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Decentralized Power Eradicates Centralized Power

September 4, 2012


Decentralized Economic Social Organization and Neo-New World

by Reed Camacho Kinney


Pollution from human activity has destabilized the biosphere. Unprecedented, disastrous ramifications have been happening faster than scientists can account for them! Mass extinctions continue unabated.

This essay is not a scientific evaluation of the accelerated collapse of the planet’s life support systems.

The Federal Reserve System is the “cap stone” of centralized power. The Federal Reserve System is collapsing!

This essay is not an all inclusive assessment of the national and international economic situation.


I am neither a scientist nor an economist. I research continually, and have developed a pragmatic contribution to the solutions needed for halting the world’s crises in progress.

I am among thinkers who agree that the centralization of power is the primary cause of needless, human suffering.

There is no easy solution. The solution includes a real change of living patterns for those people willing to create a humane society. The solution includes a shift in organization, a different type of organization.

People can not coexist without organization. Organization is needed for an efficient economy, for civilization, and for productive interpersonal relations.


Systems of control built on the basis of centralized power do not allow human dialogue. Dialogue is not discussion, or conversation. The purpose of dialogue is for people to find ways to eliminate the obstacles that separate them from unencumbered, human growth, mental health, and sanity.

Systems of centralized power are governments, religious, and commercial institutions. They use force and fear, threats of annihilation and ostracization, to enforce and maintain control over their members, their dependents. Nowhere in those systems does dialogue have a place or a function.

The prevailing powers use materialism as the diversionary tactic to sidestep the issue of scientifically defined mental health. Materialism is pandered as the panacea, the end all highest attainment of human productivity.

Within the environs of centralized power, money is the sole means for accessing wider options in life. And, in that scheme, the ultimate power is the producer of society’s monopolized units of exchange, the Federal Reserve System.

The “eye” at the top of the pyramid on the dollar bill is the Federal Reserve System. It dominates all subservient systems of control. All systems of control are patterned after the military chain of command, and they all demand obedience and conformity to the status quo.

Each system of control, every centralized power makes, or invents, enemies to “defend” its dependents from. Centralized power uses fear to enforce obedience, and to get ongoing support from its members.

Competition is the use of force. The failure and the ruin of the loser enable the winner to reap the spoils. Theses situations produce insalubrious psychological conditions among all parties concerned. They dehumanize everybody dependent on systems of control.

Conventional society, mass centralist society, is compartmentalized so that specialized workers fulfill narrow functions within their particular category inside mass institutions. They function uncritically, and conform to the dehumanized condition of life they are subject to.

All argument to the contrary to one side, the source of the predicament of our mass centralist society is the way it is structured, its design. Centralized power is among the causes of man’s horrendous inhumanity to man. Nonetheless, DESO provides a solution.


I’m not a brilliant scholar or scientist, and partly, because of that, the book “…DESO…” is an apt compilation of the contributions of many thinkers. Thanks to my father and grandfather – in conjunction with the leading thinkers of the 1900’s – the book “…DESO…” can come into the foreground of society.

What I bring to the table is the idea …that the solution to the problem is for people to construct a type of organization the OPPOSITE of mass centralist society, the opposite of centralized power.

The basis for such an organization is real dialogue, which is a real advance. The conceptual solutions of Paulo Freire and Martin Buber combine well with the conceptual solutions of Van Cleve Morris. Their ideas, and the ideas of many others, were synthesized by Mark Curtis Kinney II. From that synthesis emerged the first civic organization based on real dialogical – consensus-based – community decision making processes. The terms used here demand elaboration in order for people to grasp the significance of that statement.

Most everybody is so immersed, from birth, into the ‘virtues’ of centralized power, despite all the damning evidence to the contrary, that for them to begin imagining what real dialogue means is challenging.

Real dialogue does not happen among large groups of people. It happens in “nodules” of few people, no more than a dozen, and preferably fewer. People come together to seek out mutual help for finding pragmatic ways to meet the real needs of their families.  That first realization, that they can trust each other well enough to seek mutual help is a significant first step.

From the outset, the dialoguers prioritize the immediate problems that need solutions. Then, their concerted action, people working with each other for each other, is applied, and the solution is actualized. Without mutual respect and trust, dialogue can not be initiated. But, once initiated, respect and trust grow with each new solution being actualized.

The structural challenge has been how to coordinate real dialogue among more people, among larger numbers of dialoguers, without the seeming necessity of centralizing of power.

The solution is to organize on the basis of dialogical groups of three to five mutualistic families. Groups of mutualistic three to five families have come in to being throughout mass centralist society – such experiments do not coordinate into larger communities for lack of an effective decentralized structure

With the advent of a community coordinating committee, CCC, which does not have an executive function, then, the productive coordination among many mutualistic groups, of three to five mutualistic families, can be actualized while preserving the dialogical consensus of each group.

Although the name is arbitrary, I have referred to the groups of three to five mutualistic families as mutual voting blocks, MVB. Each MVB votes in order to approve, or not, written propositions for pragmatic community action …written by community members. The executive function of the community decision making process is embedded equally in each MVB. DESO provides a clear and usable structure to achieve that.

The elaborations of that structure are included below …and more fully at my blog <> …and the structure for that type of organization is fully explained in the book.

Independent community with its dialogical, consensus-based organization is a sovereign, self-sustaining, semi-self-sufficient, permanent community. It functions for its members independently from mass centralist society. And, in conjunction with like sovereign communities, it is a society that stands on its own, is expansive, and competes directly against mass centralist society for members. It does that without employing the centralization of power! Rather, it is a completely different type of “animal,” so to speak, decentralized economic social organization, DESO.

There is so much that needs elaborated that I don’t have space for in this somewhat extensive essay.

Nonetheless, we need to think, and we need to re-think what the situation is and what is needed to change it for the better. We need to admit to ourselves that the source of the problem is mass centralist society, and its centralized powers. …That is difficult, because mass centralist society is the receptacle of all seemingly, possible options, whether we have the money to purchase them or not.

We need to learn what constitutes a sane society. We need to strive for a real, humane society with a real, modern, humane culture. And, we need to understand that …what that means is to open an entirely new socioeconomic context, one that has yet to be tried. …Adventuresome, yes, but no one engaged in it will be alone.

If we expect to create a better society, which must be done for our survival, then, we must work together, with each other for each other, to do just that …to make it real in our lives.

What is Freedom?

The concept of freedom is that each child is given optimum support by her community for her self-development in harmony with her most ardent interests. And, it is for her community to see to it that her interests develop, throughout her formative years, through maximum exposure to all the arts, and science. Art must be the vehicle of education, which includes science. Her participatory education will be well rounded, and it will fulfill her need for effectiveness in her society.

Somewhere in the range of twelve or fifteen years of age, at her discretion, she may enter into civic dialogue with her community members. She is integrated into participatory society. That is expected to happen in the context of each DESO community.

Freedom is a participatory experience wherein all community members may participate in their structured, civil dialogues that direct civic action.

Civil Dialogue Verses Centralized Power

Dialogical-based, humane organization is the nemesis of centralized power. Centralized power destroys real dialogue, and “buries it in salt” whenever and wherever it is encountered.

The only means to eliminate centralized power is to operate community civic services through public dialogue, consensus-based dialogue; civil culture. There is a structure for that. By dialogical structure, I mean community organization wherein all members participate via consensus-based decision making processes.

I think that community self-management can only function at the community level. In decentralized society, community is the only organization needed.

In community, concerted action is self-managed by all community members concurrently, which is the opposite of totalitarianism.

Decentralization Does Not Preclude Confederation

Sovereign communities consolidate production when practical. Structured, participatory, inter-community confederation is impermanent. After the completion of any inter-community project, then, the confederation, having served its usefulness, is dissolved. Decentralization does not preclude the realization of large projects among participating communities.


Real dialogue only unfolds among small groups of people; no more that a dozen; preferably fewer. The disposition of people engaging in dialogue begins with mutual respect, which develops into friendship. Without mutual trust there can be no real dialogue.

Through dialogue, members agree on what the most pressing problem is, then, they choose the best plan of action to remedy it. Different ways of thinking and different approaches to problem solving widen options while all members are intent on solving whatever the agreed on problem is. Their concerted action is actualized.

Real dialogue generates critical thinking.

The challenge has been how to involve larger numbers of people in the dialogical decision making process. One solution is the DESO community civic structure, which is described among my other essays; and more thoroughly in the book “…DESO…”


Individuation means that a person develops in harmony with her predilections, that her unique talents and potentials are developed. And, that the needed support for that is provided; altruism. Personal growth fulfillment is among the components of happiness, as are loving interpersonal relations. The pain required for learning, growth, is little noticed by a person with passion for what comes easy to her; her productivity appreciated by others.

A society of people is needed for the true meaning of her productivity to be shared, valued, and exchanged for.

Maximum, mutualistic community is needed for maximum individuation. Each is needed to complete the circle. Together they constitute the fundamental components of freedom.

Further Discussion

The dialectic (the way in which two different forces or ideas exist together or affect each other) is not to be found among any prevailing ideologies, but, rather, the dialectic is between the centralization of power, which all prevailing ideologies have in common, and the decentralization of power which is in its incipience.

Decentralized power is no less a structured phenomenon than is centralized power. The type of community civic structure that maintains and preserves decentralized power is, of necessity, the dialogical-based format – the core of DESO. Equality is not achieved by any other means.

Personal empowerment from within is finding that one’s spiritual root is ineffable, responsive, and trustworthy. Emerson calls that source soul, which is nature, which is love, which is what he refers to when he writes, “We can love nothing but nature.” (1) To meet and develop that personal core is a life-long process, a way of life enhanced with convivial education with joy…education through art, by which means individuated self-knowledge is enhanced.

But, only in real community does that joyfulness of loving life on its own terms flourish among its members.

By contrast, institutionalized religions that invest in temples and office buildings pay homage to the convention of centralized power.

The Convention of Centralized Power

Monopolized money is the convention of centralized power. It is the hub of all other centralized powers. It is the “dark” “life-blood” of prevailing domination.

For lack of means, too many people are obliged to toil their lives away for insufficient income, insufficient sustenance.

Huge populations, the world over, are without capitalization. That desperate need for money among the poor is needed by centralized power to deepen the illusion that Federal Reserve Notes have value.

The central bank teaches its dependents that the best part of life is successful consumption, which, “world view” causes people all manner of malaise. …Human goodness resists the central bank’s assertion that materialism itself is the purpose of life.

The goal of centralized power is to conquer its dependents through social and familial fragmentation. Materialism contributes to that fragmentation, and, too, the consumer mentality is the central bank’s only means to “keep afloat.”

The bank controls the economy – such as it is – the media, education, government, and its “military machine.”

Impersonal, mechanical systems of control, all for-profit, corporate institutions, are structured to expand.

Contrived Scarcity

The expansive systems of control are beyond the control of their members. ‘Self’-directed, mechanical systems of control, centralized power, cause all manner of wickedness to befall everybody, no matter their position in society.

Slavery is the overt exploitation of labor, which takes many forms. It diminishes and destroys the humanity of all parties involved. Conformity to the demands of for-profit, impersonal institutions thwarts Empathy, a human faculty. Empathy is denied recognition, and its need for development is neglected.

Emerson made it clear that conformity to the institutions of society is insane. It deprives people of self-knowledge, and it separates one from Soul, which is born from nature. He says, “We can love nothing but nature.” (2)

Centralized power, of all ilks, makes, or invents, enemies in order persuade its members that they can not do without the institution’s protection. For example, unscrupulous “masters” use the devil as the enemy, and in the same breath, they tell followers that their love for Jesus is proportional to their donations. The primary weapon centralized power uses to enforce conformity is fear.

The horrendous magnitude of societal malaise due to the centralization of power is self-evident.

Appalling squalor and virtual slavery consumes innocent people the world over. Desperation for money among millions of destitute, innocent folks lends “value” to conventional money.

No matter how good any woman might be, in convention, the only access to goods and services is with money.

I need not elaborate, but it is known that the central bank is designed to fail.

Autonomous Monetized Organization

The felt need for emancipation from alienation and oppression, and the felt need for independence, stimulated the advent of autonomous, monetized organization among some groups of people.

Examples of “alternative” money are in use among some people, and it is my understanding that those programs do develop. But, unless there is sufficient production among members, for members’ use, they will rely on Federal Reserve Notes for most of their purchases.

For autonomous monetized organization to function properly, community infrastructure must be complete enough to stand on its own; semi-self-sufficient in fundamental commodities and services.

Participatory, public productive enterprises are maintained for providing the DESO community’s guaranteed minimum standard of service, GMSS. Members operating the public productive enterprises are partly compensated with community autonomous money, CAM. And, community members’ private productive enterprises are capitalized interest-free, and/or with community grants, which productivity widens community infrastructure.

The advent of numerous sovereign communities widens infrastructure where CAM can be used. Economic independence is developed, and the platform for continued emancipation – from centralized powers – is established.

In real community, individuation arises, because participatory education through art, coupled with participatory, civil dialogue, fosters it.

What is Liberty?

Liberty is exercising ones values. The way you want to live.

Generally, in mass centralist society, the options open for productive lives are limited to what one’s position in stratified society can afford.

The majority of children born into the poverty of inner cities have little option except conformity to the status-quo. They grow up believing what they were schooled in. Their society is fragmented, and school may provide a choir, or band, something noble and beautiful that they can enjoy with others. Too many children have only their school for experiencing constructive activity with peers. However, public school has two sides.

One side may provide enrichment, while the other side purports materialism to be the primary goal of education. What it declares to be its purpose, “justice and liberty for all” is only possible in community. “I pledge allegiance to the flag of the United States of America, and to the republic for which it stands, one nation under God, indivisible, with liberty and justice for all.”

In real community justice is not specifically called on, because its structures are innately just, and life in community is just for all. And, liberty, to live according to one’s values, is only possible in real community, where each person is responsible for her values, which she tests in community.

Fortunately for me, I didn’t live in an inner city, and our family’s resources were sufficient for my kind father to expose me to copious arts and sciences, with travel, throughout my formative years.

By contrast, on the whole, children in the United States are born to urban families who can ill afford having them. Most people have been reared in public school without the benefit of adequate family support for productive, enriching experience …without knowing that there is more to living than materialism, and consumerism.

Generally speaking, many educated young people choose to dedicate their productive lives to the acquisition of material opulence …or, at least, when not on task, to have a home and car, perhaps with friends, entertainments and shopping. Many educated young people become specialists who function uncritically within institutionalized systems of centralized, mass production and distribution. I’m speaking about preponderances of people.

Of course, there are people with constructive, satisfying lives in mass centralist society.

Earning enough money legally to support a family and to defend a standard of living is applause worthy, despite the consumer mentality. The children of such families may enjoy enriching, organized activities, and, perhaps, constructive higher education.

And, it goes without saying, that indeed, some families are well integrated and harmonious and represented among all stratums of society. Their children become the good neighbors who salve the harms suffered by others. Nonetheless, I think one must gauge the salubriousness of society relevant to the lives of the preponderances of its people, not by its more fortunate minorities.

Preponderance of adults, in the U.S., choose among pre-designated options that may provide livelihoods, but not entirely satisfying lives.

Materialism itself is a treadmill. The materialist must always purchase “things that glitter” to demonstrate to all strangers her symbols of wealth. Granted, better educated, imaginative materialists can access satisfying experiences and things of beauty for themselves and their families. Money oriented mentalities may not be without some empathy. But, acquisitiveness inclines people to view others as assets or liabilities; as things. Most materialists never have enough money. And, too, no fault of their own, most urban poor people are materialists; poor and frustrated.

Materialism is the value of a materialistic society. It is a lifestyle.

Americans are born into materialism. Similarly, they are born into the institutionalized religions of their parents. Many churches are self-proclaimed materialists; that wealth is a sign of God’s favor.

No choice is involved in these matters. Narrow, pre-designated perspectives are internalized from childhood.

To have been raised a materialist is not a free choice, and, more often than not, it sets the outlook for the remainder of many people’s lives.


Liberty requires that children have the widest exposure to all possible options, exposure to more than materialism. But, what is more than materialism?

Were children supported by their community for apt exposure to all the arts, for their enrichment and enjoyment, in participatory education, with no need to prepare them for narrow assignments in a competitive economic system, with no need for conformism, then, joy would flourish.

Mutualistic community is NOT an internally competitive society.

In mutualistic community, the mastery of skills is NOT brought about through competition, but, rather, through the personal passion of each child to achieve the perfect execution of what she wants to discover and express.

That personal passion for creating what is beautiful and what is useful in this life is not materialism, although material is involved, the objective is not acquisitiveness, but, rather, the satisfaction of a job well done that enriches the hearts and minds of people. That type of productivity is the currency of sane, humane values.

In community, the heartfelt satisfaction shared by people working together for the common propose of enriching each others lives is a cultural value.

Every member knows and feels the impact of her lifestyle on her community.

If her family and neighbors exchange for her productivity, her values are being traded for. Her values enrich her community. What ever she decides to produce …be it dance or carpentry, agronomy, microbiology or psychology, her values, her passions, are appreciated by her community and they in turn provide her with the products of their values.

If she decides to engage herself in any of her community’s public productive enterprises, she is applauded and rewarded for her contributions. Participatory society is self-regulated, meaning that members know each other, have grown up together, and know how to work efficiently with each other on those projects important to them; independence.

Liberty is the right to test the way one chooses to live, to test one’s values in one’s community – to enjoy being effective in one’s society.

A world without war is what we are striving for. And, that world has a form, a structure that meets the needs of its members.

Aims and Solutions

It is revolutionary, yes, but people can adopt organizational patterns that they have not tried before.

The wealth of personal satisfaction, the enrichment of productive interpersonal relations, and the freedom of being independent and individuated among good neighbors is what has been tried for, repeatedly, by so many people living in mass centralist society.

Intentional, community experiments haven’t been able to expand dialogical-based, consensus-based community decision making processes to include more than thirty members.

They haven’t developed an effective structure for enabling that.

Co-operatives successfully organize large, collective concerns among members, but they are not self-sustaining, independent, permanent communities. And, the members of co-operatives have been depending on conventional money from the central bank.

But, be happy. Decentralized economic social organization contains organizational formats that can include as many as a thousand, or, perhaps, even fifteen hundred people in self-regulated, permanent community designed to support the individuation of each member.

Real community is where productive employment is accessible to all members with splendid, psychic well being for all.

Touching on Dialogue

 Every public productive enterprise is participatory. Dialogue in community occurs in nodules of dialoguers. They develop plans for community action, which they coordinate, and approve them, or not, through their community coordinating committee with elections. One ballot is allowed for each nodule. A nodule is a group of three to five mutualistic families. The complete outline is in my essay, What is Community?, and in my book, “…DESO…”.

DESO community organizational formats are incommensurable with the centralization of power.

DESO community organization is not representational government.

DESO community elections are about community members approving plans for community action proposed by community members.

The members of DESO communities own and manage their community public sectors equally and together. That is a flexible navigational apparatus able to meet all contingencies effectively with unanimity.

DESO is not a step back. It is a different way of organization invaluable for everybody who desires independence with self-realization, and the personal enrichment provided through real community among all its members.

 Freedom from Centralized Power

The “eye” at the top of the pyramid of centralized power is the Federal Reserve System. All goods and services depend on its monopolized, interest laden, units of exchange.

An indispensable component of independent DESO communities is the creation of their autonomous, decentralized, monetary organization.

DESO monetized organization, the Mutual Community Bank, MCB, functions to put needed capital where it is needed automatically without charging interest, a public service. Each DESO community produces community autonomous money, CAM. Every DESO community manages its MCB.

Conventional, democratic, representational government is not the civic organization needed for independent community, because independent community includes public productive enterprises, a civic-economic format, which requires a different type of civil organization.

The executive function of each DESO community needs to be shared equally among all members.

Dialogical organization precludes the centralization of power.

DESO dialogical organization functions well for a small community, somewhere in the range of a thousand members, which is what it is designed for.

A world of autonomous, semi-self-sufficient communities is not without its own type of social-economic structure. Inter-community confederations come into being for large projects needed by cooperating communities. Inter-community confederations are useful for coordinating Inter-community projects, but each confederation dissolves after its particular mission is accomplished.

The problem of prevailing “run away” over population I can’t resolve. The problem of the planet’s dwindling carrying capacity relevant to over population I can’t resolve.

ü DESO local production for local use does not contribute to ecological destruction. Technological advances in clean, renewable energy have prepared the ground for modern, local production for local use.

New Civilization – High Civilization

Decentralization is a different type of pragmatic civil organization that “competes” directly against centralized power; the ability to, “…expand in competition with other forms of society.” (Walden Two, B.F. Skinner, 1948, p. P.173)

For DESO to be created, it will require the concerted action of multitudes of people pooling their resources and striving for emancipation, independence from centralized powers.

Dialogical method obliges people to work together with each other for each other. Unless people create real, concrete community, then, in short, we will have sealed our ongoing doom.

There is no “outside world” to rescue us from the collapse of conventional, international banking. Centralized power will not save us from ongoing ecological disaster. Centralized power can never avert war.

People must realize that they can become independent from centralized power.

The way to decentralization is through structured organization that everybody shares equally.

Leading thinkers are insufficiently critical of representational government.

 Recently interviewed on the Bill Maher show, August 17, 2012, was

a young scientist with real solutions for ecological improvements, Peter Byck; ecologist, film maker, “Carbon Nation,” (

I’m paraphrasing: Bill Maher asked him what can be done about a government that does not respond to his solutions. Surprisingly, Byck’s response was conventional, that, better elected officials will be responsive (!).

Damon Vrabel in his Council on Spiritual Psychological & Economic Renewal in Lesson 6.3 refers us back to the conventional governments of States, Counties, and Towns, in order for people to reinstate their local sovereignty – I’m paraphrasing – as the means for establishing local self-determination, and for reinstating independence. See:

Leading thinkers are insufficiently critical of representational government!

The grave problem with all forms of hierarchical organization is that centralized power is psychopathy and, at once, psychopathy gravitates to positions of control.

There Is Reason for Optimism

Unbeknownst to them, many productive, concerned people continue to provide the intellectual and technological material needed for decentralization.

From an organizational perspective, placing the executive function in the hands of all community members is the remaining requirement for a different, a humane culture.

Everything else …the rational, the motivation, the desire, technology, and resources, are all at hand.

The necessity of real independence, which includes public productive enterprises, may seem extreme or unnecessary to some people.

“Rugged-individualism,” is the lonely way of independence. Real community is convivial independence gained by working with people for each other without centralized power. DESO represents a mode of life very different from what is known in mass centralist society. Living in DESO would require trust and supportive action among all, which is good.

The crucial matter is abandoning the way things get done in mass centralist society and adopting the way dialogical, consensus-based decision making processes get things done in DESO community, which, experiment is adventurous.

Human Rights

 Human rights are contingent on the right to privacy, the right not to be subjected to prescription, the proselytizing of religion, commercial or political propaganda. And, any abuse is an invasion of privacy.

Human rights are contingent on human dignity. The guaranteed minimum standard of service, GMSS, assures community members that their needs for adequate subsistence will be met regardless of personal setbacks and hardships.

In DESO community, the public productive enterprises produce the GMSS which includes housing, renewable energy, water, food, fabric, education, health service, free financing, and the immaterial benefit of privacy. And, at once, the public productive enterprises provide the bed-rock economic stability that all members share.

For example, the MCB provides interest-free financing for members. Affordable housing is provided by the community construction company, which is a community business, a community co-operative, as is each public productive enterprise. And, public productive enterprises provide community members with gainful occupations.

Each public productive enterprise includes an office of the community educational organization, and young people are educated through hands on experience, science or engineering, while compensated for their productive contributions.  Those structures are explained in the book “…DESO…”

Human dignity is contingent on community support. That each child is educated with the freedom to develop and express her unique talents and potentials, her unique values, values that she is responsible for, values that she tests in community. The community provides her with the needed support that personal growth requires.

The additional support provided for all members is financing without interest charges, and grants, for members’ private productive enterprises, and for their private, constructive projects.  The mutual community bank, MCB, is owned and managed by all members equally. It is a public service. The pragmatic outline is provided in the book “…DESO…”

Human rights are contingent on participatory, dialogical-based, consensus-based community decision making processes. That is the way for community members to get things done without centralized power; rather, power is shared equally among all members.


DESO is not an internally competitive society. In DESO communities, families are directly accountable to each other. There is no need for Civil Law. In place of Civil Law is unwritten Common Law. DESO communities are composed of real peers. Contentions between members are resolved through dialogue and consensus among their mutualistic family groups (MVB).

In the event a case may be too complex to resolve in that manner, the Office of Mediation is employed by the accuser and the accused.  Without an accuser with proper evidence, there is no case.

At the Office of Mediation, the case is evaluated verbally and is mediated by mature members with experience. A contract of agreement is written and signed by accuser, accused, and witnesses to the proceedings. The contract of agreement and its minutes are filed. Each case is unique and is responded to individually.

Essential DESO Components in Brief

 1. Community monetized organization, Mutual Community Bank with

    community autonomous money

2. DESO community consensus-based civil organization

3. Civic-economic community organization.

4. Community education through art.

5. Integration of the young into community.

6. Inter-community confederation is structured to dissolve when it is

no longer needed for, whatever, big, inter-community project was


Ending This Essay with Some Thoughts

People locked into mass centralist society are dazzled by its widely publicized technological and scientific accomplishments, outcomes of systems of control, and, yes, that hard won knowledge is valuable, but, the cost of those gains is human suffering and squander; a Pyrrhic victory. (

DESO consensus-based civic structure enables all manner of genius to come into the foreground …with community support. DESO civil culture with its civic-economy actualizes permanent community.

The content mentioned here deserves more elaboration than I can provide in this essay. The proposition is that people can create a different culture, a mutualistic culture, which is more fitting human dignity and better meets fundamental needs for health and well being …than has mass centrist society.

Changing the culture to mutualistic community would generate more genius with free financing for all constructive endeavors. The unobstructed critical thinking of genuine, participatory society would rekindle human evolution.

This brief explanation of what the project is about has run its course.


1. Emerson’s Essays / First and Second Series, New York, John W. Lovell Company, 150 Worth Street, corner Mission Place – Trow’s Printing and Book Binding Company, New York, p. 133 (The book I have was a gift dedicated to Mark Curtis Kinney 1st, from his uncle, Ralph Ringwalt in 1890)

2. Ibid. p. 133

Reed’s LINKS:


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One Comment
  1. Steve Wood permalink

    I appear to share your convictions on religion (as well as many others). It is, after all, a strange co-incedence that we will freely give up our lives in a war if we have ‘god’ on our side, and that if even poverty and hunger take the lives of our children we can console ourselves in a heavenly reunion.

    Very useful for our world leaders.

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