“…. he confined himself to sitting down at table and drinking; he refused to eat any of the dishes, because they were prepared by Christians. Christians have to be very patient to tolerate such impertinence. In the Jewish religion it denotes a system of defiance and aversion for other sects. Now, does a sect which wishes to carry its hatred as far as the table of its protectors, deserve to be protected?”

         — CHARLES FOURIER (1772 - 1837)

THE INFLUENCE OF CHARLES FOURIER DOES NOT STOP AT CRITICISING THE JEWS [NOTE: THIS WASN’T ANTISEMITISM, JUST AN OBSERVATION]. 

TO MANY PEOPLE, FOURIER WAS THE FIRST TO MENTION AND ADVOCATE “FEMINISM”. AS WELL HE PROMOTED THE FREEDOM OF HOMOSEXUALITY. HIS MOST IMPORTANT PHILOSOPHICAL WORK REVOLVE AROUND THE CREATION OF EGALITARIAN SOCIETIES, ENLIGHTENED UTOPIAS — AND PROBABLY KIBBUTZ…

IN THE AGE OF “ARTIFICIAL INTELLIGENCE”, OF GLOBAL WARMING, OF ALL LIBERTIES BEING THROTTLED AND CONTINUOUS STUPID WARS, WE SHOULD INVESTIGATE “FOURIERISM”…

Political / Government – Fourier never suggest any government and suggested voluntary participation for the phalanxes to work. Emulation of the initial community would be inspired by the first community and spread because of the benefits that the community would have and produce.

Ecology – because of the eventual international spread of Fourierism, Charles believed war would be eliminated in our society and armies would arise only for large scale projects that would engage in mainly ecological projects such as climate transformation.

WHY FOURIERISM - Charles Fourier’s ideas for Fourierism arise from a need for a better work environment and liberty for all. Although he felt industry could produce wealth he thought its methods were alienating. The Phalanx would be a type of work unit in which work was distributed on a rational and rotating basis. Fourier thought that the phalanx would produce triple the products of industry because of the industrial attraction and concord of the passions in the Phalanx communities. Fourier thought that his ideas would produce liberty for all. He felt liberty if not enjoyed by all is unreal and with Fourierism we would be able to secure liberty.

https://blogs.baruch.cuny.edu/utopia/?p=215

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WE CAN OBSERVE THAT ALL ABRAHAMIC RELIGIONS ARE MALE ORIENTED. THE STATUS OF WOMEN IN AFGHANISTAN IS APPALLINGLY DECIDED BY THEIR MALES, NOT BY THEMSELVES. THE SAME GOES FOR IRAN — AND in AMERICA, WHERE A LARGE  PROPORTION OF WOMEN STILL LIVE UNDER MALE DOMINATION DESPITE APPEARANCES. THE TECHNIQUES OF DOMINATION ARE VARIED AND CAN BE SUBTLE....

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Arielle Angel has the same recurring nightmare. She's on a plane when she suddenly realizes her destination is Israel. Panic grips her. Dilemmas flood her mind: Who will she call when she lands? And who will she even tell that she's there? Sometimes the dream ends when the plane touches down in the Holy Land. Other times, she doesn't wake up until after she arrives and meets her Israeli relatives. 

Angel, 41, editor-in-chief of the American magazine Jewish Currents, has visited Israel several times. She grew up in a "very Zionist" household in Miami, within one of the most conservative Jewish communities in the United States, and came of age during the era of the old American Jewish consensus where "Judaism" and "Zionism" were synonymous, the two solid pillars of a self-evident identity. The Israeli flag at school, the March of the Living in Poland, Jewish summer camps, extended stays in Israel. In her youth, when Angel spoke about what Israel did, she used the first-person plural: “We did.” 

But she has moved on and has no intention of returning, not even for a visit.

Today, Angel identifies as anti-Zionist, like many of her colleagues at Jewish Currents, a left-leaning publication in American Jewish journalism. Since her appointment as editor-in-chief in 2018, as part of an initiative to revive the dormant magazine, the publication has become much more than just a collection of articles and essays on culture and politics. For many of the 10,000 subscribers to the quarterly print edition (and some 2.5 million annual visitors to its digital version), it represents a community hub and a critical space for discussion about a left-wing American Jewish identity that is trying to reinvent itself.

….

ADAPTED FROM Haaretz, Itay Mashiach

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SEE ALSO: https://www.youtube.com/watch?v=Xs0zS8FCNlY

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A DOSE OF FOURIERISM:

Philosophy was right to vaunt liberty; it is the foremost desire of all societies' creatures. But philosophy forgot that in civilized societies liberty is illusory if the common people lack wealth. When the wage-earning classes are poor, their independence is as fragile as a house without foundations. The free man who lacks wealth immediately sinks back under the yoke of the rich. The newly freed slave takes fright at the need of providing for his own subsistence and hastens to sell himself back into slavery in order to escape this new anxiety that hangs over him like Damocles' sword. In thoughtlessly giving him liberty without wealth, you merely replace his physical torment with a mental torment. He finds life burdensome in his new state. . . . Thus when you give liberty to the people, it must be bolstered by two supports which are the guarantee of comfort and industrial attraction. . . .

Equality of rights is another chimera, praiseworthy when considered in the abstract and ridiculous from the standpoint of the means employed to introduce it in civilization. The first right of men is the right to work and the right to a minimum [wage]. This is precisely what has gone unrecognized in all the constitutions. Their primary concern is with favored individuals who are not in need of work. They begin with pompous lists of the elect from privileged families to whom the law guarantees an income of fifty or one hundred thousand francs for the simple task of governing the people or sitting in an upholstered seat and voting with the majority in a senate. If the first page of the constitution serves to provide administrators with guarantees of affluence and idleness, it would be well for the second page to pay some attention to the lot of the lower classes, to the proportional minimum and the right to work, which are omitted in all constitutions, and to the right to pleasure, which is guaranteed only by the mechanism of the industrial series. . . .

Let's turn to fraternity. Our discussion here will be amusing, at once loathsome and learned. It is amusing in view of the imbecility of the theories which have purported to establish fraternity. It is loathsome when one recalls the horrors that the ideal of fraternity has masked. But it is a problem which deserves particular attention from science; for societies will attain their goal, and man his dignity, only when universal fraternity has become an established fact. By universal fraternity we mean a degree of general intimacy which can only be realized if four conditions are satisfied:

Comfort for the people and the assurance of a splendid minimum;

The education and instruction of the lower classes;

General truthfulness in work relations;

The rendering of reciprocal services by unequal classes.

Once these four conditions are met, the rich Mondor will have truly fraternal relations with Irus who, despite his poverty, will have no need of a protector and no motive to deceive anyone, and whose fine education will enable him to associate with princes. . . . As for the present, how could there be any fraternity between sybarites steeped in refinements and our coarse, hungry peasants who are covered with rags and often with vermin and who carry contagious diseases like typhus, mange, replica and other such fruits of civilized poverty? What sort of fraternity could ever be established between such heterogeneous classes of men?

— CHARLES FOURIER

“de la methode mixte” La Phalange [1848]

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MEANWHILE:

Women in the People's Republic of China are considered to be among the most "liberated" in the world.1 This was not always the case; in fact, traditionally only Japan and some of the Islamic countries had a worse record than China as regards women's rights. In the twenty-five years since the establishment of the People's Republic of China, the masses of Chinese women have evolved from one of the most op- pressed to one of the most "liberated." To achieve this phenomenal transformation within one generation, the Chinese Communists had to change not only the legal status of women but also the entire socio- political order that had kept women oppressed for centuries.

This is remarkable considering that male supremacy was inherent in traditional Chinese culture. In the words of Confucius: "To be a woman means to submit."2 This submission spanned the woman's entire life through the Confucian doctrine known as "The Three Obediences and Four Virtues." The "Three obediences" were reserved first to her father when young, to her husband when married and to her sons when widowed. The "four virtues" included "women's virtue," "women's speech," "women's appearance," and "women's chore."3 With a few rare exceptions, such as the Empress Dowager Tzu-hsi who wielded tremendous power at the turn of the century, women were second-class citizens for centuries.

https://asj.upd.edu.ph/mediabox/archive/ASJ-16-1978/dorros-women-china.pdf

The history of the Cooperative Movement in China began a quarter of the way into the 20th century, when Chinese modernizers and sympathetic foreigners promoted cooperatives as a tool for reforming the Chinese economy.

This accelerated during the Guomindang's peak control of the country in the 1930s, when cooperatives were a significant plank of the Guomindang's development policy. After the Communist Revolution, cooperatives became the first form by which the Chinese economy was brought under socialist principles in the 1950s. Even after reform and opening up, cooperatives remain a significant part of the modern Chinese economy.

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The modern cooperative movement arose in the early 19th century as a response to the negative social consequences of the Industrial Revolution and thus was a response to the same conditions that begot the wider labor movement. Two men are typically credited with developing the modern concept of the cooperative enterprise: Robert Owen in Britain and Charles Fourier on the European continent.[1] They advocated that, instead of having businesses be owned by private individuals who pay workers wages and then keep all remaining profits, businesses be set up that gave ownership to the workers themselves as a class. These proposals soon developed into a social movement that was present in many countries; in 1895, the First International Co-operative Congress was held, which lead to the foundation of the International Co-operative Alliance.[2]

https://en.wikipedia.org/wiki/History_of_the_cooperative_movement_in_China?

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