Communitarium Project – III

Combatting “Idiotism” and Rebuilding Our Collective Life Through the Communitarium Project

One of the greatest challenges in building alternatives to the capitalist lifestyle is confronting the way in which our very ability to participate meaningfully in society has been eroded. Neal Curtis, in his book Idiotism: Capitalism and the Privatization of Life, describes how capitalism has systematically “privatized” our social existence, reducing our capacity to engage with others and view ourselves as part of a collective. Curtis argues that this privatization creates what he calls idiotism—not in the pejorative sense of the word, but derived from the Greek idiotes, meaning someone who is concerned only with their private affairs and removed from public life.

In this post, we explore how the Communitarium Project seeks to combat idiotism by rebuilding the collective sphere of life. In a world where our attention, relationships, and communities are constantly commodified, communitaria offer an alternative that reclaims these basic human needs for collective good, restoring meaning to our interactions and relationships beyond their market value. Through this process, we can confront the capitalist forces that keep us isolated, hyper-individualized, and disconnected from our ability to act collectively.

Idiotism: The Privatization of Life

Under capitalism, we are increasingly encouraged to live as isolated individuals. The idea of being part of a community, or seeing oneself as responsible to and for others, has been replaced by the imperative to compete, consume, and maximize personal gain. Curtis’ notion of idiotism captures how capitalism shrinks the scope of our lives, directing our energies inward toward private concerns—our careers, our purchases, our individual successes—at the expense of any sense of broader solidarity or public responsibility.

Idiotism is more than just a retreat from civic engagement; it is a fundamental reshaping of how we experience the world. As consumers, we are trained to view everything through the lens of individual utility. Our relationships, attention, and time become commodities to be bought, sold, and optimized for personal benefit. Even basic human capacities like trust, cooperation, and care for others are reshaped into transactional, market-driven interactions.

In this way, idiotism dovetails with the capitalist lifestyle. Under the current hegemonic system, people are often unaware that their daily choices and actions—far from being “free”—are deeply shaped by capitalist ideologies that prioritize individualism, consumption, and competition. Our sense of solidarity and shared purpose is eroded, replaced by a world where public life is minimized, and we retreat into our own private spheres.

The Communitarium as a Solution to Idiotism

The Communitarium Project seeks to confront this privatization by rebuilding public, collective spaces for meaning generation and social life. In contrast to idiotism, communitaria offer a lifestyle that is rooted in community, cooperation, and shared responsibility. Rather than seeing themselves as isolated consumers, members of a communitarium experience a way of living that is grounded in mutual aid, collaboration, and care for others.

Within communitaria, people actively engage in the governance, management, and nurturing of their communities. The spaces themselves are designed to foster these connections. Whether they are physical, digital, or a blend of both, communitaria provide a platform where people can contribute to and benefit from collective life. From shared resources to cooperative decision-making, these communities offer a radical alternative to the privatized existence that capitalism promotes.

One of the key ways the communitarium combats idiotism is by providing structures where people can see the tangible results of their cooperation. For example, instead of relying on corporate-owned services to meet their needs, communitarium members might collectively grow food, run community kitchens, or develop shared housing. This fosters a sense of ownership and responsibility that goes beyond individual consumption and helps people recognize the power of collective action.

Reclaiming the Intimate Processes of Social Life

In the first post, we discussed how capitalism has “fracked” the most intimate processes of social reality—our trust, attention, and ability to cooperate—and turned them into resources to be exploited at scale. This not only commodifies our relationships but also distorts the very nature of what it means to be human. Under capitalism, our ability to connect with others is repurposed into something transactional, which strips away the deeper meanings that can only be found in genuine, non-market-driven interactions.

The Communitarium Project offers a space to reclaim these processes. By building communities that prioritize human connection over market value, communitaria restore the capacity for trust, cooperation, and solidarity. Members of a communitarium are not competing with each other for scarce resources or trying to maximize personal gain; instead, they are building a community that supports collective well-being. This restores the schmooze-level social reality—the day-to-day interactions and meaning-making processes that form the bedrock of human life, but which have been so deeply exploited under capitalism.

Communitaria create the conditions for these basic social processes to thrive by removing the incentives for competition and consumption. They offer a space where people can focus on mutual support, shared goals, and collective decision-making. In doing so, they actively counteract the hyper-individualism that capitalism encourages and create a culture where solidarity and cooperation are valued over personal gain.

Resisting Hyper-Individualism Through Solidarity

One of the most insidious effects of idiotism is the way it isolates us, making collective action seem impossible. The idea of solidarity—of acting together for mutual benefit—feels foreign to many people who have been trained to see themselves as competitors in a zero-sum game. This hyper-individualism not only impedes our ability to work together but also leaves us vulnerable to exploitation, as we are less able to organize and demand better conditions for ourselves and our communities.

The Communitarium Project directly challenges this by creating spaces where solidarity is not just a theoretical concept but a lived reality. In a communitarium, members see firsthand how their collective efforts can create positive change. Whether it’s through shared governance, resource pooling, or mutual support systems, communitaria provide a model for how people can come together to meet their needs without relying on the market or the state.

Over time, as more people experience life in a communitarium, the capitalist narrative of hyper-individualism begins to break down. People start to see that cooperation is not only possible but preferable—that solidarity can provide security and fulfillment in ways that capitalism cannot. The communitarium becomes a seedbed for new forms of social organization, where people learn to trust each other again, where mutual aid replaces competition, and where collective well-being is prioritized over individual gain.

Toward a Collective Future

Ultimately, the Communitarium Project represents a bold vision for combatting idiotism and reclaiming our collective life. By creating spaces where people can reconnect with one another and with the deeper, non-commodified processes of social reality, communitaria offer a real alternative to the privatized existence that capitalism promotes. They provide a model for how we can live differently, rooted in solidarity, cooperation, and mutual aid.

As these communities grow and proliferate, they have the potential to erode the capitalist structures that keep us isolated and disconnected. The more people experience the value of collective life, the less they will be drawn to the hyper-individualism of capitalism. In this way, communitaria offer a path toward a future where idiotism is replaced by a renewed sense of shared purpose and public life—a future where solidarity and cooperation are not just ideals but realities.

In the next post, we will explore how the Communitarium Project can scale up these efforts and create lasting, structural change that extends beyond individual communities. By building networks of communitaria, we can begin to lay the groundwork for a new way of organizing society—one that prioritizes human connection, collective responsibility, and the common good. Stay tuned for more on how we can bring this vision to life.

The Communitariun Project, Part I: Living the “Capitalist Lifestyle” Without Knowing It

The Communitarium Project, Part II: Imagining a New Way of Life: From Capitalist Erosion to Real Utopias

The Communitarium Project, Part IV: Cultivating Civic Engagement and Ecological Evaluation

#TheCommunitariumProject

This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.

---

Comments (moderated, scroll down to view):

The Communitarium Project – II

Imagining a New Way of Life: From Capitalist Erosion to Real Utopias

[What follows was largely generated by ChatGPT, after extensive prompting by me. It conveys my basic thoughts pretty well but... ChatGPT is prone to a style I call 'corporate rah-rah', stating as certainty things I am more comfortable proclaiming as possibilities. I have, in one place below, crossed out ChatGPT's phrasing and substituted my own. Elsewhere I have inserted my own writing — surrounded by brackets. I have not made as many changes as I deem warranted but those changes I have made should be enough to give you an idea of how I would do so.

One big point I should make clear: Although in what follows it is sometimes unclear, my immediate vision of the Communitarium Project is strictly one of the forging of online spaces. I thinks such spaces can serve as think tanks, laboratories, prototypes, and staging grounds for the larger projects of “capitalist erosion” which will be required in the real world. I also believe that, in important ways, the online world is more vulnerable to collective action than are institutions of the real world, something which I believe the rise of TikTok demonstrates.

And now, our feature presentation: ]

Introduction

If the first step in resisting the capitalist lifestyle is recognizing it for what it is, the next step is imagining alternatives. What does it mean to live differently? And how do we create spaces where people can experience a lifestyle that doesn’t revolve around productivity, consumption, and individual competition?

In this post, we explore how the Communitarium Project can foster a new way of living by drawing on the ideas of Erik Olin Wright, particularly his notions of “real utopias” and “capitalist erosion.” Wright’s work provides a useful framework for understanding how small, intentional efforts can challenge capitalism and create viable alternatives, even within the system itself.

The Power of Real Utopias

Erik Olin Wright’s concept of “real utopias” starts from a simple but radical premise: Utopian thinking—envisioning a better, more just world—isn’t just a matter of fantasy or speculative fiction. Instead, utopian ideals can guide the creation of real-world institutions, practices, and communities that embody those ideals. Wright believed that we can experiment with different forms of organization and social relations that represent the values we want to see flourish in society. These experiments might start small, but their success lies in their ability to demonstrate that alternatives to capitalism are not only possible but desirable.

A “real utopia” is a space where cooperation, equity, and collective well-being are prioritized over competition and profit. It’s a place where the values that often seem out of reach in a capitalist society—solidarity, mutual aid, sustainability—are made tangible. Wright believed that real utopias could act as prefigurative models, showing that a different world is possible even within the constraints of our current system.

The Communitarium Project is, in essence, a real utopia. It envisions intentional communities—both physical and digital—where people can organize their lives around principles that subvert the capitalist logic. Within communitaria, the lifestyle isn’t driven by market incentives or individual gain, but by cooperation and shared responsibility. These communities offer a lived experience of an alternative way of life, not as an abstract theory but as a tangible, practical reality.

Capitalist Erosion: Chipping Away at the System

Wright’s idea of “capitalist erosion” refers to the process by which alternative institutions gradually weaken the hold of capitalism by providing functional, attractive alternatives to capitalist structures. Rather than waiting for a revolutionary overthrow of the system, capitalist erosion suggests that the slow, steady growth of non-capitalist practices can undercut capitalism’s dominance.

One key mechanism of capitalist erosion is the creation of spaces where people can meet their needs in ways that do not rely on capitalist markets. This is where the Communitarium Project plays a critical role can play a role. By building communities based on collective ownership, shared resources, and cooperative decision-making, communitaria [can] erode the capitalist lifestyle by offering an alternative that is not only feasible but preferable. The more people engage with these spaces, the more they begin to see that capitalism is not the only option.

For example, within a communitarium, members might [,eventually,] collectively own resources, such as housing, food production systems, or even digital infrastructure. [More immediately, they can certainly undertake to create and own their own digital platforms. ] Decisions about how to allocate resources are made democratically, prioritizing the collective well-being of the group over profit or individual gain. In doing so, the communitarium offers an alternative to the hyper-individualism and consumerism of capitalist life. It shows that people can meet their needs through solidarity and cooperation rather than competition and accumulation.

Over time, as more people participate in communitaria and other non-capitalist spaces, the dominance of capitalist institutions can be eroded. This is not to say that capitalism will disappear overnight, but that its hold on everyday life can be weakened as people find ways to live outside its logic. The proliferation of real utopias—like the communitarium—can slowly undermine the capitalist system by providing functional alternatives that chip away at its monopoly on organizing social life.

Creating the Conditions for Capitalist Erosion

One of the most important tasks of the Communitarium Project is to create the conditions for capitalist erosion to take place. This means not only establishing communitaria but also making them accessible and attractive to people who are accustomed to living within a capitalist framework. It’s important to recognize that most people living a capitalist lifestyle aren’t actively choosing it—they’re simply responding to the incentives and constraints of the world around them. The challenge is to create spaces where different incentives and constraints exist, so people can experience a new way of living without feeling like they have to “opt out” of the system.

This is where Wright’s concept of “interstitial transformation” becomes useful. Rather than seeking to confront capitalism head-on, interstitial transformation involves building alternative practices within the cracks and margins of the system. The Communitarium Project aims to build these “cracks” by creating spaces where people can experiment with new ways of organizing their lives—ways that are not bound by the logic of the market but instead prioritize human connection, mutual aid, and sustainability.

For example, a communitarium might offer a platform for resource-sharing that operates outside of traditional market mechanisms. People could share tools, skills, or even housing in ways that prioritize collective well-being over individual gain. In doing so, they are participating in a small-scale version of what a post-capitalist world could look like, while also weakening capitalism’s grip on their lives.

Living the Alternative

The most powerful aspect of the Communitarium Project is that it allows people to live the alternative, rather than merely theorize about it. One of the challenges in confronting capitalism is that it feels so all-encompassing, so totalizing, that imagining life beyond it can seem impossible. But real utopias like communitaria show that another way of life is not only imaginable but already happening.

The key to capitalist erosion lies in making this alternative lifestyle accessible, attractive, and sustainable. As more people come to see the value of cooperation, mutual aid, and shared responsibility, the capitalist lifestyle will begin to feel less inevitable. In the next posts, we’ll explore how the Communitarium Project can build the structures and networks necessary to make this new way of living a reality for more people, and how the gradual erosion of capitalist norms can open the door to a more just and sustainable world.

Stay tuned as we delve into the specific practices, values, and structures that communitaria can offer, and how these real utopias can grow and proliferate to create lasting change.

The Communitariun Project, Part I: Living the “Capitalist Lifestyle” Without Knowing It

The Communitarium Project, Part III: Combatting “Idiotism” and Rebuilding Our Collective Life Through the Communitarium Project The Communitarium Project, Part IV: Cultivating Civic Engagement and Ecological Evaluation

#TheCommunitariumProject

This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.

---

Comments (moderated, scroll down to view):

The Communitarium Project – I

Living the “Capitalist Lifestyle” Without Knowing It

Introduction

Most of us don’t wake up each day and consciously decide to live according to capitalist values. In fact, many people don’t even think about their daily decisions in terms of capitalism. We simply make the best choices we can—about what jobs to take, what products to buy, how to spend our time—based on what’s available to us. Yet, whether we realize it or not, we’re living within a “capitalist lifestyle.” This doesn’t mean we’re all rabid defenders of capitalism, but rather that the systems of incentives, constraints, and ideas that shape our lives overwhelmingly favor and reinforce capitalist structures.

Let’s break this down. The capitalist lifestyle refers to more than just engaging in a market economy or holding certain political beliefs. It’s a pattern of living that centers on productivity, consumption, and individual achievement. These values have become so deeply embedded in our culture that we rarely stop to question them, much less recognize that they belong to a particular system. Instead, they feel like “just the way things are.” We work hard to achieve personal success (or even just to keep our heads above water), compete with others to get ahead, and consume products and services to meet our needs or improve our status. The world is built to reward these behaviors, so naturally, we follow along.

The Invisible Hand of Capitalist Incentives

What’s crucial here is that most people living within this capitalist framework don’t necessarily know they’re doing so. It’s not a matter of choosing to support a capitalist system out of ideological commitment; it’s simply the way the world around us operates. From an early age, we are taught to measure success in terms of financial gain, professional advancement, and personal achievement. Schools train us for competitive careers, workplaces reward us for maximizing productivity, and the broader culture celebrates consumption as a form of self-expression. These incentives are so pervasive that we often accept them without a second thought.

Consider the following examples:

• Education: Students are steered toward degrees and careers that promise the highest earnings potential, with little attention given to what kind of work benefits society as a whole or fosters personal fulfillment.
• Work: Jobs are increasingly precarious and competitive, rewarding those who hustle hardest, while collective efforts or community-oriented careers are undervalued.
• Leisure: Our free time is filled with activities designed to keep us consuming—whether through streaming services, shopping, or engaging with social media—all of which operate on platforms that profit from our participation.

These examples show that the capitalist lifestyle isn’t just about working in a capitalist economy; it’s about how we internalize the values of that system, how it shapes our behavior, and how it limits our options. When the incentives of the system steer us toward individualism and consumption, it’s hard to imagine alternatives that prioritize cooperation, solidarity, or community well-being.

A Way of Life by Default

Because capitalism is so ingrained in our daily lives, we often don’t recognize that our choices are being made within a constrained system. It’s like living inside a box where all the rewards and signs of success point in one direction: individual gain. And the more we follow those signs, the more we reinforce the capitalist system itself.

This doesn’t mean we’re powerless or that people can’t resist. In fact, many people are already trying to live outside these constraints by prioritizing communal activities, adopting sustainable living practices, or organizing collective projects. But the system as it stands makes these choices difficult to sustain. The “capitalist lifestyle” isn’t just about how we spend our money or time—it’s a whole way of thinking about ourselves and our place in the world. It’s a structure that encourages us to believe that personal advancement is the highest goal and that success comes from maximizing our individual potential.

Breaking Free: Awareness as the First Step

The first step to challenging the capitalist lifestyle is recognizing it for what it is: not an inevitable reality, but a system that shapes our choices and values. We don’t need to subscribe to anti-capitalist ideologies to begin questioning this lifestyle. Instead, we can start by asking ourselves how much of our daily life is driven by external incentives that reinforce individualism, productivity, and consumption at the expense of community, cooperation, and mutual well-being.

What would happen if we designed a lifestyle that rewarded different behaviors—where the systems of incentives and constraints were restructured to prioritize collaboration over competition, shared resources over personal wealth, and collective well-being over individual achievement? This question brings us to the heart of the Communitarium Project.

In the following posts, we’ll explore how the Communitarium Project aims to create spaces where people can experience a new way of living, one that doesn’t rely on opposing capitalism directly but instead offers a viable and appealing alternative. Through these intentional communities—both online and offline—people can start to see the possibilities for a different kind of life, one that is built on cooperation, solidarity, and mutual care.

In short, the capitalist lifestyle might be the default for now, but it doesn’t have to be the only option. Stay tuned as we dive deeper into how we can begin to shift from the invisible hand of capitalism to something more meaningful and sustainable for everyone.

The Communitarium Project, Part II: Imagining a New Way of Life: From Capitalist Erosion to Real Utopias

The Communitarium Project, Part III: Combatting “Idiotism” and Rebuilding Our Collective Life Through the Communitarium Project The Communitarium Project, Part IV: Cultivating Civic Engagement and Ecological Evaluation

#TheCommunitariumProject

This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.

---

Comments (moderated, scroll down to view):

Breaking Free: Why 21st Century Activism Can’t Just Meet People Where They Live

The framed comic on my wall, titled Trippy from Saturday Morning Breakfast Cereal, sums up a frustrating paradox that I’ve seen in progressive activism over the last few decades. It shows a character telling comrades: “Imagine you can share information instantaneously with fellow travelers around the world but you can only organize activism by sending your information to a large multinational corporation in a way that makes them rich.” One comrade replies, “Whoaaa, trippy!”

It's a humorous yet bitter observation of how modern activism has become entangled with the very systems we aim to overthrow. In the real world, when my wife raised this very concern to a comrade in the Democratic Socialists of America (DSA), they gave a standard reply: “You have to meet the people where they live.” This answer missed a vital point—the goal of any socialist movement is not just to meet people where they live but to help create a better, freer, and more equitable place for them to live.

Complicity with Surveillance Capitalism: A Self-Negating Trap

It’s hard to ignore the fact that progressive movements, despite their critical rhetoric, rely on the same capitalist and surveillance-driven platforms that actively subvert their goals. Platforms like Google, Facebook, The Communication Silo Formerly Named Twitter, and Instagram—behemoths of surveillance capitalism—become the very spaces where activism happens. These corporations profit from our clicks, likes, and shares, capturing our data and feeding it into systems of control that profit from inequality, exploitation, and surveillance.

This ongoing reliance on corporate-owned platforms represents a deep contradiction in our movements. By using these tools, we are feeding the beast—the tech giants profiting from our data, monetizing our activism, and undermining the very causes we fight for. In a real sense, we've become complicit in our own subjugation, ceding our autonomy, values, and privacy to the very corporations that reinforce the inequalities we seek to dismantle.

The comic is funny because it’s true. But the joke is on us—especially if we shrug off this reality as something we just have to accept.

“Meeting People Where They Live” vs. Offering a New Place to Live

The phrase “you have to meet people where they live” has been an all-too-convenient defense for this complicity. But this outlook only reinforces the status quo. Shouldn’t a genuinely radical movement—especially a socialist one—work toward building new spaces where people can live, organize, and act outside of these exploitative systems?

Socialist movements throughout history didn’t merely meet people in existing power structures—they created new models of organization, new forms of cooperation, and new spaces for living and working together. From cooperatives to unions, the goal has always been to build alternatives to the capitalist way of life. Why, then, should we treat digital space any differently?

The digital world has become a critical battleground, and by continuing to rely on capitalist platforms for our organizing, we risk undermining our goals before we even begin. The excuse that people are already on these platforms only feeds into the idea that we are powerless to change the conditions of where we live and organize. But this isn’t true—we can build new spaces.

Technofeudalism and the Trap of Corporate Platforms

Yannis Varoufakis, in his book TechnoFeudalism, describes how modern capitalism is giving way to a form of technofeudalism—a system where corporate digital platforms exercise feudal control over digital territories. We are the serfs, compelled to labor on these platforms, producing content (and data) that enriches our tech overlords. Activists, by organizing through Google, Facebook or Twitter, are trapped in this feudal relationship, where every action feeds into the extraction machine.

Corey Doctorow calls this process the “enshittification” of the internet, where platforms begin by serving users and then gradually pivot toward exploiting them as they consolidate power. Ben Tarnoff argues that the internet has been captured by private interests, and calls for public ownership of digital infrastructure—an internet for the people, rather than the corporations.

These critiques point to a central problem: relying on corporate platforms is not neutral. It perpetuates the very systems of inequality and control that we are fighting against. Every document, every post, every message, and every organizing effort that goes through these systems feeds the machine, cementing the power of the techno-feudal lords.

A New Vision: Building the Communitarium

What if, instead of capitulating to the logic of these platforms, we started to build new digital spaces rooted in the values of socialism, mutual aid, and collective ownership? What if our movements didn’t just aim to “meet people where they live” but actively created new, cooperative digital environments where we can live, work, and organize together?

This is where the concept of the Communitarium comes into play. We’ve been discussing the idea of building community-owned, federated online platforms that align with anti-capitalist values. These would be spaces where people can communicate, deliberate, celebrate, commemorate and act without feeding the data-extractive engines of tech giants. Instead of funneling our organizing efforts through Google, Facebook or Instagram, we could build open source, decentralized, user-owned platforms where privacy, transparency, and collective decision-making are built into the infrastructure.

Communitaria would allow for distributed, collective governance, transparency among communities, and peer-to-peer cooperation. These platforms would allow movements to organize outside the constraints of corporate control, and would focus on mutual aid, collective ownership and privacy—fundamental tenets of a socialist lifestyle. In effect, they could function as online prototypes of modes of organization which could then be extended (with effort) into the real world.

A 21st-Century Activism for a Post-Capitalist Future

To build an effective socialist movement for the 21st century, we need to stop relying on the tools of our oppressors. The vision of the Communitarium movement isn’t just about creating a new app or platform—it’s about building a new way of organizing, communicating, and living in the digital age. It’s about giving people a new place and new ways to live, in both a literal and digital sense.

We cannot keep organizing through the tools of surveillance capitalism if we want to build a post-capitalist future. We must take control of the infrastructure itself—through open-source, community-run platforms. This is not just about technical solutions, but about aligning our methods of organizing with our values and principles.

It’s time to stop meeting people where they live—and start building new places to live.

Conclusion: From Trippy Comics to Real Change

The cartoon on my wall is a reminder that the paradoxes of our current activism are more absurd than they should be. We are at a point where it’s possible to build new digital spaces, free from the corporate stranglehold of tech giants. The Communitarium movement is one such path forward—a way to resist the forces of technofeudalism and surveillance capitalism, while providing people with autonomous, self-governed spaces that reflect the values of solidarity, mutual aid, and collective ownership.

It’s time to confront the uncomfortable truth: as long as we rely on corporate platforms, our activism is compromised and limited. The future of our movements depends on creating new spaces for organizing, free from the exploitation of surveillance capitalism. It’s time to build the digital commons that our movements deserve.

#DSA #TheCommunitariumProject

This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.

---

Comments (moderated, scroll down to view):