Ian Welsh

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

Category: Power Page 11 of 15

The Role of Character and Ideology in Prosperity

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On October 2, 2017

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(First of two collections of important articles published 2014 or earlier. Read the second.)

I want to take readers through some of my previous writing on ideology and character, and how they help form the societies in which we live. Taking the time to read these articles (a short book’s worth), should vastly improve your understanding of the world and the articles to come. It should be worth your time, even if you read the articles when they were previously published, as, at the time, they lacked both context and commentary, and were not collated to be read together so that the connections were obvious.

(I have a lot of new readers, so I’m going to kick this back to the top. These are some of the most important articles I have written–Ian)

Baseline Predictions for the Next 60 Years

While not an article about ideology, the above is an article about where our current ideology and character are going to take us: To the brink of disaster and possibly beyond, while continuing to impoverish and disempower larger and larger segments of the human race. This might be a slightly optimistic piece; there’s some reason to believe our actions in the world’s oceans could destroy the oxygen cycle, and if this is so, events will be much, much worse.

What Is an Ideology and Why Do We Need a New One?

Too many people think ideologies are some airy-fairy nonsense, while they themselves are “pragmatic” men and women operating on common sense and facts. Such people are amongst the greatest of all fools: Our entire society is based on interlocking ideologies; the primary of which are neoliberalism, capitalism, human rights, and socialism. It is not obvious, nor was it obvious to most societies that have ever existed, for example, that food should be distributed based on money, nor that ideas could be property. How we organize things, our particular ideas about markets and their role, and our ideas about who should lead us, are ideological. If we want to change society, we need to be able to control markets so they aren’t producing a world that makes us sick, unhappy, and, in increasing numbers, dead.

How to Create a Viable Ideology

(I am fundraising to determine how much I’ll write this year. If you value my writing, and want more of it, please consider donating.)

We may look at current trends and realize that if we don’t reverse them–and reverse them fast–billions will suffer or die; but creating an ideology which can reverse these trends requires us to understand what makes an ideology viable and powerful. An ideology which does not create believers willing to die, and to kill, on its behalf, will lose to those that do. An ideology which cannot prevent people from selling out, from betraying, will definitely lose in the current world, where there is so much money available at the top to simply buy out (for billions) those who create something new, so that anything new can be neutralized into nothing but a monetization scheme.

Our Theory of Human Nature Predicts Our Policies

The ideas of an ideology determine how our society is run, and, of those ideas, none is more important than what we make of human nature.

A Theory of Human Nature Suited to Prosperity and Freedom

If we are trying to create a prosperous, free world, our policies must be based in a theory of human nature that is both true (enough) and which leads to policies that create widespread affluence and human freedom.

Character Is Destiny

Ideology and character are intertwined. Character determines what we do, what we don’t do, and how we do it. The character of large numbers of people determines the destinies of nations and of the world itself. If we want to make the world better (or worse), we must change our own characters. Those who fail to understand how character is created (and changed) will never change the world–except accidentally.

How Everyday Life Creates Our Character

Along with, as noted, our destiny. I always laugh at radicals who want more schooling, because schooling is where people learn to sit down, shut up, give the approved answers, and do what they’re told. Working life, as an adult, continues this process of learned powerlessness and acquiescence, and even in our consumptive and political lives we continue the trend; choosing from the choices offered, rather than producing what we actually need for ourselves.

How Everyday Life Creates Sociopathic Corporate Leaders

Those who lead our corporations control most of our lives, even more so than the government, because they set the terms by which we live, die, and can afford the good things in life. Our daily lives are prescribed by these people, from how we work to what we eat, to what we entertain ourselves with. We need, therefore, to understand the character traits for which our leaders are chosen, and how the process of choosing works. If we can’t learn to create and choose better leaders, we will never have a better world.

The Difference Between Ethics and Morals

If we want an ideology that tells us how to create both a better world and the people with the character to create that world, we must understand what sort of people they should be. To accomplish this, we must first understand how they treat other people–the people they know, and more importantly, the people they don’t.

The Fundamental Feedback Loop for a Better World

The shortest article on this list, this is also one of the most important and speaks directly to how money directs behaviour and how that directs our choice in leaders.

Living in a Rich Society

It’s been so long since parts of the West were truly prosperous that people have forgotten what it’s like, and they’ve forgotten that it creates a different type of person than a scarcity society.

Late 19th and Early 20th Century Intellectual Roots

Lived experience creates character and character feeds into ideology. It’s worth looking at how various themes of the Victorian era were created by those who lived through that time and the time that came before it.

What Confucius Teaches Those Who Want a Better World

Amongst those who have created powerful ideologies, Confucius is in the first rank; Confucianism has been the most important ideology of the most populous and advanced region of the world for most of the last two thousand years–or more. Confucius was very aware of what he was trying to do, had a theory of human nature, and a theory of character. We would be fools not to learn from him.

Concluding Remarks

I hope that those who are interested in creating a better world will read the articles linked above. What I’ve written amounts to a short book, and the ideas are interrelated. If you have read a few of my posts, or even read all of them, but not thought of or read them with each other in mind, you cannot have the full picture of how these ideas work together, and why the different parts are necessary.

Ideas are often destroyed in practice by those who do not understand the reasons for the various pieces of the puzzle and prescriptions. These people feel they can pick and choose without that understanding. Character and ideology and ethics and every day life are all intertwined; you cannot pick one and say,”This is supreme.” They create each other.

Of course, the above is not a complete intellectual package. Large chunks are missing. My next piece will be a review of some key economic articles, specifically concerning why the world is as it is today: Why we lost post-war liberalism, why we have austerity and neoliberalism and so-called free trade. That piece comes after this one because without understanding our own characters, the characters of our leaders, and how ideology works, we cannot understand our current circumstances.

I will then be moving on to new articles that focus on technology, geography, the environment, and their effect on societies though the ages, with an emphasis on those technologies and environments which create prosperity, freedom, and egalitarian cultures and explore why they do so. There is an important trend today, an argument, about changing our technology to improve society, but it will only work if we understand how technology changes society.

Originally published Oct 2, 2014.  Republished July 28, 2015, March 6, 2016 & October 2, 2017.

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The Control and Continuation of Capitalist Societies

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On September 30, 2017

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Image by Admit One

Markets have existed for millennia. Capitalism has existed for millennia. The Romans had markets and capitalism; the Greeks did; the Assyrians did, and so on.

(This is Part Two of a series. Read Part One: Will Capitalism and Democracy Survive?)

But none of these societies, despite having capitalism and markets, were capitalist societies.

Capitalist societies use capitalism as their primary method for controlling economic activity.

Weber called this “rational capitalism.” What he meant was that capitalism transformed, according to its reason, other relationships so that they became capitalistic.

A capitalistic relationship is one that is determined by money. It is traditional to say it is controlled by price and the profit motive, but that’s not quite true.

Uber is losing money. A lot of money. It might never be profitable. Elon Musk’s companies do not make money, though they may in the future. The banks and brokerages of the 2000s went bankrupt.

In a capitalist society, people do what gets them the most money.

What is important about this is that in capitalist society, money equals power, much more so than in other societies.

In a capitalist society, money buys people and their time. It buys virtually everyone. It allows you to decide what those people do. (Read: The Tyranny of Money.)

What is important about this is that it means that people who do what the system requires are the people who get power.

If you don’t respond to monetary incentives in a capitalist society, you usually don’t get power. Not only that, you are generally deprived of power.

So a capitalist society ensures its continuation by making sure those with power are those who do what a capitalist society requires: Pursue money.

(Speaking of money, I am fundraising to determine how much I’ll write this year. If you value my writing, and want more of it, please consider donating.)

It’s hard for us moderns to really grasp this. In the Dark and Middle Ages, most societies were not capitalist societies. Most people were tied to the land. They did not work primarily for money, they worked for their lords for X days a year, or during a call up for war. But the rest of the time, they worked for themselves or their families.

You could buy some people with money, but you couldn’t control most people with money. What mattered was a system of allegiance, and military force.

Power got you money more than money got you power. People who forgot that lost both.

This is generally true in most agricultural societies for most of history, though it’s not an absolute.

In the Roman Republic, most rich men were rich because they were aristocrats with land or because they were successful generals who had looted their wealth. Only one of the great men competing to be Empire and end the Republic, Crassus, had most of his power due to wealth and he did not win.

The extent to which a society is capitalist can be determined by how many people you can buy, and how much of them you can buy. A peasant may do letting out labour in the evenings or odd jobs, but you can’t buy most of his or her labour. A nobleman may do some things for money, but not most, and the official ethos of nobility was that to engage in manual labor or mercantile activity was to de-grade yourself and lose your noble status.

In our society, you can buy virtually everyone, including the most powerful politicians. (For all that people deny it, much of Obama’s policies could be predicted by “wants to be rich after office”–I said that long ago, and its predictive utility was high.)

Your ability to do that to high nobles was often limited: If they got upset enough at their bankers they would just kill them or exile them, and seize their assets. This happened over and over again. At best you rented kings and high nobility: Lending to them was a privilege, you did not own them, and if you thought you did, that worked out badly for you pretty often, though, of course, this was not the case in all places and times.

A social system perpetuates itself when it gives power to people who act as the social system thinks is correct.  Capitalism perpetuates itself as long as power goes to those who pursue money first. Feudal societies were about the ability control fealty, especially of militarily capable men. And so on, you can analyze most societies this way.

This breaks down in three circumstances: when the society selects people who don’t respond how they are supposed to (late Communist leaders not believing in Communism); where leaders are incapable of running the society even if in power, or; if the basis of power changes (if military power is no longer based primarily on fealty relationships, for example).

This can, and should, be applied to capitalism.

(Read Part 1: Will Capitalism and Democracy Survive?)

The next part of this essay series will look at the question of system flaws: What systems, in particular capitalism, do badly, and which must be managed lest those flaws bring the system down.

The results of the work I do, like this article, are free, but food isn’t, so if you value my work, please DONATE or SUBSCRIBE.

You Will Never Be Free of Identity Politics

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On May 25, 2017

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(MANDOS POST, people who don’t want to read things they disagree with please stop here)

I don’t normally watch horror movies, but I made an exception and recently watched the horror film Get Out. It’s a horror-satire movie that constructs its underlying trope from the concept of racist microaggressions, and it’s one of the best films I’ve seen all year, if not the best, period. It’s a Stepford Wives style of horror, in which a young black man discovers that his well-meaning-seeming white inlaws-to-be believe in human improvement by the literal supplantation of black identities with white ones and the submergence of the black identity into a spiritual void called the “Sunken Place” — a literal sort of black/white solidarity where, of course, the white opinion matters more.

The privileged white horror-family in question is conceived of as stereotypical rich politically-correct liberal Obama voters, but the main character himself is a relatively successful young photographer who had access to that kind of company through his work, starting from less privileged roots and with black friends still living the working-class life, and his working-class black best friend — who correctly names and identifies the microaggressions and where they were leading — is his only lifeline in the entire story. The illustration clearly intended by the director (well-known black comedian Jordan Peele) is that even when a black person in America manages to succeed on white terms, that in itself is not just, not sustainable, not sufficient.

That was a movie, but the point is illustrated periodically in real life — and occasionally in famous, very public rows.  Some of you may remember that a few years ago, there was a row over Oprah Winfrey’s attempted purchase of a very expensive handbag, worth twice or more than what some of her viewers make in a year, from a shop in Switzerland, wherein Oprah believed that she had been discriminated against by the saleswoman for being a black buyer in a fancy store. Many could easily view this as a rich woman publicly bullying an innocent, ordinary-income shop attendant for a social faux pas, possibly based on ignorance of the American media landscape. A class analysis. But for people of colour, the incident is instead evidence that, even if one is doing well economically, one is still one of them, that the incident was no accident even if the saleswoman had no conscious intention of discriminating.

That sense that even under relatively positive overall circumstances, how one is treated in life is nevertheless conditioned on the sufferance of the majority/dominant community unless one erases one’s entire particularity (and even then) is not a trivial feeling. It is a continuous burden, a headwind in life, and one that cannot be erased by exhortations to class solidarty and and one-sided demands to put the material advantages of class solidarity as prior to the domain of conflict called “identity politics.” Class solidarity does not erase those conflicts, does not remedy them, does not alone create a long-term, sustainable basis for rectification of discrimination. Minority groups remain vulnerable even when the dream of a more just economy is realized.

The only way to proceed is to recognize that, while the working-class American black has a cause in common with the working-class American white, she or he also has a cause in common with a rich woman like Oprah Winfrey, one that can be neither ignored, denied, or erased. And the only way that class solidarity can take full precedence over that is when whites agree to disarm their own identity politics without demanding that blacks and other minority politics disarm theirs.

Syria and the Cult of the Tough Decision

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On April 8, 2017

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(POST BY MANDOS!!!)

The chances were always high that regardless of who was elected, Trump or Clinton, there would be some kind of American attack in Syria.  However, the chances were always higher with Trump than Clinton. Yes, you read that right: It was always a lot more likely that Trump would attack Syria than Clinton would. The reason for this is that Clinton took a more hawkish position on Syria before the election. Trump took a right-populist position of focusing on domestic politics and telegraphed a Russia-friendlier course. This more or less convinced me that he was going to attack Syria at some point. Likely, Clinton would have too — but with Trump it was basically inevitable.

Running a complex industrial and military power requires a highly technical bureaucracy. That bureaucracy therefore has an ultimate veto on what is possible to accomplish that is necessarily beyond democracy. That bureaucracy has made it clear that it won’t implement policies by people it doesn’t consider to be “serious.”  The hallmark of seriousness is the ability to make the Tough Decision.

(DID I MENTION THAT THIS WAS A POST BY MANDOS? BEFORE YOU COMMENT…)

The complaint by the technocratic class against what it denigrates as “populism” is — among other things — that populism is ultimately the rejection of the Tough Decision. Left-wing populism holds that there are a lot of win-win situations where the benefits to (most) stakeholders far outweigh the costs of participation. Right-wing populism does not believe in win-win propositions, but rather that in a win-lose situation it is effortless to identify who should be on the losing side of the equation and to practically shove the loss onto them. Either way, left- and right-wing populism deny the centrality of the Tough Decision in leadership.

Clinton ran as the anti-populist candidate, presenting herself as the one who would preserve an already-great America through her ability to make Tough Decisions that distributed costs in a way that her supporters wouldn’t always like. Trump ran as a right-wing populist, explicitly riding on the feeling that there were designated “winners” who weren’t winning and designated “losers” who weren’t losing, and proposing solutions whereby this state of affairs could be effortlessly corrected. Insofar as he has attempted to make good on this aspect of this program in a public way, the system has acted against him, because all of the other entities, and that includes the House “Freedom” Caucus, believes in the Tough Decision.

Foreign policy is always the domain in which the right-wing populist can most easily exercise the Tough Decision and win back some loyalty from the managerial class. That is because, in the short run, breaking a promise on a foreign policy or military point is often the one that is lowest-cost to his principal support base. By attacking Syria, Trump proves that he can make a Tough Decision and that he can be “brought to reason” by the policy elite. Clinton would not have had to do this so soon, at least, and would thus have had the confidence of the policy elite that she would “push the button” but would merely be holding off until a strategically more optimal moment. The policy elite seems to have been afraid that Trump would never push the button. That concern has been proven unjust.

The cult of the Tough Decision is killing the world. It is not merely a fetish of a generation of technocrats but deeply engrained into the psychological structure of our society. It stems from a couple of inoffensive common-sense pillars:

  1. There Ain’t No Such Thing as a Free Lunch
  2. You Can’t Have Your Cake and Eat It Too

Both of these are narrowly true. Every “free” lunch requires at least some effort to go and obtain it. (1) is merely a recognition that all things have an up-front energy cost. (2) is merely a recognition that once you’ve made a choice, the world changes such that the very same choice is not available a second time in its exact original form. In present-day psychology, we exaggerate these to mean that not merely is there an up-front cost to everything, but it is highly likely that most up-front costs outweigh the benefits — and that there are no win-win situations, because the up-front cost of most choices must result in a major stakeholder losing out.

This exaggeration of common-sense wisdom has come in its most exaggerated form of the fetishization of abstract intellectual exercises from economics and game theory. These exercises are concentrated in the political and managerial elite, but they are constantly reflected in popular discourse and media culture. It is propagated by often very well-intentioned people who would like to make the world better.

Its results are particularly damaging to left-wing populism, because left-wing populism is founded on the existence of low-cost, self-replenishing free lunches — repeated win-win situations. (As opposed to, as I said, right-wing populism, which rejects either the low-cost or the self-replenishing part.) The existence of these free lunches probably sounds like an absurdity even to readers here. Admittedly, they seem to be vanishing quickly, but they are not all gone. Single-payer universal health care in a developed country is one of these free lunches, where the principal payers of the monopsony cost (medical services providers of various sorts, including large organizations) can afford the cost without true suffering.

In a twist of fate, Trump was one of the popular purveyors of the Cult of the Tough Decision in his reality show career. Reality TV, of the “voting off the island” genre, is all about making someone cry in public as a designated loser, and then self-back-patting that it was a responsible or necessary or realistic choice. It is a genre that is emblematic of our era. So it should surprise no one that Trump returns to the ontology of public action that worked out so well for him.

Jeremy Corbyn’s Electile Dysfunction

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On March 28, 2017

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(POST BY MANDOS, just in case you didn’t notice)

I have a theory about why Jeremy Corbyn seems so unpopular in the UK, despite the fact that he represents a lot of policy positions that are in themselves popular. My theory is that, deep down, in their collective subconscious (if not their actual consciousness), the British public doesn’t think that Corbyn will send fighter jets to bomb people in foreign countries on under-substantiated suspicions.

Oh, to be sure, there are lots of other problems faced by Corbyn worth discussing, like an extremely disloyal caucus (although disloyalty is probably not the right word as it presumes that they had once been loyal, and they’d made it clear from the beginning how little they thought of him). But the antiwar thing is basically a deep psychological show-stopper in terms of the electability of leader in any medium-to-major military power.  People may not precisely articulate this discomfort with a leader who doesn’t seem like he’d attack small countries on a small suspicion when world politics suggests that said lethal use of military force is a diplomatic, strategic thing to do.

Now there are actually other things you can do to satisfy this urge. For example, Theresa May already proved her willingness to harm innocents with a pathologically, maniacally, cruel immigration policy, for which she was responsible. That policy has made her credible, governmental. You know that May will send fighter jets to foreign countries when the media requires it.

Now, you may ask, why is being bombing-credible, or at least cruelty-capable so important for the election of a leader? The reason why is that the leader is supposed to Protect Our Children. (I’m using “our” figuratively here, since I’m not British.) You’d do anything for your child, right? If you’re an upstanding, caring parent, that is.  So consider the very slim chance that someone in a foreign country may concoct a successful global takeover plot when you’re dead and your children are old people.  Surely avoidance of such demands a low threshold for long-distance war. After all, it’s either your children or theirs, right?

But Corbyn is perceived as a repudiation of Blair. And there’s nothing that defined Tony Blair more as a politician, nothing that placed him more in history than his willingness to go to war on thin evidence. Corbyn and his core support base are visibly angry at that. And that is, at a ground, atavistic level, killing Corbyn’s candidacy. (As I said, among other things.) Blair may be unpopular now, but most people are willing to issue negative judgements after the fact, having voted for the man before the fact. Blair already Protected Our Children, was believed to be credible on this front, and won elections.

You may protest: There are lots of other things that threaten people’s children, like lack of health care, unemployment, impending global enviropocalypse, and other very real but rather imperceptible problems like those. My experience of watching how the European refugee crisis unfolded, particularly in anglophone media and public opinion watching from outside, is that people perceive threats very differently, and react more viscerally to a low-probability threat from other individual humans than they do from higher-probability things like their own potential poverty or workplace safety and suchlike. An incident of lawlessness in Cologne, perpetrated by a tiny fraction of the refugees and not only them, overshadowed in Western media all of the other things that humans, including refugees, face. Because we have to Protect Our Children.

To be sure, lest someone object, a lot of this attitude descends and is transmitted by certain sorts of elite opinion-makers like newspaper columnists and so on. Yes, that is so. But they are working with a public that is highly primed for this visceral syllogism.

Does my theory about Corbyn’s unpopularity demand that this situation remain so forever? No: I don’t counsel despair. My theory is about explaining what has happened so far. People always have the possibility to choose otherwise. Maybe even in time for the next British elections. You never know.

Fools Russians Where Angels Fear to Tread

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On February 18, 2017

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https://www.youtube.com/watch?v=mD5phTXGN_0

(NB: post by Mandos.)

Recent events suggest that, whatever they may have originally thought, the Trump administration is in the process of being pulled back into the overall historical attractor of US policy regarding Russia. The Russian establishment had made no secret of its preference for Trump and its belief that Trump was a person with which they could deal on a more even footing, a politician in a mold they understood, etc.

I’m not here to argue whether or not Trump (or Flynn) is some kind of Russian plant, an issue that seems to be occupying many others.  I gather that conclusive evidence on this matter has yet to be produced and that it so far lies in the realm of (negative) wishful thinking.  However, Russian policy-makers are already voicing disappointment that Russia-favorable entities in the Trump administration are increasingly weakened. The US state, particularly its intelligence community, are deeply set up for conflict with Russia, for better or for worse, and it turns out that the White House is only part of a large infrastructure, and any fantasies of an election resulting in a vast purge and house-cleaning were just that: fantasies. The intelligence community still believes to its core in the necessity of containing Russia.

However, one thing that is different now is the position of Western social liberals. Unfortunately, Russia had decided to back in spirit, if not always materially, movements that are identified with various strains of nationalist conservatism that are hostile to the goals and beliefs of social liberals. This is not only in the USA, but especially so in Europe, with the on-going rise of the Le Pens, the Wilders, and other groups in the world. Once upon a time, social liberal groups were principally parochial movements which were relatively indifferent on foreign policy questions regarding Russia, and to a very large extent also overlapped with anti-war movements — and so were once at odds with the intelligence community.

However, the apparent desire of Russia to return to a world of ordinary nation-state politics, and therefore its willing appearance (at minimum) of siding with conservative nationalist movements, have led to many social liberals now viewing Russia as mortal threat to their projects, and therefore, having a plausible motive to try to subvert political movements like that of Trumpism to their aims.  In this situation, social liberals (or “identity politics” movements, or whatever you want to call them) will quite rationally stake out a position that the devil you know (American intelligence forces) are better than the devil you don’t (Vladimir Putin). This is not helped by the appearance of things like Russia loosening its laws on domestic violence.

While social liberals have not lately been winning elections on their platforms (most notably, in the USA due to the Electoral College structure), it would be a mistake to assume that these groups have no power whatsoever. In fact, they have broad and deep bases of popular support (merely electorally inefficient), and those bases are being pushed into the arms of forces hostile to Russian interests. The combination of Cold War-style intelligence community conservatism with popular social liberalism is one that is likely to lead to an even more hostile neo-Cold War posture on the part of the Western establishment in the medium-term, unless in the short term Trumpism can generate the political competence required to coerce the establishment in the other direction.

For its part, Russia has been attempting to play, in the “further abroad”, a soft power role given that its other options are not effective. It is attempting to play the part of a rival global hegemon without actually being a hegemon. It does not currently have the cultural or technological reach to do so.  While it operates a technologically advanced, developed economy, it is still highly dependent on natural resource development and export. That means that the risks accruing from a strategy of using cultural divisions in the currently hegemonic Western social order are high: should social liberals gain the upper hand due to the inability of nationalist populism to operate the levers of state effectively, they will be confirmed in a resolve for further containment and suppression of a Russia that took sides against them.

The Culture of Meanness

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On February 23, 2016

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One of the most striking things about much of American culture is the simple meanness of it. The cruelty.

Most of this seems to come down to three feelings:

  • My life sucks. I have to work a terrible job I hate in order to survive. I have to bow and scrape and do shit I don’t want to do. You should have to as well.
  • Anyone who doesn’t make it must not be willing to suffer as I do, therefore anyone who doesn’t make it deserves to be homeless, go without food, and so on.
  • Anybody who is against us needs to be hurt and humiliated, because that’s how I see my superiors deal with people who go against them.

“Life is shit, therefore your life should be shit.”

“What you’ve got is what you deserve.”

There is also a culture of punching down, as commenter Lisa has observed. America has a high-violence, high-bullying society. As Lisa noted you can have a high-violence society in which it is considered unacceptable to attack the weak (doing so is viewed as cowardice), but that’s not the case in America.

In American culture, the weak are the preferred target. Failure is punishable by homelessness, suffering, and death.  Sick people sure don’t deserve proper pain medication. Poor people are poor because they “don’t add value.” If you’re poor, you definitely shouldn’t have good healthcare, because if you don’t have money, you don’t deserve money, and that’s because you’re a waste of space.

This appears to be a result of something simple: At every stage of American life, it’s a zero or negative sum game, and who gets ahead is decided by authority figures. Need to get into a good university? You need good grades from adults, you need to have done the right extra-curricular activities, you need references from adults.

On the job, only a few people will be promoted, and the competition is fierce. But worse, in many fields, people are often let go, and the competition to avoid getting fired or laid off is severe.

Who decides? Your boss. You’d better get down on your knees and do whatever your boss wants, because if you’re fired or let go you may never work again, and if you do hang on at a bottom-wage job, well, your life will suck.

When dealing with police, the constant American attitude is OBEY. If you don’t obey, then whatever the police do to you is justified. The police are like bosses in a way. One cop can ruin your life, even if you aren’t killed, beaten, or raped by them. A criminal record means you will never have a good job again.

OBEY.  ACQUIESCE.

On your knees, citizen.

(I am fundraising to determine how much I’ll write this year. If you value my writing, and want more of it, please consider donating.)

And as my friend Stirling once noted, the next demand after, “Kneel!” is, “On your belly, worm.”

Failure to comply means your advancement is over, and maybe your job.

Americans are desperate for the approval of those in power, because without it, they are destroyed. This is true to a lesser extent in many other Western societies, certainly in Britain.

Having learned that the right way to treat anyone who is weaker than them is with demands for acquiescence and dominance displays, to many Americans, to interpret any sign of weakness as requiring them, as a moral duty, to dominate and hurt the weak person.

People become what is required of them. They learn from authority figures how to behave.

The desperate need of certain demographics to keep, say, women or certain minorities down is part of this. These people need to know that there are some people who, no matter how degraded their own situation, are always lower than them, can always be beaten down.

Contrary what many right-wingers think, dominance structures aren’t innate to humanity. Evidence supports that, for most of human existence, we were hopelessly egalitarian. But surplus combined with scarcity changes that, as do large populations.

Still, while high-density agricultural and industrial societies are innately more inequal than paleolithic hunter-gathers, there is plenty of variation, and within that variation plenty more variation as regards to the level of meanness and cruelty–how much a culture can be defined as “bullying.” In the modern, Western world, America ranks high as a mean, bullying culture.

The effects of this cascade, and can be seen as high up as America’s constant wars, drone assassinations, and the routine torture in prisons, and as low down as cities passing by-laws that the homeless can’t be fed or the desperate competition amongst parents and school-children for those few elite university slots which virtually ensure one’s future.

The entire process makes America a far more unpleasant place to live or visit than is necessary. The structure of dominance, meanness and cruelty is palpable to the visitor, and distressing; even as it warps the best inhabitant.

I find myself without a real conclusion. Obviously (I hope), this is BAD. Obviously it should change. But it’s hard to change something that people have taken and turned into a moral imperative: Be mean to the weak and poor, who deserve their fates. Kick down, kiss up, because a failure to pucker up can have you thrown out of the charmed circle, and obviously higher-ups want to see you acting like them, imitation being the most sincere form of flattery.

It’s all very depressing, all very unnecessary, and all very much in the interests of the people who run your society.  Meanness in the chattel means they can rarely get together to challenge the masters, because they hate each other more than they hate the masters.

Kindness is a revolutionary act.

What Can Rich Countries Afford?

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On February 18, 2016

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Remember the American GI bill, which put ex-service members through university?

GI Bill

When people talk about how much health care for all will cost, or any other program, you need simply remember the above, or that military spending makes up over 50 percent of all discretionary spending in America.

Spending is a fairly good indicator of a country’s real priorities. It’s easy to afford the cost of something you believe is first priority in a rich country–and the US is still a rich country.  And if you don’t “have enough,” well, by historic standards, the US is hardly taxing anyone at all. Remember, back in the 50s top marginal tax rates hovered around 90 percent and corporate tax rates were much higher (and with far fewer loopholes).

(I am fundraising to determine how much I’ll write this year. If you value my writing, and want more of it, please consider donating.)

Basically, America can afford whatever America wants to afford, and the same is true of a variety of other countries like France, Germany, and Britain, and so on. The choice not to do something, in rich countries, is a choice, and reflects the goals of the people who run the country, and very little else.

This is especially true because the more a country does, the more it can afford, since doing more means more economic activity and generates a larger tax base.

It’s just a choice. There are countries that are literally unable to choose prosperity, it’s not so easy for them. But all of the major developed countries are perfectly able to do so.

 

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