Unicist Ontology of Growth – Institutionalization as the driver to growth


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As it was presented,  growth’s active element is given by an institutionalized activity.
To empower the institutionalization of an activity it is necessary to “include” the members of the market into the organization. They may be included in the periphery or in the center of the organization. But they need to be included. That is what we call developing a community with the market.
In plain language it implies the building of a network. This network needs to have the structure of an institutional community in order to sustain growth. Scarcity is a basis for growth as abundance is an inhibitor for growth. Both poverty and abundance produce the same effect:  they hinder growth. Institutionalization is a human response to evolve in environments where “scarcity” is installed.

Culture of Scarcity vs. Culture of Abundance
The culture of scarcity is characterized by demanding a much more proactive action from man, due to his own characteristic, than the culture of abundance does. Instead, the culture of abundance encourages man to lay hold of the resources in his environment.
The culture of abundance is set when one of the following three conditions takes place:
1) A prodigious nature with regard to goods/resources
2) Man’s subordination to nature or to other human beings
3) Man’s conformism as an attitude in life
There is great difficulty for community-actions within cultures of abundance, given that, the hedonistic principle on the one hand, and the staunch ideologies on the other hand, exclude others in everyday actions.
If we take a look at the world, we will notice that in cultures where there is a lot of authoritarianism the trend towards community attenuates, and turns into a behavior similar to that in staunch ideological cultures.
That is why the cultures that have been submitted to absolutism during long periods tend to reject communities as a growth factor and use communities as a means of defense from power. They are marginal communities.
Within these cultures, identification with the victims, instead of solidarizing with them,  is stabilized. This gives rise to victims or marginal community building as a mechanism of defense against the oppressor.
Prodigious natures, as far as goods are concerned, also produce an absence of need for a gregarious life. Conditions of a prodigious nature, in which the weather is benign and nature supplies food, make expansion difficult. They transform cultures into places people can live as of seizing what nature provides.
It is only under these conditions that communities like those mentioned exist, which endow man with a certain importance generally encouraged by external threats and leaders who ‘close/seal” the place to prevent it from disappearing.

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