Tuesday, February 10, 2026

 


Iran’s Comprehensive Peace Proposal to the United States


The Middle East stands at a crossroads between endless war and comprehensive peace. A framework for peace does exist. Will the US finally seize it?

by  and  | Feb 10, 2026 | 

History occasionally presents moments when the truth about a conflict is stated plainly enough that it becomes impossible to ignore. Iranian Foreign Minister Abbas Araghchi’s February 7 address in Doha, Qatar (transcript here) should prove to be such a moment. His important and constructive remarks responded to the US call for comprehensive negotiations, and he laid out a sound proposal for peace across the Middle East.

Last week, US Secretary of State Marco Rubio called for comprehensive negotiations: “If the Iranians want to meet, we’re ready.” He proposed for talks to include the nuclear issue, Iran’s military capabilities, and its support for proxy groups around the region. On its surface, this sounds like a serious and constructive proposal. The Middle East’s security crises are interconnected, and diplomacy that isolates nuclear issues from broader regional dynamics is unlikely to endure.

On February 7, Iranian Foreign Minister Araghchi’s responded to the United States’ proposal for a comprehensive peace. In his speech at the Al Jazeera Forum, the foreign minister addressed the root cause of regional instability – “Palestine… is the defining question of justice in West Asia and beyond” and he proposed a path forward.

The Foreign Minister’s statement is correct. The failure to resolve the issue of Palestinian statehood has indeed fueled every major regional conflict since 1948. The Arab-Israeli wars, the rise of anti-Israel militancy, the regional polarization, and the repeated cycles of violence, all derive from the failure to create a State of Palestine alongside the State of Israel. Gaza represents the most devastating chapter in this conflict, where Israel’s brutal occupation of Palestine was followed by Hamas’s attack on Israel on October 7, 2023, and then by Israel’s genocide against the people of Gaza.

In his speech, Araghchi condemned Israel’s expansionist project “pursued under the banner of security.” He warned of the annexation of the West Bank, which Israeli government officials, as National Security Minister Ben Gvir, continually call for, and for which the Knesset has already passed a motion.

Araghchi also highlighted another fundamental dimension of Israeli strategy which is the pursuit of permanent military supremacy across the region. He said that Israel’s expansionist project requires that “neighboring countries be weakened – militarily, technologically, economically, and socially so that the Israeli regime permanently enjoys the upper hand.” This is indeed the Clean Break doctrine of Prime Minister Netanyahu, dating back 30 years. It has been avidly supported by the US through 100 billion dollars in military assistance to Israel since 2000, diplomatic cover at the UN via repeated vetoes, and the consistent US rejection of accountability measures for Israel’s violations of international humanitarian law.

Israel’s impunity has destabilized the region, fueling arms races, proxy wars, and cycles of revenge. It has also corroded what remains of the international legal order. The abuse of international law by the US and Israel with much of Europe remaining silent, has gravely weakened the UN Charter, leaving the UN close to collapse.

In the concluding remarks of his speech, he offered the US a political solution and path forward. “The path to stability is clear: justice for Palestine, accountability for crimes, an end to occupation and apartheid, and a regional order built on sovereignty, equality, and cooperation. If the world wants peace, it must stop rewarding aggression. If the world wants stability, it must stop enabling expansionism.”

This is a valid and constructive response to Rubio’s call for comprehensive diplomacy.

This framework could address all the interlocking dimensions of the region’s conflict. The end of Israel’s expansion and occupation of Palestine, and Israel’s return to the borders of June 4, 1967, would bring an end to outside funding and arming of proxy groups in the region. The creation of a Palestinian state alongside the state of Israel would enhance Israel’s security as well as that of its neighbors. A renewed nuclear agreement with Iran, strictly limiting Iran to peaceful nuclear activities and paired with the lifting of US and EU sanctions, would add a crucial pillar of regional stability. Iran already agreed to such a nuclear framework a decade ago, in the Joint Comprehensive Plan of Action (JCPOA) that was adopted by the UN Security Council in Resolution 2231. It was the US during Trump’s first term, not Iran, that withdrew from the agreement.

A comprehensive peace reflects the foundation of modern collective security doctrine, including the United Nations Charter itself. Durable peace requires mutual recognition of sovereignty, territorial integrity, and equal security guarantees for all states.

Regional security is the shared responsibility of all states in the region, and each of them faces a historic obligation. This comprehensive peace proposal is not new, it has been advocated for decades by the Organization of Islamic Cooperation (57 Muslim‑majority countries) and the League of Arab States (22 Arab States). Ever since the 2002 Arab Peace Initiative, all of these countries have endorsed, on a yearly basis, the framework of land-for-peace. All major Arab and Islamic states, allies of the US, have played a crucial role in facilitating the latest round of US-Iranian negotiations in Oman. Additionally, Saudi Arabia has clearly reminded the US that it will normalize relations with Israel only on the condition of the establishment of a Palestinian State.

The United States faces a moment of truth. Does it really want peace, or does it want to follow Israel’s extremism? For decades, the US has blindly followed Israeli misguided objectives. Domestic political pressures, powerful lobbying networks, strategic miscalculations, and perhaps a bit of blackmail lurking in the Epstein files (who knows?) have combined to subordinate American diplomacy to Israel’s regional ambitions.

The US subservience to Israel does not serve American interests. It has drawn the United States into repeated regional wars, undermined global trust in American foreign policy, and weakened the international legal order that Washington itself helped to construct after 1945.

A comprehensive peace offers the US a rare opportunity to correct course. By negotiating a comprehensive regional peace grounded in international law, the United States could reclaim genuine diplomacy and help to establish a stable regional security architecture that benefits all parties, including Israel and Palestine.

The Middle East stands at a crossroads between endless war and comprehensive peace. The framework for peace exists. It requires first and foremost Palestinian statehood, security guarantees for Israel and the rest of the region, a peaceful nuclear deal restoring the basic agreement adopted by the UN a decade ago, lifting of economic sanctions, the unbiased enforcement of international law, and a diplomatic architecture that replaces military force with security cooperation. The world should rally behind a comprehensive framework and take this historic opportunity to achieve regional peace.

Reprinted from Common Dreams.

Jeffrey D. Sachs is a University Professor and Director of the Center for Sustainable Development at Columbia University, where he directed The Earth Institute from 2002 until 2016. He is also President of the UN Sustainable Development Solutions Network and a commissioner of the UN Broadband Commission for Development. He has been advisor to three United Nations Secretaries-General, and currently serves as an SDG Advocate under Secretary-General Antonio Guterres. Sachs is the author, most recently, of A New Foreign Policy: Beyond American Exceptionalism (2020). Other books include: Building the New American Economy: Smart, Fair, and Sustainable (2017), and The Age of Sustainable Development, (2015) with Ban Ki-moon.

Sybil Fares is a specialist and advisor in Middle East policy and sustainable development at SDSN.



Iran A Bogus or Genuine Rebellion?

by  | Feb 9, 2026 |

Angry demonstrations against Iran’s clerical government engulfed the capital, Tehran, and other cities in December and early January.  Although the turmoil has receded since then, it appears that more than 6,800 people have perished in the violence as of February 3, 2026. The protests have been the largest in years, and the demonstrators appear to be more diverse than in earlier anti-regime episodes.  Such differences have sparked speculation in the United States and other Western countries that the mullahs may finally be losing their grip on power.

Optimists are celebrating that an especially repressive, misogynistic, reactionary government could be headed for the ash heap of history where it belongs. What is taking place, according to that view, is a genuine, popular revolution by the Iranian people.  President Donald Trump has even mused about resuming the bombing of targets in Iran as a way of encouraging the protesters and showing that they have Washington’s support.  He apparently contemplated such strikes as a way to “reignite” the protests that had faded during the previous 2 weeks.  Washington took its first new military action on February 3, shooting down an Iranian drone over the Persian Gulf (or as anti-Tehran hawks in the West are fond of calling that body of water: the Arabian Sea.)

Skeptics regarding the disorders in Iran, however, contend that the demonstrations do not reflect the will of most Iranians.  Instead, such critics assert, the disorders are the product of a carefully orchestrated and heavily funded covert operation that the U.S. Central Intelligence Agency and Israel’s Mossad are using to undermine Iran’s government and install a puppet replacement.  It is an argument that, given Iran’s history since the early 1950s, cannot be summarily dismissed.  After all, the CIA and Britain’s MI6 orchestrated the coup that ousted Iran’s secular democratic government in 1953 and restored the Shah to power as an unrestricted domestic tyrant eager to do the West’s bidding on both economic and security issues.

At this point, we cannot be certain if the demonstrations constitute the first stage of a popular rebellion on the part of an aggrieved population finally pushed beyond endurance or is the latest cynical power play by the United States and its favorite ally.

It should not come as a surprise if a mounting percentage of Iranians have had their fill of the mullahs and religious tyranny.  The 1979 Islamic Revolution long ago lost most of whatever exciting, dynamic appeal it might once have had following its overthrow of the Shah.  Decades of economic mismanagement, combined with repressive measures, both large and petty, have taken an extensive toll.  Instead of being seen as the youthful vanguard of a revolution, Iran’s current rulers have the pervasive image of being cranky, brutally intolerant elders who are economic incompetents to boot.  Thus, the societal ingredients are certainly in place for a violent upheaval to dislodge such a regime.

However, it also would be naïve to assume that the United States and its allies (especially Israel) would not resort to even the dirtiest tactics to overthrow the clerical regime.  There is no evidence that today’s CIA is any more ethical than the 1950s version.  Moreover, Washington has engaged in numerous other regime-change wars over the decades against both authoritarian and democratic governments.  Indeed, the Trump administration just recently captured and removed from office Venezuela’s president, Nicolas Maduro.  Mossad has long regarded ousting the Iranian mullahs as a high priority.

On January 15, Trump openly threatened to intervene militarily if Iranian security personnel continued to crack down on demonstrators.  The prospect of an immediate crisis did recede shortly thereafter when the Tehran regime apparently promised not to launch new attacks on crowds or to execute demonstrators.  Obviously, though, the situation remains extremely tense and delicate.

A U.S.-led assault not only would constitute unlawful interference in Iran’s internal affairs; it also could well backfire in terms of the overall impact.  Since the 1953 coup, Iranians across the ideological spectrum have been hypersensitive to any hint of U.S. meddling.  Even staunch opponents of the clerical regime have been wary of Washington’s intentions.  U.S. professions of support during previous uprisings have been given a cool, if not frigid, reception by most Iranians.  The Trump administration’s extensive assistance to Israel for Tel Aviv’s air strikes against Iranian air defenses in late 2025, and Washington’s own subsequent B-2 bomber strikes on Tehran’s nuclear installations have not likely enhanced trust about U.S. motives even among the regime’s arch-adversaries.

Circumstances also have not boosted the credibility of the political forces that Washington now appears to be backing.  An especially visible spokesperson for anti-regime factions has been Reza Pahlavi—the son of the late Shah.  It would be difficult to identify a more hated figure for millions of ordinary Iranians than the leader of the Pahlavi family.  One possible exception might be the MEK (Mojahedin-e-Khalq) domestic insurgent group that the U.S. government formerly listed as a terrorist organization.  Despite that well-deserved reputation, some of the most prominent American and West European hawks have long embraced the MEK and touted it as a movement devoted to liberating Iran and establishing a democratic government.  U.S. and other Western activists who are inclined to embrace the current anti-regime demonstrations need to be cautious.  The prominence of both Pahlavi and the MEK are not encouraging developments.

Most cautious realists who backed Donald Trump’s presidential bid did not expect him to be the willing instrument of new regime-change wars for the United States.  Trump already has disappointed many of those supporters with his antics in Venezuela.  If he now entangles the United States in an even more dangerous, open-ended regime-change crusade in Iran, he will forfeit the allegiance of any American who wants a sensible, achievable U.S. foreign policy.  His record will then replicate the follies of Bill Clinton, George W. Bush, Barack Obama, and Joe Biden.

We can all hope that the current turmoil in Iran is the initial stages of a genuine, indigenous, democratic revolution.  No one who values freedom—and especially the dignity and rights of women—should shed any tears if the mullahs lose power.  But it is far too soon to determine what the demonstrations actually signify.  Washington’s long record of meddling and duplicity regarding Iran makes that task even more difficult.  In any case, Iran’s political future should be for Iranians to determine.  U.S. leaders need to step to the sidelines.

Dr. Ted Galen Carpenter is a senior fellow at the Randolph Bourne Institute and the Libertarian Institute. He is also a contributing editor to National Security Journal and The American Conservative. He also served in various senior policy positions during a 37-year career at the Cato Institute. Dr. Carpenter is the author of 13 books and more than 1,600 articles on defense, foreign policy and civil liberties issues. His latest book is Unreliable Watchdog: The News Media and U.S. Foreign Policy (2022).


Liberal Democracy at the End of its Rope: The Participatory Democracy Alternative Part II

Orientation
Unfortunately, in the United States the terms “liberal, “democracy” and “capitalism” are all mushed together according to the following logic:

  • All democratic societies are liberal;
  • All liberal societies are capitalist and
  • All democratic societies are capitalist

In Part I of my article, I challenged this logic because many capitalist societies have dictatorships and some socialist societies are democratic. Part I was divided into two parts. The first half is about the shortcomings of representational democracy in its ontological ground in Newtonian and epistemological foundations in Descartes.  I also discussed how representational liberalism cannot be democracy because it conceives of wholes as either mechanical aggregates where the whole is no more than the sum of individuals. The other kind of whole is a mystical whole which has no individuality. This mystical whole, called “unitary democracy”, is the subject of the second half of Part I. At the end of Part I the author Benjamin Barber describes how liberal representational democracy consciously or unconsciously supports authoritarian unitary democracy which can turn into mobs. At the end of Part I I posed some questions which set up participatory, thick politics as moving beyond both representational and unitary democracy.

I. What is Thick Participatory Politics?
According to Benjamin Barber in his book Strong Democracy, politics is a very special activity which differentiates us from the rest of the animal kingdom with the known exception of chimps, crows, ravens and dolphins all of whom have a rich social life. All human activity is not political. For example, where there is consensus there is no conflict, power struggle or the need for political reasonableness. At the other extreme, in human society if there is no common agreement there is no ground for politics.

There are four conditions for politics which I’ll list and then go into detail about:

  • Necessity of public action (as opposed to voluntary);
  • Choosing means and ends between actual evils that are distinguished only by degree (rather than between an ideal good and an ideal evil);
  • In the presence of conflict (vs harmony) and
  • In primordial interdependency

Let us go over each of these. By “necessity” Barber means actions enmeshed in events that are part of a train of cause and effect already at work in the world and will continue in their motion unless there are contrary inputs from conscious political actors. Non-actors bear responsibility for whatever results their non-decisions have allowed. By “action” Barber means doing (or not doing), making (or not making) something in the physical world that limits human behavior, changes the environment or affects the world in some material way. Where there is no action (or non-action of consequence) there is no politics.

Choosing means deciding on ends and means through a process of collective deliberation, weighing the pros and cons, deciding, making a plan, taking action and monitoring the results. Action that is impulsive or arbitrary is not yet political action in terms of thick democracy. The rabble is not an electorate and a mob is not a citizenry.

The search is for solutions that are less than arbitrary even though they cannot be true or certain. Liberal representation of abstract rationale based on a pre-political natural right is not realistic. Rather, a reasonable choice will be practical rather than metaphysical and it will be without force or coercion. It makes preferences and opinions earn legitimacy by forcing them to run the gauntlet of public deliberation and public judgment.

Political processes for thick participatory democracy are not about bargaining and horse-trading in which individual preferences are accepted as given as they are for representative liberalism. The collective process in participatory democracy of having to think for the whole corrects, opens up and transforms narrow preferences as it widens them. Barber gives the analogy of the difference between liberal democracy’s voting compared to citizens’ participation.

Barber writes that voting is like a group of people in a cafeteria bargaining about what they can buy as a group that will suit their individual tastes. Voting in the bargaining model often fixes choices and thereby stultifies the imagination. Liberal representational democracy treats individual opinions as given and conflict is simply a bargaining process by which individuals come to the table to choose among options. Those with the most votes are the winners and others give their consent. Thick democratic politics is like a group of people in a cafeteria contriving new means, inventing new recipes and experimenting with new diets in the effort of creating a public taste that they can all share and that will supersede the conflicting private tastes about which they once tried to strike bargains.

Thick participatory democracy resists the liberal idea that conflict is intractable and at best vulnerable only to adjudication among lawyers or toleration. Instead, it develops a politics that can transform conflict into cooperation. It is the creative dialectical struggle of conflict which creates an expanded cooperation.

If there is political truth it can only be the kind of truth that is made in the course of the doing. Barber declares that politics is like a rag-and-bone shop of the practical and the concrete – the everyday and the ambiguous, the malleable and the evanescent. Politics can be grimy with the muddled activity of reluctant doers who must nonetheless do the best they can. It is dark, confused and tumultuous with many bends, angels and elbows.

To say that a society is too complex to manage through direct democracy ignores the technological means of communication which already exist like the electronic communications systems of multinational corporations and international banks. These networks incorporate, however unconsciously, millions of workers in dozens of countries. The communal imagination is like a rubber balloon. The initial stretching is the hardest, but after that it stretches with increasing ease.

Thick Participatory Democracy vs Thin Liberal Representational Democracy

Thick participatory democracyCategory of comparisonThin, liberal representational democracy
A collective creative activity: process politicsWhat is politics?A thing, a place, a set of institutions: instrumental politics
Done by Citizens:
Public participation
Who does it?Something done by professional politicians: Masses give consent
Transform itWhat is to be done with conflict?Suppressing it; ameliorating it; tolerating it; resolving it
Collective reasonablenessWhat kind of cognition is involved?Abstract rationality

(libertarians)

Transformation: collective judgment and leads men and women to modify and enlarge options as a consequence of seeing them in new, public ways.How is deliberation framed?Bargaining with the private preferences of individuals taken as given.
The communityWho sets the agenda?Political representatives, journalists, clerics, social scientists
Collective deliberationDecision-making processVoting
Public place provided for losers to express regret after the resultsPolitical processRepresentation makes it impossible to assume only political talk beforea decision
Collective deliberation allows people to hash things overDiscussion vs privacyVoting discourages witness function

II.  The How of Participatory Politics
Brian Barry lists seven models of decision-making  in his book Political Argument:

  • Decision by combat
  • Bargaining
  • Discussion on merits
  • Voting
  • Deciding by chance
  • Deciding by voting
  • Authoritarian determination
  • Political talk

Pragmatic ancient republicans generally understood intelligence as a property of communities rather than of individuals. Charles Sanders Peirce contends that the back and forth of me and you dissolves in a form of talk possible only for human beings, no other animal. The art of conversation is the art of finding language that is broad and novel enough to bring out conflicting perceptions of the world yet sufficiently genuine to withstand the later objections and wear and tear of the subscribing parties. Political dialogue is not about expressing affection or building friendships. In fact, the attachments we feel toward natural kith and kin can be constricting and parochializing.

One measure of healthy political talk is the amount of silence it permits. Barber says silence is the precious medium in which reflection is nurtured. “I will listen” does not mean “I will scan my adversary’s position for weaknesses and potential trade-offs”. Neither does it mean “I will tolerantly permit my opposition to say whatever they choose”. It means I will try to put myself in their place. I will strain to hear what makes us alike. I will listen for a common rhetoric evocative of common purpose. As a result of our common talk, we create alternative future consequences and then ones more provisional and concrete. Political talk is not talk about the world which makes dialogue too passive. Political discussions are talks that shape and reshape a world that is in the process of becoming.

Agenda Setting
In thin democracies, agendas are typically regarded as the province of elites – political committees or executive officers. In thick democracies decision-making can be vital democratic processes. However, who controls the agenda  – even over only its wording may not determine the outcome, but they control it. The ordering of the alternatives can affect the patters of choice as decisively as their formulation. If we reserve talk and its evolution to specialists – to journalists, managers, clerics or social scientists – then no amount of equality will yield democracy.

Thick democratic talk places its agenda at the center rather than at the beginning of its politics. Agenda setting as an ongoing function involving the persistent reconceptualization of public business, of the very idea of the public. Thick democratic decision-making is based on judgment rather than preference. Our preferences are merely contemplative or speculative until we make them subjects of our wills and transform them into actions. With preferences we ask, “Do you prefer A, B or C?”. With wills we ask “what sort of world do you will our common world to be?

Political Will – Deliberation vs Voting
Liberal representative democrats commonly assume that democracy means democratic choice with voting as the essence of choice. The reduction of democracy to voting implies that a ready-made agenda exists when none has been agreed on. This deliberative process lends itself neither to quantification nor representation. “Majority wins” is a tribute to the failureof democracy: to our inability to create a politics of mutualism that can overcome private interests. A weak and complacent majority can unthinkingly overrule an impassioned and well-argued minority.

III. The Limitations of Thin Democratic “Preferences”
The first liberal  representative to collective decision-making is that there  so many different preferences there would be overload.  Liberal democrats say If we take people’s right to preferences as given it would be impossible to coordinate and rank them all with a finite agenda. But Barber comments that intransitivity is a problem in liberal democracy because it suggests preferences are incommensurable, like individual atoms.

However, Barber says in part the problem is because preferences have been grown and seeded in the dark cellars of isolation. Of course, if you bring these preferences to the light of the agora they will be at first blinded and then disoriented. But once the individual preferences get their bearing, and come to the communal gathering, they will find their place or misplace together with others. Those preferences which are half-baked, immature and pathological will be exposed and those which are inspiring will acquire a following. Discussion enables us to examine the rank orders and the effect of time and place.

Preferences are connected to voting. Voting freezes us into rational dilemmas. Those who believe that democracy is like a Pythagorean puzzle that becomes invalid if it cannot be solved by the theorems of logic and statistics mixed up with problems of numbers and worlds that are unnecessary to confront. Thick participatory citizenship is more than the expression of preferences and the pulling of levers. Voters are equal in the number of votes they cast but may be widely unequal in the intensity of their understanding of an issue. A minority of people who are committed to something intensive are a qualitative minority who can persuade those who feel more moderately or apathetic about a political issue.

Thin democratic voting and preferences obstruct communal talk in two ways:

  • Through representation they make it impossible for losers and dissenters to voice their postelection regrets in a public place where it will be heard. As a consequence, disappointed participants are often transformed into voiceless aliens.
  • Liberal institutions slight the witness functions of talk in presuming that views should be aired only before the decision is make and such self-expression has no rational function afterwards.

IV. Thin Democracy Lacks Rituals
Lastly, voting has no rituals as accompaniments of celebration. In the United States Barber writes that voting is like going to a public toilet. In his book The Death of Communal Liberty he writes that the Swiss still choose their representative and vote in day-long assemblies in which festive games, theatre and drinking accompany the formal voting process. Founding myths and the rituals associate with them such as Bastille Day in France or August 1st in Switzerland. Representative political heroes can supplement political talk through the imagination reconstruction of the past in live images.

V. So Where Does Participatory Democracy Apply?

In his book Strong Democracy, Benjamin Barber does not talk about socialism. However participatory democracy is alive and well in the history of workers’ councils during the Paris Commune and the Russian and Spanish revolutions in the first half of the 20th century. It is present in the communal councils in Venezuela in present time as well as in workers’ cooperatives all over the world. Participatory democracy is the natural micro-unit of state socialist societies linking up with mesoregions and macro life of state planning by socialist parties, each influencing and being influenced in a dialectical manner.

Three types of Democracy

Story LineRepresentative DemocracyUnitary DemocracyParticipatory Democracy
How is the social individual’s relationship conceived ?Society is a motley multitude – an aggregate Society no more than the sum of its partsA mystical whole independent of individuals. “A night in which all cows are black”Society a concrete whole is a product of the collective creativity of individuals
Boundaries are determined by…Generic, fixed constitutionFixed geography, climate, language, raceProcedural standard
Relationship between Church and state is…Separation of church and stateState becomes a churchCivic religion, tribal kinship, national chauvinism – games that brought citizens together frequently, public spectacles
Citizens are conceived of as..Legal personsBrothersNeighbors
Bound together by..Contract—state has watchdog qualityBlood (as in the clan)Commonwealth participatory activity
Related to the state  as..Private citizens tied to state but not to each otherCorporate bodyActive participants
By ties that are… MechanicalOrganicDialectical
Civic virtue is..Accountability (reciprocal control)Fraternity

(reciprocal love and fear)

Civility (reciprocal empathy and respect)
Status of citizenship vs other social rolesDiscretionary (one among many roles)Omnicompetent (Parents can turn their children in as traitors)Sovereign (the first among equals)
At worst citizens are…Distrustful, passive, apatheticSelf-abrogation, submissiveActive but argumentative
How is conflict resolved?Through representative bodies—the executive (realist), legislative (pluralist) and judicial (libertarians)Community consensus founded with something like Rousseau’s general will or loyalty to a mystical collectivityA participatory process of ongoing, proximate self-legislation.
Type of Agreement?Quantitative counting votingQualitative discussion (substantive consensus)Qualitative discussion, common talk, decisions at  work (creative consensus)
Place of ritual?Consciously discouraging it as superstitions throwback to monarchy while smuggling it in unconsciouslySuperstitions use of ritual People getting carried awayNon-superstitious use of ritual

Acknowledging history w/o reifying it.

What happens to citizens?Left alone citizen apathyExtirpated
Citizen totalism
Transformed
Bruce Lerro has taught for 25 years as an adjunct college professor of psychology at Golden Gate University, Dominican University and Diablo Valley College in the San Francisco Bay Area. He has applied a Vygotskian socio-historical perspective to his three books found on Amazon. He is a co-founder, organizer and writer for Socialist Planning Beyond Capitalism. Read other articles by Bruce, or visit Bruce's website.