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

Tag: Identification

The Extended Emotional Body

The simplest way to think of identity and identification is that it creates an enlarged emotional body.

If someone I identify with is hurt, I hurt. This suffering shows up on brain scans, it’s not theoretical.

If, on the other hand, I completely don’t identify with someone else, their pain doesn’t both me. This is why, for example, most slave societies say that slaves are sub-human. Plato believed most slaves were meant to be slaves, and that slavery was only wrong if someone was not naturally a slave. Race theory and so on.

The Romans were refreshingly honest about this, “You’re a slave because you, or the people from whom you are descended lost a war.” They also made it very possible to stop being a slave, perhaps because they didn’t think of slaves so much as “other.” It wasn’t an intrinsic category, you just had bad luck.

This extended emotional body goes beyond people. You can identify with animals and feel pain when they are hurt (Nietzche went insane when a man whipped a horse savagely). You can identify with plants, or with objects and ideas.

People piss on Korans and Bibles and burn flags precisely for this reason: It hurts people they want to hurt. People tell you your ideals are wrong to hurt you or to protect their ideals from harm so they won’t be hurt. Be really aggressive to a believer about how “God isn’t real.” It hurts. Tell an American patriot his country is evil. Etc.

Conversely, if another person we care about does well, we’re happy. If the country we identify with wins a war we may feel good. Or, if we think the war is wrong, we may feel bad. The extended emotional body created by identification gives us vast possibilities for increased happiness. Check in on a sports fan when “their team” wins the championship.

Identification with people and objects and ideas we really have nothing in common with is a large part of how we scaled our societies to grow beyond the number of people we could personally know well. We’re all Americans or Germans; or we’re all descended from the same ancestor; or we all believe in Zeus, and thus won’t attack another worshipper of the greatest of all Gods, let alone the wanderers who are under his sacred guard.

Identity, however, leads to a wide variety of pathologies. We don’t actually know these people, they don’t actually know us, and as for the ideas, well, they may be bad for us, but because we identify with them, we can’t see that clearly.

Identity makes it hard to find truth, because when we discover that something we identify with isn’t what we thought it was, maybe it’s not good or even perhaps, that it doesn’t even exist, it hurts. Humans avoid pain.

Identity also allows us to be manipulated. Odds are, your interests have essentially nothing in common with those of the people who run the Democratic or Republican parties, or the CEO of the company you work for, or the leader of your religion. But many many people identify with these organizations or people and acquiesce to their authority, even when that authority is terribly harmful to them.

Identity is a prosthesis. It lets us do things we can’t do without it. But beyond identifying with people we personally know and like, it isn’t natural, and it is very easily abused.


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Who I Bleed With and Why Bernie Is Trusted

So, identity is and always has been one of the most important forces in politics, the rise and fall of empires, etc. This was true long before “identity politics” or intersectionality and it will be true long after they are forgotten.

Identity is who you feel with. Who you bleed with. If people like you are hurt, you hurt. You can see this in degrees in terrorist attacks and natural catastrophes. If it’s the Brits being hit, Americans care. French? Somewhat less. Baghdad market bombing? Don’t give a shit. (Yes, you are special flower and do actually care, which may well be true, as you are one of my readers and self-selecting for caring more about people not like you, but most people don’t. I wish they did, but they don’t.)

This is also true for good things; they matter more if they happen to people I identify with.

My primary political identification is with the precariat: The working class who aren’t even stable working class. They can lose their jobs at any time, they live in bad housing, they are one bad bounce away from the street. In the US, they can’t afford healthcare even if they have insurance, in most countries they can’t afford dental care and you can see it as they get older in their yellow teeth.

These are the people who are always scared, who will work until they die or physically just can’t, and who will push far past what “can’t” would be for most other people. They work through pain and illness because, even in most countries with sick days, a week isn’t enough if you’re precariat: When you eat badly, and you work hard, your health breaks at some point.

I’ve been precariat a lot during my life. I’m precariat now. I’ve belonged to other classes, I’ve even been well off, upper middle class. I’ve hobnobbed and lived with the upper classes plenty, I grew up with them in boarding school. I can fit in with most classes, as long as I have the wardrobe, though as I get older and look older it becomes a bit harder: I don’t have the shiny well-cared for, calibrated, drugged look the upper classes have at my age.

Some of my identification with the precariat is simply that I often am one. But I could choose to identify with other classes or groups, I’ve been among many of them at some time. People can be stubborn about identifying with a class they no longer have the material circumstances for–they can hold on to that until they die, acting as if they still belong and often getting away with it. It’s worth doing, because lower class people are treated worse.

Period. They are treated worse, always. I put on a suit and clean up and I see the change. I change my manners and act middle class, and how I am treated changes, always for the better.

Lower class people have manners and attitudes which are recognizable, and higher orders, even the people only a little higher, shit on them the moment they recognize those manners. Exceptions exist, and I’ve gone out of my way when my circumstances are good to be an exception (which is why service staff anywhere I go regularly always like me), but they are exceptions.

But while some of my identification is simply positional, a lot of my political identification stems from the fact that the precariat, more than anyone except those who have fallen out of the system completely, are the ones who need the help. They tend to work very hard and get very little for it. I’ve done office work, construction work, retail and food prep, among many, many jobs, and the psychological stress of office work can be real, but it’s not the same as a hard physical job, where in any case the bosses are often still assholes. (This is especially true in retail in my experience. Never did manufacturing.) Office workers also tend to have a bit of protection from the most abusive behaviour, because of a certain shield of civility which does not apply to those at the bottom.

So, I am for Bernie, and I was for Corbyn, because they will do the most for those who need the most help. I can argue that most of what they want to do will also be excellent for everyone but the very rich, even if many of those people don’t recognize it, and it’s true, but I don’t care very much. The self-identifying middle class, the upper class, and the rich (three separate classes) are mostly either actively scum, or passively scum. The “middle class” has thrown everyone, including their own weaker members, under the bus in a pathetic attempt to keep their perceived status. The upper class are the rich’s close retainers, executing their policies and about one member of the rich out of a hundred who has power is doing more good than evil.

Identification is a matter of feel. When the precariat are hurt, I hurt. I feel their pain. This isn’t theoretical, you can see it on brain scans. When something good happens for them, I am happy. This is true even if it has no effect on me; I’m Canadian, and have universal health care–yet I have spent much of my career advocating for the US to adopt universal care.

One reason that Warren never had a hard core of supporters the way Sanders does is simple: She doesn’t identify as lower or working class or precariat. She doesn’t feel like one of the body. She doesn’t actually seem to feel the pain. Bernie, despite having been in Congress for ages, has a lot of Jewish working class feel. The anger that turns off the technocrats as inappropriate for the office is real to working class types. If there’s reason to be angry, be angry. And Bernie is angry because their bosses are treating them like shit.

Warren wants to be the good boss; the good intellectual. The savior.

Bernie feels like one of us and he’s angry with us.

He may or may not win the nomination (though I think he can win the election.)

But it’s why there’s a core of people who trust him through thick and thin.


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