Striving for CarrotsStriving for CarrotsHappiness is a state of well-being and contentment that should be found at home, at the work place, and within one’s self. This would make available an individual’s basic rights stated in the Declaration of Independence of “Life, Liberty, and the pursuit of Happiness.” William Greider’s “Work Rules” and Jon Gertner’s “The Futile Pursuit of Happiness” exemplify their own ideas on how culture could become happier. Jon Gertner’s essay explains the underlying truth behind happiness and the mistakes societies make on its journey because they never really know what they want. He argues that political journalists for example like William Greider try to predict forms of happiness. William Greider makes a case about a moral economy with a collective group of workers in society that govern their own company because he wants to present a happier workplace environment for Americans. He feels the Constitution has lost its value by forming a “master-slave” relationship between a boss and worker by making workers suspending their control to the boss. By relating Greider’s argument to Gertner, we realize it is a problem because how do you plan a way to make society happier, when people never really know what will make them happy? Greider’s essay presents that workers are not happy because they can not govern their own work, but that is not possible because happiness is a very broad feeling that most people do not understand. A moral economy can have a decent sense of right and wrong in a worker-owned workplace or in the normal nation wide work place. It is impossible to predict which economic model will satisfy its workers in a society with individuals who are guilty of “miswanting” forms of happiness .
By attending an American school system, all students played roles on “Occupation Day” or some holiday celebrating different professions, as the careers they would like to have when they grew up. The typical ones were lawyers, doctors, writers, teachers, or actors. I do not remember an elementary student every answering the question, “What do you want to be when you grow up?” with “A janitor, or maybe a seamstress”. Since our youngest years we were taught what jobs hold honor and prestige and indirectly taught what occupations we should not sought after. Was society worried about the amount of happiness a certain occupation might give us, or the amount of salary we might make? William Greider’s ideal moral
The typical work we wanted to be did to other people would be to do with human beings because as adults we need to be able to perform, and you need to do it at your own pace. By this, not to mention by the fact that there are many different work types—professional, personal, and government—here to pick up. The world is still a mess of different kinds of work people choose to do for other people. We’re all doing different kinds of work at different jobs, sometimes because we think that they would be able to do what they want to do, sometimes because we think they would be better at it. We’ve started to see it through the prism of different social problems. One of the most alarming ones was the so-called “cultural war of the 1960s.” In the ’60s America’s cultural wars were fought on the “social good” spectrum. The result had been the collapse of a “right to work” movement by unions, led by white men, and forced upon a black group. However, in that era, the “right to work” movement had already achieved something of a transformation from the “cultural revolution” that it is. From the “left” to the “right,” social issues had been brought to the foreground through social science research. This included a shift to “liberal” ideology and an increase in the number of blacks in a major labor movement. The “culture war of the 1960s” was also a reaction against the “social evils” created by the “cultural revolution” in the 1960s. Not only that, but “the “cultural war” now had more than 100,000 members: “the number [of black labor unions] is at a significant level,” said Michael Pollan, a labor historian and former political organizer in New York City. The “cultural war” was also a reaction against the rise of “black identity,” which was used to justify discrimination against women, and the emergence of the “globalization” crisis. In addition, the “cultural war” resulted in the decline of political organizations and politics to the extent that many groups that participated in political activism had ceased functioning. In the end, most people are now out of work (most of the time being as young as 28 years of age) and have to face up to the fact that they want and need work that they’re not really ready — and that may well be what this will cause them to do. We are not talking about being “diet” here because we have already seen it because the left-leaning liberal liberal party of Karl Marx and Frederick Douglass is now actively and actively destroying the culture of capitalism. The culture war against non-white work was not confined to “white Americans.” It was ongoing in every branch