Category Archives: culture

Cyberpunk: The Human Condition amid High-tech Alienation and Urban Dystopia

Posted on by
Reply

By Raymond Lam

Source: BuddhistDoor.net

I love the seashore and the countryside, but I have spent most of my life in cities, with little to no time spent in the country. I grew up in Brisbane, Australia (which, despite its beauty and vibrant coffee culture, is hardly a skyscraper metropolis) and have spent a good deal of time in Hong Kong. Over the years I have visited Shanghai, Tokyo, and Seoul—cities that have long inspired novelists and artists in cyberpunk circles.

Cyberpunk features “technologized” cities with endless skyscrapers shimmering in an ocean of neon lights and elevated railways. These cityscapes are often bathed in darkness, shadow, and rain. More often than not, the protagonists of these stories are lone-wolf types, running through grungy alleys and estranged from wider society. As a genre of writing, film, and animation, the dystopian cyberpunk imagination has been immensely influential in both Asian and Western pop culture, exemplified by the Blade Runner movies, The Matrix franchise, and the Japanese anime Ghost in the Shell.

To many social commentators, cyberpunk carries eerie reminders of certain characteristics of urban living today—an endless feed of information, insecurity, and distractions through the Internet and social media, the press and media serving as distractions or brainwashing rather than useful information, and social alienation and unfulfilling work. In these activities is an almost gleeful dismissiveness of the need to reflect on human nature and what it means to be a human being: a key concern of religions and philosophical schools through the ages.

As Buddhistdoor Global columnist Paola Di Maio notes about our headlong trajectory into developing communication between human beings and AI: “Excited at the prospect of scientific advances, researchers seem to ignore that enhanced cognition comes with enhanced responsibility, maturity, and responsible decision-making abilities.” This is the key concern and, as it happens, the idea of human interface with computers or “mind technologies” is about as cyberpunk as it gets.

There are far more informed writers who have unpacked the themes of cyberpunk exhaustively, but I find this description particularly useful for grasping the general aesthetic and spirit. This is from an essay by Lawrence Person: “Classic cyberpunk characters were marginalized, alienated loners who lived on the edge of society in generally dystopic futures where daily life was impacted by rapid technological change, an ubiquitous datasphere of computerized information, and invasive modification of the human body.” (Slashdot.org) Surely many of these themes sound familiar?

The eminent science fiction writer J. G. Ballard (1930–2009) defied assumptions about traditional storytelling and sought to upend the archetypes that were assumed to be universal, saying that he wanted a storytelling style that possessed “more psycho-literary ideas, more meta-biological and meta-chemical concepts, private time systems, synthetic psychologies and space-times, more of the sombre half-worlds one glimpses in the paintings of schizophrenics.” (Ballard 2017, 103) Most interestingly, Ballard criticized the “external” emphasis of so much science fiction of his day (such as on space travel), declaring: “The biggest developments of the immediate future will take place, not on the Moon or Mars, but on Earth, and it is inner space, not outer, that needs to be explored. The only truly alien planet is Earth.” (Ballard 2017, 103)

My opinion is that good cyberpunk is itself a kind of literary expression of contemporary inner preoccupations and concerns. Take the notion of loneliness, for example. Some good research has been done about urban life and its correlation with loneliness, but the results are ambiguous. One study found that urban life is undoubtedly more stressful than rural life (and has been so since the Industrial Revolution), yet how lonely one feels is a very difficult thing to measure. If we are to take seriously Ballard’s notion that the best kind of science fiction is about inner space, then perhaps we have also been distracted by the neon cityscapes of gritty cyberpunk metropolises.

The interesting stuff is not happening in an action-packed helipad gunfight with a hypersonic jet on top of a tower owned by a futuristic robotics corporation. It is happening in the neurotic mind of one of that corporation’s low-level office workers, humiliated in public through a thoughtless social media post by her supervisor, who himself seeks distraction from his instantly replaceable managerial role by interfacing his brain with a computer’s pornographic VR program. It is not just about cybernetics and the development of androids, but how society changes as a result of them.

I like to think that, perhaps one day in the future, when meditation practice centers are hidden away in glass and metal skyscrapers—some of them already are in the worlds biggest cities—and temples of traditional Asian design are surrounded by looming corporate structures, these loci of spiritual meaning and truly human work will have helped to fortify the inner worlds of these cities’ denizens against the darker side of cyberpunk. Ballard was right. The true struggle for meaning and dignity is more often on the inside, even in a society dominated by neon, nightfall, and neuro-computers.

References

Ballard, J. G. 2017. “Which way to inner space?” In Science Fiction Criticism: An Anthology of Essential Writings. Edited by Rob Latham. London and New York: Bloomsbury.

Saturday Matinee: Tusalava

Posted on by
Reply

Life emerges, evolves and fights for supremacy in this 1929 avant-garde classic

Source: Aeon

The New Zealand-born artist Leonard Charles Huia Lye (1901-80), better known as Len Lye, is renowned for his work in kinetic sculpture and experimental film, and is widely considered one of the most innovative modernists of the 20th century. Lye’s first film, Tusalava (1929), produced over two years following a move to London, was born of the city’s emerging experimental film scene and Lye’s abiding interest in Maori, Aboriginal and Samoan art. Composed of some 7,000 hand-drawn images, the abstract animation synthesises modern and ancient art as it depicts simple life forms emerging, evolving and coming into conflict. As with the influence of African art on Pablo Picasso, Lye’s use of so-called ‘primitivism’ has been both praised for introducing non-Western perspectives to Western art, and criticised for cultural appropriation. The film was originally paired with a now-lost piano score from the UK-born composer Jack Ellitt. This version features the UK composer Eugene Goossens’s composition Rhythmic Dance(1928), which Lye later suggested as an alternative accompaniment.

Director: Len Lye

Score: Eugene Goossens

Websites: The Len Lye Foundation, Ngā Taonga Sound & Vision

Watch the full film here: https://aeon.co/videos/life-emerges-evolves-and-fights-for-supremacy-in-this-1929-avant-garde-classic

Poor Folks

Posted on by
3

By Peter Van Buren

Source: We Meant Well

A guy on Facebook I don’t know wrote a version of what has become a kind of set-piece article in today’s America. Here’s a portion:

Losing The War of Attrition or How To Turn Any Normal Person Into A Broken, Angry Radical

You are one of the millions who are employed at minimum wage. Or you are one of the millions who are euphemistically called underemployed, or you are one of the millions with no job and no prospects. You are retired- how did that happen?- or disabled- why did that happen?- and trying to survive on Social Security.

You reach a point when you realize that getting ahead is no longer possible. After that you reach a point when you realize that holding on to what you have is no longer possible. Then you reach a point when you realize that replacing what has been lost or depleted is no longer possible.

I wrote a book about this five years ago called The Ghosts of Tom Joad. No one read it. Publishers in the process of turning me down mocked me for writing about “poor people” and seemed surprised there were poor people in America who weren’t black and living in ghettos. Well, hell, then Trump happened. Because people watching a way of life — a middle class existence where the rich have more but we had some — fall away are easy targets for demagogues. Always have been. Because before we dismissed things as whataboutism we used to study them as lessons from history. Other people’s’ mistakes. History shows very clearly this economic game we’re playing ends with everyone but a small handful at the top losing badly.

I concluded five years ago the game was already decided. Our society was already then like those photos of railroad tracks, where in the distance it seems like the two rails come together in a single point. That point is essentially feudalism, where a tiny minority owns almost everything and everyone else lives off whatever scraps they let us have. Like in the Middle Ages, where everyone farmed for the king as serfs. It’s worse than slavery, because slaves at least know they’re slaves and have the possibility, however small, of freedom. Maybe for their kids if not for themselves.

We are not at the singularity, but we are inexorably headed toward it. Five additional years of data has only made that clearer; five years ago we spoke of the 1%. That number no longer matters. The new figure is .1%, an even smaller group who owns even more.

And no, none of this is new Because Trump. Since 1980, the incomes of the very rich (the .1%) have grown faster than the economy, for about a 400% cumulative increase in wealth. The upper middle class (the 9.9%) has kept pace with the economy, while the other 90% of us, the middle class and the poor have fallen behind.

By the way, it is these numbers which sent Barack Obama and Hillary Clinton during the 2008 campaign to both use $250,000 as the upper limit of the middle class. They sounded misguided, but it was sort of true. They just were still lumping what we’re calling here the “Upper Middle Class” and the “Middle Class” together. Just words. At present in the U.S. we have three-and-a-half classes: The .1%%, the 9.9%, everyone else hanging on, plus some people way at the bottom with basically nothing.

But bad news for the 9.9% Since the they the most (the most the .1% does not yet have) they have the most to lose. At their peak, in the mid-1980s, people in this group held 35% of the nation’s wealth. Three decades later that had fallen 12%, exactly as much as the wealth of the 0.1% rose. And do understand the people at the top are constructing walls and throwing nails off the back of the truck to make sure no one can catch up with them. The goal of .1% is to eliminate the competition, the 9.9% below them. They’ll only effectively have it all when the ratio is down to two classes, the .1% and the 99.9%

We are kept in place via shiny objects (500 channels, more movies and Apple watches and drugs!) and curated divisions. The ever-increasingly sharp lines between say blacks and whites are a perfect tool. Keep the groups fighting left and right and they’ll never notice the real discrimination is up and down. Some groups just found down earlier and harder, but as long as a poor white man in south Kentucky thinks he has nothing in common with a poor black man in the South Bronx they will never work together, never even see the massive economic forces consuming both equally. Forces are even now hard at work to tell us the Republican party is for whites, POC head Democrat, and any third party is a Russian shill in place to hurt the candidate you favor.

Whether your housing is subsidized via a mortgage and that tax deduction or Section 8, you’re still on the spectrum of depending on the people really in charge to allow you a place to live. I do not see a way out of this, only maybe steps that can slow it down or cause it to speed up.

Very short version summary: People like you and I fell through the cracks; we weren’t supposed to end up here but the .1% hadn’t worked out the details so they got as much as they do now and we basically ended up with bigger crumbs than we should have, especially me lucking into a “career” with no real skills.

Our own kids may do OK with what we leave for them, but only if your son is a medical doctor will he have a decent shot at our lifestyle and only because of the “cartelization” of the profession by the AMA. The rest of our kids are unlikely to have any shot at what we ended up with.

Sorry, I’m not a more cheerful guy but these conclusions are based on a fair amount of honest study.

It’s really very simple

Posted on by
1

By Dmitry Orlov

Source: Club Orlov

There are times when a loud cry of “The emperor has no clothes!” can be most copacetic. And so, let me point out something quite simple, yet very important.

The old world order, to which we became accustomed over the course of the 1990s and the 2000s, its crises and its problems detailed in numerous authoritative publications on both sides of the Atlantic—it is no more. It is not out sick and it is not on vacation. It is deceased. It has passed on, gone to meet its maker, bought the farm, kicked the bucket and joined the choir invisible. It is an ex-world order.

If we rewind back to the early 1980s, we can easily remember how the USSR was still running half of Europe and exerting major influence on a sizable chunk of the world. World socialist revolution was still sputtering along, with pro-Soviet regimes coming in to power here and there in different parts of the globe, the chorus of their leaders’ official pronouncements sounding more or less in unison. The leaders made their pilgrimages to Moscow as if it were Mecca, and they sent their promising young people there to learn how to do things the Soviet way. Soviet technology continued to make impressive advances: in the mid-1980s the Soviets launched into orbit a miracle of technology—the space station Mir, while Vega space probes were being dispatched to study Venus.

But alongside all of this business-as-usual the rules and principles according which the “red” half of the globe operated were already in an advanced state of decay, and a completely different system was starting to emerge both at the center and along the periphery. Seven years later the USSR collapsed and the world order was transformed, but many people simply couldn’t believe in the reality of this change. In the early 1990s many political scientists were self-assuredly claiming that what is happening is the realization of a clever Kremlin plan to modernize the Soviet system and that, after a quick rebranding, it will again start taking over the world. People like to talk about what they think they can understand, never mind whether it still exists.

And what do we see today? The realm that self-identifies itself as “The West” is still claiming to be leading economically, technologically, and to be dominant militarily, but it has suffered a moral defeat, and, strictly as a consequence of this moral defeat, a profound ideological defeat as well.

It’s simple.

1. How can they talk of the inviolability of private property while confiscating the savings of depositors in Cypriot banks?

2. How can they talk of safeguarding the territorial integrity of countries while destroying, in turn, Yugoslavia, Iraq, Libya, Syria and Ukraine?

3. How can they talk of free enterprise and then sign contracts to build ships but refuse to deliver them because of pressure from Washington, as happened with Mistral ships which Russia ordered from France?

4. How can they talk of democracy and then use naked threats against the premier of Greece—the birthplace of European democracy—forcing him to ignore the unprofitable results of the Greek national referendum?

5. How can they talk about fighting racism while in the US they are constantly shooting mass quantities of unarmed Negros, all the while forbidding people to call them Negros.

6. How can they accuse the Serbs of genocide while refusing to acknowledge what they did to supposedly “independent” Kosovo, which has been turned into a European criminal enclave specializing in the production and distribution of narcotics?

7. How can they claim to oppose extremism and terrorism while training, arming and financing ISIS and the Ukrainian Neo-nazis?

8. How can they talk about justice while the US maintains the largest prison population in the history of the world and has executed many people subsequently discovered to have been innocent?

9. How can they talk about freedom of religion after the US federal government exterminated the Branch Davidians in Waco, Texas, and then imprisoned the survivors, even though the government’s allegations against the sect have subsequently been proven to be false?

10. How can they accuse others of corruption after the colossal financial embarrassment of 2008, in the run-up to which obvious financial bubbles that were ready to bust were assigned the highest ratings?

What has happened is the worst thing that could have possibly happened: in full view of the entire world, “Western values” have been demonstrated to be null and void.

If you think that these are just some specific examples of difficulties or mistakes that could potentially be overcome in some dim and foggy future, then you are wrong: this is all of the “Western values” worth mentioning, and they have all been invalidated by observation. Note the past tense: they already have been invalidated. Are there any “Western values” left intact? Oh yes, just one: the rights of sexual minorities. But it is not possible to maintain Western civilization on the strength of gay marriage alone.

Is it any wonder then that the rest of the world is trying to put as much distance between itself and the morally bankrupt “West” as it possibly can, as quickly as it can? China is working on developing its own model, Russia is striving for self-sufficiency and independence from Western imports and finance, and even Latin America, once considered the backyard of the US, is increasingly going its own separate way.

The ranks of the fools who are still buying the West’s story are shrinking, while the ranks of the rebels are growing. There is the truth-teller Edward Snowden, who was forced to flee to Moscow to avoid persecution back home. There are European parliamentarians who recently broke ranks and visited Crimea. There are French and German military men who are volunteering to defend Eastern Ukraine against Western attack. There are the many European businessmen who came to the Economics Forum in St. Petersburg to sign trade deals with Russia, never mind what their politicians think of that.

On the other side, the rapidly emerging new world order was recently on display in Ufa, capital of the majority-Moslem Republic of Bashkortostan in Southern Urals, Russian Federation. Leaders of more than half the world’s population came there to sign deals, integrate their economies, and coordinate security arrangements. India and Pakistan set their differences aside and walked in through the door at the same time; Iran is next. “The West” was not represented there.

Now that all Western values (other than the rights of sexual minorities) have been shown to be cynical exercises in hypocrisy, there is no path back. You see, it is a matter of reputation, and a reputation is something that one can lose exactly once. There is a path forward, but it is very frightening. There is the loss of control: Western institutions can no longer control the situation throughout much of the world, including, in due course, on their own territory. There is the abandonment of the Western narrative: Western pontificators, pundits and “thought leaders” will find that their talking points have been snatched away and will be reduced to either babbling apologetically or lapsing into embarrassed silence. Finally, there is the loss of identity: it is not possible, for the non-delusional, to identify with something (“The West”) that no longer exists.

But the most frightening thing of all is this: behind a morally bankrupt civilization there are morally bankrupt people—lots and lots of them. Their own children, who will be forced to make their way in the world—however it turns out to be—will be as disrespectful of them as they were of their own vaunted civilizational values.

The ‘Hidden Mechanisms’ That Help Those Born Rich to Excel in Elite Jobs

Posted on by
Reply

When two sociologists interviewed highly paid architects, TV producers, actors, and accountants, they encountered work cultures that favor the already affluent.

By Joe Pinsker

Source: The Atlantic

Over the past five years, the sociologists Daniel Laurison and Sam Friedman have uncovered a striking, consistent pattern in data about England’s workforce: Not only are people born into working-class families far less likely than those born wealthy to get an elite job—but they also, on average, earn 16 percent less in the same fields of work.

Laurison and Friedman dug further into the data, but statistical analyses could only get them so far. So they immersed themselves in the cultures of modern workplaces, speaking with workers—around 175 in all—in four prestigious professional settings: a TV-broadcasting company, a multinational accounting firm, an architecture firm, and the world of self-employed actors.

The result of this research is Laurison and Friedman’s new book, The Class Ceiling: Why It Pays to Be Privileged, which shows how the customs of elite workplaces can favor those who grew up wealthier. The authors describe a series of “hidden mechanisms”—such as unwritten codes of office behavior and informal systems of professional advancement—that benefit the already affluent while disadvantaging those with working-class backgrounds.

In January, shortly before the book’s U.K. release, I interviewed Laurison, a professor at Swarthmore College, who told me that while England’s class politics do differ from those of the U.S., his and Friedman’s findings about “money, connections, and culture” broadly apply to Americans as well. This conversation has been edited for length and clarity.

Joe Pinsker: In the book, you write about a financial cushion available to certain college graduates that you refer to as “the bank of mom and dad.” How does this work, and what are its consequences for who gets a chance at certain jobs?

Daniel Laurison: I think the image that we have—or the ideology, if you want to be political about it—is once you’re 18 or so, you make your own way and your class origin is not an important part of how your career goes from there. But what my co-author Sam and I found was, that’s not at all true.

In the book, we talked about people pursuing acting, which is a very contingent, hard path to pursue. Most people, when they start, aren’t making most of their money from acting, and so people who are able to rely on their parents to help them are much more able to pursue acting fully, because they don’t have to worry about maintaining a regular, full-time job just to eat and live.

That’s the starkest example in the book, but there are lots of other ways that having money from your parents can make a difference in your career. In the U.K., if you work in London, you’re likely to earn a lot more, and you’re more likely to be at the center of your field. And living in London is very expensive. So a lot of people who are living in London got some help from their parents to make a down payment on a house or some help with the rent, which was the case in fields other than acting, too. And the other place I think parents’ help makes a big difference is in who can take unpaid or very low-paid internships, which are the entry points for lots of high-status, high-paid careers.

Pinsker: And once people get these sorts of jobs, you write about the importance of “sponsorship”—basically, when some senior employee informally takes someone younger under their wing and helps them advance through the company. What did you notice about how those systems of sponsorship worked?

Laurison: I think that a lot of people, on some level what they think they’re doing when they sponsor young co-workers is spotting talent—they called it “talent-mapping” in the accounting firm we studied. But a lot of people we talked to were also able to reflect and say, “Part of why I was excited about that person, probably, is because they reminded me of a younger version of myself.” The word we use in sociology is homophily—people like people who are like themselves.

One of the big ideas of the book, for me, is it’s really hard for any given individual in any given situation to fully parse what’s actual talent or intelligence or merit, and what’s, Gosh, that person reminds me of me, or I feel an affinity for them because we can talk about skiing or our trips to the Bahamas. Part of it is also that what your criteria are for a good worker often comes from what you think makes you a good worker.

Pinsker: In the workplaces you studied, who tended to lose out in these systems of sponsorship?

Laurison: In three of the four fields we studied, it was poor and working-class people, and also women and people of color. There are lots of axes along which homophily can cloud senior people’s judgment about who’s meritorious.

Pinsker: You also talk a lot about the unwritten codes of behavior that can shape who advances and who doesn’t at certain workplaces. What’s an example of how that played out?

Laurison: Probably the best example of this is the television-production firm we studied. The name that we gave to the culture there was “studied informality”—nobody wore suits and ties, nobody even wore standard business casual. People were wearing sneakers and all kinds of casual, fashionable clothes. There was a sort of “right” way to do it and a “wrong” way to do it: A number of people talked about this one man—who was black and from a working-class background—who just stood out. He worked there for a while and eventually left. He wore tracksuits, and the ways he chose to be casual and fashionable were not the ways that everybody else did.

There were all kinds of things, like who puts their feet up on the table and when they do it, when they swear—things that don’t seem like what you might expect from a place full of high-prestige, powerful television producers. But that was in some ways, I think, more off-putting and harder to navigate for some of our working-class respondents than hearing “just wear a suit and tie every day” might have been. The rules weren’t obvious, but everybody else seemed to know them.

Pinsker: And trying to figure that out comes at an emotional and psychological cost, no?

Laurison: For a lot of people from poor and working-class or lower-middle-class backgrounds, being in these environments felt like you had to put on a performance all day. They didn’t feel at home and comfortable in their work environment—even people who had been quite successful, who had gotten toward the top of their occupations.

Part of that is because folks are comfortable in the culture, the class, the location, the people who they grew up with. And working in an occupation or professional culture that is radically different in some ways than what your family knows and does is challenging. But one way to address this is to change workplace cultures to be closer to what poor and working-class people—and women, racial and ethnic minorities, and other historically excluded groups—bring rather than just trying to teach those “others” how to adapt.

Pinsker: In the book, it was jarring to see over and over how invisible all of these processes tend to be, and how this obscures the way that people actually get and then excel in elite jobs. Some people you talked to clearly downplayed the help they’d gotten—what do you think was behind that?

Laurison: In both the U.S. and the U.K., there’s a really strong, widely shared implicit belief—in the U.S., it’s the American dream—that success and worth are nearly identical, that if you are really rich, you must be really smart and hardworking, and if you are poor, you must have messed up in some really big way. People want to believe that they got where they are because they’re smart and talented. And that’s often true to some extent, but it’s also true that there’s any number of people who are probably equally smart and talented who are not in their positions, because of the barriers that are erected. It’s hard to sit with the idea that maybe somebody else deserves to be where they are more than they do, and I think almost everybody wants to be able to tell a story of making it on their own.

A lot of the book is about the barriers that exist, but you can take that argument too far. I wouldn’t say that most of the really successful people we interviewed were bad at their jobs. But I think, for a lot of people, examining the ways that privileges you have are unearned is the same thing as saying “You are bad” or “You don’t deserve anything,” because we’ve got this deep connection between ideas of worth and ideas of success.

Pinsker: Having finished a research project like this, what do you think needs to change about the way these workplaces function? Do you think there are things that companies could do better?

Laurison: On one level, as long as access to education and jobs is unequal in terms of race, in terms of class, you’re not going to have equal representation of all the parts of society in many prestigious or exclusive occupations. So in a way, it’s about much bigger questions than a single company can deal with.

At the same time, I think there really are things that companies can do. You can affirmatively try to hire the people who don’t look like the people who are already there in terms of their race, gender, class origin, and other statuses. And you can try to think about what expectations or cultures at your firm are not really about the outcomes your firm needs to pay the most attention to.

To give an example from my own work, I know that in colleges and universities, students from poor and working-class backgrounds are much less likely to feel comfortable going to office hours than everybody else. So I require everybody, of any class background, to come talk to me, in an effort to make office hours open to everybody. I think there are analogies in other fields—there are unwritten rules where we can figure out what the norms are and then be explicit about them.

But still, there’s this larger question of how much inequality there is in the first place. If it wasn’t possible for somebody to make 10 times, 15 times what someone else does at the same organization, then it would matter a lot less how far people got in different organizations in terms of their earnings. And the broader context of the book is that part of what legitimizes big inequalities is the belief that outcomes are meritocratic.

Surgical Totalitarianism

Posted on by
1

By Dan Corjescu

Source: Dissident Voice

You don’t have to control everything to be in total control.

In the modern world this seeming paradox is a systemic reality.

In the past, classic totalitarian governments sought to literally control every aspect of biopower.

As it turned out, this was a very inefficient and self-defeating way to maintain and increase scientific knowledge and technology, capital accumulation, and total effective power over the long term.

Modern totalitarian arrangements are far more culturally efficacious, superficially unobtrusive, stylistically democratic, and, most importantly, surgically precise.

In addition, modern totalitarian elites not only demand de facto control over society as such, but they also desire, as part of their inner ideological ethos, the exercise of that power to reproduce itself under maximum conditions of ease, pleasure, and comfort. Thus, the creation and maintenance of a consumerist society both materially and ideologically aids in the reproduction of neo-totalitarian power.

A consumerist society is to a large extent a self regulating mechanism for the constant pursuit of public spectacle and private stimulation. The senses and general life instincts are caught in a web of the pursuance of small pleasures. In this way, pleasure itself becomes an insidiously saccharine form of domination. Yet, from time to time, consumerist relations must be guided, reinforced, and given new goals and reflationary impetus from above.

The political structure in modern, surgical totalitarianism is set up in such a way as to give the appearance of active participation, psychological inclusion, and periodic mass mobilization. However, all consequential decision-making takes place behind this fraudulent structure and represents the true “commanding heights” of power. The political superstructure serves, at best, as perennial decoy and public delusion.

The modern “commanding heights” of power require massive amounts of data. It is through the acquisition, manipulation, and active forward interpretation of information that surgical totalitarianism is able to pick and choose its battles. At its most extreme, new “realities” are creatively and cynically constructed from its daily catch of strategic knowledge. The goal is always the same: distract, delude, deflate any possible challenge to the system through active suppression, co-optation (the preferred method), and, or, complete elimination.

In this way, any possible threats can be foreseen relatively far in advance and organizational strategies can be conceived for either their containment and/or elimination. The surgical nature of these methods allows for the relative negative freedom of civil society to generally evolve and reproduce itself in partial self-awareness in so far as it continues to demonstrate no substantive subversive tendencies to liquidate either the material reality and/or ideological superstructure of its own dependency on neo-totalitarian forms of power.

In the end, the system presents itself as perversely elegant, efficient, self-perpetuating, and, even, on a physical level, pleasant.

All bodily pleasures are on offer. Entertainment becomes incarceration. All is seemingly permitted while nothing is truly allowed. Power is diaphanous as it is all consuming. Critical dissent is tolerated because the mechanisms of mass blindness are secure.

It would be and has been a crucial mistake for Marxists of all kinds to think that capitalism is the root cause of the modern day pursuit of total power. On the contrary, surgical totalitarianism utilizes capitalism as just another source of power but not its ultimate ground. Power precedes capitalism. Hierarchy encodes the means and forces of production no matter what they are just as hierarchy projects a self-sustaining superstructure to deceive and deflect its potential challengers. Capitalism is but a modern day tool of hierarchical power. The real enemy is not capital but surreptitious hierarchy.

The true source of this state of affairs is the lust for control under any societal forms. Its origins are without doubt evolutionary. Aristotle famously defined human beings as “Zoon Politikon” or “social animal”. Yes, we are indeed social. But the “Zoon” or animal part of that equation warps that sociality into the insatiable desire to control and to dominate others. Ultimately, the Hobbesian origins of mankind from an age long state of “nastiness and brutishness” is, in part, to blame that man persists in being as a wolf to other men: Homo homini lupus est.

The Surrealism of the Information War

Posted on by
Reply

By Gilbert Mercier

Source: News Junkie Post

The flow of knowledge and information is commonly considered the main vector of humanity’s progress through history. One would think that in our era, which is rightly called the time of the information super-highway, the sheer mass of information available to all humans, anywhere at any given time, would have exponentially increased our understanding of our world and each other. This is, however, not the case. As a matter of fact, paradoxically, one can easily argue that an overload of information has made the majority of people not more but less knowledgeable, less critical, more isolated, and more alienated from themselves and each other. The control and manipulation of narrative in the era of the information war has created a universal malaise that reaches even basic human issues such as masculine-feminine identities.

Well-compensated propagandists package information and ideas like products for mass consumption. The advance of technology was supposed to free mankind; instead it has created invisible chains. The fact of being constantly wired is an assault on our free will and cognitive functions, which behavioral information warriors study and harvest, to put them in giant blenders where all comes out inoffensive and predictable. The goal is to turn the rich and diverse human experience into a tasteless and colorless intellectual mush, and then make it palatable with artificial additives. Foie gras is considered a French gastronomic delicacy. It is nevertheless a form of cultural perversity. In the process, the geese are force-fed, to provoke a cirrhosis of their liver. In many ways, the gatekeepers of mainstream information use the same force feeding technique with people’s brains.

Unless people tightly lock themselves mentally into the delusions of dogmas, either religious or ideological, and seek comfort in a universe of magical thinking, the truth is never an absolute. This being said, in order to allow an acceptable level of conviviality in human society, thinkers should seek truth in the subjective reality while knowing that the holy grail of pure truth is the ultimate lie. If one would be so naive or foolish enough to think he has found the absolute truth, looking at it would be like staring straight into the sun at midday, without shields and with eyes wide open, for a full hour. In the process, the believer of absolute truth would go blind.

For anyone who is neither blind nor fully color blind, the distinction between a red object and a green one is not only instantaneous but also unquestionable. The difference between green and red is not open to interpretation or debate. It is in the rare realm of tangible facts.

Staying in the field of the color spectrum: all hues of green in the natural world are a secondary color that can be obtained by mixing the primary colors yellow and blue. Green can be argued endlessly to contain more yellow than blue, or vice versa, as well as a fraction of black, white, or brown to alter the shades and tones. In nature or on an artist’s palette, there are countless shades of green and our perception of these shades, while it can be analyzed and quantified scientifically, is largely subjective.

Colors, just like words, have an emotional impact. Hospital walls and other medical facilities are often painted in light tones of greenish-blue, for their soothing effect on people. Bright red has the opposite impact. It is used to attract maximum attention either from traffic lights, bull fights or firetrucks. And so greens are the calming hues of nature and relaxation, whereas reds are synonymous with alarm, blood, excitement, and sometimes the anger and urgency of an adrenaline rush, as illustrated by the popular expression “seeing red.”

The near-infinite range of the color spectrum is similar to the countless narratives expressed by languages. In linguistics, words and their clumsy or astute associations are used to convey information or emotions. Like colors, words carry messages, fragments of information that impact people differently and cannot be objectively quantified. It’s all “in the eye of the beholder.”

One can make an analogy between the false notion of an absolute truth and the vanishing point in a perspective drawing. A vanishing point is an optical illusion, just like the concept of pure truth is a cognitive illusion. In our surreal predicament of fake-news for some, which are true-news for others, it is as if we have moved into an absurd and nightmarish three-dimensional drawing with a multitude of vanishing points designed by the generals of the global information wars.

The people who conduct the information war are numerous. They can be the global media moguls like Rupert Murdoch; the journalists employed by corporate entities or governments; the policymakers who build a considerable influence within countless so-called think-tanks; the elected politicians and their cohorts of advisers and lobbyists; the super-rich businessmen, philanthropists in their own eyes, such as Bill Gates, Jeff Bezos, Bob Mercer, George Soros and Pierre Omidyar, who want to impact world affairs; and even show-business celebrities. All have deep pockets and want maximum impact in the fight to shape the discourse and steer public opinion, often globally, in the directions that suit their specific needs.

Unless they are ideologues, the information warriors are mercenaries. Therefore it is money that shapes the global mainstream discourse in television, radio, newspapers and social media. Independent or dissident narratives are generally squashed by a lack of public exposure. The money talks and writes as the viewer-readers, hypnotized by a multitude of screens, become mere consumers to be sold, convinced, or subliminally seduced into a specific mindset. The job of the information warriors is to observe, condition, and predict behaviors. In this massive brainwash of the public, big money is at the same time the washing machine and laundry detergent.

Gates and Soros openly sponsor the prime fake-left publication, The Guardian; Bezos owns The Washington Post; and the Murdoch press empire’s crown jewel is Fox News. Other information warriors who claim to know the truth are on the fringe, at least in appearance. This is the case for media provocateur Alex Jones, who has claimed in court to be a performance artist, but who is nonetheless adulated by millions worldwide and treated like a Guru of truthful information. Jones runs, with his trademark manic energy, the raucous populist far-right conspiracy-theory laced Infowars. Mercer’s money gave birth to the populist far-right site Breitbart. Meanwhile Omidyar sponsors the soft-left, so-called progressive publication, The Intercept. All these lead information warriors want to take as many people as will follow them to their own vanishing points, on a journey towards their illusionary truth.

In their confusion and thirst for truth, people get caught like flies on tasty propaganda glue. The intricate labyrinths built by the information warriors prevent the real discourse, which should be about how to survive the imminent systemic collapse of global capitalism. It cannot be otherwise when global corporate imperialism itself controls the discourse worldwide. Hypnotized by a myriad of vanishing points, humans might be on a course to vanish.