wise or unwise
November 28, 2015, 12:44 am
Filed under: the sweet life | Tags: , ,

It’s not that the mob or the everymen who collectively make up a citizenry are right and wise, it’s that, by ensuring they decide by their vote who will lead and by what policy, the law will prevail and arbitrary measures will not.  It is the awkwardness of the process that protects us from the vagaries of concentrated power.

A democrat need not believe that the majority will always decide wisely; what he  must believe is that the decision of the majority, whether wise or unwise, must be accepted until such time as the majority decides otherwise. And this he believes not from any mystic conception of the wisdom of the plain man, but as the best practical device for putting the reign of law in place of the reign of arbitrary force.

Bertrand Russell, Ideas That Have Harmed Mankind, Unpopular Essays

Morning commute
November 22, 2015, 10:26 pm
Filed under: departure lounge | Tags: ,


updates are revisions of dogma
October 25, 2015, 12:10 am
Filed under: brave new world | Tags: , ,

Scientism / athiesm / homo economicus is the unassailable three person godhead of our time. Even if things in general are going very badly, and the scientists, atheist and MBA/ economists have all of the power and are making all of the decisions, we still can’t and won’t blame the godhead. Tyson, Nye, Dawkins, Maher, Greenspan are the robed flunkies who design and administer the sacraments in the temple of techno materialist positivism. We follow in lock step.

It is breathtaking that STEM – science, technology engineering and mathematics – our education policy du jour, leaves out the humanities, the very antecedent of freedom. The fundamentalisms of markets, analysis, reason and tech, have replaced and erased history and the arts.

In the seventeenth century we suffocated under the yoke of religion and yearned for reason; today our god is technology and we pine for mystery.

It is hard now to recreate a sense of the almost complete impossibility of not being a religious believer in seventeenth-century England. But as I enter the Apple Store, symmetrically laid out with its central entrance door and an attractively illuminated high table at the far end, a parallel comes to mind. Digital technology seems to fill a large part of the mental space we reserve for faith. (Art, which is often put up as a candidate, is the opium only of a minority.) We depend on technology for the smooth running of our daily lives, if not for our salvation. We make obeisance to it, we feel obliged to buy into the whole package, rather than selecting and rejecting individual technologies. There is the familiar choice between minutely differentiated sects (Apple or Microsoft), but all must share the same basic creed. Upgrades are like revisions of dogma in which we have no say, but which we are bound to go along with anyway. To reject the technological is to declare oneself a heretic, a position as inconceivable now as declaring oneself an atheist in the 1600s.

Richard Dawkins’ moralizing atheism: Science, self-righteousness and militant belief — and disbelief
I agree with Dawkins more often than I do with the church. So why do I find Dawkins the more annoying?
Hugh Aldersey-Williams

scaring children
October 18, 2015, 3:18 pm
Filed under: chronotopes, unseen world | Tags: , , ,

the sandstorm
October 18, 2015, 3:14 pm
Filed under: Uncategorized | Tags: , ,

Hannah A. saw a possible future for totalitarianism: constant fear, corporate power over state, media and civil society, destruction of all things public, darwinianism, militarization, sexism, anti labour, fetishization of security, rejection of human rights, ascendant police power, racism, anti intellectualism, anti democratic.

Hannah Arendt, the great theorist of totalitarianism, believed that the protean elements of totalitarianism are still with us and that they would crystalize in different forms. Far from being a thing of the past, she believed that totalitarianism “heralds as a possible model for the future.” Arendt was keenly aware that the culture of traditionalism, an ever present culture of fear, the corporatization of civil society, the capture of state power by corporations, the destruction of public goods, the corporate control of the media, the rise of a survival-of-the-fittest ethos, the dismantling of civil and political rights, the ongoing militarization of society, the “religionization of politics,” a rampant sexism,  an attack on labor, an obsession with national security, human rights abuses, the emergence of a police state,  a deeply rooted racism, and the attempts by demagogues to undermine critical education as a foundation for producing critical citizenry were all at work in American society.  For Arendt, these anti-democratic elements in American society constituted what she called the “sand storm,” a metaphor for totalitarianism.

The Plague of American Authoritarianism, Posted on Aug 24, 2015, By Henry A. Giroux, CounterPunch

non zero sum game

You can win and lose in music or cooking, as crazy as that seems. In order to win, others must lose, in the American way, developed by the emotionally stunted, and everyone takes the risk of losing in the belief that someday there will be a big win. Of course there never is.

For Thomas Hobbes social existence was a war of all against all, zero sum. For him competition is an ideal not a problem.

But there is also the cooperative paradigm, the non zero sum game, in which the rising tide floats all boats. It enables strength, sustainable lives, health, freedom.

From Benjamin Barber:

It is much the same with entertainment. Our most successful shows, themselves in a competition for survival with one another (sweeps week!), pit ­on-­camera competitors against one another in contests only one can win. The eponymous show Survivor is the Darwinian prototype, but the principle rules on all the “reality” shows. On American Idol, singing is the excuse but winning the real aim. In the winners’ world of television, nothing is what it seems. Top Chef is not about excellence or variety in cooking, but about winning and losing. Project Runway turns a pluralistic fashion industry that caters to many tastes into a race (with clocks and time limits) in which there is but one winner. The competitive culture hypes winners but is equally (more?) fascinated with losers. “It is not enough that I win,” proclaims the ­hubris-­driven American competitor, “others must lose.” And Americans have shown themselves ready to become big losers in order to be eligible to become big ­winners—­however remote the odds. We are a nation of gamblers willing to tolerate radical income inequality and a large class of losers (into which we willingly risk being shunted) for the chance to ­win.

That tension is hard to maintain, however. The two modes of being inevitably become the source of rival theories of politics and society and, as a consequence, two distinctive approaches to human identity. When we contemplate nature as a kind of parody of human warfare and anarchy, as Thomas Hobbes did, our social existence becomes a “war of all against all.” According to this model, we live in a ­“zero-­sum” world where one man’s victory must be another man’s defeat. We either have to sacrifice our liberty to secure tranquility or live well through rivalry and conquest. The price of attenuating competition is always high, even when it is deemed necessary for survival (as posited by social contract theory). In our very impetus to move, this view argues, we cannot help but collide with others. In collision, we cannot help but experience others as limits on our own freedom. The preservation of freedom demands competition, while any restraint at all on competition, even mere civility, becomes an unfortunate limit on ­liberty.

This celebration of radical competition has, of course, been contested by theorists such as ­Jean-­Jacques Rousseau, Thomas Jefferson, and John Dewey, who have treated competition more as a problem or pathology to be overcome than an ideal to be realized. In the cooperative paradigm, the world is understood to be a ­non–zero-­sum game in which we can win by helping others win. We are psychic as well as material beings and can ­co­exist in common space with similar beings, even become stronger by doing so. Mutual aid and common ground are extensions of our common being and make possible healthy and sustainable lives. Freedom becomes a feature of our cooperative interaction with others rather than a symbol of our rivalry with or independence of them. We are free not when unconstrained but under constraints and norms we choose for ourselves. And we are free together, not ­alone.

The Lost Art of Cooperation by Benjamin Barber

rivers forests hills

Surely she will take her revenge.

I’m talking about the development of what could be called the Natural Capital Agenda: the pricing, valuation, monetisation, financialisation of nature in the name of saving it.

Sorry, did I say nature? We don’t call it that any more. It is now called natural capital. Ecological processes are called ecosystem services because, of course, they exist only to serve us. Hills, forests, rivers: these are terribly out-dated terms. They are now called green infrastructure. Biodiversity and habitats? Not at all à la mode my dear. We now call them asset classes in an ecosystems market. I am not making any of this up. These are the names we now give to the natural world.

The Pricing of Everything, George Monbiot


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