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In August 2007, over 6,000 sociologists gathered in New York to attend the 102nd meeting of the American Sociological Association and discuss the possibility of radical social transformation in post-modern capitalist society.¹ The adoption of the conference theme ‘Is another world possible?’ was theoretically significant, for it seemed to call into question one of the most fundamental assumptions upon which critical sociology depends: that despite the rarity of radical social change, it is possible, desirable and even imperative to imagine and struggle for better alternatives to existing ways of being. From phenomenological insights into the contingency of our subjective interpretations of reality to the imperative of reconciling ‘appearance’ with ‘reality’; from the long history of collective movements to defend human dignity to the ‘politics of small things’ (Goldfarb, 2006), critical theories of society presume that human fates are not determined and futures are not reified, and that the possibility of possibility is a pre-condition for ‘normal’ human existence. This is not to say that progressive alternatives to the status quo are not often and everywhere repressed to some degree and in some form, or that they are equally distributed or attainable. But as Gustavo Gutierrez once remarked, a ‘commitment to the creation of a just society and, ultimately, to a new human being, presupposes confidence in the future’ (2003, p. 197).

The main focus of this chapter is to explore whether ecological utopias are capable of providing a useful contribution to our quest for an ecologically responsible future and sustainable society, and in what specific ways. I shall develop a model of ecological utopias as a distant point of orientation, or as a ‘navigational compass’. In this model ecotopias may gradually influence the course of concrete decision making in the direction of a future sustainable society. In this context, a strategic issue to be confronted by the green movement is to look for an eco-friendly view on ‘the good life’ and the ‘art of living’. The basic dimensions of a sustainable lifestyle and an utopian inspired ecological ‘art of living’ are that society's focus should be shifted from ‘having’ to ‘being’, and to find a balanced configuration of the vita activa: action, work and labour. It is also vital to find forms of hedonism which are independent of mass consumerism, to relate our material consumption to our ecological footprints in systematic ways, and to cultivate ecological virtues and moral character.

The paper has three purposes: the first is to provide a deeper understanding of the ideology and work practices of free and open source software development, the second to characterize the free software movement as a new type of computerization movement and the third to present a conceptual diagram and framework with an analysis showing how the free software computerization movement has evolved into an occupational community.

Qualitative data were collected over a four year period using a virtual ethnography in a study of free and open source software development and, in particular, a study of a free software community, GNUenterprise, located at www.gnuenterprise.org, which has the goal of developing a free enterprise resource planning software system.

It is concluded that the ideology of the free software movement continues to be one of the factors which mobilize people to contribute to free and open source software development. This movement represents a new type of computerization movement which promotes the investment of time in learning a new software development process instead of investment of money in the acquisition and use of new technology.

The research findings are limited by a detailed study of only one free software development project.

This paper is of significance to software developers and managers of firms who wish to incorporate free and open source software into their companies.

This research presents an original conceptual diagram and framework for how computerization movements have emerged into an occupational community.

Reports on the conference on Ethical Issues in Contemporary Human Resource Management, held in April 1996. Notes concerns raised at the conference relating to a lowering of employment standards. These included factors such as: insecurity and risk, transfer of risk and surveillance and control. Suggests a number of alternative ethical frameworks useful in an analysis of HRM, including such elements as: basic human, civil and employment rights, universalism and community of purpose. Considers methods of defending such an ethical focus from charges of utopianism, and suggests that ethical HRM will be a developing theme over the next few years.

This research draws on qualitative interviews with primarily lower socioeconomic status (SES) public library internet users to illuminate their perceptions of economic benefits afforded by the internet. This powerful evidence challenges utopian new technological theories. The results from this study allow for the comparison of perspectives from Millennials, Generation Xers, Boomers, and the Silent generation. These results suggest a disconnect between the cultural mythology around the internet as an all-powerful tool and the lived experiences of lower SES respondents. Lower SES participants primarily use the internet to train and educate themselves in areas where they would like to work in the process of applying for jobs using the internet. Participants recognized marginal benefits such as socialization and less burdensome job application processes. However, they struggled to identify significant job-related benefits when comparing applying for jobs online as opposed to applying for jobs in person. With the exception of millennials, all generational groups believed in the economic promise of the internet to make their lives easier given enough time. Millennials, however, challenged the techno-utopianism expressed by other generations. Only millennials recognized the realities of digital inequalities that make techno-utopian outcomes unattainable given broader economic realities for low-SES individuals.

Here Marx's philosophy is dissected from the angle of bourgeois capitalism which he, Marx, sought to overcome. His social, political and economic ideas are criticised. Although it is noted that Marx wanted to ameliorate human suffering, the result turned out to be Utopian, contrary to his own intentions. Contrary to Marx, it is individualism that makes the best sense and capitalism that holds out the best hope for coping with most of the problems he sought to solve. Marx's philosophy is alluring but flawed at a very basic level, namely, where it denies the individuality of each person and treats humanity as “an organic body”. Capitalism, while by no means out to guarantee a perfect society, is the best setting for the realisation of the diverse but often equally noble human goals of its membership.