« Capitalism is an economic, social and political concept all at once that characterizes a system relying on the private property of means of production. Its definition gives place to variations in space and time, and in the function of political sensitivities of the people that employ the term. Elsewhere, one of its foundations is the accumulation of working capital through realizing profit. »
This consensual and illuminated definition from Wikipedia introduces us completely to formal logic, cold and quasi-deterministic that prevails in the means of mediation that represents the market. However, it does not come to mind to question a system that proves itself, nor to frontally oppose us to the principles that underlie its theories. Our purpose is to orient more towards the recall of drifts issued from the absence of the alternative model to the liberal economy. I say it often, the latter jumps alone since the disappearing of the Soviet bloc and knew to impose the globalization of exchanges, and now a form of economic oppression dictated from all angles by the imperatives of the stock market finance. Our way of life, that of the economic Man, neatly suffers the influence of the tenets of the System so that it does not leave any lives to burn missing. Therefore, without remitting too much the paradigms and stereotypes involved, we engage ourselves in a « rat race » towards a social influence made from an access to the property of goods and services through pre-traced and predefined paths. This double possession of the object by man, and also of man by the object, inexorably causes alienation when it is just not possible to opt for another source of satisfaction.
Fortunately, with the informal, it is the human being that is remitted to the centre of economic preoccupation. Not only through the strong link between the rituals of life and revenue levels, but also by the respect of the identity through pride and effort engaged in the production of goods and useful services. Here, the Attitude is the referential of mediation, exchange, and especially sharing. A mode that calls nothing more than to define real theory but also philosophies, taking into account the human nature that is put into context and evolving in generally critical environments. With the succession of financial crises, it is without a doubt towards tangible and stable values of the informal that the most audacious economists or friends of the Attitude Man give back to. It is not for nothing that the informal economy has known to guarantee at all times a social net to the lower classes in third-world countries as long as the governance of states remains tangled in the seated supreme imperialists. The answer to the Ka Method is this essential definition and initial to the community economy on the aforementioned model:
« Eco-animism is a philosophical, ideological and economic approach all at once that underlies an Attitude valuing the postage of material constraints to favor an identity and community accomplishment. Its application calls for adaptations according to diasporas and lower classes, or the identified utilities. The spearheads are the forms of simple, ethnic and informal entrepreneurship that assures generations of humans a satisfaction of a financial power transmissible through capital, capacities and qualities.»