Artificial Intelligence is not a natural force but a man-made disruption. Tech oligarchs dream of production without labor — capital and machines generating wealth without people. To soften the blow, they promote Universal Basic Income, but always leave the question of funding abstract. This is no accident. By framing unemployment as a “social problem” to be solved by government, they privatize profits and socialize losses.

Like CO₂ pollution, AI-driven unemployment is a form of social pollution. The principle must be clear: the polluter pays. If society accepts the oligarchs’ framing, we risk a new feudalism of capital-only production and human irrelevance. If we resist, we can demand an AI dividend: a rightful share of the wealth created by technology, ensuring not only survival but recognition and dignity in a post-labor age.

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For centuries, Classical, Keynesian, and Marxist economists have tried to explain human behavior in markets, yet all missed the true engine of economics: the Demand for Recognition (DfR). Classical theory reduced motivation to “self-interest,” Keynes focused on stabilizing demand, and Marx blamed class ownership. But each remained blind to the fact that recognition — not money, not survival — is the endless scarcity driving consumption, production, growth, and crisis. Eidoism reframes economics as the study of recognition flows, revealing why bubbles form, why inequality persists, and why no system achieves equilibrium. Without Eidoism, economics is a science of surfaces; with it, it becomes a human science that can finally address the root of instability.

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Europe’s industrial core, long anchored by Germany, is entering a period of structural decline driven by energy disruption and global competition. The loss of cheap Russian gas, persistently high electricity costs, and deindustrialization trends are undermining the continent’s manufacturing base—from chemicals and steel to automobiles. Germany, once the powerhouse of European industry, now faces shrinking output, offshored investment, and the erosion of its post–Cold War economic model. Without bold policy to secure affordable energy, integrate markets, and support strategic sectors, Europe risks a future of stagnation, social unrest, and diminished global influence.

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Homelessness is not merely the absence of shelter; it is the absence of recognition. From the Eidoist perspective, those living on the streets are not only economically excluded but stripped of visibility in society’s eyes. In wealthy nations, housing has been transformed into a commodity of status — a trophy of recognition for the few — while millions are denied even the most basic dignity. This contradiction is a symptom of social failure, and when left unchecked, it becomes an early signal of systemic collapse. To heal, societies must re-anchor recognition away from wealth and property and toward universal dignity, where shelter is guaranteed as the minimum expression of recognition owed to every human being.

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As Elon Musk and Donald Trump clash over the latest U.S. tax bill, the real issue lies deeper than any political feud: the myth that economic growth can solve structural debt and social decay. For decades, leaders have promised that growth will cover deficits, fix inequality, and preserve prosperity—but those promises are collapsing under the weight of demographics, ecological limits, and financial saturation. This essay dismantles the illusion that GDP can rescue us, exposing growth as a political performance—one that distracts from the urgent need for a post-growth economic paradigm rooted in balance, contribution, and structural reform.

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Die Mission NS-31 von Blue Origin, bei der eine ausschließlich weibliche Prominenten-Crew einen 10-minütigen suborbitalen Flug absolviert, wird als Symbol des Fortschritts gefeiert. Aus der Sicht des Eidoismus offenbart sie jedoch die hohle Form der modernen Anerkennungskultur, die dem symbolischen Aufstieg Vorrang vor strukturellen Bedürfnissen einräumt. Dieser Essay kritisiert die ethischen, ökologischen und philosophischen Implikationen des privatisierten Weltraumtourismus und stellt die Legitimität von Vergnügen und Spektakel in Frage, wenn sie von Verantwortung, Gerechtigkeit und planetarischen Grenzen abgekoppelt sind.

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