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progressive practice

  cultural economy
gary e. davis
July 12, 2019
Over four months have passed since the previous section of “progressive practice” was written.

The Project so far has been, in part, explicating a humanistic case for highly regarding cultural life to deserve primacy over political life in defining the “sociality” of human being. Political life should be oriented by a cultural sense of “social” being. This involves a sense of progressivity (building and broadening better futures) that conserves what’s well-known to be genuinely humanistic. Humanism has always served actualization of human potential.

There are impartial reasons for preferring a notion of progress that is highly cultural over other notions of progress, which are typically economistic. Normal economics is standardly materialist (commodities and finance), and talk of “political economics” is about the dynamics of systemic power within standard economic interests rather than about dynamics of progressive society employing—and being served by—normal economic means. A notion of cultural economics is probably understood as cultural features of normal economics, rather than being about cultural dynamics that are served by political and normal economic interests.

I want to detail a sense of cultural politics and economics (though I have already done some of the following, to various extents) relative to several foci. Some of this will be redundant, if you’ve recently read earlier sections of “progressive practice”; but the following themes at least reaffirm those themes for a new focus on cultural economic development. I could (and eventually will) warrant the following in extensive detail:

cultivating humanity

This begins with concerted cultivation of child development through enablative community; and cultural leadership through educational excellence.

Emergent high individuation can be explicated in terms of excellent practices, and high individuation can be tenably generalized through conceptually prospecting cultivation of humanity itself.

Educive thinking can be appealingly and tenably oriented to virtues of caring for and about humanity—one’s own as admirably exemplary of Ours, of Us.

That is institutionally exemplified by humanities and humanism in higher educational excellence.

Living the “spirit” of that shows as admirable exemplarity of goodG lives.

Conceptual issues are fundamentally philological, and appropriations of that are philosophical.

democracy: politics of cultural society

GoodG society is fundamentally enablative, thereby enriching horizons through its progressivity.

Political culture—the polis—originates from focal gathering (and democratic idealism, not pyramidal fidelity), which derives systemic means and ensurances of goodG governance for the sake of advancing democratic potentials, sustaining healthy regions, and ecologically advancing humanity.

Enablative policies advance democratic potentials of governance across levels and intra-level horizons (altogether: the scalarity) of society through standard professions. A policy-oriented conception of action pertains to lives, in its own ways, as well as to organizations.

GoodG governance shows high fidelity to such democratism by being genuinely demophilic through fidelity to due process.

GoodG governance is progressively pragmatic through enablative leadership, economic innovation, and valid regulation.

GoodG legislation and administration serve potentials of cultural society, i.e., potentials for [more] democracy in goodG governance.

Jurisprudence serves evolving constitutionality (Originalism is regressive) and serves goodG law, which I’ve pragmatically divided into six types.

democratic marketing

The business that embodies better fidelity to good work will be the better competitor.

Because an economy is fundamentally an ecology, the economy which embodies fidelity to the integrity of all careers will show more prosperity. Again, “throughout society (education, media, politics), we should appreciate (in terms of total compensation) the integrity of all careers, all sets of jobs within those careers, all functionalities.” That’s not basically because it’s ethically admirable—though it is that—rather, because a prosperous economy requires (derives from) a healthy ecology.

But, animal spirits of normal economic activity require shepherding (valid regulation), while good business welcomes better reliability of futures which fair markets enable and goodG governance works to ensure.

“Free market” ideology is reactionary, motivated by desire for post-hegemonic conditions. But the point of that ideology is desire for prosperous markets, which aren’t sustainable unless there are fair markets. Therefore, a fair market requires corporate citizenship, if only out of long-term self interest.

Yet, enlightened self interest knows that the longer view is the better view, relative to short-sightedness, because people need long-term return on investment, and that is better served by long-term ecological health, which is better served by goodG orientations—by actualization of democratic potentials, by progressive leadership—toward durably healthy society.


next—> goodG planetary order



  Be fair. © 2019, gary e. davis