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      "body": "Yesterday I watched VICE's new documentary \"The Third Industrial Revolution\" which is in the format of a presentation by Jeremy Rifkin who is a social and economic theorist, political advisor and author of over 20 books.\n\nhttps://www.youtube.com/watch?v=QX3M8Ka9vUA\n\nRifkin was one of the sources of inspiration for my blog series [Netonomy](https://github.com/mhingston/Netonomy) where I briefly mentioned his ideas of the conjoining of new distributed technology infrastructure (communication, energy and mobility) enabling this new economic paradigm. It's very compelling idea and admire his work and public speaking although I remain mostly sceptical that humans will be able to meaningfully avert the unfolding and compounding planetary crises that threaten human and non-human life in this century.\n\nRifkin starts the talk by noting how productivity has been declining for twenty years all over the world resulting in high unemployment, particularly amongst Millennials. He then draws attention to the drastic and dysfunctional wealth inequality that exists with 40% of people living on $2 a day or less and with the 62 wealthiest people having a combined wealth of half the total population. He then turns to the central existential issue, the great abyss that is climate change, its impact on water cycles and the anthropocene extinction.\n\n> \"Each time the chemistry of the planet shifts very quickly there's what we call a turning point and massive die out. And after the massive die out of life, it takes upwards of 10 million years to get new life back on Earth.\"\n>\n>-- Jeremy Rifkin\n\nI remember coming across multiple references that mention how human psychology is very poorly suited to dealing with the threat of climate change. We may be anatomically modern human-beings augmented by technology, but our behaviours are still very primal and hedonistic (i.e. present-oriented). Climate change is a very complex process which extends beyond an individual lifetime and requires a globally coordinated effort at every level of society. Humans have evolved to be parochial altruistic however, which effectively means we're tribal animals.\n\nhttps://hayzsays.files.wordpress.com/2016/06/o-monkey-in-suit-facebook1.jpg?w=816\n\nSo what are we do?\n\nRifkin compels us that we need a new economic vision for the world. That much is obvious. We need story tellers, people who can help crystallise that vision, cement the pieces together.\n\n> \"The single greatest barrier to the needed economic transformation may be the prevailing cultural story that there is no viable alternative.\"\n>\n>-– David Korten\n\nI don't believe we have the luxury of time for story telling anymore, we've been struggling to find new narratives for how to live on this planet for 50 years or more. Given the pace of decay and deterioration, Rifkin emphasises that plans have to be deployed rapidly if we have any chance to avert the worst of climate change and that we need to be \"carbon free\" within 40 years. Again, I'm cynical here - there are too many vested interests in keeping \"Business as Usual\" going as long as possible. Furthermore our political institutions are too slow, disconnected and undemocratic to be able to react effectively to coming threats. There's also a pervasive culture of short-termist thinking throughout our society because our thoughts are constrained and conditioned by our existing pathological social institutions and value systems. For example the endless rhetoric of pursuing \"economic growth\" over any other measure or of reducing every aspect of life to a economic transaction. Finally there's a whole lot of people out there who are just plain ignorant, too preoccupied with their own day to day existence/trying to get by, apathetic or at best armchair activists or resistant to change. People generally will only act when their immediate circumstances threaten their life.\n\nhttps://jamespfitzgerald.files.wordpress.com/2010/11/barbara-kruger-consumerism-critique.jpg\n\nChapter One, Rifkin highlights that each major economic paradigm shift that has occurred in history are predicated by the convergence of three technologies (communication, energy and mobility) which create a new infrastructure that fundamentally changes the way in which the economy works and society organises itself. For example during the First Industrial Revolution in the 19th century with the convergence of the telegraph, steam power and locomotives and during the Second Industrial Revolution in the 20th century with the convergence of the telephone, oil and automobiles. Not withstanding, the industrialisation of the economy is entirely dependent on fossil fuels with many of the products that we use in daily life are made with fossil fuels, yet global oil production is in terminal decline.\n\nChapter Two, Rifkin looks at declining productivity and the misconceptions ingrained within classical economic theory which was influenced by Newtonian physics.\n\n>\"Economics is governed by the same laws that govern the universe, the solar system, the biosphere on Earth, and every single thing you and I do in our economic life while we're here on this planet.\"\n>\n>-- Jeremy Rifkin.\n\nRefreshing to hear in context of economics, Rifkin then goes on to state the first two laws of thermodynamics:\n\n- Energy can neither be created nor be destroyed (Law of Conservation).\n- The quality of matter/energy deteriorates over time (Law of Increased Entropy).\n\nThrough each stage in a value chain some energy is lost during conversion of materials from one form into another. Rifkin's describes how in economics this known as \"aggregate efficiency\" and is the ratio of the potential work versus the actual useful work you actually embed in the good or service. He argues that economies cannot increase their productivity ceiling without moving to new infrastructure which enables better aggregate efficiency. \n\nChapter Three, here the conversation moves to the Internet of Things (IoT) which bridges what Rifkin calls the \"communication internet\", \"renewable energy internet\" and \"automated transportation-logistic internet\". Combined these networks will allow for smart distribution and utilization of finite resources. With this comes a shift towards open and decentralised modes of production which leads to new business models and social entrepreneurialism. Rifkin then finishes by looking at the risks around online privacy and the importance of net neutrality.\n\nChapter Four, this chapter looks at the importance of (near) zero marginal costs of production in facilitating the establishment of the sharing economy. Marginal cost being what it costs to produce a unit after fixed costs have been deducted. With information technology the marginal cost of producing digital products for example an MP3 or video is zero. As a result we've all become content creators, giving our time freely to contribute online. This stands in contrast to the conventional economic theory that each individual pursues their own self-interest and never cares about the public good. Rifkins reminds us that (near) zero marginal costs extend beyond the digital world, one example being the declining cost of renewable energy production allowing people to produce their own renewable energy locally. Another example is car sharing and the move to access over ownership. Vehicles of the future will be 3D printed with composite recycled materials.\n\n>\"Knowledge is not power if it's something one possesses at the expense of someone else. Knowledge is the shared experience you have as a social being.\"\n>\n>-- Jeremy Rifkin\n\nIn this chapter Rifkin also takes the opportunity to point out the second largest source of greenhouse gases, animal agriculture and meat consumption. Something I'm glad was mentioned as he rightly says the issue is very taboo. The reality is that animal agriculture has the lowest aggregate efficiency of all industries, it takes up vast amounts of land and requires enormous amounts resources such as water, feed, antibiotics and transport etc to maintain. Not only that but billions of animals are raised and slaughtered each year in appalling conditions. Cows and fertilisers emit large amounts of methane and nitrous oxides respectively which are both highly potent greenhouse gases. Fertilises and antibiotics are washed in to rivers and find there way into the ocean causing algal blooms and dead zones in the ocean.\n\n>\"Nothing will benefit health or increase chances of survival on earth as the evolution to a vegetarian diet.\"\n>\n>-- Albert Einstein\n\nThere is ofcourse another highly taboo subject which arises when drawing a logical conclusion on the impacts of human activity on the environment, [antinatalism](https://en.wikipedia.org/wiki/Antinatalism). Then again due to various factors sub-replacement fertility is becoming a present reality.\n\nChapter Five, Rifkin briefly mentions how plans are being rolled out across the world and the need to prioritise investing new infrastructure over maintaining old infrastructure.\n\nChapter Six, impresses the need to co-ordinate and mobilise skilled and unskilled workers to get this smart infrastructure off the ground and replace/upgrade what we currently have.\n\n>\"I'm always amazed when I fly and I see electricity grids across continents, and highways and urban centres. And I think, My God! That was all done in 50, 60 years? It's amazing!\"\n>\n>-- Jeremy Rifkin\n\nDon't think we have that long...\n\n- [Nasa-funded study: industrial civilisation headed for 'irreversible collapse'?](\nhttps://www.theguardian.com/environment/earth-insight/2014/mar/14/nasa-civilisation-irreversible-collapse-study-scientists)\n- [Limits to Growth was right. New research shows we're nearing collapse](https://www.theguardian.com/commentisfree/2014/sep/02/limits-to-growth-was-right-new-research-shows-were-nearing-collapse)\n\nChapter Seven, the closing chapter is about the need for a new consciousness, an empathic awareness of interconnectedness of all life.\n\n>Problems cannot be solved by the same level of consciousness that created them.\"\n>\n>-- Albert Einstein\n\n>\"[The Millenial] generation is moving from ownership to access, from markets to networks, from consumerism to sustainability, from market capital to social capital.\"\n>\n>-- Jeremy Rifkin\n\nThe so-called \"Millennial\" generation of which I'm a part (according to the definition) think quite differently to older generations. Rifkin goes on to suggest that to previous generations to be free is to be an autonomous agent (i.e. self-interested, independent etc), whereas to Millennial autonomy is death. Instead Millennial strive to be embedded in networks, to share their talents openly to benefit others and themselves. From this perspective freedom is in inclusivity, not exclusivity.\n\n>\"Prosperity is relating, not acquiring.\"\n>\n>-- Tom Brown, Jr\n\nRifkin suggests that older generations typically believe that power should be organised hierarchically whereas younger people see that power is in networks.\n\n>\"Power does not reside in institutions, not even the state or large corporations. It is located in the networks that structure society.\"\n>\n>-- Manuel Castells\n\nThe talk then concludes with some questions from the floor so I'll close with a few thoughts of my own. I particularly liked the conversation at the end where someone mentioned that there are a lot of people out there who share this passion, who care, but they are being purchased out. To me this just highlights the dysfunction within our value systems, most people chose money over meaning.\n\n>\"We have not found a way to let industry pay us to save our own lives.\"\n>\n>-- Bruce Sterling\n\nI remain dubious that human civilisation can redeem itself or indeed metamorphose into homeostasis. Rifkin asks of me to make too many leaps of faith in the face of a world of spiralling chaos and complexity.\n\nhttps://images-na.ssl-images-amazon.com/images/I/51Mq5UFDTTL.jpg\n\nhttps://images-na.ssl-images-amazon.com/images/I/41ew%2BcqTaDL.jpg\n\nThat said, none of us are free from biases so perhaps my perspective on this matter is off the mark. We (the [meme machines](https://en.wikipedia.org/wiki/The_Meme_Machine)) tend to gravitate towards people who share similar ideas as ourselves and avoid those who harbour differing ideas. Surround yourself with people who are convinced they're changing the world and perhaps you actually will. At the end of the day we're all worm food, all one can do is pursue a life of excellence whatever that means to you... (*goes back to watching cat videos*).",
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      "body": "> “When costs of participation are low enough, any motivation may be sufficient to lead to a contribution.”\n>\n> – [Michael Feldstein](http://mfeldstein.com/)\n\nIn his book, “[The Penguin and the Leviathan](http://p2pfoundation.ning.com/profiles/blogs/the-penguin-and-the-leviathan-the-triumph-of-cooperation-over?xg_source=activity)“, [Yochai Benkler](http://en.wikipedia.org/wiki/Yochai_Benkler) remarks that “for decades we have been designing systems tailored to harness selfish tendencies, without regard to potential negative effects on the enormous potential for cooperation that pervades society”. [Peer production](http://en.wikipedia.org/wiki/Peer_production) is a long term shift caused by the Internet which has dramatically reduced the overheads to collaboration. It’s a way of producing goods and services that relies on self-organizing communities where the efforts of a large number of people, also known as produsers, are coordinated towards meaningful projects which are often without financial compensation.\n\n> “We will see people increasingly comfortable participating in situations where the social value is really about people caring enough rather than being paid to provide.”\n>\n>  – [Clay Shirky](http://en.wikipedia.org/wiki/Clay_Shirky)\n\nPeer production must be modular, that means that objectives must be divisible into tasks or components that can be independently produced and later combined with the efforts of others. One of the most prominent examples of peer production online is Wikipedia, which has become the largest and most popular reference on the Internet with over 21 million articles written collaboratively by volunteers around the world. It is also testament to the power of self-governance rather than relying on market forces or an authoritarian management structure.\n\nThe wide scale adoption of peer production has been enabled by a fundamental change in economic strategy from [push to pull](http://en.wikipedia.org/wiki/Push%E2%80%93pull_strategy). The push model tries to anticipate consumer demand, create standardized products and bring the product to the market using standardized distribution channels and marketing. In contrast the pull model is open and adaptive, producing customized products and services that serve localized needs. The social dynamics of pull models are highly centred on creating relationships of trust, sharing knowledge, and close cooperation among network participants. Pull allows each of us to find and access people and resources when we need them, while attracting to us the people and resources that are relevant and valuable, even if we were not even aware before that they existed. For example Amazon uses the pull model to build a community around its online store where you can find information about products from people with similar interests.\n\n> “The best people (to solve any given problem) don’t work for your organization.”\n>\n> – [Jonathan Robb](http://globalguerrillas.typepad.com/)\n\nAt the rate technology is changing, no firm can fully keep up in the innovations needed to compete. No longer is it be a viable investment strategy to horde intellectual property. Rapid innovation will happen in the crowd, outpacing the dense pools of talent in corporate research labs. [Open innovation](http://en.wikipedia.org/wiki/Open_innovation) is a way of applying the pull model to innovation, whereby customers and other stakeholders take an active role in the process of research and development of products and services. Brands increasingly need to offer experiences of participation in their goods and services. The result is closer relationships with customers and suppliers, along with more rapid feedback and greater scalability.\n\n[Crowdsourcing](http://en.wikipedia.org/wiki/Crowdsourcing) is a form of peer production whereby companies and organizations outsource projects by leveraging the so-called “wisdom of the crowd” through distributed collaboration. In contrast to outsourcing, with crowdsourcing the task is performed by an undefined public rather than a specific agent. This is creating new opportunities for microjobs and freelancing. A good example is [Amazon Mechanical Turk](http://en.wikipedia.org/wiki/Amazon_Mechanical_Turk) which enables programmers to co-ordinate the use of human intelligence to solve problems that computers currently can’t. Workers can browse and complete small tasks which make up part of the given problem and in return receive monetary payment as set by the requester. [Crowdfunding](http://en.wikipedia.org/wiki/Crowdfunding) is another popular type of crowdsourcing whereby people pool their money together to support creative work such as blogging, journalism, music and independent film. It is enabling a new form a social fundraising and source of seed money for innovative startups where other sources of finance are unavailable.\n\n> “Power is migrating to actors who are skilled at developing networks, and at operating in a world of networks.”\n>\n> – [David Ronfeldt](http://www.rand.org/about/people/r/ronfeldt_david.html)\n\nThe digital economy has levelled the playing field for both buyers and sellers of all shapes and sizes by squeezing the inefficiencies out of many systems, removing intermediaries and lowering the requirement for capital outlays. As society becomes more hyperconnected, increasingly firms will be pressured into adopting pull models and abandoning the market frictions of centralization which threaten their ability to innovate and compete with smaller and more agile firms.\n\nWhen everyone has an Internet enabled device, then everyone has the capability to produce information goods. Instead of organizing together physically, we can organize virtually to connect, work, learn, share and so on. With the arrival of affordable [3D printing](http://en.wikipedia.org/wiki/3D_printing) devices there is the potential to completely decentralize production by turning every household into a factory or “fab lab” as their called. Paired [with open design](http://en.wikipedia.org/wiki/Open_design) based production and recyclable materials, people will be able to design and fabricate components together and share them with other people. One day fab labs and advanced industrial automation might be able to produce most of the physical goods that people need with a fraction of the amount of human labour and distribution costs.",
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      "author": "si118yt118si",
      "body": "holoplex, I concur",
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      "author": "homehobbies",
      "body": "@@ -42,8 +42,55 @@\n iprocate\n+ which fosters trust between different parties.\n",
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      "author": "homehobbies",
      "body": "Gifts create a sense of obligation to reciprocate",
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      "author": "holoplex",
      "body": "You should consider doing videos for these, better way of covering the content in my opinion.",
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      "body": "> “Reputation capital is becoming so important that it will act as a secondary currency.”\n>\n>  – [Rachel Botsman](http://www.rachelbotsman.com/)\n\nCurrencies in the broadest sense can be understood as symbols that mark and map flows. The word currency itself derives from the Latin verb “currere”, meaning to flow. We are surrounded by countless types of flow, flows of goods and services, flows of participation, flows of trust, flows of access and flows of permission. We need to map these flows to enable social contracts between different parties, however we can only map certain flows, and the flows we do map affect our actions. Currencies are therefore not a value neutral medium, each favours certain kinds of behaviours and discourages others. By making previously invisible forms of value visible and recognized it is possible to change peoples’ consumer behaviour to reflect more ethical values. The adoption of new currencies also encourages further adoption by producers responding to market preferences.\n\nOne of the many avenues leading to innovation within currency design is [gamification](http://en.wikipedia.org/wiki/Gamification). Gamification is the process of applying game mechanics and design elements to solve real World problems and engage audiences. Trivial examples include things like leaderboards, badges, rewards and progress indicators which can intrinsically motivate people towards desired behaviours by giving recognition for their achievements and making it easier for them to interact, share, and problem-solve. The bottom line is that games aren’t a waste of time, they’re changing and challenging us, enabling to solve complex problems. Gamification techniques are playing an important component in developing business strategy and can be used in a wide variety of settings to motivate people towards goals that they would otherwise be uninterested in. When combined with social currency it becomes possible to incentivize people towards goals which enhance social welfare such as recycling.\n\nSocial currency is not a means of exchange as the name may suggest, it cannot be used up or transferred, it is not [fungible](http://en.wikipedia.org/wiki/Fungibility) per se. Instead it works as a measurement of reputation for individuals and organizations within a network, it can therefore grant access to things, just as trust between people leverages benefits. The opportunities for generating social capital from social currency are quite large. Social currency can extend one’s reputation beyond the limited circle of people who one interacts with on a daily basis to the World at large. The caveat being that social currencies are contextual to the networks in which they are created.\n\nFor example I can’t transfer my Amazon reputation to eBay or vice versa, whilst it may seem like a good thing if I could as they serve similar functions, however they have different scoring systems to represent the cultural values within a specific marketplace. A better solution would be to simply display a dashboard of metrics from various sites which I use for commerce to give the broadest representation of my experience. Another example of a social currency system can be found on the community [StackOverflow](http://stackoverflow.com/), whilst nobody is paid money for their contributions, they do accrue reputation scores.\n\nThis system can then be leveraged for the purposes of employment for example. In this way, social currencies will come to replace much of the formalities of resumes and CVs, we need to assess people relative to the ecosystems in which they exist and what they contribute towards. As another example, [Michael Aaij](http://www.geekosystem.com/professor-wikipedia-tenure/) who is a professor of English Literature at a university in Alabama, recently achieved tenure based in part on his 16,000 Wikipedia contributions. Social currencies can also be used to grant access to finance, such is the case with the platform [Lenddo](https://www.lenddo.com/) which analyzes a user’s [social graph](http://en.wikipedia.org/wiki/Social_graph) to determine their credit risk. It may sound like a novelty, but it is enabling professionals in emerging markets to have access to financial products and services enjoyed in more mature financial markets.\n\nClearly, there is a need for social analytics to aggregate reputation for both social media and collaborative consumption to help us each connect, collaborate and share with others. Startups like [Klout](http://www.klout.com) and [PeerIndex](http://www.peerindex.com) are all attempts to measure the influence and trust that people within their social spheres, however they still have some way to go before they reach their full potential. Since the use of commons is based around trust, if online commons are going to be useful to business, companies need to do more work to develop protocols for identity and reputation management.\n\nThe rise of new forms of currency is a massive growth area, allowing for new forms of innovative production, consumption and distribution to take place. As such, businesses are increasingly adopting social currencies so as to gain recognition within their respective business environment and to build a community of produsers around them. As the web becomes more socially-oriented, search engines will have to accommodate increasingly around peoples’ social graph, in this way platforms which works as knowledge inventories will resemble what we could call the banks of social currency and social credit.\n\n> “The gift economy may seem like an anarchist delusion, yet I believe that sooner or later we will see that it is the only thing that will actually work.”\n>\n> – [Terry Leahy](http://en.wikipedia.org/wiki/Terry_Leahy)\n\nIn a market system the access to goods and services is determined though the pricing mechanism, if you have enough money then you can buy the things you want. It doesn’t matter who you are, what you do, or whether the seller will ever see you again. In a gift economy it works differently, access to goods and services is determined by relationship. Although some people liken the Internet to a gift economy, this isn’t strictly the case. Traditionally, gift economies work in a tribal setting where everyone knows each other. Due to the open-ended nature of the Internet and the psychological limits of personal relationships, when one gives things freely on the Internet there aren’t the mechanisms or support networks in place to ensure that such altruism is mutually rewarded.\n\nIn order to make some of the principles behind the gift economy scale up to facilitate a larger social organization it must be based on exchange and not gift giving. The distinction being that when you gift something you don’t explicitly expect anything in return, whereas with exchange there is a direct transaction. Gifts are other-oriented and cannot be quantified, to do so destroys the status of the gift, for example if you were to ask how much a birthday present cost so that you could spend the same amount of the giver. Exchange on the other hand does require quantification and measurement and hence the need for social currencies. These currencies enable patterns of exchange which are neither fully gift based, nor fully market based. What this points to is that money is losing its sway as the sole arbiter of access to goods and services.\n\n> “As we move later into the decade, physical currency will be harder to differentiate from virtual currencies like Facebook Credits.”\n>\n> – [Brett King](http://www.banking4tomorrow.com/)",
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      "body": "> “Power does not reside in institutions, not even the state or large corporations. It is located in the networks that structure society.”\n>\n> – [Manuel Castells](http://en.wikipedia.org/wiki/Manuel_Castells)\n\nWhen we review history, we find that whenever a profound new media technology is born, there is a paradigm shift in political and social organization. For instance, European nations couldn’t expand their empires without writing and standardized codes of law. We couldn’t have had the modern democratic nation state until we had the printing press, which was necessary to distribute enough information about current events that people could vote. We now have a new form of media technology that is fully interactive and beckons forth a new political and social organization.\n\n> “Politics is too important to leave to politicians, economics is too important to leave to economists.”\n>\n> – [Steve Keen](http://debunkingeconomics.com/)\n\nHierarchical organization has accompanied industrial era production where large aggregations of capital are needed in centralized locations. Beyond a certain size, hierarchies become grossly inefficient and slow moving. Information and power rests at the top which systematically suppresses negative feedback because information flows down the hierarchy far easier than it flows up. As a result, people with authority make less informed decisions because they are insulated and isolated from the work they’re interfering with. They also deny people a sense of agency, requiring instead that people fall in line with the groupthink. [Steven Johnson](http://www.stevenberlinjohnson.com/) describes in “[The Myth of the Queen Ant](http://www.goodreads.com/book/show/2296.Emergence)” how humans have traditionally looked for “rulers” in ordered systems or “pacemakers” that are responsible for the maintenance of order. However [complex adaptive systems](http://en.wikipedia.org/wiki/Complex_adaptive_system) like ant colonies and other social processes such as Occupy Wall Street don’t have real leaders, they are self-organizing networks of interactions and relationships and not the aggregation of individual subjects that neoclassical economic theory posits.\n\nNetworks are the fundamental organizing principle of life itself, from cells, to ecosystems, to society, technology and beyond. Networks are flexible and resilient, able to adjust to changing environments. They are scalable, have no centre and can operate in a wide range of configurations. With little exaggeration, the 21st century may be called the age of networks as they comprise the very nervous system of our society. The rise of networks implies profound changes for the realm of civil society as individuals and groups engage each other globally in ways they couldn’t do before, the locus of global governance shifts from centrally managed activities to distributed networks. The cumulative effect of the shift from pyramidal hierarchies to networked heterarchies comprised of overlapping spheres of authority and collective action is called [panarchy](http://en.wikipedia.org/wiki/Panarchy). Panarchy resembles not so much a structure, but an ecosystem – an organic, fluid complex adaptive system. Whilst network topologies have existed throughout history, it is only now that they are gaining significant strength and maturity because communication technology lets scattered, autonomous groups consult, coordinate, and act jointly in real-time across great distances. This is also leading towards the emergence of a noospheric awareness where geographic boundaries do not confine our interactions because in our hyperconnected world what happens “over there” affects what happens here.\n\n[Information wants to be free](http://en.wikipedia.org/wiki/Information_wants_to_be_free) and whether we like it or not, it will increasingly succeed in a networked information age. Since our political and economic systems are predicated on withholding information they risk being contravened and rendered obsolete unless they consciously seek to open themselves to the natural progression of information flows that liberate social progress. We’ve already seen in 2011 the power of social networks in overturning political regimes across the across the World. Whilst sites like Twitter and Facebook are great for getting people to join forces for a cause, they are not built to facilitate the next level of necessary reinvention and reconstruction of our democratic system. The inherent unpredictability of the information society demands new kinds of governance that focus on rapid network-coordinated response over centralized predictive planning. Every organization will soon be expected to present themselves through an interface that removes all of the frictions of the old paradigm. Public services for example are going to need to open themselves up to harness [collective intelligence](http://en.wikipedia.org/wiki/Collective_intelligence) and respond to civic and environmental issues. There is no reason why governments shouldn’t be open so that we the people could participate continuously in the democratic process, through constant referendums, votes, educational campaigns, and public debate. If social sustainability is to triumph it will be the result of predominantly a bottom-up process of participation.\n\n> “They say we don’t know what we want, but here we are making our decisions without bankers or politicians intervening in our lives. This is what we want.”\n>\n> – Anonymous Occupier",
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