Most people in capitalist countries never leave the economic bracket they were born into. Capitalism is a primitive system of elites and peasants, filled with squalor and death.
Most people in capitalist countries never leave the economic bracket they were born into. Capitalism is a primitive system of elites and peasants, filled with squalor and death.
If its not 1:1 then its not “just humans.”
I disagree.
Alas
Elaborate.
After you.
Your really going to make me post an essay? Well, fine I’ve got time.
First we will start off with this excerpt from Peter Kropotkin's Mutual Aid:A Factor of Evolution,
Again, one cannot recognize scientific value in the way in which certain serious difficulties are set aside by the promoters of the patriarchal family theory. Thus, Morgan has proved by a considerable amount of evidence that a strictly-kept “classificatory group system” exists with many primitive tribes, and that all the individuals of the same category address each other as if they were brothers and sisters, while the individuals of a younger category will address their mothers’ sisters as mothers, and so on. To say that this must be a simple façon de parler — a way of expressing respect to age — is certainly an easy method of getting rid of the difficulty of explaining, why this special mode of expressing respect, and not some other, has prevailed among so many peoples of different origin, so as to survive with many of them up to the present day? One may surely admit that ma and pa are the syllables which are easiest to pronounce for a baby, but the question is — Why this part of “baby language” is used by full-grown people, and is applied to a certain strictly-defined category of persons? Why, with so many tribes in which the mother and her sisters are called ma, the father is designated by tiatia (similar to diadia — uncle), dad, da or pa? Why the appellation of mother given to maternal aunts is supplanted later on by a separate name? And so on. But when we learn that with many savages the mother’s sister takes as responsible a part in bringing up a child as the mother itself, and that, if death takes away a beloved child, the other “mother” (the mother’s sister) will sacrifice herself to accompany the child in its journey into the other world — we surely see in these names something much more profound than a mere façon de parler, or a way of testifying respect. The more so when we learn of the existence of quite a cycle of survivals (Lubbock, Kovalevsky, Post have fully discussed them), all pointing in the same direction. Of course it may be said that kinship is reckoned on the maternal side “because the child remains more with its mother,” or we may explain the fact that a man’s children by several wives of different tribes belong to their mothers’ clans in consequence of the savages’ ignorance of physiology;” but these are not arguments even approximately adequate to the seriousness of the questions involved — especially when it is known that the obligation of bearing the mother’s name implies belonging to the mother’s clan in all respects: that is, involves a right to all the belongings of the maternal clan, as well as the right of being protected by it, never to be assailed by any one of it, and the duty of revenging offences on its behalf.