The horizon is not so far as we can see, but as far as we can imagine

Category: How to think Page 15 of 22

The Problem with Identity

We all have an identity, or rather, we all have identities. You may have a religion, a country, a profession, and so on. A Buddhist American Accountant female bisexual Patriots fan.

And so on.

Our identities are both accidents and predetermined. They are accidents of birth–the body we are born with, where we are born, who are parents are; the nature (the body, including the brain) and the nurture (the conditioning we receive through our lives and the physical changes our lives impose on us–starting with nutrition. Few things will screw you up for life faster than bad nutrition as a child).

We take these identities to be who we are in different contexts. You are never more your nationality than when in another country, for example: ex-patriot communities can be very strong and if there aren’t a lot of you, suddenly just coming from the same country is a very strong tie. As a teenager in Bangladesh, I experienced this first-hand. Every Canadian was a potential pal. Anyone who spoke English and was from a western country ranked close.

Within our own countries, we often identify first by what our work is: The first question we ask others is usually, “So, what do you do for a living?” We assume this is important.

One can base their identity on skin color or gender–or the rejection of gender norms.

Identity  is often strongest if the identity is in conflict with society. To be gay in 1950, or Russia today, is defining. To be a public cross-dresser matters. To be dark-skinned in America gets you a ton of unpleasant attention, to be visibly Muslim in Germany the same. Some identities mark you out as a safe target for certain types of aggression: transgenders, women, and black males, for example.

The more people treat you as an identity, the more you either become that identity or react against it. For every gay who makes that integral to who they are, there is one who thinks it shouldn’t be so important, who wants to be recognized for something else. The same for women or those whose skin color isn’t the norm in their country, and so on.

To be proud of an identity one didn’t earn is an odd thing. People who are proud of their heritage always strike me oddly: You didn’t chose your parents or ancestors, of what is there to be proud?

Most people who are religious just belong to their parents’ religion and don’t take it very seriously. If they’d been born in a different religion, they’d be at the same level of engagement.  Again, what is the source of pride?

Likewise, to be proud of your biologically and socially assigned gender seems odd. Did you choose to be male or female? Even if your society has norms that must be met to be a “real man” or “real woman,” well, you just did what almost every other man or woman does.

Proud of your parents? Well, I guess, but, ummm, if anything it should go the other way.

Identity, too often, is little more than tribalism.

It is, however, an advanced form of tribalism.

Humans are wired to operate in groups of up to about 150 people. That’s as many people as most individuals are able to treat as individuals.

You can treat those people as individuals, you can care about them and look after them as individuals. You can trust them because you know each of them individually

To care about more people, you must have an identity in common which allows you to see them as part of your band, and to trust them.

Tribes (the step above bands) did this. Nations did this. Religions did this. The Zeus cult was used to allow people to trade safely together, since they worshiped (and feared) the same God.

To have a shared identity is to belong to a community. There are shared communities everywhere. One woman I know travels the world and finds friends and places to stay because she is a long-time fan of a particular band, and knows other fans.

Identity can become community, and members of communities can care for each other.

The strength of shared identities can pretty much be determined by looking at how much they care for each other or trust each other.

Shared identities leading to caring communities (which can mean caring enough to pick up weapons to defend each other) is the bright side of identity.

The dark side, of course, is that anyone you don’t share an identity with is someone you don’t owe as much care to.

“Not one of us” is one of the most dangerous statements in the world; ostracism is often death. You can see it today in all the refugee deaths: They aren’t “us.” You can see it in the refugee camps, statements of, “We aren’t going to let them become one of us.”

We find ourselves in four types of games. Me against the world. My group against the world. Humanity against the world.

And then there’s “We are the world.”

It is jejune to act as if me against the world, or my group against the world, or even humanity against the world doesn’t work. North Americans and Europeans have higher standards of living than most others because they out-competed many other groups, and that includes “wiped entire other groups out.” They won their wars.  They ruled or bullied almost every part of the world at one point or another.

As individuals we can certainly create “good” lives by out-competing everyone around us. Many people extend this to their own families.

And humanity can use the entire world as its preserve, without caring much (if at all, in practical terms) what happens to other life forms, including ones like dolphins, which are clearly sentient. We can “win” from this, and we have.

But we can also lose by doing this, because we are not isolated from other people, other animals, other plants. Heck, from microbes (especially not from microbes).

How we treat other people comes back to haunt us. We hurt them, they hate us. We make them poor, they pollute, that pollution eventually hurts us. We deny them medicine, they get sick, that sickness pool eventually hurts us.

We treat other beings and, indeed, the unliving world, as something other than us, not caring for them, or for it, and we get climate change. We pollute, which is a win for the industries who do it, and we suffer huge levels of chronic illness.

Etc.

We do this because we do not identify with other people. America is against Russia, against China. India is against China. Muslims and Christians are against each other. The rich are against the poor.

Blah, blah, blah.

We certainly don’t give a damn what happens to other animals, not in any practical sense; the number of large fish in the ocean, for example, has dropped about 90 percent since the 30s, and the 30s had already seen huge drops. The Grand Banks, off the Canadian Maritimes, in the 15th century, were so rich with fish you could simply drop a bucket in and come up with fish. Today that fishery is gone.

We are killing trees that create the oxygen we need to live. The ocean’s oxygen cycle is in danger.

Our identities, our refusal to identify with everyone, and especially with everything, is going to wind up killing a lot of us. A hell of a lot of us.

But I want you to consider this another way.

What sort of people do you like being around?

I will posit that most people enjoy being with other people who are happy. People tend to be happy when they are healthy, have enough stuff, and do work they enjoy.

Happy people are just way better to live with. Happy people also don’t commit nearly as much violence. Security for others is security for us. Happiness for others is happiness for us. People who are prosperous in the truest sense, which is to say, people who are not scared of losing their prosperity, are generous. (Most people in the world are not prosperous in that sense.)

Identity links us to others, but it also cuts us off from others. We can win from that, as individuals and groups, but we are at the point now, due to limited resources and carrying capacity, where we cannot win as a species that way.

And perhaps we have always lost as a species, and as individuals, if you consider the highest good to be love. For those who truly love, want the best for others.

I recognize in identity the attempt to connect with others, to overcome human limitations. I hear in it the attempt at human choice, when our identities are not the ones approved of by our communities.

But I believe, in the end, that if someone’s most important “identity” doesn’t allow them to identify with all life, that identity has become mal-adaptive to our survival.

Identifying with all life doesn’t mean tolerating all behaviour, rather the contrary, by the way. The problem we have can be boiled down to selfishness, greed being a species of selfishness.

That doesn’t mean people have to live like crap; that’s a myth. Yes, we will need to reduce carbon expenditures and environmental impact and make room for other species, but that can be done in a way that is win/win because we live in ways that are terrible for our health, for our sense of meaning, and for our happiness. We will have to live differently, not worse.

That’s another article, though, but to want to do the right thing, you have to believe it is the right thing. If your identity doesn’t include the rest of humanity, or the rest of life as worthy of life, and a good life, you will not and cannot do the right thing.


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So You Want to Understand the World? A Reading List

On occasion, I get requests for reading lists. Here’s one, not exhaustive.

Olson, Mancur.  “Power and Prosperity”

This book is really about information and the failings of both central planning and market economies. There is an extended discussion of why the USSR both worked and then didn’t. This explanation is easy to apply to late capitalism if you have a bit of imagination. Folks go on about oil prices and so on, but if the USSR’s economy had been working properly an oil price collapse would not have taken it out.

This book is also good as a study of the way people at the peripheries always try to manage the center (or up). You can never trust the information from people who have incentives to manage information.

Jacobs, Jane. “The Economy of Cities” and “Cities and the Wealth of Nations”

These two volumes are really one extended book. This is an extensive examination of how innovation happens, why it usually happens in cities, the beginning of agriculture and the way cities affect non-city areas and how those areas affect cities back.  It is also good for a diagnosis of what goes wrong with cities at a higher level than her “The Death and Life of Great American Cities.”

Virtually everything Jacobs wrote will reward you for reading it, but start with these two. Also, even combined, it’s shorter than Death and Life.

Machiavelli, Niccolo.  “Discourses on Livy” and  “The Prince”

Read BOTH. Do not just read the Prince. It is incomplete without the Discourses. The two are essentially pieces of one work. I recommend the Penguin edition because Bernard Crick’s forward is particularly good and balanced. Machiavelli deals with both popular and aristocratic Republics as well as Principalities. Some of this is dated, but a remarkable amount is eternal. If you want to understand the role of conflict to keep a State alive, the question of personality, the matter of selecting leaders, and so on, Machiavelli is the place to start. You probably won’t like a lot of it – Machiavelli wrote during a period when Italian cities were being sacked regularly, a violent and rapacious period, and his lessons are hard. But he is a believer in freedom, and it is important to understand his pragmatic arguments for Republics.

As you read it, apply it to modern societies. Oh, and Machiavelli gets a fair bit of the history wrong, but as Crick notes, it’s not a big deal. Evaluate his hypotheses yourself.

Collins, Randall. “A Guide to Non-Obvious Sociology”

This is a nice short book, and it covers topics like crime and religion that most people don’t understand how to evaluate properly.

Collins, Randall. “Max Weber: A Skeleton Key”

This is the best introduction to Weber, especially his economic thinking, that I’ve read, and an excellent antidote to the Parsonian emphasis on “The Protestant Ethic” which misrepresents Weber. In particular, Weber’s look at how status, class, and wealth interplay is important. It may be fashionable to sneer at his theories about how ideas and religious life affected economic life, but I believe they are still important.

Polanyi, Karl. “The Great Transformation”

How did capitalistic industrialization happen? Hint: People didn’t embrace it, because early industrial capitalism was shit. It was literally worse, far worse, than being a serf. People had to be forced off the land and made to work by Marx’s whip of hunger. Understanding how it happened is really, really important. If you don’t understand how capitalism and industrialization occurred, you understand neither. We sneer at Luddites, but if you had fight in you and were a worker, you’d have been one too.

Hall, Peter.  “Cities in Civilization”

Ok, here’s your door-stopper. Hall covers the golden ages of cities from Athens thru Berlin and onto modern London. Each section is a serious analysis of how a particular city really worked; but by that he means much more than city. For example, the section on Berlin basically covers how Prussia industrialized. This book will reward more than one reading, and it shows that there are a lot of different ways to create Golden Ages. When you can recognize both the differences and the similarities, you’ll have gotten what the book has to offer.

Flannery and Marcus. “The Creation of Inequality”

A magisterial survey of societies from the virtually completely egalitarian to the most inegalitarian with an eye to how we went from being “hopelessly egalitarian” to extremely stratified societies. Most people don’t read enough anthropology, and what they do read isn’t in context. This will cure you of both problems, and the details of the societies make for fascinating stories besides. Not a short book.

Richard Wilkinson and Kate Pickett. “The Spirit Level.”

This is the book that glues the thesis “inequality is bad for everyone including people at the top” to the door with superglue.  The data is extensive, conclusive and absolutely brutal. Because inequality is the subject du jour, this is required reading, and demolishes the argument that what matters is just “what people have,” and not their position relative to others in their society.

Ha-Joon Chang. “Bad Samaritans”

There are a lot of books telling you why neo-classical and neo-liberal economics are bunk. This is the most accessible of the bunch, and maybe the best I’ve read. It concentrates mainly on how countries industrialize and why the standard advice does not work.

Arthur M. Schlesinger, Jr.  “The Age of Roosevelt” series.

The transition to the New Deal economy is extraordinarily important for us to understand. We have seen the transition from the post-war economy (essentially a modified New Deal economy) to neo-liberalism if we’re old enough. We’ve seen the left to right; but not the right to left.  This is a long work, but it rewards the reading and is particularly good on explaining how Roosevelt iterated: If one thing didn’t work, he’d try something else. (h/t @mathewstoller).

Concluding Remarks and Further Reading

I don’t have access to my full library right now, so this is a sketch of a list. But it will still reward your reading. I’ll note that you can’t understand 20th century history without understanding Freud and Marx. Lenin is very brief and as such there’s no reason not to read him. The same is true with Freud, who is a good writer besides. As for Marx, well, a collection of excerpts can work, or you can find any number of good summaries. You aren’t reading to agree, you are reading to understand the people who created the intellectual background of an entire century, without whom you cannot understand the rest, including the vast majority of literary fiction in the mid-20th century and the “serious” plays.

Everyone should also read a good translation of Sun Tzu’s “Art of War”.  Read Mao on guerilla warfare (you can find this online, it is brief.)  Read Marshall DuSaxe “My Reveries Upon the Art of War” because people need to understand how terrible early firearms were (and DuSaxe is an entertaining writer.)  Military history in general is important, in particular you need to understand the affect of military technology on society and vice-versa.  There are weapons technologies which tend to produce egalitarian societies (close order infantry weapons, mass conscription weapons life firearms, for example) and those which tend to produce inegalitarian societies.

You may hate religion, but you cannot understand Western thought if you have not read the Bible.

Pick up a book of Plato’s dialogues and suck it up, they’re actually well-written. For a general introduction to Western philosophy, Bertrand Russel’s “History of Western Philosophy” is a good start, you can grab what he doesn’t cover later. Remember that he’s an analytical philosopher, but he’s still good at covering what you need to know.

At some later point I’ll post some introductory texts to Chinese and Indian thought. These traditions are as rich as Western thought, and for most of history they were more technologically advanced than us. For now, just note that Western Philosophy and Eastern took decidedly different turns: Much of Eastern philosophy is concerned with the actual experience of consciousness through  mind- and body-altering disciplines. They are supplements to meditation, breathing exercises, and so on, and are hard to understand if you don’t take that into account. Even someone as secular as Confucius is offering a system which has significant elements of cultivation culture within it (for example, it has the equivalent of the Bhagavad-Gita’s “Karma Yoga,” where you do the right thing no matter the results. It also has thought auditing, an active style of meditation where you stop all non-virtuous thoughts.)

A more complete reading list would also deal with fundamental issues of human nature and would have a reading list for psychology, mass psychology, and neuroscience. For now, start with Antonio Damasio’s “Descartes Error,” read Irving Goffman’s “Interaction Ritual,” and peruse a copy of “The Sociological Imagination” by C. Wright Mills. For feminism, I suggest Simone deBeauvoir’s “The Second Sex,” which I have found touches on almost all issues that later feminists raise. These will get you off to a good start.

Remember also that much that seems social includes physical roots.  Climate change, for example, had a lot to do with the French Revolution and Dark thru Middle Ages history can be read to the accompaniment the weather records.

And you must understand the change from hunter-gatherer societies to horticultural and agricultural societies as well as the cycle between them and nomadic or barbarian societies.  There are no good works on the latter that I am aware of, unfortunately, understanding tends to arise from reading the history.  Understand that much of this is due to economies of violence and disease.  Hunter-gatherers lose because of these factors even though hunter-gathering is generally a much more pleasant way to live than most agricultural societies.

Take a look at the physical geography of change: how did steam power spread, what did it demand?  How does this differ from the wind and water revolution that preceded it?  How do soil, climate and planting technology work together to configure society?  Why did Greeks, who made toy steam engines, not industrialize? (It’s not just about slaves.)

Please feel free to include other books you think worth reading in comments.


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Is Violence Ever Justified? Does Violence Ever Solve Anything?

Painting: Washington Crossing the Delaware

Painting: Washington Crossing the Delaware

I notice a fair number of sweet, well-meaning people saying “violence is never justified.”

This is a position I have a lot of respect for, though it’s not my position. The hard-core pacifist, who always opposes violence, is a person of great bravery.

But to say NEVER is a strong statement. In the US, if you are saying “violence is never justified” with respect to the Baltimore riots, for example, you must also oppose all the wars and killing the US is involved in.

In practical terms, that must mean that you believe that every politician who voted for war is more unethical than any rioter. You must believe that George W. Bush and Barack Obama are far fouler individuals than any rioter.

Ethical outrage must be proportionate to the violence and the violence in Baltimore is nothing compared to the scale of the Iraq War, or Afghanistan, or drone murders. Nor is it anything compared to the scale of police violence against Americans, especially African-Americans.

NEVER is a big word.

What most people really mean is that they condemn non-state sanctioned violence, except sometimes, like, say, in the American Revolution, or the Maidan protests.

In fact, they approve of some violence and not of other violence. Most such people, were you to dig down hard enough, are hypocrites, but some aren’t, even if one disagrees with them. If you were to allow the USSR the right to crush revolutions along with the US, and condemn the American revolution, you wouldn’t be a hypocrite, just not a very nice person.

Trying to argue about popular will and/or democracy is a slippery road, mind. For example, the numbers on the American revolution with which I’m familiar don’t show the majority of the population being for leaving British rule. Maidan overthrew a democratically elected government in the Ukraine and the French revolution was made by the Paris mob, while most people living in rural areas of France (the vast majority of the population) would have preferred to keep the Ancien Regime.

Relatedly, violence often does solve problems. The Native Americans cleansed from North America were “problems” to the settlers, and violence dealt with that problem just fine. Fascist Germany was a problem to most non-German countries, Jews, Gypsies, Socialists, Gays, and many others and violence solved that problem. Carthage was a problem to Republican Rome and violence solved that problem.

And riots, rather better organized than the Baltimore ones, granted, solved the Parisian problem with the old Regime, while the Terror, terrible as it was, did make sure that there was to be no going back–even if France was to alternate between Republics and Empires for some time.

Violence often solves problems and it often does so rather permanently.

Here is what history actually teaches us about violence: People who are better at violence than those they fight get the spoils and often keep them for a long time. You do know that the Angles and Saxons invaded Britain, yes? Then the Normans? Those people did very well out of killing the locals and wiped them almost entirely from the most fertile parts of what is today England.

Europeans conquered most of the world and Europeans today (and their descendants) are powerful and relatively rich compared to almost everyone they conquered. Many economic historians believe that imperialism and colonialism were required for the industrial revolution to really take off; and definitely for capitalism to find sufficient markets. Violence worked very nicely for Europe and especially for England and the United States.

Of course, history marches on, and eventually everyone will get their turn at the curb, their face stomped on. But history can take a long time, and multiple generations can enjoy the fruits of violence–theirs or their ancestors. Violence only doesn’t solve anything in the sense that nothing solves anything—extend history enough in any direction and all peoples eventually have a really bad day (or really bad hundreds of years or millennia). Heck, eventually, all species will go extinct.

I don’t know if violence is ever justified. But I do know that violence often does “solve” problems and I do know that peoples who insist on being entirely non-violent or bad at violence eventually discover that everything they have they hold at the sufferance of those who are good at violence.


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The Role of the Intellectual

Edward Said,  (h/t Adam Johnson):

Nothing in my view is more reprehensible than those habits of mind in the intellectual that induce avoidance, that characteristic turning away from a difficult and principled position which you know to be the right one, but which you decide not to take. You do not want to appear too political; you are afraid of seeming controversial; you need the approval of a boss or an authority figure; you want to keep a reputation for being balanced, objective, moderate; your hope is to be asked back, to consult, to be on a board or prestigious committee, and so, to remain within the responsible mainstream; someday you hope to get an honorary degree, a big prize, perhaps even an ambassadorship. For an intellectual these habits of mind are corrupting par excellence. If anything can denature, neutralise, and finally kill a passionate intellectual life, it is these considerations, internalised and so to speak in the driver’s seat.

Exactly.  And if you do this, you become a “serious person.” You’re wrong about everything that matters, if when your advice is followed, it causes disaster, but you are well taken care of.

Identity Markers Do Not Make You Left Wing

In Ontario, Canada, Premier Kathleen Wynne has announced that she will privatize Ontario Hydro. This will (I guarantee) result in higher prices for power and a worse safety record, because private investors require more profits than public ones. Because Ontario Hydro does make some money, it will also result in the Ontario government having less income going forward.

Wynne is also allowing beer to be sold in grocery stores, breaking the previous oligopoly held by one private company (for beer only) and the Liquor Control Board of Ontario. This will mean less money for the government as well. This is something for which the right has campaigned for ages.

These are both right wing policy initiatives and the Hydro privatization, in particular, is terrible.

Kathleen Wynne belongs to the Liberal party and she is a lesbian.

At the time of the campaign to replace the previous Liberal leader and Premier of Ontario, I pointed out that Wynne was a neoliberal.  She is, in fact, a more extreme neoliberal than the previous leader, McGuinty, who was also terrible.

But, because she is a lesbian, people on the left would not heed my warning.

This is similar to what happened in 2008 in America. Barack Obama is African American. Too many people could not wrap their head around the idea that he was also very right wing, despite how much he praised Ronald Reagan. The guilty white liberals who self-identify with the civil rights movement particularly felt the need for the symbolic victory of a black man in the White House, no matter how bad his policies would be.

The results are in. Obama:

  • Vastly increased drone assassination;
  • Surged in Afghanistan;
  • Attacked Libya;
  • Prosecuted and persecuted whistle blowers more than the last ten Presidencies put together;
  • Oversaw an expansion in which only the top 5% saw any improvement in their income;
  • Oversaw an economy which was more unequal than any since the Gilded Age and worse than Bush Jr’s;
  • And far, far more.

But hey, he’s African American. Who cares about all the people he killed overseas and all the people in America who are in poverty as a result of his venal economic policies?

Now we’re about to repeat this with Hillary Clinton, who wants to be the first woman President. A woman president would be a good thing, symbolically, and so on, but how about having a good president instead?

Simply belonging to a discriminated against minority does not guarantee that a candidate will personally pursue policies which help everyone and which don’t favor the wealthy. The first people to break out of discriminated groups and gain real power are almost always collaborators.

As long as we continue using sexual orientation, skin color, or other identity markers as proxies for solid, left wing policy, we can continue to expect having our livelihoods destroyed.


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Learned Hopelessness About Using Government for Good

Seems that some of my commenters think that using government for good would be hard to do. Going with the theory that every comment indicates some number of readers who believe the same, let’s explore this notion in further depth. This kind of doubt is more important than it seems, because it speaks to the weird, modern idea that governments are powerless to control how money is spent by individuals or corporations, when, in fact, it’s dead easy.

The tax system is also set up to catch stuff like this. No income declared from your property? Hmmm… do you have family members living there for free? Go inspect.

You can also supplement this with things like checking meters, checking mail delivery, and checking IR maps to see if the heat or air conditioning is on. (All this before we even get to the government’s real surveillance abilities). I guarantee the salaries of the people doing the inspections will be far exceeded by the fines and the money earned from auctions of seized properties.

This sort of thing is not only dirt easy, actually enforcing it is profitable for government, just as auditing corporations and rich people is VERY profitable. So every time your government reduces auditors your tax service you should ask why.

No, as usual, this is an easily solved problem that people refuse to solve either because of learned helplessness or because it is profitable for them (and politicians) for the problem to remain unsolved.


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The Decline and Fall of Post-war Liberalism and the Rise of the Right

strikes-involving-more-than-1k-workersIn the Anglo-US world, post-war liberalism has been on the defensive since the 1970s. This is normally shown through various wage or wealth graphs, but I’m going to show two graphs of a different nature. The first, to the right, is the number of strikes involving more than 1K workers. Fascinating, eh?

The second, below and to your left, is the incarceration rate. It isn’t adjusted for population increases, but even if it was, the picture wouldn’t change significantly.

This is the change caused by the Reagan revolution in the US, which, as is the case with most revolutions, started before its flagship personality.

Graph of incarceration in the US over time

From Wikipedia

 

I was born in 1968. I remember the 70s, albeit from a child’s perspective. They were very different from today. My overwhelming impression is that people were more relaxed and having a lot more fun. They were also far more open. The omnipresent security personnel, the constant ID checks, and so forth, did not exist. Those came in to force, in Canada, in the early 1990s. As a bike courier in Ottawa, I would regularly walk around government offices to deliver packages. A few, like the Department of National Defense and Foreign Affairs, would make us call up or make us deliver to the mail room, but in most cases I’d just go up to the recipient’s office. Virtually all corporate offices were open, gated only by a receptionist. Even the higher security places were freer. I used to walk through Defense headquarters virtually every day, as they connected two bridges with a heated pedestrian walkway. That walkway closed in the Gulf War and has never, so far as I know, re-opened.

I also walked freely through Parliament Hill, un-escorted, with no ID check to get in.

This may seem like a sideline, but it isn’t. The post-war liberal state was fundamentally different from the one we have today. It was open. The bureaucrats and the politicians and even the important private citizens were not nearly as cut off from ordinary people as they are today. As a bike courier, I interrupted senior meetings of Assistant Deputy Ministers with deliveries. I walked right in. (They were very gracious — in every case.)

The post-war liberal state involved multiple sectors, in conflict, but in agreement about that conflict. Strikes were allowed, they were expected, and unions were considered to have their part to play. It was understood that workers had a right to fight for their part of the pie. Capitalism, liberal capitalism, meant collective action because only groups of ordinary workers can win their share of productivity increases.

productivity and wages

productivity and wages

Which leads us to our second chart. The moment you lock up everyone who causes trouble (usually for non-violent, non-compliance with drug laws), the moment you crack down on strikes, ordinary people don’t get their share of productivity increases. It’s really just that simple.

This is all of a piece. The closing off of politicians and bureaucrats from public contact, the soaring CEO and executive salaries which allow them to live without seeing anyone who isn’t part of their class or a servitor, the locking up of people who don’t obey laws that make no sense (and drug laws are almost always stupid laws), the crushing of unions, which are a way to give unfettered feedback to politicians and our corporate masters, are all about allowing them to take the lion’s share of the meat of economic gains and leave the scraps for everyone else.

But why did the liberal state fail? Why did this come about? Let’s highlight three reasons: (1) the rise of the disconnected technocrat; (2) the failure to handle the oil crisis, and; (3) the aging of the liberal generations.

The rise of the disconnected technocrat has been discussed often, generally with respect to the Vietnam war. The “best and the brightest” had all the numbers, managed the war, and lost it. They did so because they mistook the numbers for reality and lost control. The numbers they had were managed up, by the people on the ground. They were fake. The kill counts coming out of Vietnam, for example, were completely fake and inflated. Having never worked on the ground, having not “worked their way up from the mail room,” having not served in the military themselves, disconnected technocrats didn’t realize how badly they were being played. They could not call bullshit. This is a version of the same problem which saw the Soviet Politburo lose control over production in the USSR.

The second, specific failure was the inability to manage the oil shocks and the rise of OPEC. As a child in the 1970s, I saw the price of chocolate bars go from 25c to a dollar in a few years. The same thing happened to comic books. The same thing happened to everything. The post-war liberal state was built on cheap oil and the loss of it cascaded through the economy. This is related to the Vietnam war. As with the Iraq war in the 2000s, there was an opportunity cost to war. Attention was on an essentially meaningless war in SE Asia while the important events were occurring in the Middle East. The cost, the financial cost of the war, should have been spent instead on transitioning the economy to a more efficient one — to a “super-analog” world. All the techs were not in place, but enough were there, so that, with temporizing and research starting in the late 1960s, the transition could have been made.

Instead, the attempt was left too late, at which point the liberal state had lost most of its legitimacy. Carter tried, but was a bad politician and not trusted sufficiently. Nor did he truly believe in, or understand, liberalism, which is why Kennedy ran against him in 1980.

But Kennedy didn’t win and neither did Carter. Reagan did. And what Reagan bet was that new oil resources would come online soon enough to bail him out.  He was right. They did and the moment faded. Paul Volcker, as Fed Chairman, appointed by Carter, crushed inflation by crushing wages, but once inflation was crushed and he wanted to give workers their share of the new economy, he was purged and “the Maestro,” Alan Greenspan, was put in charge. Under Greenspan, the Fed treated so-called wage push inflation as the most important form of inflation.

Greenspan’s tenure as Fed chairman can be summed up as follows: Crush wage gains that are faster than inflation and make sure the stock market keeps rising no matter what (the Greenspan Put). Any time the market would falter, Greenspan would be there with cheap money. Any time workers looked like they might get their share of productivity gains, Greenspan would crush the economy. This wasn’t just so the rich could get richer, it was to keep commodity inflation under control, as workers would then spend their wages on activities and items which increased oil consumption.

The third reason for the failure of liberalism was the aging of the liberal generation. Last year, I read Chief Justice Robert Jackson’s brief biography of FDR (which you should read). At the end of the book are brief biographies of main New Deal figures other than Roosevelt. Reading them, I was struck by how many were dying in the 1970s. The great lions who created modern liberalism, who created the New Deal, who understood the moving parts were dead or old. They had not created successors who understood their system, who understood how the economy and the politics of the economy worked, or even who understood how to do rationing properly during a changeover to the new economy.

The hard-core of the liberal coalition, the people who were adults in the Great Depression, who felt in their bones that you had to be fair to the poor, because without the grace of God there go you, were old and dying.  The suburban part of the GI generation was willing to betray liberalism to keep suburbia; it was their version of the good life, for which everything else must be sacrificed. And sacrificed it was, and has been, because suburbia, as it is currently constituted, cannot survive high oil prices without draining the rest of society dry.

Reagan offered a way out, a way that didn’t involve obvious sacrifice. He attacked a liberal establishment which had not handled high oil prices, which had lost the Vietnam war, and which had alienated its core southern supporters by giving Blacks rights.

And he delivered, after a fashion. The economy did improve, many people did well, and inflation was brought under control (granted, it would have been if Carter had his second term, but people don’t think like that). The people who already had good jobs were generally okay, especially if they were older. If you were in your 40s or 50s when Reagan took charge in 1980, it was a good bet that you’d be dead before the bill really came due. You would win the death bet.

Liberalism failed because it couldn’t handle the war and crisis of the late 60s and 70s. The people who could have helped were dead or too old. They had not properly trained successors; those successors were paying attention to the wrong problem and had become disconnected from the reality on the ground. And the New Deal coalition was fracturing, more interested in hating blacks or keeping the “good” suburban lifestyle than in making sure that a rising tide lifted all boats (a prescriptive, not descriptive, statement).

There are those who say liberalism is dying now. That’s true, sort of, in Europe, ex-Britain. The social-democratic European state is being dismantled. The EU is turning, frankly, tyrannical, and the Euro is being used as a tool to extract value from peripheral nations by the core nations. But in the Anglo-American world, liberalism was already dead, with the few great spars like Glass-Steagall, defined benefit pensions, SS, Medicare, welfare, and so on, under constant assault.

Europe was cushioned from what happened to the US by high density and a different political culture. The oil shocks hit them hard, but as they were without significant suburbia, without sprawl, it hit them tolerably. They were able to maintain the social-democratic state. They are now losing it, not because they must, but because their elites want it. Every part of the social-democratic state is something which could be privatized to make money for your lords and masters, or it can be gotten rid of if no money can be made from it and the money once spent on it can be redirected towards elite priorities.

Liberalism died and is dying because liberals aren’t really liberal, and when they are, they can’t do anything about it.

None of this means that modern conservatism (which is far different from the conservatism of my childhood) is a success if one cares about mass well-being. It isn’t. But it is a success in the sense that it has done what its lords and masters wanted —- it has transferred wealth, income, and power to them. It is self-sustaining, in the sense that it transfers power to those who want it to continue. It builds and strengthens its own coalition.

Any political coalition, any ideology behind a political coalition, must do this: It must build and strengthen support. It must have people who know that, if it continues, they will do well, and that if it doesn’t, they won’t. Liberalism failed to make that case to Southerners, who doubled down on cheap factory jobs and racism, as well as to suburbanite GI Generation types, who wanted to keep the value of their homes and knew they couldn’t if oil prices and inflation weren’t controlled. Their perceived interests no longer aligned with liberalism and so they left the coalition.

We can have a new form of liberalism (or whatever we wish to call it) when we understand why the old form failed and can articulate the conditions for our new form’s success. Maybe more on that another time.


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Your Annual Reminder that if America Does It, It’s Not as Bad as if Russia Does It

Or anyone else.

Putin is a profoundly evil man. But the crimes he has committed are of the same class as those committed by Bush Jr and Obama, both of whom attacked nations which were of no threat to America (Iraq in Bush’s case, Libya in Obama’s).  What can be said for Putin is that his major wars were either to keep part of Russia as part of Russia (Chechnya) or were engaged in with countries that were effectively part of Russia within living memory (Georgia and Ukraine.) That doesn’t excuse them, especially the atrocities that occurred in Chechnya, but he’s done nothing of any significance that is worse than what Bush did.

This is a fundamental truth. Anyone who tries to deny it is a hypocrite, at best.

America is the only country on earth to have attacked another country with nuclear weapons. In the post-war period, it has invaded more countries than any other nation and it has been behind more coups than any other country. The sanctions it has instigated have killed millions and the economic policies it has imposed on third world countries have impoverished and killed millions more (many of whom died in Russia under the shock doctrine the West insisted on in the 90s–don’t think Russians have forgotten that).

America was built on genocide.

This doesn’t make America unique; it’s the hegemonic power of the era and hegemonic powers behave badly as a rule (if anyone can think of an exception, drop it in the comments). But it does mean Americans with an ounce of self-awareness should be careful about thinking “America is good, (enemy of the day) is bad.”  No, America is a bad actor who has done vast amounts of harm and, especially since 9/11, that harm has been egregious.

America is bad.  Russia is bad. You can argue about who is worse (and I’m sure commenters will), but both are bad. Many other nations are also bad. This isn’t a John Wayne movie and this isn’t World War II. Actual good guys are sparse.


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