Books, Short Stories, and Papers by Davide Ferri
The term jhāna (Pāli; Skt. dhyāna) is most prominently interpreted as referring to deep meditativ... more The term jhāna (Pāli; Skt. dhyāna) is most prominently interpreted as referring to deep meditative absorptions - distinct states of focused, unified consciousness - described in Early Buddhist texts as progressive stages of mental stillness, clarity, and non-sensory joy. However, this interpretation has been widely contested and remains the subject of ongoing scholarly debate: some researchers argue that the etymology of jhāna points more broadly to “meditation” or “contemplation” in general, while others suggest that the term may refer not to intensive trance-like states, but rather to phases or qualities of personal meditativeness, and perhaps even to modes of insight or discernment not necessarily tied to profound meditative absorption.
Close philological comparison with Majjhima Nikaya 20 (MN20) in the Buddhist Pali Canon suggests that the jhāna formula may represent a condensed, truncated, or even imperfect version of a more complete meditative process described in the said sutta.
This paper details the similarities and differences between the standard jhāna formula and MN 20, arguing that the latter’s explicit treatment of “unwholesome thoughts connected with desire, aversion (often reported as “hate” in canonical literature), and delusion” sheds new light on the implications of jhana meditativeness and on the meaning of “unwholesome dhammas” in the jhana stock formula. The implications for Buddhist psychology, neurology, and the historical development of meditation instructions are significant and invite renewed discussion.
Il termine jhāna (Pāli; Skt. dhyāna) viene comunemente interpretato come riferimento a profondi a... more Il termine jhāna (Pāli; Skt. dhyāna) viene comunemente interpretato come riferimento a profondi assorbimenti meditativi – stati distinti di coscienza focalizzata e unificata – descritti nei testi buddhisti antichi come fasi progressive di quiete mentale, chiarezza e gioia non sensoriale. Tuttavia, questa interpretazione è stata ampiamente contestata e rimane oggetto di acceso dibattito accademico: alcuni studiosi sostengono che l’etimologia di jhāna rimandi più ampiamente a “meditazione” o “contemplazione” in generale, mentre altri suggeriscono che il termine possa riferirsi non a stati intensivi simili a trance, bensì a fasi o qualità della meditatività personale, o forse anche a modalità di intuito (“insight”, “vipassana”) o discernimento non necessariamente legate a profondi assorbimenti meditativi.
Un confronto filologico accurato con il Majjhima Nikāya 20 (MN 20) del Canone pāli buddhista suggerisce che la formula del jhāna possa rappresentare una versione condensata, troncata o addirittura imperfetta di un processo meditativo più completo descritto nel suddetto sutta.
Questo articolo dettaglia le somiglianze e le differenze tra la formula standard del jhāna e MN 20, sostenendo che il trattamento esplicito in quest’ultimo dei “pensieri non salutari connessi con desiderio, avversione (spesso tradotta come ‘odio’ nella letteratura canonica) e illusione” getti nuova luce sulle implicazioni della meditatività jhanica e sul significato di “dhamma non salutari” nella formula standard. Le implicazioni per la psicologia buddhista, la neurologia e lo sviluppo storico delle istruzioni meditative sono significative e invitano a una discussione rinnovata.
Introduction: Why Use the Beliefs-Expectations System (BES)?
Whether at work, at home, among f... more Introduction: Why Use the Beliefs-Expectations System (BES)?
Whether at work, at home, among friends, or within a community, tension and conflict rarely arise in a mere visceral manner, that is, exclusively because of what someone did or said. Instead, misunderstandings often arise in function of what people are believing and expecting about a given situation. Whenever a disagreement surfaces, it’s often because someone’s underlying belief (“how things should be”) or expectation (“what I thought would happen”) has been triggered, challenged, or left unmet.
Most of us carry countless assumptions about how people ought to behave, how events should unfold, or what is “normal” or “fair.” These beliefs and expectations often go unspoken, even unnoticed, yet they drive our emotional reactions, influence our judgments, and shape the way we respond to others.
The Beliefs-Expectations System (BES; or Beliefs-Expectations Model; BEM) is a simple, structured approach to help people, no matter the context, bring these hidden assumptions into the open. While I use community/ecovillage living as my main example (simply because it’s more familiar to me), BES (as well as it advanced version called “ABES”) can be used in any scenario: relationships, family disagreements, workplace dynamics, friendships, or anywhere tensions and miscommunication arise.
What is BES in Brief?
BES is a structured tool for addressing any point of contention or tension in an impersonal, considerate, and compassionate manner—avoiding you-driven accusatory language, whether in groups, relationships, or organizations.
When a disagreement or challenging situation arises, BES invites each person to pause and ask:
What was my expectation in this situation?
(What did I think would happen, or what outcome was I hoping for?)
What belief(s) led me to have this expectation?
(What principle, value, or assumption was driving my expectation?)
Are these expectations and beliefs helpful, or could they be improved?
Can I maintain these expectations and beliefs while also detaching from them enough to be flexible and understanding?
By “beliefs,” I’m referring to the principled or moral reasons underlying particular expectations. This can also invite further exploration, digging into deeper beliefs that may give rise to the belief currently shaping the expectation under examination.
By making the connection between expectations and beliefs explicit, BES helps to reduce blame, increase clarity, and foster mutual understanding. A skilled moderator or facilitator can further support the process by encouraging all participants to explore and harmonize their beliefs on their own, helping the group move toward more adaptive, empathetic, and collaborative solutions. If a follow-up response seems to reach a stalemate or impasse, BES can be applied again, this time focusing on the beliefs and expectations behind that very response; allowing the group to continue untangling assumptions and move closer to genuine resolution.
BES is rooted in the decentering psychology literature, which emphasizes the importance of stepping back from one’s immediate thoughts and reactions, and it draws inspiration from the principle of impersonality found in early Buddhist and Chan/Zen writings. This foundation encourages participants to approach each situation with curiosity, flexibility, and a commitment to collective well-being rather than personal accusation or defensiveness.
BES is not only about clarity and understanding, but also about fostering a healthy sense of reasonable detachment from one’s own beliefs and expectations.
What is ABES in Brief?
The Advanced Beliefs-Expectations System (ABES) further deepens this process of reasonable detachment. The key difference from BES is that the moderator actively brings their own objective perspective into the discussion. The moderator does this by guiding participants to examine the differences between
their subjectively ideal beliefs and expectations,
more harmonious or “objectively ideal” alternatives,
and the real-world limitations that may affect both.
As we shall see, ABES is designed to cultivate even greater detachment, meditativeness, and adaptability throughout the process.
Why does this matter?
Simply voicing what we expect and why we expect that (belief) about a situation can immediately lower defensiveness and emotional tension, even without further moderation. When we make these drivers explicit, everyone automatically gets a chance to step back from blaming or taking things personally, and instead focus on what’s really behind people’s needs and actions. By its very nature, this approach may facilitate what psychological literature calls decentering. This shift opens the door to more understanding, empathy, and creative problem-solving.
BES is not about “winning” or changing someone’s mind on the spot. Instead, it’s about bringing to light the beliefs and expectations that are guiding our reactions in an impersonal manner, without you-driven accusatory language—so we can, together, harmoniously and impersonally ask as a follow up: Irrespective of who did whatever they did….what is the probability that such beliefs and expectations would frequently work in other similar contexts with other people? Would such beliefs and expectations generate well adaptive and reasonable reactions? Are such beliefs and expectations helpful or outdated in a specific context? Are they flexible enough to meet everyone’s needs in this situation? Are such beliefs and expectations likely to always foster a culture of harmony and understanding? If not, what can be adjusted?
As you may have noticed, BES strongly discourages the use of “you” in conversations. This is based on the understanding that, in most cases, a maladaptive expectation—defined here as self-damaging and/or socially damaging—driven by a maladaptive belief is likely to generate dysfunction in similar scenarios, regardless of who is involved.
Additionally, using impersonal language and considering events “in general,” without targeting specific participants, helps defuse the intensity of the situation and fosters greater compassion, reducing the influence of any underlying “blame culture,” which can be socially damaging—particularly in situations where power dynamics and inequalities are present.
Historically productivity consists of our well-adaptive behavioral attempt to maximize the realiz... more Historically productivity consists of our well-adaptive behavioral attempt to maximize the realization of the maximum of amount of human needs for the maximum amount of people
[A Theory of Morality by River Fideda, also known as Upeksha Maunitvananda and Davide Ferri]
River Fideda - NON ESISTE UNA PERSONA ILLUMINATA (Una Breve Storia sull'Ineffabile Talità delle Cose)
Una breve storia (di circa 1800 parole) sulla Meditazione Jhanica
RIVER FIDEDA - THERE IS NO ENLIGHTENED PERSON (A Sketch Story about Ineffable Suchness)
A story about Jhanic meditativeness (not here)
The main protagonists of Political Retism (from Latin “Rete”, Net) are the common people. Retism ... more The main protagonists of Political Retism (from Latin “Rete”, Net) are the common people. Retism is a non-violent, revolutionary legislative project allowing common citizens to candidate themselves to short-term and fully revocable municipal administrations using the principles of meritocracy and lottocracy.
Retism is designed to fill the vacuum left by Karl Marx's missing theory of state.
A mysterious shadow is terrorising a ruthless Empire, producing surrealist hallucinations in many... more A mysterious shadow is terrorising a ruthless Empire, producing surrealist hallucinations in many of its citizens and murdering several members of the ruling totalitarian Party. The elected representative Government hires a well-determined investigator to regain its credibility and shine a light on the nature of the unexplainable murders
ABSTRACT: A man - obsessed by the Horror of daily life - feels observed by an Unknown "entity" ... more ABSTRACT: A man - obsessed by the Horror of daily life - feels observed by an Unknown "entity" living in the opposite building.
Daily hallucinations escalate up to the point of no return from an alternative surrealistic and terrific dimension.
STORY WITH ILLUSTRATIONS
INDEX:
OBSERVED
THE WALL AT THE END OF THE STEEP ROAD
ON THE BICYCLE
SLEEP PARALYSIS
THE SHOP
THE RESORT
THE COUPLE IN THE OPPOSITE HOUSE
REVELATION
THE CORRIDOR
THE UNKNOWN SHADOW'S APARTMENT
BEYOND THE WALL AT THE END OF THE STEEP ROAD
ABSTRACT:
A collective of Capoeiristas educates a young Indian woman living in a futuristic s... more ABSTRACT:
A collective of Capoeiristas educates a young Indian woman living in a futuristic slum, who would build up a network of conscious and active residents, based on political participation.
She would soon challenge neighbourhood exploiters and pave the way for a Democratic revolution against the ruling “Politburo"
Davide Ferri - The Historically Productive Charm of the Revolution (or: The Revolutioniad)
ABSTRACT: Three Volumes of English poetry.
"INDEX:
LIFE UNDER CAPITAL
LIFE FIGHTING CAPITAL
L... more ABSTRACT: Three Volumes of English poetry.
"INDEX:
LIFE UNDER CAPITAL
LIFE FIGHTING CAPITAL
LIFE ABOVE CAPITAL"
INDEX
1. INTRODUCTION
Hereby I have discussed my reasons and objectives.
2. A NON-PARTICIPATOR... more INDEX
1. INTRODUCTION
Hereby I have discussed my reasons and objectives.
2. A NON-PARTICIPATORY HISTORY OF COMMUNIST DISUNITY
Within this chapter I have outlined the impotence of individualised Communist parties across the world and mentioned the South Asian scenario.
3. THE PROBLEMS OF DEMOCRATIC CENTRALISM, COMMUNIST PARTY POLITICS AND SOVIET REPRESENTATIVE DEMOCRACY
In this chapter, I have introduced lottery-based democracy. In order to explain the concept of Democratic Centralism, I have analysed the Constitution of the Communist Party of India (Marxist) and its political implications. I have also mentioned Lenin’s and the Social Democratic support towards representative democracy. With this chapter, I shall argue that Democratic Centralism is one of the reasons behind the Left’s disunity in the XXI century.
4. THE REASONS FOR A PARTICIPATORY PRAXIS. SOME EXAMPLES OF PARTICIPATORY POLITICS Here, I have pointed out the limits and merits of a Participatory Constitutional Front, the pragmatism of a Welfare Associations’ Network and discussed many features of Bolivarianism, as well as the historical significance of the Five-Star movement in Italy.
5. IDEOLOGICAL CONFUSION IN THE LEFT: THE IMPORTANCE OF PLANNING
I have mentioned the concept of planning, problem with money relations in Leninist countries, the advantage of labour-time accounting, the potential of welfare associations and social centres. I have also elucidated the problematic character of left’s segmentation and the importance of participatory ideas.
6. THE PROBLEMS OF UNDIALECTICAL REFORMISM
In this chapter, I have talked about aprioristic reformism as opposed to tactical reformism.
7. PRE-REVOLUTIONARY PERIOD: A PARTICIPATORY CONSTITUTIONAL FRONT AND DEMARCHIC PRAXIS TO GO BEYOND THE LEFT’S DISUNITY
From chapter 7 onwards I have begun to illustrate my theory of revolution and describe a semi-participatory way of implementing pre-revolutionary praxis, by means of a tool called “Participatory Constitutional Front”.
8. PRE-REVOLUTIONARY PERIOD: THE WELFARE ASSOCIATIONS’ NETWORK
I have illustrated how a network of welfare associations could be put into practise. I have discussed its historical significance for the achievement of a radical change through and against bourgeois politics. Also, I have specified the difference between spokesmanship and representation.
9. PRE-REVOLUTIONARY PERIOD: REVOLUTIONARY ACCOUNTANCY AGAINST REACTIONARY ACTION AND IDEOLOGISATION
Here, I have discussed my theory of revolutionary accountancy for the pre-revolutionary period, which deals with a feasible quantification of the social impact of both progressive and reactionary labour. With this chapter, I shall argue that Leftists could organise a revolutionary accountancy (based on Marx’s Labour Theory Value) that could greatly contribute to the coming of a radical change and give a clear revolutionary direction to workers and activists.
10. POST-REVOLUTIONARY PERIOD: DEMARCHIC COMMUNISM
Here, I have elucidated general politico-economic characteristics of Postcapitalism.
11. THE CONCEPT OF HISTORICAL PRODUCTIVITY: THE PRECONDITIONING FOR A THEORY OF CONTEMPLATION
In this chapter, I have dealt with philosophy, mass communication and religion.
I have presented my theory of dialectical morality and mentioned features of Islam, Hindu Mysticism, Christianity, the concept of violence etcetera to introduce a theory of contemplation, which could help the Postcapitalist activists to get a more appealing praxis with the workers.
12. ART FOR THE BOURGEOIS, ANTI-ART FOR THE COMMON PEOPLE
Here, having introduced my concept of historical productivity, I have discussed the concepts of art and anti-art and explained a way to render art historically productive, providing examples.
13. CONCLUSIONS
I have provided the readers with a small recap of the book.
14. BIBLIOGRAPHY
"INDEX: INTRODUCTION
Ch.1 WHO IS A POSTCAPITALIST?
Ch.2 IS POSTCAPITALISM A D... more "INDEX: INTRODUCTION
Ch.1 WHO IS A POSTCAPITALIST?
Ch.2 IS POSTCAPITALISM A DICTATORSHIP?
Ch.3 WHO WANTS A COMMUNIST DICTATORSHIP?
Ch.4 ON VIOLENCE
Ch.5 ON MASS MEDIA, POLITICS, NGOs AND A POSTCAPITALIST ELECTIVE EXPERIMENT
Ch.6 ON PRO-CAPITALIST REFORMISM, AUSTERITY AND THE CRIMINAL CHARACTER OF FINANCIAL CAPITAL
Ch.7 ON VALUE
Ch.8 ON RELIGION
Ch.9 ON NAZISM & FASCISM: TWO BOURGEOIS PHENOMENA
Ch.10 ON IDEOLOGY
Ch.11 ARE MARXISM-LENINISM AND ITS "BY-PRODUCTS" THE SOLUTION TO CAPITALISM?
Ch.12 ON MARKET CHAUVINISM
Ch.13 ON DIALECTICAL MATERIALISM AND HISTORICAL PRODUCTIVITY
Ch.14 ON MONEY
Ch.15 WHAT TO DO
Ch.16 HOW TO DO: THE CONSTITUTIONAL FRONT AND THE WELFARE ASSOCIATIONS' NETWORK
"
INDEX
1. SOME GENERAL REMARKS
2.IS THE STRUGGLE AGAINST RELIGION NECESSARY?
3.ANTI-PROVIDENTIA... more INDEX
1. SOME GENERAL REMARKS
2.IS THE STRUGGLE AGAINST RELIGION NECESSARY?
3.ANTI-PROVIDENTIAL REDUCTIONISM
4.CREATIONISM AND DIALECTICAL MATERIALISM
5.ON INDIVIDUALITY
6.APPENDIX TO THIS PAMPHLET
POETRY OF DAVIDE FERRI (BORN IN LIVORNO, ON APRIL 16, 1989)
INDEX:
1.POEMS OF LIFE UNDER CAPI... more POETRY OF DAVIDE FERRI (BORN IN LIVORNO, ON APRIL 16, 1989)
INDEX:
1.POEMS OF LIFE UNDER CAPITAL
2.POEMS OF REVOLUTION
1. POEMS OF LIFE UNDER CAPITAL:
OF ALL THAT I SAW
OBEDIENCE
OVERPERSIA
THE HELL OF YOUR GOD
IN THE FORM OF AN ANGEL
HOW CAN WE DISCUSS MORALITY
GAMBLING AND DIAPERS
MAMMA
EDUCATION
THE CURSE
IF I PASS AWAY ON A HOSPITAL BED
FELT LIKE LOOKING AT THEM
I AM
FERRI-JI
SCENT OF EARTH
MODERN DAYS
BEING HUMAN
THE HORROR OF TERROR
WOMEN
I FEEL QUITE FORLORN ON THE LUGGAGE CARRIER
HATE
STRAIGHT FROM THE HEART
DAILY LIFE
HOW HEADY
BENGALURU
INDIVIDUAL
LIFE IS OK
LIBERALS (OR, IF YOU WANT, AN ANTHROPOLOGICAL POEM)
THEY THINK THEY ARE HAPPY
THE LIFE THAT NEVER SUFFICES
ACCOMPANIED SOLITUDE
I REMEMBER THE HILLS
FAITH
I STILL REMEMBER THE RAP
I AM WHAT I AM NOT
2. POEMS OF REVOLUTION:
HOW WOULD YOU FEEL WITHOUT ME
I SHALL VANISH WITH WHAT BAD CREATED ME
MR NARENDRA
NATIONALISM
I'VE ALREADY LIVED LONG ENOUGH
FRIEND
GREY EAST
THE TOWN
WITH A MARGINAL HELP FROM MY FRIEND
PANIC ATTACK
AT DUSK
SCENT OF WIND
UNTIL LIBERALISM CREATES OBSCURANTISM
MODERATE
AWAY FROM THE LORD AND PROPERTY LORDS
THE SUN
I JUST KNOW WHAT I'M NOT
MOVE FORWARD
FRIEDRICH TOLD ME LIFE MOVES
CHANGE
POET
HISTORICALLY PRODUCTIVE
LOVE OF MY LIFE
BLESSED IS THE DAY
"
"""INDEX:
1. INTRODUCTION
2. SOME REMARKS ON THE CONCEPT OF POLITICAL REPRESSION
2. ON HUMAN... more """INDEX:
1. INTRODUCTION
2. SOME REMARKS ON THE CONCEPT OF POLITICAL REPRESSION
2. ON HUMAN NEEDS AND CATEGORIES OF NEEDS
3. ON MORAL TRUTH
4. THE MORAL CHARACTER OF MARXISM
5. ON THE IMPOSITION OF VALUES
6. A CONTRADICTION-LESS SYSTEM FOR A CONTRADICTION-LESS SOCIAL BEING?
7. ART AND ANTI-ART: THE PRINCIPLE OF HISTORICAL PRODUCTIVITY"
"INDEX:
Ch.1 ON PEOPLE'S CONTRIBUTION TO SOCIAL PRODUCTION
Ch.2.THE NEEDIST APPROACH
Ch.3 ON T... more "INDEX:
Ch.1 ON PEOPLE'S CONTRIBUTION TO SOCIAL PRODUCTION
Ch.2.THE NEEDIST APPROACH
Ch.3 ON THE SURVEY-BASED LAW OF VALUE
Ch.4 THE QUESTION OF NONPRODUCTION AND PEOPLE'S NEEDS CATEGORIES
Ch.5 THE REVISION OF PEOPLE'S INCOME DECISIONS
Ch.6 FERRI'S NEEDISM AS OPPOSED TO LANGE'S MARKET SOCIALISM
Ch.7 THE MARXIST CHARACTER OF NEEDISM
Ch.8 ON THE LAW OF VALUE AND THE LIMITS OF MARKET SOCIALISM
Ch.9 CONCLUSION"
INDEX
1.THE QUESTION OF STAGISM
2.A SHORT PREMISE ON THE SOUTH ASIAN QUESTION
3.THE QUESTION... more INDEX
1.THE QUESTION OF STAGISM
2.A SHORT PREMISE ON THE SOUTH ASIAN QUESTION
3.THE QUESTION OF FRONTISM, SOME REMARKS ON TROTSKYISM
4.SOME PHILOLOGICAL AND POLITICO-ECONOMIC PROBLEMS OF LENINISM AND MAOISM
5.CONCLUSION
Uploads
Books, Short Stories, and Papers by Davide Ferri
Close philological comparison with Majjhima Nikaya 20 (MN20) in the Buddhist Pali Canon suggests that the jhāna formula may represent a condensed, truncated, or even imperfect version of a more complete meditative process described in the said sutta.
This paper details the similarities and differences between the standard jhāna formula and MN 20, arguing that the latter’s explicit treatment of “unwholesome thoughts connected with desire, aversion (often reported as “hate” in canonical literature), and delusion” sheds new light on the implications of jhana meditativeness and on the meaning of “unwholesome dhammas” in the jhana stock formula. The implications for Buddhist psychology, neurology, and the historical development of meditation instructions are significant and invite renewed discussion.
Un confronto filologico accurato con il Majjhima Nikāya 20 (MN 20) del Canone pāli buddhista suggerisce che la formula del jhāna possa rappresentare una versione condensata, troncata o addirittura imperfetta di un processo meditativo più completo descritto nel suddetto sutta.
Questo articolo dettaglia le somiglianze e le differenze tra la formula standard del jhāna e MN 20, sostenendo che il trattamento esplicito in quest’ultimo dei “pensieri non salutari connessi con desiderio, avversione (spesso tradotta come ‘odio’ nella letteratura canonica) e illusione” getti nuova luce sulle implicazioni della meditatività jhanica e sul significato di “dhamma non salutari” nella formula standard. Le implicazioni per la psicologia buddhista, la neurologia e lo sviluppo storico delle istruzioni meditative sono significative e invitano a una discussione rinnovata.
Whether at work, at home, among friends, or within a community, tension and conflict rarely arise in a mere visceral manner, that is, exclusively because of what someone did or said. Instead, misunderstandings often arise in function of what people are believing and expecting about a given situation. Whenever a disagreement surfaces, it’s often because someone’s underlying belief (“how things should be”) or expectation (“what I thought would happen”) has been triggered, challenged, or left unmet.
Most of us carry countless assumptions about how people ought to behave, how events should unfold, or what is “normal” or “fair.” These beliefs and expectations often go unspoken, even unnoticed, yet they drive our emotional reactions, influence our judgments, and shape the way we respond to others.
The Beliefs-Expectations System (BES; or Beliefs-Expectations Model; BEM) is a simple, structured approach to help people, no matter the context, bring these hidden assumptions into the open. While I use community/ecovillage living as my main example (simply because it’s more familiar to me), BES (as well as it advanced version called “ABES”) can be used in any scenario: relationships, family disagreements, workplace dynamics, friendships, or anywhere tensions and miscommunication arise.
What is BES in Brief?
BES is a structured tool for addressing any point of contention or tension in an impersonal, considerate, and compassionate manner—avoiding you-driven accusatory language, whether in groups, relationships, or organizations.
When a disagreement or challenging situation arises, BES invites each person to pause and ask:
What was my expectation in this situation?
(What did I think would happen, or what outcome was I hoping for?)
What belief(s) led me to have this expectation?
(What principle, value, or assumption was driving my expectation?)
Are these expectations and beliefs helpful, or could they be improved?
Can I maintain these expectations and beliefs while also detaching from them enough to be flexible and understanding?
By “beliefs,” I’m referring to the principled or moral reasons underlying particular expectations. This can also invite further exploration, digging into deeper beliefs that may give rise to the belief currently shaping the expectation under examination.
By making the connection between expectations and beliefs explicit, BES helps to reduce blame, increase clarity, and foster mutual understanding. A skilled moderator or facilitator can further support the process by encouraging all participants to explore and harmonize their beliefs on their own, helping the group move toward more adaptive, empathetic, and collaborative solutions. If a follow-up response seems to reach a stalemate or impasse, BES can be applied again, this time focusing on the beliefs and expectations behind that very response; allowing the group to continue untangling assumptions and move closer to genuine resolution.
BES is rooted in the decentering psychology literature, which emphasizes the importance of stepping back from one’s immediate thoughts and reactions, and it draws inspiration from the principle of impersonality found in early Buddhist and Chan/Zen writings. This foundation encourages participants to approach each situation with curiosity, flexibility, and a commitment to collective well-being rather than personal accusation or defensiveness.
BES is not only about clarity and understanding, but also about fostering a healthy sense of reasonable detachment from one’s own beliefs and expectations.
What is ABES in Brief?
The Advanced Beliefs-Expectations System (ABES) further deepens this process of reasonable detachment. The key difference from BES is that the moderator actively brings their own objective perspective into the discussion. The moderator does this by guiding participants to examine the differences between
their subjectively ideal beliefs and expectations,
more harmonious or “objectively ideal” alternatives,
and the real-world limitations that may affect both.
As we shall see, ABES is designed to cultivate even greater detachment, meditativeness, and adaptability throughout the process.
Why does this matter?
Simply voicing what we expect and why we expect that (belief) about a situation can immediately lower defensiveness and emotional tension, even without further moderation. When we make these drivers explicit, everyone automatically gets a chance to step back from blaming or taking things personally, and instead focus on what’s really behind people’s needs and actions. By its very nature, this approach may facilitate what psychological literature calls decentering. This shift opens the door to more understanding, empathy, and creative problem-solving.
BES is not about “winning” or changing someone’s mind on the spot. Instead, it’s about bringing to light the beliefs and expectations that are guiding our reactions in an impersonal manner, without you-driven accusatory language—so we can, together, harmoniously and impersonally ask as a follow up: Irrespective of who did whatever they did….what is the probability that such beliefs and expectations would frequently work in other similar contexts with other people? Would such beliefs and expectations generate well adaptive and reasonable reactions? Are such beliefs and expectations helpful or outdated in a specific context? Are they flexible enough to meet everyone’s needs in this situation? Are such beliefs and expectations likely to always foster a culture of harmony and understanding? If not, what can be adjusted?
As you may have noticed, BES strongly discourages the use of “you” in conversations. This is based on the understanding that, in most cases, a maladaptive expectation—defined here as self-damaging and/or socially damaging—driven by a maladaptive belief is likely to generate dysfunction in similar scenarios, regardless of who is involved.
Additionally, using impersonal language and considering events “in general,” without targeting specific participants, helps defuse the intensity of the situation and fosters greater compassion, reducing the influence of any underlying “blame culture,” which can be socially damaging—particularly in situations where power dynamics and inequalities are present.
[A Theory of Morality by River Fideda, also known as Upeksha Maunitvananda and Davide Ferri]
Retism is designed to fill the vacuum left by Karl Marx's missing theory of state.
Daily hallucinations escalate up to the point of no return from an alternative surrealistic and terrific dimension.
STORY WITH ILLUSTRATIONS
INDEX:
OBSERVED
THE WALL AT THE END OF THE STEEP ROAD
ON THE BICYCLE
SLEEP PARALYSIS
THE SHOP
THE RESORT
THE COUPLE IN THE OPPOSITE HOUSE
REVELATION
THE CORRIDOR
THE UNKNOWN SHADOW'S APARTMENT
BEYOND THE WALL AT THE END OF THE STEEP ROAD
A collective of Capoeiristas educates a young Indian woman living in a futuristic slum, who would build up a network of conscious and active residents, based on political participation.
She would soon challenge neighbourhood exploiters and pave the way for a Democratic revolution against the ruling “Politburo"
"INDEX:
LIFE UNDER CAPITAL
LIFE FIGHTING CAPITAL
LIFE ABOVE CAPITAL"
1. INTRODUCTION
Hereby I have discussed my reasons and objectives.
2. A NON-PARTICIPATORY HISTORY OF COMMUNIST DISUNITY
Within this chapter I have outlined the impotence of individualised Communist parties across the world and mentioned the South Asian scenario.
3. THE PROBLEMS OF DEMOCRATIC CENTRALISM, COMMUNIST PARTY POLITICS AND SOVIET REPRESENTATIVE DEMOCRACY
In this chapter, I have introduced lottery-based democracy. In order to explain the concept of Democratic Centralism, I have analysed the Constitution of the Communist Party of India (Marxist) and its political implications. I have also mentioned Lenin’s and the Social Democratic support towards representative democracy. With this chapter, I shall argue that Democratic Centralism is one of the reasons behind the Left’s disunity in the XXI century.
4. THE REASONS FOR A PARTICIPATORY PRAXIS. SOME EXAMPLES OF PARTICIPATORY POLITICS Here, I have pointed out the limits and merits of a Participatory Constitutional Front, the pragmatism of a Welfare Associations’ Network and discussed many features of Bolivarianism, as well as the historical significance of the Five-Star movement in Italy.
5. IDEOLOGICAL CONFUSION IN THE LEFT: THE IMPORTANCE OF PLANNING
I have mentioned the concept of planning, problem with money relations in Leninist countries, the advantage of labour-time accounting, the potential of welfare associations and social centres. I have also elucidated the problematic character of left’s segmentation and the importance of participatory ideas.
6. THE PROBLEMS OF UNDIALECTICAL REFORMISM
In this chapter, I have talked about aprioristic reformism as opposed to tactical reformism.
7. PRE-REVOLUTIONARY PERIOD: A PARTICIPATORY CONSTITUTIONAL FRONT AND DEMARCHIC PRAXIS TO GO BEYOND THE LEFT’S DISUNITY
From chapter 7 onwards I have begun to illustrate my theory of revolution and describe a semi-participatory way of implementing pre-revolutionary praxis, by means of a tool called “Participatory Constitutional Front”.
8. PRE-REVOLUTIONARY PERIOD: THE WELFARE ASSOCIATIONS’ NETWORK
I have illustrated how a network of welfare associations could be put into practise. I have discussed its historical significance for the achievement of a radical change through and against bourgeois politics. Also, I have specified the difference between spokesmanship and representation.
9. PRE-REVOLUTIONARY PERIOD: REVOLUTIONARY ACCOUNTANCY AGAINST REACTIONARY ACTION AND IDEOLOGISATION
Here, I have discussed my theory of revolutionary accountancy for the pre-revolutionary period, which deals with a feasible quantification of the social impact of both progressive and reactionary labour. With this chapter, I shall argue that Leftists could organise a revolutionary accountancy (based on Marx’s Labour Theory Value) that could greatly contribute to the coming of a radical change and give a clear revolutionary direction to workers and activists.
10. POST-REVOLUTIONARY PERIOD: DEMARCHIC COMMUNISM
Here, I have elucidated general politico-economic characteristics of Postcapitalism.
11. THE CONCEPT OF HISTORICAL PRODUCTIVITY: THE PRECONDITIONING FOR A THEORY OF CONTEMPLATION
In this chapter, I have dealt with philosophy, mass communication and religion.
I have presented my theory of dialectical morality and mentioned features of Islam, Hindu Mysticism, Christianity, the concept of violence etcetera to introduce a theory of contemplation, which could help the Postcapitalist activists to get a more appealing praxis with the workers.
12. ART FOR THE BOURGEOIS, ANTI-ART FOR THE COMMON PEOPLE
Here, having introduced my concept of historical productivity, I have discussed the concepts of art and anti-art and explained a way to render art historically productive, providing examples.
13. CONCLUSIONS
I have provided the readers with a small recap of the book.
14. BIBLIOGRAPHY
Ch.1 WHO IS A POSTCAPITALIST?
Ch.2 IS POSTCAPITALISM A DICTATORSHIP?
Ch.3 WHO WANTS A COMMUNIST DICTATORSHIP?
Ch.4 ON VIOLENCE
Ch.5 ON MASS MEDIA, POLITICS, NGOs AND A POSTCAPITALIST ELECTIVE EXPERIMENT
Ch.6 ON PRO-CAPITALIST REFORMISM, AUSTERITY AND THE CRIMINAL CHARACTER OF FINANCIAL CAPITAL
Ch.7 ON VALUE
Ch.8 ON RELIGION
Ch.9 ON NAZISM & FASCISM: TWO BOURGEOIS PHENOMENA
Ch.10 ON IDEOLOGY
Ch.11 ARE MARXISM-LENINISM AND ITS "BY-PRODUCTS" THE SOLUTION TO CAPITALISM?
Ch.12 ON MARKET CHAUVINISM
Ch.13 ON DIALECTICAL MATERIALISM AND HISTORICAL PRODUCTIVITY
Ch.14 ON MONEY
Ch.15 WHAT TO DO
Ch.16 HOW TO DO: THE CONSTITUTIONAL FRONT AND THE WELFARE ASSOCIATIONS' NETWORK
"
1. SOME GENERAL REMARKS
2.IS THE STRUGGLE AGAINST RELIGION NECESSARY?
3.ANTI-PROVIDENTIAL REDUCTIONISM
4.CREATIONISM AND DIALECTICAL MATERIALISM
5.ON INDIVIDUALITY
6.APPENDIX TO THIS PAMPHLET
INDEX:
1.POEMS OF LIFE UNDER CAPITAL
2.POEMS OF REVOLUTION
1. POEMS OF LIFE UNDER CAPITAL:
OF ALL THAT I SAW
OBEDIENCE
OVERPERSIA
THE HELL OF YOUR GOD
IN THE FORM OF AN ANGEL
HOW CAN WE DISCUSS MORALITY
GAMBLING AND DIAPERS
MAMMA
EDUCATION
THE CURSE
IF I PASS AWAY ON A HOSPITAL BED
FELT LIKE LOOKING AT THEM
I AM
FERRI-JI
SCENT OF EARTH
MODERN DAYS
BEING HUMAN
THE HORROR OF TERROR
WOMEN
I FEEL QUITE FORLORN ON THE LUGGAGE CARRIER
HATE
STRAIGHT FROM THE HEART
DAILY LIFE
HOW HEADY
BENGALURU
INDIVIDUAL
LIFE IS OK
LIBERALS (OR, IF YOU WANT, AN ANTHROPOLOGICAL POEM)
THEY THINK THEY ARE HAPPY
THE LIFE THAT NEVER SUFFICES
ACCOMPANIED SOLITUDE
I REMEMBER THE HILLS
FAITH
I STILL REMEMBER THE RAP
I AM WHAT I AM NOT
2. POEMS OF REVOLUTION:
HOW WOULD YOU FEEL WITHOUT ME
I SHALL VANISH WITH WHAT BAD CREATED ME
MR NARENDRA
NATIONALISM
I'VE ALREADY LIVED LONG ENOUGH
FRIEND
GREY EAST
THE TOWN
WITH A MARGINAL HELP FROM MY FRIEND
PANIC ATTACK
AT DUSK
SCENT OF WIND
UNTIL LIBERALISM CREATES OBSCURANTISM
MODERATE
AWAY FROM THE LORD AND PROPERTY LORDS
THE SUN
I JUST KNOW WHAT I'M NOT
MOVE FORWARD
FRIEDRICH TOLD ME LIFE MOVES
CHANGE
POET
HISTORICALLY PRODUCTIVE
LOVE OF MY LIFE
BLESSED IS THE DAY
"
1. INTRODUCTION
2. SOME REMARKS ON THE CONCEPT OF POLITICAL REPRESSION
2. ON HUMAN NEEDS AND CATEGORIES OF NEEDS
3. ON MORAL TRUTH
4. THE MORAL CHARACTER OF MARXISM
5. ON THE IMPOSITION OF VALUES
6. A CONTRADICTION-LESS SYSTEM FOR A CONTRADICTION-LESS SOCIAL BEING?
7. ART AND ANTI-ART: THE PRINCIPLE OF HISTORICAL PRODUCTIVITY"
Ch.1 ON PEOPLE'S CONTRIBUTION TO SOCIAL PRODUCTION
Ch.2.THE NEEDIST APPROACH
Ch.3 ON THE SURVEY-BASED LAW OF VALUE
Ch.4 THE QUESTION OF NONPRODUCTION AND PEOPLE'S NEEDS CATEGORIES
Ch.5 THE REVISION OF PEOPLE'S INCOME DECISIONS
Ch.6 FERRI'S NEEDISM AS OPPOSED TO LANGE'S MARKET SOCIALISM
Ch.7 THE MARXIST CHARACTER OF NEEDISM
Ch.8 ON THE LAW OF VALUE AND THE LIMITS OF MARKET SOCIALISM
Ch.9 CONCLUSION"
1.THE QUESTION OF STAGISM
2.A SHORT PREMISE ON THE SOUTH ASIAN QUESTION
3.THE QUESTION OF FRONTISM, SOME REMARKS ON TROTSKYISM
4.SOME PHILOLOGICAL AND POLITICO-ECONOMIC PROBLEMS OF LENINISM AND MAOISM
5.CONCLUSION