power they themselves do not animate, what is it they fail to see? We discuss.
When human is considered economising then all business irrespective of their different business models are bound together to the same redundancy. We discuss.
Because we remain oblivious there is a cost to our production as consumers we do not consider our lives are sunk or embedded as a fallacy we actualise, that is totalising in scope. We explore what no one recognises.
We explore the way marketing works to draw goodwill out to account for loyalty as an asset so as to discount an opportunity for life beyond a buyers journey set.
How can you build a business when the resource of the consumer is no longer given? We explore what would actually be built post the consumers redundancy.
If we acknowledge there is a caste of people that live off us, that market their legitimacy as being representatives, or managers of our lives, how does this occur? Do we provide the conditions for parasitism to arise? We explore.
We explore how secularism is a religious movement and the consumer the last religious relic that needs to be made redundant.
We explore the development of AI as a destining and whether our givenness as consumers makes it contingent as a development on what people are yet to question when it is sold as such.
Stakeholderism presupposes the "life time value" of the consumer, this is the stake in the future held up to ensure the continued management of people, this is the shared value that can be created. We discuss.
Can a conversation about the way we produce ourselves as a consumer ever be censored? Why is this conversation foundational,? We explore this through the question we should ask people we feel are receptive to think about life.
Economic calculation does not constitute thinking, we explore the dogmatism we are all guilty of expounding when sold on life, from purpose to value our avowed religiosity is endemic.
Money has always been a social credit system, it has just taken the totalising claim made on time to reveal the leveraging that will be actualised to make people aware the only reason we use it is because we are given no credit as people. We explore
We explore the way the time value of money ensures economic calculation discounts thinking beyond the consumer business has to be sold on prior for any return to be even be feasible.
We explore Nietzsche's concept when time is the principle value, can we revalue time and make it any less a means it is given as, and so transcend nihilism? We explore
We explore the opportunity cost of our economising actions so what would be a civilisational enterprise to potentialise the creativity we otherwise absence when given as consumers of life.
We explore place when the value attributed to time is addressed through actions that transcend its presupposition. Can we reinvigorate place beyond the commerce or buyers journeys? We discuss
We take up the issue of growth but through a zero growth world. What has to grow to make what we do sustainable and where does the potential need to be drawn from to generate the capability to achieve this?
We explore trans-humanism through the work of Heidegger, how the enframing of time is critical to reveal the determinism offered when discussing the challenge of technology is itself a religious artefact.
How do you make the running of a business is to run the business out of what it does, so make it the cornerstone of a transitioning that will force a change to see the potential of enterprise beyond the commerce made for it? We discuss.
We explore the command to produce ourselves as consumers through the categorial imperative proposed by Kant. Can we treat people as ends when we presuppose time has a value? We discuss.
We explore goodwill we attribute to our employers when awaiting for remittance, and how it needs to be animated to potential a change that becomes us. We discuss
To be a productive member of society when we cannot produce ourselves any more than the consumers we are given as, means there is a limit we have accepted for our cooperation and our lives. We discuss.
When we absence creativity through practising economising actions we seek atonement for being born, as to seek compensation or a return is to not presence ourselves as the expression of life, but rather make up for a lack. we discuss.
We explore the convention of money through the annulment of credit, and how its origination cannot be made separable to its annulment if its use is to be transcended.
If we are to change then we must risk something of ourselves for transformation to occur. We explore how risking the form of life is the only risk we need take to orient a totalising change.
If the way the world is heading is not what we envisage is a future we want to share, how do we separate ourselves from what has been set as a path we are meant to follow? If we do not view life holistically then we will not consider the change necessary to remove ourselves from it and so offer a different way. We explore.
We look at the way our roles can become vehicles of a democratic impetus, beyond any institutionalisation, when the choice on the way time is given is the only one we need make.
To initiate change when there is a totalising claim made on life, would make this initiation a rite that is civilisational. We explore the way we otherwise understand initiation and how this diverges when the form of life is what is to undergo change.
We explore change through the relationality that is externalised so business can sell themselves on a customer 1st orientation. How does potentialising it beyond the reduction of business orthodoxy create the trap for an entire civilisational domain? We explore because we are stupid enough to do so.
We explore how money as a credit made separable to the relationality needs a vehicle for this not to occur. We explore this through the credit of ownership of the civilidsational enterprise of the relationality otherwise externalised
We explore the difference in competition when business does not jostle for the want of a vertical but rather potentialises cooperation through the relationality it otherwise externalises.
We explore the cost of managing roles when tethered to want, what can surpass the paradigm of management? We explore through a stupidity I have a hard time letting go of.
We explore how money markets a way of life to not question how we produce ourselves that ensures the question why we use credit we are not the originators also remains unquestioned
We explore social credit when the relationality of the social is not questioned. What does credit entail when we are not the originator of the one we use? Is there a credit that is inseparable from the person that would potentialise culture beyond the asset our current paradigm impoverishes it into? We discuss
If we have to acquit ourselves of a claim made on time, how do we address this in the roles that are otherwise used to achieve this? We explore.
We explore the way values are marketed to maintain life as a buyers journey as we can only align with the value attributable to time when values conceals this equivalence we acquit ourselves of.
How does the division of labour work when the given of the consumer is not considered as the the principle product our economy produces? If productivity has nothing to do with our cooperation, but rather a limit to our thinking, we have to think the limitation the consumer imposes to explore what is beyond it .
Do we ever think there is a cost to our being given as consumers of life and not its co-creators ? We explore this through the opportunity cost of our actions.
We look at the democratisation of command when people are credited more than demand when consumers of life.
Is there a cost to social enterprise? What would this cost be if the purpose sold regions the good they can do so enables what is externalised to persist? We discuss.
How do we animate goodwill that would further potentialise a civilisational enterprise of transcending the form of life of the consumer? We explore the turns we take in roles when receptive to giving ourselves more credit than the want we otherwise are..
Are there stages of the buyers journey when it is set through the totalising claim made on time that makes us marginal. We explore whether this rather involves a revelation as there is not progression to see what we are beholden allows for no outside.
If the marketing of intangibles can only generate a diminishing return when they are sold, this is because to supplement a good can only highlight what business is sold on first - the consumer. We explore why change requires risking the form of life.
We explore how giving notice of the product return of the consumer puts on notice through a message that is off in reference to our commercial paradigm the future will not be beholden to the past.
We explore communication through two claims that would be made on it if the form of life of the consumer is addressed.
We explore the opportunity cost of our economising actions, so the opportunity our civilisation forgoes to make a business out of life.
We explore democracy through the choice we feel we dont make when time is given as an economic good. How can the power of people animate a change beyond its institutionalised forms that are otherwise held captive by interest?
If we look at the issue of pollution as marketing the form of life of the consumer, does the issue sanction power as an arbiter for the future by qualifying what people are credited so as to dictate behaviour considered "harmful"? We explore.
We explore existential arbitrage through "backwardation" or the way Saturn is eating the future, through the growth that is discounted.
How do we allow our management? Why do we think we need to be governed, what have we removed to not question this unquestioned dogma. We discuss.
We explore the value of place is compromised by time given as an economic good used to produce a form of life that can only ever be marginally given to it.
A multipolar world order legitimises a buyers journey set for life so does not diverge from a unipolar world. We explore change from the imperialism of the consumer
Do we unknowingly seek compensation for being born? If we absence ourselves when sold on our actions is it to make up for the love that does not animate our lives? We explore these questions to rethink the future.
We explore a line of flight for communications when a customer 1st dogma is challenged through the off message that does not sanction the agency people are otherwise credited with.
We explore audience capture through the from of life that is never questioned when communication is somehow given as neutral, or uncontaminated from the civilisational context it arose from.
We explore how marketing totalises communications to sell us outside ourselves so that a plutocracy can persist through what remains of the self when done so.
We explore the strange attractor of the off message of "post consumer branding" and how its attraction lies in the way it reveals our being sold is the way we cannot see the consequences of the totalising claim made on time when given as economic good.
What would constitute an off message for an entire way of life? One that does not substantiate an existential propaganda we are paradoxically are oblivious to so wont be able to discern it is in fact off, so most likely will take it as horse shit, marketing hyperbole, or absolute drivel. ;>)
How is it possible to be beholden to an totalising claim made on time that actualises an existential totalitarianism yet we are obvious to it? We explore how this occurs.
We explore cynicism from the roles of marketers when detailing out the transition to a post consumer world, that requires branding the paradox of it
Which one came first? We explore how NPC's emanate from the captivation of time made into a line that keeps us spellbound not to see we are placated like hypnotised chickens. Bok, bok!
We explore the way we are sold on the benefit of our actions not to see the collective cost of them. How can we surpass the totalising claim made on time so create a common future we share ? We discuss.
We explore "the shadow" as a concept when the form of life is never addressed. What is the nature of it when the way we are marginally given to life is never addressed?
We explore how people can be put before profit and so transcend the use of money as a social convention through the way the spirituality that underwrites its use can be surpassed.
We explore totalitarianism from the existential of time. If there is a claim made on it we acquit ourselves of how do our actions make the places we share beholden to it? We discuss.
We are beholden to a spiritual disease that allows parasites to live off our lives. We explore the only way they can be removed as a "caste" is by addressing this spiritual disease we refuse to acknowledge we are even subjected to
What is the ultimate value of being given as consumers of life? We explore this question when a buyers journey has been set for it.
We look at the difference of "business culture" when the indistinction of the place of work frames the marginality of our time when given as an economic good.
We explore civilisational coherence through the way funding the relation beyond the reduction brings confluence to cost of acquisition and cost of hire.
Is there an opportunity cost to the work life balance we presuppose in our way of life? We explore this question.
We explore the lack of differentiation between a market and command economy through the issue of time and the ultimate product of the consumer.
Who owns the means of our production as consumers? When we equivocate time with a value we have to acquit ourselves of this claim, but is the resultant credit ours if it is always derivative of the bond we make? We explore
We explore how we out source care and so create a way of life that enables lifes management.
We explore why capitalism is a collective creed, and that the equivalence of it with individualism is misplaced. It is perhaps the most virulent form of collectivism as it sells individualism to conceal the singular. We discuss
How do we unshackle communication from the sum of our wants it is reduced to through marketing and branding? We explore this question through what would be marginally given paradoxically through the same channels.
We explore how to be post consumer requires surpassing the buyers journey set for life through an initiation of a walkabout that would remove ourselves from a holding pattern this entails.
For eco system to become an economy to become a world, culture of business needs to become a liability. We explore the reset and how it provides an opportunity to create a parallel economy with its own distinct spirituality where this would become a reality.
We explore how terra nullius & the no place for the market for our time are related, by re-dreaming the meeting of Batman & the elders of the Wurundjeri of Melbourne that was the catalyst for Bourke to declare "terra nullius"
We discuss what an entrepreneur has to risk to make their business sustainable post the return of the consumer, to see change beyond the supplementary good it is sold as.
We discuss the significance of our giving thanks in our everydayness, when human relations are reduced to want. We explore how a gratitude can become embodied through the praxis we advocate to eventually become a reverence.
We explore the difference between a social enterprise and a civilisational enterprise business can be involved in when they see past the consumer they are sold on in order to market the good that can only substantiate the way of life they never questioned in the first place.
We explore how an impossible demand can be utilised in a form of activism to besiege business who leverage want for unsustainable fast fashion. When people are credited with nothing more than want to increase consumption is paradoxically the way to sustainability. We frame the issue beyond the moralism, so look at creative action.
Time given as a value creates the cognitive domain of rivalling truth claims that leverages what we immanentise to not see this foundational claim for what it is - a lie. We discuss
How can we transition the world to be post consumer? We explore this through the question of where growth comes from in a zero growth world.
We explore how this is achievable through the way people are brought forth from the frame life is managed through.
Are we put in a sarcophagus to consume ourselves? Is marketing and branding funerary rites to ensure we remain in the land of the dead? We explore
We discuss freedom in reference to the form of life we share being market oriented. Is our understanding of it compromised by the relationally we substantiate? We discuss.
If time is attributed a value, given as an economic good, and we equivocate it, we destroy time. If we cannot recognise time as a value is a lie, is our grip on reality compromised? We discuss.
We explore the no place for the market for our time, and the gap, or absencing we effectuate and how they are related to immanentize an atemporality - or realm of death
We look at an example of how the product return of consumer can be facilitated through the product return of a garment of fast fashion businesses. This form of activism potentialises a conversation that is completely absent, when sustainability is framed through "production" rather than the way of life that legitimises consumption as a substitutable activity . We discuss.
Does self esteem try to make up for a lack of existential integrity in our lives? We explore this question through the marginal self that is a given being market oriented entails.
Price clears more than demand and supply, it clears our way of life and so the relationality of it. We explore the potential for the future when we no longer price change out of existence.
We look at what would mark an irreconcilable difference in civilisation and so through this designate it as other. We approach this through the south that is marginalised as a result of our northern hemisphere centric "world view"
The self we help when marginally given to life, maintains the way of not questioning it to never see beyond the roles we invest this help in. We explore
We explore how the rise of authoritarianism is inextricably connected to the form of life of the consumer, and how the spiritual poverty of the "modern world" blinds us to the repercussions of it.
How can you economise something that doesn't exist? What happens when our actions necessitates we absence our ourselves to generate a return, when we are never there, given as indivisible. We explore how our actions are expiation rites of a perverse religiosity.
Does the way values become part of marketing, indicate what at first glance would seem improbable, that the form of life of the consumer is failing? We explore this scenario
We look at how "shared value creation" of corporate social responsibility substitutes for shared creation. Audio ends abruptly
We explore the civilisational enterprise of a common surpassing, and why it is a necessity to potentialise the future beyond the holding pattern we have accepted for life.
Would we ever think our talking to ourselves is contingent on the way time is given to us as an economic good? If there is a totalising claim made on life through its presupposition, a cognitive domain is created as a result. We explore.
Business activity seeks a return, creativity seeks a releasement. We explore the way of our releasement beyond the consumer we otherwise take ourselves for.
What does "getting ahead" mean when the form of life of the consumer is the determiner for life. Will life forever be a buyers journey we cannot get ahead of. We discuss
We look at how action can be beyond good or evil, if the form of life is what is being addressed to allow people to be indivisibly given rather than being supplementary. We discuss
So often heard, yet what does this mean? Is it even possible when the matter of our rivalry is to secure our time against each other? Can time be collapsed if it is still an economic good? We discuss.
What would be involved if we each took our turn to animate creation of the world beyond the way it is given? The rule of people would be given to potentialise life beyond the market made for it. We discuss.
Why is visibility a good? We explore this through the way we are marginally given to life when we presuppose time needs to be secured, so is individualised by attributing a value for the independence we seek.
A parallel economy that does not differ from the current one, holds out no change for the world, it is rather reactive and so seeks to preserve what already is rather than see an opportunity for life beyond the commerce it is otherwise framed through. We discuss.
Is the consumer a rivalrous form of life? What is the nature of this rivalry? We explore the way how time is given to us that makes the substitutable activity of consumption an effect of a rivalry we would not recognise is its very cause.
We explore the difference between good will and social capital through the relationality our way of life legitimises. For change to occur good will has to demonstrated or be embodied as an ethos to implicate what is otherwise never questioned when social capital is conflated as being the same. We discuss
What is the value of being given as a consumer of life? Do we ever consider our lives holistically in reference to our way of life, whereby the value of our lives is given beyond what we presuppose? What would be the ultimate value we are oblivious to? We discuss.
We explore trends that highlight we are beholden to the marginality of our time, or the no-place for the market for our time. We can read these developments in light of a totalising claim that is always transcendent to the benefit sold for them.
We arbitrage time when given as an economic good what are the repercussions for doing so? We discuss.
We explore the post consumer transitioning by utilising the Deleuzian concepts of the dark precursor and the larval self to frame this change.
We explore Christ's statement in reference to the excluded middle of exchange, to see where the "kingdom of God" is potentialised.
The development A.I and trans-humanism if not read in connection to the form of life of the consumer will be given with a sense of inevitability only because we have yet to reveal our lives contingency. The form of life determines an orientation of development we explore this in reference to our way of life and the cognitive domain it sanctions.
When time is given as an economic good, so is a totalising claim made on life is this principle injustice we must address in life? We discuss
The excluded middle of exchange can become a sanctuary, where the phoenix regenerates through a civilisational alchemy. We discuss
A dark precursor makes us receptive to what comes, to fund the relation beyond the reduction of want is a step that transitions us to be post consumer. We explore.
Is the "global reset" an attempt to prolong the life of the "last man"? We explore how it can be seen this way if the consumer is considered the form to be preserved as a civilisational ideal.
We explore sovereignty in reference to ideals used to justify a certain understanding of it, and so maintain a way of life that does not offer a way or surpassing what is presupposed with it.
To discern difference is to bring to bear an insight into what would appear marginal, but only through time open out a world that lay hidden. We explore the potential of discernment through our discretionary spending.
How can you brand when life is post the consumer? Where is the "market" when we are on the other side of being market oriented? We explore the transition, through the seemingly paradoxical.
Beyond the work life balance there is another issue at play, the diminishing return on the form of life. We explore the "great resignation" in reference to this.
We explore the way of rotating out of our paradigm by looking at the "agitation" churn entails for a way of life when people are no longer loyal to being given as consumers
We explore the myriad ways the "want of self" can be demonstrated when our agency is defined through the form of life of the consumer.
When we accept time as a thing, we do not question the claim made on our lives this passivity entails. To be intentional is to be aware, is to actively question what we accept to reveal our potential to act and so change ourselves in a way we never thought possible. We discuss
The labour of securing time against the relationality being market oriented entails fatigues us. We explore the demand modernity makes on us, that is the lie we keep telling ourselves in the hope someday it be true.
To break with our way of doing things that has lead to the position we face off with today we have to realise our complicity, otherwise we will not create beyond the self imposed holding pattern for life. We discuss
We explore the nature of the disease we are beholden to when our action presupposes time to be the thing it isn't. We create a virulent claim that compromises us in ways we won't recognise is a direct consequence of this singular cause. We discuss.
We explore the concept of coherence from a collective point of view. What would it take to create a heart centred culture? We discuss
When the economic good of time is used to produce the consumer, the marginality of our time is what needs to be reconciled to bring confluence, or a holism our lifes otherwise lack. We discuss.
We explore the way we apportion time as lots when an economic good gets externalised as enclosures or a sub divided Earth, that very much is the no place of the market for our time
If there is a cost to always being addressed as a consumer this would mean opportunity for change is being given. We explore this through the "product return of the consumer" and the opportunity cost business will eventually bear.
Impossible! We are only limited by our thinking, so does thinking the impossible allow us to question what we presuppose with it use so as to surpass it? We discuss.
Are we ever grateful in our everydayness, can this gratitude given as part of an exchange become embodied to ultimately become a reverence for life? what would need to change we discuss
Is our way of life a captivation that allows a myopia to be expressed through a myriad of ways? Narratives tell a story so are they telling the singular story of our perennial captivation when they fail to address the only cause that will make sense of everything?
If we do not think through monies givenness we will continue to be beholden to the past. To credit ourselves with creativity is to see past what we think it gives to what it ultimately conceals - the future
Share of voice is marketing newspeak for the asset they presuppose your voice to be when engaging in conversations about a specific market. We explore SOV in reference to the product return of the consumer
Our actions substantiate the ideal we are focused on for our lives. To consider options as the opportunity for life is to consider the way, and how they determine the quality of life we can hope for. We discuss
We produce ourselves as we are sold on being consumers of life and not its co-creators. To understand the process is to make transparent the potential latent within our everydayness. we discuss
When the ideal of independence is a given this enables the aspiration to be leveraged that allows other people to feed off what remains of the agency yet to be demonstrated. A position contingent on a specific form of action can be surpassed, if we only give ourselves to a future no longer beholden to the past. We discuss.
We utilise the french philosopher Gillies Deleuze to frame potentialising our time beyond the economic good to temporalise place for a common surpassing
We facilitate a dystopian future through our actions that are beholden to the no place for the market for our time. Our utopianism risks the actualisation of this as the form of life is marginal so allows a power to animate what we don't when action is considered economising and not inherently creative. We discuss.
A time that is past can not recreate the dynamism necessary for change. We explore what our recreation ultimately substitutes.
We explore the Jewish myth of the golem to understand what is left unfinished being the consumer we take ourselves for.
We promise to adhere to what is expected of us being market oriented entails. We promise to be consumers, to be diminutive, we subscribe to the brand promise of our way of life.
If the absence in our lives gives us the ability to think through it in a way we otherwise wouldn't of, what is left to think other than the form our lives take. We discuss a revolution to turn ourselves around.
When time is turned into a line, placeholders are a requirement to disinhibit the latent want to make good on the vision that would constitute life. We discuss
The meaning for life is to secure time that is past, a time without potential as the dynamism for change has been removed through our way to secure it. We discuss
To protest by eating, is to turn an otherwise inconsequential act into a potential collective movement. We explore this in light of the states overt claim to qualify social life.
Does the triple bottom lines of CSR for business offer a way of selling change to preserve what is given currently? We discuss.
To be modern is to be beholden to no place, for blights to proliferate such as meaningless and disconnection, how can they be resolved if their origination is not given the civilisational context needed to surpass them. We discuss
To be beholden to no place is to be modern. We explore this development and the implication for the future through the form of life we champion, the consumer!
If there is to be a new Earth it needs a new people. We explore how a people can arise whose descendants will inherit the new earth of our dreams.
Why are causes marketed? What does this point to? Is there an underlining address substituted for when given legitimacy. We discuss in reference to the diminishing return on the consumer this highlights.
We seek independence from the means we makes of ourselves, our cooperation is rivalrous as this is always against the relationality, what would occur if this end was a common surpassing? We discuss
The creation of a world can be reduced down into the difference between art as a means to sustain creativity v creativity as a means to sustain art. We discuss
If the form of life is not befitting of life then the product you are sold as and sell yourself on needs to be returned. We discuss how; the 1st creative act of a new way.
To reset the only thing you are given credit for, is a way to qualify the limit of agency so your form of life for the system to maintain itself. We discuss
If we think the bottom line is money we would be mistaken, we need to see what makes us captivated like hypnotised chickens to the line we make of time. We discuss
What does price clear? If we think supple and demand then we remove the question of meaning out of existence, we just presuppose a form of life. We explore what remains unthought.
We think we are materialistic as we are oriented towards "wealth". Does this way of thinking our way of life inhibit us from seeing it for what it is, so conceal potential for action? We discuss.
Does marketing attend to a corpse? Is consumption a way to expiate our power, as we are given credit for our want of life, do we produce ourselves as ghosts? We discuss.
Beyond the buyers journey requires initiation into a way where we are no longer given as consumers, we explore the liminal space we traverse to achieve this
Do we ever think we sell creativity out of our lives to be market oriented? Do we demand advertising, to be addressed in the way our actions allow? We discuss.
What do we presuppose when a signal is given without substance? What is the mechanism never thought through that allows this. We discuss
Is human action ever not business activity when we practise economising actions? We discuss
If we do not address the existential claim of the way our time is given we cannot create a sustainable way of life. We discuss
The form of life that of the consumer, can no longer serve, if it ever has "life" We discuss why "values" or intangible highlight its impasse and the diminishing return of this form of life.
What possibility is there for change when unquestioned givens are never challenged. We discuss this in light sustainable development and the imperialism of a form of life.
We can only economise time if it is derivative, but how can we achieve the impossible unless our way of life disinhibits an aspiration that allows for this imposture to be the given of our relationality. We explore.
Circular economy over linear lives, how can this possibly work for sustainability? We explore the resource never raised when the question of a sustainable future is touted.
If what underwrites exchanges is the preeminent good of our time, then if the future is to be given differently the potential for it exists there. We explore
We rethink activism in light of our way of life that is never questioned when this form of action is championed. What is it beholden to that compromises the change it ultimately is oriented towards? We discuss
We explore consumerism in reference to the supplement of time we secure to style it in the manner worthy of our aspirations, and what this means for life.
As a response to "consumerism" minimalism seeks to address the ills the plague modern life, we explore it in light of what it doesn't question to reveal its limitations.
What sense of community can we have when the relationally of want underpins our being-together?. We explore the potential for a people from the "communities" that populate online.
Our way of life is totalising but is it wholistic? We explore our journey from the scene of our judgement before the god of the dead.
How do you transition to a post growth world? Would this entail being post consumer? We discuss this in light of the potential that lies between.
The no ones are presupposed, yet the no ones by being as such can evade capture to potentialise life in a different way. We explore their possibility to create
Can we rethink democracy to revolutionise its potential though in a way that is completely at odds with how it has been given thus far? We discuss this in reference to creativity
How do we value beyond our own time, such that money has to be given differently for this value to release the existential claim we are beholden to. We discuss
We are marginal, yet this fault line can be potentialised in a way we gather together, and so separate out a new form of life to be given. We discuss.
If creativity is between can we rethink God in light of this, so potentialise the process of creation beyond the way it is currently given. We discuss.
Is our way of life a holding pattern legitimised through the spiritual aspiration that seeks releasement from whats binds? To qualify life as diminutive can only be achieved in reference to the vision that sustains it. We discuss.
What is a past time, is there any potential in what we secure and consider as such? We explore this, by seeing past our time as an economic good, to the creativity latent there.
What would make the indivisibility of a people a possibility? We explore how creativity can potentialise the relationality of want so as to reveal the division of labour as contingent of the ideal of independence we would claim.
Can people ever be put before profit? If we do not consider the difference between originary and derivative profit then the way towards this eventually will remain elusive. We discuss.
The way our time gets enframed as supplementary potentialises dystopia within our unavowed utopianism. We discuss what we need to see to avoid the trap we inadvertently set for ourselves
Does the way sustainability is framed obscure the underlying issue of our way of life such that the way of addressing it is compromised through the unquestioned givens never problematised as a result. We discuss
The end of time as we know it, would that simply be our time framed as an economic good? Who would believe, and does it really need believers anyway for it to become true. We discuss
What happens to life when time becomes an economic good? Do we accept a holding pattern of our own making legitimised through our aspirations such we never question the qualitative difference when time is received this way? We discuss.
As consumers we demand, this is the extent of our agency; but what if we considered our agency from the command implicit within the sovereignty we don't demonstrate what would that potentialise....a world? We discuss
Are we any less religious for our secularism? If what we maintain in our way of life is a way of immanentising the afterlife in our everydayness then the process of secularisation is not as clear cut as it would seem. We discuss
Corporatism equals managerialism, what can we do to remove ourselves from the claim it has? If we manage ourselves we mirror what we find in the world, we are implicated in a way that means change would have to be considered holistic. We discuss.
Can we share community when our relationality is underwritten by the preeminent good of our time for the sake of our wants? Does the potential for community exist in the marginality we inadvertently accept for ourselves when market oriented. We discuss.
Our market oriented way of life is a holding pattern, but how is this so and where is the possibility for a line of flight? We discuss.
Our way of life sets a frenetic pace, that is akin to a vicious circle. Can we slow down or should we rather abandon this way in favour of a pace more in keeping with the natural rhythms of life. We discuss
We often hear this but is this even possible if we do not consider what underwrites our way of life; how we make others a means. We discuss.
What does consumer sovereignty become when average social relations are potentialized from want to creativity. We discuss.
We reserve time as a supplement so the choices that would potentialise life have to considered in light of this given, we discuss.
To unmarket our way of life is to dispose of the way of our communication when beholden to marketing. We explore this transition in greater detail.
When independence is considered an ideal whereby you must secure it against the "they" we set in motion a way of life that has at its core social distancing as an ideal. We discuss