Category Archives: Sociology

What Lies Beyond Capitalism and Socialism?

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By Charles Hugh Smith

Source: Of Two Minds

The status quo, in all its various forms, is dominated by incentives that strengthen the centralization of wealth and power.

As longtime readers know, my work aims to 1) explain why the status quo — the socio-economic-political system we inhabit — is unsustainable, divisive, and doomed to collapse under its own weight and 2) sketch out an alternative Mode of Production/way of living that is sustainable, consumes far less resources while providing for the needs of the human populace — not just for our material daily bread but for positive social roles, purpose, hope, meaning and opportunity, needs that are by and large ignored or marginalized in the current system.

One cognitive/emotional roadblock I encounter is the nearly universal assumption that there are only two systems: the State (government) or the Market (free trade/ free enterprise). This divide plays out politically as the Right (capitalism, favoring markets) and the Left (socialism, favoring the state). Everything from Communism to Libertarianism can be placed on this spectrum.

But what if the State and the Market are the sources of our unsustainability? What if they are intrinsically incapable of fixing what’s broken?

The roadblock here is adherents to one camp or the other are emotionally attached to their ideological choice, to the point that these ideological attachments have a quasi-religious character.

Believers in the market as the solution to virtually any problem refuse to accept any limits on the market’s efficacy, and believers in greater state power/control refuse to accept any limits on the state’s efficacy.

I often feel like I’ve been transported back to the 30 Years War between Catholics and Protestants in the 1600s.

I’ve written numerous books that (in part) cover the inherent limits of markets and the state, so I’ll keep this brief. Markets are based on two premises: 1) profits are the key motivator of human activity and 2) whatever is scarce can be replaced by something that is abundant (for example, when we’ve wiped out all the wild Bluefin tuna, we can substitute farmed catfish.)

But what about work that creates value but isn’t profitable? This simply doesn’t compute in the market mentality. Neither does the fact that wiping out the wild fisheries disrupts an ecosystem that is essentially impossible to value in terms that markets understand: in a market, the supply and the demand in this moment set the price and thus the value of everything.

But ecosystems simply cannot be valued by the price set in the moment by current supply and demand.

As for the state, its ontological imperative is to concentrate power, and since wealth is power, this means concentrating political and financial power. Once bureaucracies have concentrated power, insiders focus on securing budgets and benefits, and limiting transparency and accountability, as these endanger the insiders’ power, security and perquisites.

Both of these systems share a single quasi-religious ideology: a belief that endless economic growth is an intrinsic good, for it is the ultimate foundation of all human prosperity. In other words, we can only prosper and become more secure if we’re consuming more of everything: resources, credit, energy, and so on.

The second shared ideological faith is that centralizing wealth and power are not just inevitable but good. In other words, Left and Right share a single quasi-religious belief that centralization is not just inevitable but positive; the only difference is in who should hold the concentrated wealth/power, private owners or the state.

This ideology assumes a winner take most structure of winners and losers, with the winnings being concentrated in the hands of a few at the top of the Winners. Thus rising inequality and divisiveness are assumed to be the natural state of any economy.

This ideology underpins the entire status quo spectrum. The “growth at any cost is good” part of the single ideology underpinning the status quo is captured by the 1960 Soviet-era film Letter Never Sent; in its haunting, surreal final scene, a character envisions a grand wilderness untouched by human hands transformed into an industrial wasteland of belching chimneys and sprawling factories. This was not a nightmare–this was the Soviet dream, and indeed, the dream of the “growth at any cost is good” West.

Simply put, the status quo of markets and states is incapable of DeGrowth, i.e. consuming less of everything, including credit, “money”, profits, taxes—everything that fuels both the state and the market. As I have taken pains to explain, it doesn’t matter if a factory is owned by private owners or the state: the mandate of capital is to grow. If capital doesn’t grow, the resulting losses will sink the enterprise—including the state itself.

What lies beyond “growth at any cost” capitalism and socialism? My answer is the self-funded community economy, a system that is self-funded (i.e. no need for a central bank or Treasury) with a digital currency that is created and distributed for the sole purpose of funding work that addresses scarcities in local communities.

I outline this system in my book A Radiocally Beneficial World: Automation, Technology and Creating Jobs for All.

Rather than concentrate power in the hands of state insiders, this system distributes power to communities are participants. Rather than concentrate the power to create currency for the benefit of banks and the state, this system distributes the power to create currency for the sole benefit of those working on behalf of the community, on projects prioritized by the community.

This community economy recognizes that some work is valuable but not profitable. The profit-driven market will never do this work, and the central state is (to use Peter Drucker’s term) the wrong unit size to ascertain each community’s needs and scarcities.

Clearly, we need a socio-economic-political system that has the structure to not just grasp the necessity of DeGrowth and positive social roles (work benefiting the greater community) but to embrace these goals as its raison d’etre (reason to exist).

Human activity is largely guided by incentives, both chemical incentives in our brains and incentives presented by the society/economy we inhabit. In the current system, concentrating power and wealth in the hands of the few at the expense of the many and wasting resources / destroying ecosystems are incentivized if the activity is profitable to some enterprise or deemed necessary by the state.

In the current system, the state incentivizes protecting its wealth and power and the security/benefits of its insiders, and markets incentivize maximizing profits by any means available.

As I have explained many times in the blog and my books, we inhabit a state-cartel economy: the most profitable form of enterprise is the quasi-monopoly or cartel that limits supply and competition in order to extract the maximum profit from its customers.

Monopolies (or quasi-monopolies such as Google, which holds a majority share of global search revenues, excluding China) and cartels quickly amass profits which they then use to secure protection of their cartel from the state via lobbying, campaign contributions, etc. The elites controlling the state benefit from this arrangement, and so the system inevitably becomes a state-cartel system dominated by the state and private sector cartels and incentives that benefit the wealth and power of these institutions.

Once we understand the inevitability of this marriage of state and cartel, we understand socialism and capitalism–the State and Markets–are the yin and yang of one system. Reformers may recognize some of the inherent limits of the state and the market, but they believe these problems can be solved by tweaking policies–in systems-speak, modifying the parameters of the existing subsystems of lawmaking, the judiciary, regulatory agencies, and so on.

But as Donella Meadows explained in her classic paper, Leverage Points: Places to Intervene in a System tweaking the parameters doesn’t actually change the system. For that, we must add a new feedback loop.

The status quo, in all its various forms, is dominated by incentives that strengthen the centralization of wealth and power, increase inequality and divisiveness and the permanent expansion of consumption and credit. That this path leads to implosion / collapse does not compute because the status quo is constructed on the fundamental assumption that permanent growth/expansion of consumption, credit, wealth and state power is not just possible but necessary.

As many of us have labored to show, the financial system has been pushed to unprecedented extremes to maintain the illusion that rapid growth of consumption and credit can be maintained essentially forever.

We need an alternative system that’s built on sustainable incentives and feedback loops so we have a new blueprint to follow as the current arrangement unravels in the next decade or two.

Security and prosperity are worthy goals, but the means to achieve them, as well as the definition of security / prosperity, must be reworked from the ground up. We need to include positive social roles and meaningful work as essential components of security/prosperity.

My conception of a Third / Community Economy does not replace either the state or the free-enterprise market; rather, it does what neither of the existing structures can do. It adds opportunity, purpose, positive social roles and earned income for those left out of the state/cartel/market economy.

How To Recognize When Your Society Is Suffering A Dramatic Decline

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By Brandon Smith

Source: Alt-Market.com

When historians and analysts look at the factors surrounding the collapse of a society, they often focus on the larger events and indicators — the moments of infamy. However, I think it’s important to consider the reality that large scale societal decline is built upon a mixture of elements, prominent as well as small. Collapse is a process, not a singular event. It happens over time, not overnight. It is a spectrum of moments and terrible choices, set in motion in most cases by people in positions of power, but helped along by useful idiots among the masses. The decline of a nation or civilization requires the complicity of a host of saboteurs.

So, instead of focusing on the top down approach, which is rather common, let’s start from the foundations of our culture to better understand why there is clear and definable destabilization.

Declining Moral Compass

There is always a conflict between personal gain and personal conscience — this is the nature of being human. But in a stable society, these two things tend to balance out. Not so during societal decline, as personal gain (and even personal comfort and gratification) tends to greatly outweigh the checks and balances of moral principles.

People often mistake the term “morality” to be a religious creation, but this is not what I am necessarily referring to. The concepts of “good” and “evil” are archetypal — that is to say they are psychologically inherent in most human beings from the moment of birth. This is not a matter of faith, but a matter of fact, observed by those in the field of psychology and anthropology over the course of a century of study.  How we relate to these concepts can be affected by our environment and upbringing, but for the most part, our moral compass is psychologically ingrained. It is up to us to either follow it or not follow it.

Watching how people handle this choice is a bit of hobby of mine, and I do take notes. You can learn a lot about the state of your environment by observing what people around you tend to do when faced with the conflict of personal gain versus personal conscience. It is saddening to admit that even though I live in rural America, where you are more likely to find self-reliance and cultural stability, I can still see a faltering nation bleeding through.

I have seen supposedly good people act dishonestly in business agreements. I have seen local institutions scam hardworking citizens. I have seen a court system rife with bias and a “good old boy” attitude of favoritism. I have seen local companies pretend to be benevolent contributors to the community while at the same time running constant frauds and rackets. I have even seen a few people within the liberty movement itself put the movement at risk with their own avarice, gluttony, narcissism and sociopathy.

Again, it is important to make a note of such people and institutions, for as the system continues its downward spiral it is these people that will present the greatest threat to the innocent.

As Carl Jung notes in his book The Undiscovered Self, there is always a contingent of latent sociopaths and psychopaths within any culture; usually about 10% of the population. In normal times, they, at least most of them, are forced into moral acclimation by the rest of the populace. But in times of decline, they seem to leak out of the woodwork like a slimy fungus. During heightened collapse, they no longer have to pretend to be upstanding and they show their true colors.

Most dangerous is when latent sociopaths or full blown sociopaths assume roles of leadership or power during the worst of times. With everyone distracted by their own plight, these people can become a cancer, infecting everything with their narcissistic pursuits and causing destruction in their wake.

Disinterest In Rewarding Conscience

During wider cultural collapse, it can become “fashionable” to see acts of principle as something to be scoffed at or ridiculed or to even see them as threats to the status quo. The concept of “going along to get along” takes precedence over doing what is right even when it is hard; this attitude is not relegated to the less honest people within society.

As a system collapses, a fog of apathy can result. Good people can become passive, scrambling to their individual corner of the world and hoping evil times will simply pass them by. The phrase “I just want to put all this behind me” is spoken regularly; but as we ignore the trespasses of terrible men and women, we also enable them. How? Because by doing nothing we allow them to continue their criminality, and we subject future persons and generations to victimization.

When doing the right thing is treated as laughable or “crazy” by what seems like a majority in the midst of widespread corruption, you are truly in the middle of a great decline.

In Christian circles, the idea of “the remnant” is sometimes spoken of. In Christian terms, this usually represents a minority of true believers surviving a tumultuous and immoral era. I see “the remnant” not so much as a contingent of Christians alone, but as a contingent of people that continue to maintain their principles and conscience when faced with unprecedented adversity. In the worst of times, these people remain stalwart, even if they are ridiculed for it.

Disinterest In Independent Effort

It is said that in this world there are two kinds of people — leaders and followers.  I’m not so sure about that, but I can see why this philosophy is promoted; it helps evil people in power stay in power by encouraging passive acceptance.

I would say that there are in fact two kinds of people in this world — people who want to control others and the people that just want to be left alone. In life sometimes we are both leaders and followers; we just have to be sure that when we lead we lead by example and not by force, and when we follow, we follow someone worth a damn.

In any case, passivity is not a solution to determining our roles in society. In most situations, independent action is required by every person to make the world a better place. Yet, in an era of systemic crisis, it is usually independent effort that is the first thing to go out the window. Millions upon millions of people wait around for someone, anyone, to tell them what they should be doing and how they should be doing it. In this way, society finds itself in stasis, frozen in a position of inaction.  Poisonous collectivism wins through mass aggression, but also through mass passivity.

In fact, when individualists do take action they can be admonished for it during times of societal breakdown, even if their actions have the potential to solve a problem. The idea that one man or woman (or a small group of people) could do anything about anything is sneered at as “fantasy” or “delusion.”  But mass movements of citizens working towards a practical goal are rare, and even more rare is when these movements are not controlled or manipulated to benefit the established order. It is not mass movements that change the world for the better, but individual people and small organizations of the dedicated, acting without permission and without administration.

It is these individuals and small groups that, over time and through relentless effort, inspire a majority to do what is necessary and right. It is these people that inspire others to finally take leadership in their own lives.

Individual Self-Isolation

I write often on the plight of the individual and individual rights within society, and I continue to see the factor of the individual as the most important element in any culture. A culture based on protecting and nurturing individualism and voluntarism is the only culture, in my view, that will ever be successful at avoiding full spectrum collapse. That said, the downside to overt individualism is the danger of self isolation. That is to say, when true individuals only concern themselves with their personal circumstances and ignore the circumstances of the rest of the world, they eventually set themselves up to be crushed by that world.

Organization on a voluntary basis is not only healthy but vital in the longevity of a society. The more people turn in on themselves and only care about their own general conditions, the easier it is for evil people to do evil things unnoticed. Also, self isolation in the wake of collapse sets individuals up for failure, as no one is capable of surviving without at least some help from a wider pool of knowledge and talents.

In a system based on corruption, the establishment will encourage self isolation as a means to control the populace. Or, they will offer a false choice, between self isolation versus mindless collectivism. The truth is there is always a middle ground. Voluntary organization and individualism are not mutually exclusive. I call this the “difference between community and collectivism.” A community does not supplant the individual, while a collective requires the complete erasure of individual pursuits and thought.

If you find yourself surrounded by people who refuse any organization, even practical and voluntary organization in the face of instability, then your society may be in the latter stages of a collapse.

Disaster Denial

Even as a crisis or collapse unfolds, if a society actually reels or reacts to it and takes note of the problem, there is hope for that society. If, however, that society willfully ignores the danger and denies it exists when presented with overwhelming evidence, then that society will likely suffer complete disintegration and will probably have to start all over from scratch — hopefully with a set of principles and ideals based on conscience and honor.

The strength of a culture can be measured by its willingness to self reflect. Its survival can be determined by its willingness to accept its flaws when they arise and its willingness to repair the damage done. Self-aware societies are difficult to corrupt or control. Only in denial can people be easily manipulated and enslaved.

If you cannot accept the reality of the abyss, you cannot move to avoid it or prepare yourself to survive the fall. I see this issue as perhaps the single most important element in the fight to save the portions of our society worth saving. Educating people on the blatant facts behind our own national decline can dissolve the wall of denial, and perhaps we will find when disaster strikes that there are far more awake and aware individuals ready to act than we originally thought.

Why America’s Major News-Media Must Change Their Thinking

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By Eric Zuesse

Source: Strategic Culture Foundation

America’s ‘news’-media possess the mentality that characterizes a dictatorship, not a democracy. This will be documented in the linked-to empirical data which will be subsequently discussed. But, first, here is what will be documented by those data, and which will make sense of these data:

In a democracy, the public perceive their country to be improving, in accord with that nation’s values and priorities. Consequently, they trust their government, and especially they approve of the job-performance of their nation’s leader. In a dictatorship, they don’t. In a dictatorship, the government doesn’t really represent them, at all. It represents the rulers, typically a national oligarchy, an aristocracy of the richest 0.1% or even of only the richest 0.01%. No matter how much the government ‘represents’ the public in law (or “on paper”), it’s not representing them in reality; and, so, the public don’t trust their government, and the public’s job-rating of their national leader, the head-of-state, is poor, perhaps even more disapproval than approval. So, whereas in a democracy, the public widely approve of both the government and the head-of-state; in a dictatorship, they don’t.

In a dictatorship, the ‘news’-media hide reality from the public, in order to serve the government — not the public. But the quality of government that the regime delivers to its public cannot be hidden as the lies continually pile up, and as the promises remain unfulfilled, and as the public find that despite all of the rosy promises, things are no better than before, or are even becoming worse. Trust in such a government falls, no matter how much the government lies and its media hide the fact that it has been lying. Though a ‘democratic’ election might not retain in power the same leaders, it retains in power the same regime (be it the richest 0.1%, or the richest 0.01%, or The Party, or whatever the dictatorship happens to be). That’s because it’s a dictatorship: it represents the same elite of power-holding insiders, no matter what. It does not represent the public. That elite — whatever it is — is referred to as the “Deep State,” and the same Deep State can control more than one country, in which case there is an empire, which nominally is headed by the head-of-state of its leading country (this used to be called an “Emperor”), but which actually consists of an alliance between the aristocracies within all these countries; and, sometimes, the nominal leading country is actually being led, in its foreign policies, by wealthier aristocrats in the supposedly vassal nations. But no empire can be a democracy, because the residents in no country want to be governed by any foreign power: the public, in every land, want their nation to be free — they want democracy, no dictatorship at all, especially no dictatorship from abroad.

In order for the elite to change, a revolution is required, even if it’s only to a different elite, instead of to a democracy. So, if there is no revolution, then certainly it’s the same dictatorship as before. The elite has changed (and this happens at least as often as generations change), but the dictatorship has not. And in order to change from a dictatorship to a democracy, a revolution also is required, but it will have to be a revolution that totally removes from power the elite (and all their agents) who had been ruling. If this elite had been the nation’s billionaires and its centi-millionaires who had also been billionaire-class donors to political campaigns (such as has been proven to be the case in the United States), then those people, who until the revolution had been behind the scenes producing the bad government, need to be dispossessed of their assets, because their assets were being used as their weapons against the public, and those weapons need (if there is to be a democracy) to be transferred to the public as represented by the new and authentically democratic government. If instead the elite had been a party, then all of those individuals need to be banned from every sort of political activity in the future. But, in either case, there will need to be a new constitution, and a consequent new body of laws, because the old order (the dictatorship) no longer reigns — it’s no longer in force after a revolution. That’s what “revolution” means. It doesn’t necessarily mean “democratic,” but sometimes it does produce a democracy where there wasn’t one before. The idea that every revolution is democratic is ridiculous, though it’s often assumed in ‘news’-reports. In fact, coups (which the U.S. Government specializes in like no other) often are a revolution that replaces a democracy by a dictatorship (such as the U.S. Government did to Ukraine in 2014, for example, and most famously before that, did to Iran in 1953). (Any country that perpetrates a coup anywhere is a dictatorship over the residents there, just the same as is the case when any invasion and occupation of a country are perpetrated upon a country. The imposed stooges are stooges, just the same. No country that imposes coups and/or invasions/occupations upon any government that has not posed an existential threat against the residents of that perpetrating country, supports democracy; to the exact contrary, that country unjustifiably imposes dictatorships; it spreads its own dictatorship, which is of the imperialistic type, and any government that spreads its dictatorship is evil and needs to be replaced — revolution is certainly justified there.)

This is how to identify which countries are democracies, and which ones are not: In a democracy, the public are served by the government, and thus are experiencing improvement in their lives and consequently approve of the job-performance of their head-of-state, and they trust the government. But in a dictatorship, none of these things is true.

In 2014, a Japanese international marketing-research firm polled citizens in each of ten countries asking whether they approve or disapprove of the job-performance of their nation’s head-of-state, and Harvard then provided an English-translated version online for a few years, then eliminated that translation from its website; but, fortunately, the translation had been web-archived and so is permanent here (with no information however regarding methodology or sampling); and it shows the following percentages who approved of the job-performance of their President or other head-of-state in each of the given countries, at that time:

China (Xi)          90%

Russia (Putin)      87%

India (Modi)        86%

South Africa (Zuma) 70%

Germany (Merkel)    67%

Brazil (Roussef)    63%

U.S. (Obama)        62%

Japan (Abe)         60%

UK (Cameron)        55%

France (Hollande)   48%

In January 2018, the global PR firm Edelman came out with the latest in their annual series of scientifically polled surveys in more than two dozen countries throughout the world, tapping into, actually, some of the major criteria within each nation indicating whether or not the given nation is more toward the dictatorship model, or more toward the democracy model. The 2018 Edelman Trust Barometer survey showed that “Trust in Government” (scored and ranked on page 39) was 44% in Russia, and is only 33% in the United States. Trust in Government is the highest in China: 84%. The U.S. and Russia are the nuclear super-powers; and the U.S. and China are the two economic super-powers; so, these are the world’s three leading powers; and, on that single measure of whether or not a country is democratic, China is the global leader (#1 of 28), Russia is in the middle (#13 of 28), and U.S. ranks at the bottom of the three, and near the bottom of the entire lot (#21 of 28). (#28 of 28 is South Africa, which, thus — clearly in retrospect — had a failed revolution when it transitioned out of its apartheid dictatorship. That’s just a fact, which cannot reasonably be denied, given this extreme finding. Though the nation’s leader, Zuma, was, according to the 2014 Japanese study, widely approved by South Africans, his Government was overwhelmingly distrusted. This distrust indicates that the public don’t believe that the head-of-state actually represents the Government. If the head-of-state doesn’t represent the Government, the country cannot possibly be a democracy: the leader might represent the people, but the Government doesn’t.)

When the government is trusted but the head-of-state is not, or vice-versa, there cannot be a functioning democracy. In other words: if either the head-of-state, or the Government, is widely distrusted, there’s a dictatorship at that time, and the only real question regarding it, is: What type of dictatorship is this?

These figures — the numbers reported here — contradict the ordinary propaganda; and, so, Edelman’s trust-barometer on each nation’s ‘news’-media (which are scored and ranked on page 40) might also be considered, because the natural question now is whether unreliable news-media might have caused this counter-intuitive (in Western countries) rank-order. However, a major reason why this media-trust-question is actually of only dubious relevance to whether or not the given nation is a democracy, is that to assume that it is, presumes that trust in the government can be that easily manipulated — it actually can’t. Media and PR can’t do that; they can’t achieve it. Here is a widespread misconception: Trust in government results not from the media but from a government’s having fulfilled its promises, and from the public’s experiencing and seeing all around themselves that they clearly have been fulfilled; and lying ‘news’-media can’t cover-up that reality, which is constantly and directly being experienced by the public.

However, even if trust in the ‘news’-media isn’t really such a thing as might be commonly hypothesized regarding trust in the government, here are those Edelman findings regarding the media, for whatever they’re worth regarding the question of democracy-versus-dictatorship: Trust in Media is the highest, #1, in China, 71%; and is 42% in #15 U.S.; and is 35% in #20 Russia. (A July 2017 Marist poll however found that only 30% of Americans trust the media. That’s a stunning 12% lower than the Edelman survey found.) In other words: Chinese people experience that what they encounter in their news-media becomes borne-out in retrospect as having been true, but only half of that percentage of Russians experience this; and U.S. scores nearer to Russia than to China on this matter. (Interestingly, Turkey, which scores #7 on trust-in-government, scores #28 on trust-in-media. Evidently, Turks find that their government delivers well on its promises, but that their ‘news’-media often deceive them. A contrast this extreme within the Edelman findings is unique. Turkey is a special case, regarding this.)

I have elsewhere reported regarding other key findings in that 2018 Edelman study.

According to all of these empirical findings, the United States is clearly not more of a democracy than it is a dictatorship. This particular finding from these studies has already been overwhelmingly (and even more so) confirmed in the world’s only in-depth empirical scientific study of whether or not a given country is or is not a “democracy”: This study (the classic Gilens and Page study) found, incontrovertibly, that the U.S. is a dictatorship — specifically an aristocracy, otherwise commonly called an “oligarchy,” and that it’s specifically a dictatorship by the richest, against the public.

Consequently, whenever the U.S. Government argues that it intends to “spread democracy” (such as it claims in regards to Syria, and to Ukraine), it is most-flagrantly lying — and any ‘news’-medium that reports such a claim without documenting (such as by linking to this article) its clear and already-proven falsehood (which is more fully documented here than has yet been done anywhere, since the Gilens and Page study is here being further proven by these international data), is no real ‘news’-medium at all, but is, instead, a propaganda-vehicle for the U.S. Government, a propaganda-arm of a dictatorship — a nation that has been overwhelmingly proven to be a dictatorship, not a democracy.

A 2% Financial Wealth Tax Would Provide A $12,000 Annual Stipend To Every American Household

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Careful analysis reveals a number of excellent arguments for the implementation of a Universal Basic Income.

By Paul Buchheit

Source: Nation of Change

It’s not hard to envision the benefits in work opportunities, stress reduction, child care, entrepreneurial activity, and artistic pursuits for American households with an extra $1,000 per month. It’s also very easy to justify a financial wealth tax, given that the dramatic stock market surge in recent years is largely due to an unprecedented degree of technological and financial productivity that derives from the work efforts and taxes of ALL Americans. A 2% annual tax on financial wealth is a small price to pay for the great fortunes bestowed on the most fortunate Americans.

The REASONS? Careful analysis reveals a number of excellent arguments for the implementation of a Universal Basic Income (UBI).

(1) Our Jobs are Disappearing

A 2013 Oxford study determined that nearly HALF of American jobs are at risk of being replaced by computers, AI, and robots. Society simply can’t keep up with technology. As for the skeptics who cite the Industrial Revolution and its job-enhancing aftermath (which actually took 60 years to develop), the McKinsey Global Institute says that society is being transformed at a pace “ten times faster and at 300 times the scale” of the radical changes of two hundred years ago.

(2) Half of America is Stressed Out or Sick

Half of Americans are in or near poverty, unable to meet emergency expenses, living from paycheck to paycheck, and getting physically and emotionally ill because of it. Numerous UBI experiments have led to increased well-being for their participants. A guaranteed income reduces the debilitating effects of inequality. As one recipient put it, “It takes me out of depression…I feel more sociable.”

(3) Children Need Our Help

This could be the best reason for monthly household stipends. Parents, especially mothers, are unable to work outside the home because of the all-important need to care for their children. Because we currently lack a UBI, more and more children are facing hunger and health problems and educational disadvantages.

(4) We Need More Entrepreneurs

A sudden influx of $12,000 per year for 126 million households will greatly stimulate the economy, potentially allowing millions of Americans to TAKE RISKS that could lead to new forms of innovation and productivity.

Perhaps most significantly, a guaranteed income could relieve some of the pressure on our newest generation of young adults, who are deep in debt, underemployed, increasingly unable to live on their own, and ill-positioned to take the entrepreneurial chances that are needed to spur innovative business growth. No other group of Americans could make more productive use of an immediate boost in income.

(5) We Need the Arts & Sciences

A recent Gallup poll found that nearly 70% of workers don’t feel ‘engaged’ (enthusiastic and committed) in their jobs. The work chosen by UBI recipients could unleash artistic talents and creative impulses that have been suppressed by personal financial concerns, leading, very possibly, to a repeat of the 1930s, when the Works Progress Administration hired thousands of artists and actors and musicians to help sustain the cultural needs of the nation.

Arguments against

The usual uninformed and condescending opposing argument is that UBI recipients will waste the money, spending it on alcohol and drugs and other ‘temptation’ goods. Not true. Studies from the World Bank and the Brooks World Poverty Institute found that money going to poor families is used primarily for essential needs, and that the recipients experience greater physical and mental well-being as a result of their increased incomes. Other arguments against the workability of the UBI are countered by the many successful experiments conducted in the present and recent past: Finland, Canada, Netherlands, Kenya, India, Great Britain, Uganda, Namibia, and in the U.S. in Alaska and California.

How to pay for it

Largely because of the stock market, U.S. financial wealth has surged to $77 trillion, with the richest 10% owning over three-quarters of it. Just a 2 percent tax on total financial wealth would generate enough revenue to provide a $12,000 annual stipend to every American household (including those of the richest families).

It’s easy to justify a wealth tax. Over half of all basic research is paid for by our tax dollars. All the technology in our phones and computers started with government research and funding. Pharmaceutical companies wouldn’t exist without decades of support from the National Institutes of Health. Yet the tech and pharmaceutical companies claim patents on the products paid for and developed by the American people.

The collection of a wealth tax would not be simple, since only about half of U.S. financial wealth is held directly in equities and liquid assets (Table 5-2). But it’s doable. As Thomas Piketty notes, “A progressive tax on net wealth is better than a progressive tax on consumption because first, net wealth is better defined for very wealthy individuals..”

And certainly a financial industry that knows how to package worthless loans into A-rated mortgage-backed securities should be able to figure out how to tax the investment companies that manage the rest of our ever-increasing national wealth.

 

US Technological Transformations and the Narcotic-Fueled Genocide of American Workers

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By James Petras

Source: The Unz Review

Introduction

During his recent visit to New Hampshire on 3/20/18, President Trump declared once again that the US is facing a ‘drug epidemic’. This time he advocated the death penalty for criminal drug dealers as the solution to a national crisis that has killed over 1 million Americans since the 1990’s (when the blockbuster prescription opiate Oxycontin was first released on the market). Trump promised that the Justice Department would develop the most severe penalties for criminal drug traffickers, by which he meant foreigners. He argued that his proposed “Wall” (between the Mexican- US border) would cut the flow of drugs responsible for the ongoing addiction of millions of US citizens – as though the prescription opiate addiction epidemic resulted from a foreign invasion, and not corporate decisions from Big Pharma.

President Trump’s claim that 116 ‘drug deaths’ occur every day (42,000 a year) is a major underestimate. In 2017, alone over 64,000 drug overdose deaths were reported in official statistics (with many unreported cases signed off as natural or undetermined, especially in counties too poor to afford autopsies and expensive forensic toxicology). Another 4 million Americans, at least, are currently addicted to opioids and at risk for overdose.

In comparative terms, more American workers have been killed or devastated by narcotics (mostly via prescription) in 2017 alone, than in the entire decade of the Vietnam War with its 58,000 dead and 500,000 wounded. In 2017, 40,000 Americans died in motor vehicle accidents and another 39,000 by gun violence – and these statistics are not broken down to include vehicular accidents due to drug intoxication or gun violence over drugs. Prescription or illegal opiates, alone or mixed with other sedative drugs, like Valium, or alcohol, are the most prominent and preventable cause of premature death in the United States today.

This pattern is unique to the United States, where the irresponsible medical prescription of highly addicting narcotics has been the primary portal of entry into the degrading life of addiction for millions. Despite President Trump’s claims, the addiction crisis is not a product of urban Afro-American street dealers or Mexican narco-traffickers: This uniquely American crisis has been created and fueled by billionaire-owned US pharmaceutical corporations, which produced, distributed and wildly profited from legal narcotics. They were aided by the irresponsible prescription practice of tens of thousands of doctors and other ‘providers’ who introduced millions of vulnerable patients to the world of narcotic dependency – including youngsters with sports injuries and workers with job-related pain. These are physicians and medical providers who rarely stopped to examine their own responsibility, even when their otherwise healthy patients overdosed or were destroyed by addiction. It is especially outrageous that doctors and ‘Big Pharma’ worked hand in hand for over 20 years to create this epidemic, enjoying wild profits and almost total legal immunity. Few have dared to openly question their irresponsibility and greed. In the poorest and most vulnerable areas of this country, the most irresponsible and unaccountable incompetence has replaced real medical care and created a health care apartheid.

The Federal Drug Enforcement Agency (FDA) and the Drug Enforcement Agency (DEA) have protected the corporate drug traffickers and ensured the manicured and cultured narco-bosses the highest rates of return on their products. These polished pushers have their names engraved on the walls of museums and opera houses around the country.

The majority of Presidential, Federal, State and municipal candidates from both major parties have received millions of dollars in electoral campaign funds from these huge legal narcotic manufacturers and distributors, as well as from physicians and other representative of the ‘pain-treatment industry’. Over the past decades, politicians have openly or secretly opposed or weakened legislation designed to address this crisis.

Why not just ask President Trump to direct his Justice Department to impose the death penalty on the board of directors of the big corporate narcotic manufacturers or distributors or on the CEOs of major ‘pain clinics’ or on the owners of local rural ‘health centers’ that drove the villagers of West Virginia into their life-destroying downward spirals?

When will the DEA finally storm the medical centers to arrest the over-prescribing ‘providers’ of narcotics and benzodiazepine tranquilizers (a very common deadly combination)?

When will the SWAT teams seize the vacation homes of the CEOs of major US hospitals where the convenient and fake ideology of promising a ‘pain-free’ experience (‘make it Zero on the Pain Scale’) led to the generalized promotion of highly addicting narcotics for minor injuries, arthritic pain, or chronic back discomfort due to work or obesity? Responsible alternatives existed and were used in the rest of the world – largely untouched by this prescription-fueled crisis.

No doubt what President Trump has in mind is something else: the expulsion of Latin American workers under the pretext of going after the drug dealers and the even more massive incarceration of petty street dealers in the African American community.

Trump will then turn to further monitoring and arresting small-scale American marijuana farmers, who earn a basic income from growing a product that many believe is safe, non-addicting, and significantly reduces demand for dangerous narcotics.

As ugly as this all seems, the complicity of the political, economic and the medical elite in exponentially spreading deadly narcotics among the poor, working class and downwardly mobile middle class, points to a deeper and more sinister policy goal: the systematic elimination of millions of American workers made redundant in the new economy. This is a ‘gentler genocide’, where millions of workers die prematurely seeking an escape from pain as they have been replaced by a new technology and a new ideology: Robots, artificial intelligence and digitalization have rendered them disposable, while the out-sourcing of work to low paid overseas laborers and immigrants have guaranteed unimaginable profits for the elite decision makers.

This highly profitable process, benefiting the political, pharmaceutical, financial, police and judicial elites, conveniently blames the victims, a significant proportion of whom come from the poor and working class in this country, including white rural and small town addicts, especially youth, stuck at minimum wage jobs with no prospects of a decent future – injured construction workers, 15% of whom abuse prescription narcotics for work-related injuries, as well as the marginalized petty drug dealers from the urban slums and desperate Latino immigrants forced to accommodate the cartels. These people have little rights and are easily monitored, incarcerated, expelled and just written-off in one-line obituaries.

The narcotic-fueled genocide had grown out of a calculated corporate strategy meant to cull and subdue a huge population of potentially restive marginalized workers and their families, blaming the overdosing victims for their own ‘irresponsible’ choices, their reliance on prescription opiates, their lack of access to competent medical care, and their untimely deaths as though this were all a collective suicide as the great nation marches forward.

The higher the death toll among marginalized Americans, the greater the reliance on political distractions and racist deceptions. President Trump loudly blames street-level retail distributors, while ignoring the links between tax-exempt mega-billionaires who have profited from the shortened life-expectancies of addicted workers (scores of billions of dollars already saved in future pension and health care expenses) and the millions fired for addiction and denied jobless benefits and treatment. Trump has yet to even mention the actions of the legal pharma-medical industry that set this in motion.

Meanwhile, the Democratic Party leaders denounce the worker-victims of addiction and their communities as ‘irresponsible and racist’, for having believed the populist rhetoric of candidate Trump. Trump’s most intense rural areas of support coincided with areas of the worst opioid addiction and suicide rates. Trump’s rival, Hillary Clinton wrote off scores of millions of vulnerable Americans as ‘deplorables’ and never once addressed the addiction crisis that grew exponentially during her husband’s administration.

Since the implementation of NAFTA during the 1990’s, scores of millions of American workers have been relegated to unstable, low paid jobs, deprived of health benefits and subject to grueling work, prone to physical and mental injuries. Workplace injuries set the stage for the prescription narcotic crisis. Even worse, today workers are constantly distracted by electronic gadgets at the workplace, with their orders from above arriving digitally. These highly profitable gadgets have created enormous distractions and contributed to workplace death and injuries. The plaything of choice for the masses, the I-phone, has added to the addiction crisis, by increasing the rate of injury. This mind-numbing distraction, produced abroad at incredible profit, has played an unexplored role in the increase in premature death in the US.

The corporate narcotic elites, like the ultra-cultured Sackler clan owners of Perdue Pharmaceuticals, and their allies in the finance sector, support the diverse ideological distractions fashioned by their politician pawns: Eager to please her donor-owners, Hillary Clinton and the Democrats blame the working class for their backwardness and genetic propensity to addiction and degradation. Meanwhile, President Trump and the Republicans blame ‘outside’ suppliers and distributors including Mexican narco-cartels, illegal immigrant traffickers, black urban street dealers and now point to overseas Chinese fentanyl labs – as though the entire crisis came from the outside. Trump’s approach flies in the face of the unquestionable source of most narcotic addiction in the US: Irresponsible prescribing of highly addicting legal narcotics.

No other industrialized country is experiencing this scale of addiction and pre-mature death. No other industrialized country relies on a private, for-profit, unregulated system of delivering medical care to its citizens. Only the US.

Both elite political parties avoid the basic issue of the long-term, large-scale structural imperatives underlying the transformation of the US work places. They refuse to address the marginalization of tens of millions of American workers and their families, made disposable by corporate economic and political decisions.

The US corporate elite are completely incapable of developing, let alone favoring, any policy that addresses the needs of millions of surplus office and factory workers and their family members replaced by new technology and ‘global’ economic policies. The American financial and political elite is not about to support an economic, political and cultural ‘GI’ bill to save the scores of millions shoved to the wayside in their rush to obscene wealth and power.

The unstated, but clearly implemented, ‘final solution’ is a Social Darwinian policy of active and passive neglect, the unleashing of profitable prescription narcotics into the population of vulnerable disposable workers, offering them a convenient, painless way out – the opioid solution to the over-population problem of redundant rural and small town ‘Helots’. The political elite’s willing complicity with Big Pharma, the medical profession, the financial oligarchs and the prison-industrial complex has transformed the country in many ways. Shortened lives and depopulation of rural and small town communities translates into lower demand for public services, such as schools, health care, pensions and housing. This is guaranteeing a greater concentration of national wealth in the hands of a tiny elite. The financial press has openly celebrated the projected decrease in pension liabilities as a result of the drop in worker life expectancy.

The ongoing mass genocide by opioids may have started to arouse popular discontent among working people who do not want to continue dying young and miserable! Social services and child protective services for the millions of orphaned or abandoned children of this crisis have been demanding real policies. Unfortunately, the usual platitudes and failed policies prevail. Drug education and ‘opioid addiction treatment’ programs (currently among the largest expense in some union health plans) are pointless Band-Aids when confronted by the larger policy decisions fuelling this crisis. Nevertheless, thousands of health care professionals are beginning to resist corporate pressure to prescribe cheap opioids – and fight for more expensive, but less dangerous, alternative for addressing their patients’ pain. Even if all medical providers stopped over-prescribing narcotics today, there are still millions of addicts already created by past practice, who seek the most deadly street drugs, like fentanyl, to feed their addiction.

Politicians now publicly denounce ‘Big Pharma’, while privately winking at the lobbyists and accepting millions from their ‘donor-owners’.

Public critics in the corporate media are quick to condemn the workers’ susceptibility to narcotic addiction but not the underlying causative imperatives of global capitalism.

Mainstream academics celebrate corporate technological advances with occasional neo-Malthusian warnings about the dangers of millions of redundant workers, while ignoring the profit-driven role of narcotics in reducing the social threat of excess workers!

Finally the role of an elite and respected profession must be re-evaluated in a historic context: In the 1930’s German doctors helped develop an ideology of ‘racial hygiene’ and a technology to demonize and eliminate millions of human beings deemed redundant and inferior, through overwork in slave camps, starvation and active genocide – serving the ambitions of Nazi expansionism and deriving significant profit for select individuals and corporations. US physicians and the broader medical community have less consciously assisted in the ongoing ‘culling of the herd’ of American laborers and rural residents rendered superfluous and undesirable by the decisions of a global oligarchy increasingly unwilling to share public wealth with its masses. There are similarities.

Once prosperous, industrial cities and towns, as well as rural villages, in the US have seen marked declines in populations and a premature death crisis among those who remain.

This must be reversed.

 

America’s Descent Into Despotism: Finding Our Source of Power Within

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By Nozomi Hayase

Source: The Indicter

The United States is in a major upheaval. Trump’s cabinet shake-up moves the country into an alarming direction. From the nomination of torturer Gina Haspel as the head of the Central Intelligence Agency to Mike Pompeo, former CIA Director and a vocal opponent of the nuclear deal with Iran as new secretary of state, his selection exposes the White House’s dangerous kill instincts.

An ultimatum came with the president’s appointment of John Bolton, the former American ambassador to the United Nations as his 3rd national security advisor. Bolton,  who served in the George W. Bush administration is notorious for his hawkishness, with a great zeal for military action against Iran and North Korea. This rearranging of the deck chairs in the sinking empire signals the great calamity of foreign policy ahead with potential threats of war.

In this seeming free-fall toward despotism, what can ordinary people do? Tackling corruption of our political system and averting a doomed future requires us to truly understand the problems we are facing. The crisis of representation didn’t just arise with Trump, the new commander in chief. A glimpse of it was shown during the 2008 financial meltdown, which was covered up swiftly by bank bailouts and politics of ‘hope and change’. The truth is that seeds for dystopia have been inside this country all along. The roots of the issues that are now emerging in Trump’s America go back to the very beginning of this nation.

In its modern formation, the United States inspired the world with its torch of liberty and equality. At the same time, this beacon of light had its darkness within. From the onset, America contained internal contradictions manifested as the founder’s hypocrisy and the violation of its own ideals with genocide of natives, slavery of blacks and suppression of women. The Founding Fathers of the United States brought a victory of rejecting the power of the King’s monarchy and pioneered a path for one’s own self-determination. The concept of “a government of laws, not of men” was groundbreaking at that time. Yet without reconciling its own shadow, this nation of law failed to fully shield the republic from the tyranny of the Old World.

Supremacy of reason

The unredeemed darkness found in America’s troubled past was a force inside Western civilization that tries to define history, subjugating other perspectives to its single vision. Europe, with its ethos of separation and objectivity set out to conquer the world, spreading its influence across many continents. This domineering power of reason found its new front of exploration in the New World.

America, driven by the monotheistic goal of Manifest Destiny, expanded its territory with brutality. It swallowed what is edible, assimilating immigrants one by one to its conception of what is civil, while spitting out those that it considered impalatable, relegating them into three-fifths of a person or exterminating them from the earth altogether as savages.

This maddened head centricity was manifested in the structure of a new government. Sheldon Wolin, author of Democracy Inc noted how the framers of the Constitution created a so-called managed democracy, a system that favored elite rule and that “the American political system was not born a democracy, but born with a bias against democracy” (2008, p. 228).

The intellectual elites regarded the democratic majority rule as an irrational force and they feared the tyranny of popular majorities. While the faculty of reason positioned itself as a supreme force, a potential to account its autocratic power was found inside America.

The sovereign power of We the People

Expressed in the preamble of the Constitution “We the People” was faith in the wisdom of ordinary people to govern themselves. This was an intention to shift from the model of government that acts as authority of their lives to one that places power in the hands of ordinary people. In this government established under the rule of the people, the source of legitimacy was not derived from a god or king, but was meant to come from people themselves.

This arrangement of governance was not granted from above. It was first demanded by those who opposed the ratification of the 1787 Constitution that lacked the guarantee of individual liberties. The proponents of the Bill of Rights articulated essential parts of the sovereign power of We the People as a freedom of expression; freedom of speech, religion, assembly and the right to petition the government for a redress of grievances. By building upon First Amendment rights, further efforts emerged from below. From abolitionists’ defiance and the women’s suffrage movement to civil rights and free speech movements, people’s determination for individual autonomy persisted.

Assault on this power of ordinary people intensified with the rise of corporate power in the ‘60s. Manifest Destiny is now carried out with Nike’s slogan of “just do it”. With limited liability and having no human beings in charge, the abstraction of the head inside transnational corporations took flight from the communal ground, plundering their way into the globe, without ever having to take responsibility for the consequences of their actions. Giant corporations became a sponsor for this managed democracy, gaining control over media to manipulate public perception, keeping American voters in hostage with the lesser of the two evils charade politics.

WikiLeaks, the rise of cryptographic direct action

In the political winter of the post-911 war on terror, as fear and apathy spread around the globe, a new civic force surfaced online. The waves of whistleblowers began shedding light on the collaborative secrecy of elites that deceive and manipulate the public behind a façade of democracy.

WikiLeaks, with its motto of “privacy for the weak and transparency for the powerful”, opened a floodgate of a free flow of information. This world’s first global Fourth Estate embodies the philosophy of cypherpunks– a loosely tied group of online privacy advocates who saw the potential of cryptography to shift the balance of power between individuals and the state. With the idea that cryptography is the “ultimate form of non-violent direct action” (2012, p. 5), WikiLeaks founder and editor in chief Julian Assange built the system of scientific journalism that would give everyday people around the world tools to combat military might and confront the madness of fallen reason that censors free speech.

The invention of the anonymous drop box was truly revolutionary. It enabled anyone to send information securely without a trace of his or her identity. Through the robust decentralized infrastructure built around this game changing technology, WikiLeaks was able to provide unprecedented source protection in the history of journalism. Here, the organization that derived its source of inspiration in American founding ideas, freed the First Amendment that had been captured through a corporate monopoly and co-optation of the media, making it available to people all around the world.

It is through WikiLeaks’ adamant commitment to the principle of free press that former U.S. Army intelligence analyst and whistleblower Chelsea Manning was able to exercise uncompromising free speech and engage in the American tradition of civil disobedience. Manning, whom the late attorney and President Emeritus of the Center for Constitutional Rights, Michael Ratner described as the “conscience of our nation”, let the American public see the US imperialism in action in the Middle East.

In her request for a presidential pardon, Manning stated her commitment to the ideal of America, saying how she was willing to pay the price if it would make this country be “truly conceived in liberty and dedicated to the proposition that all women and men are created equal.” Through her non-violent cryptographic direct action, she helped America find its conscience.

One individual’s act of courage brought another. Inspired by Manning, Edward Snowden came forward to inform people about the NSA’s mass surveillance. In one of the addresses he made, Snowden also described his act as a public service and connected it with Dr. King’s non-violent civil disobedience. Through his whistleblowing, the former NSA contractor defended individual privacy as fundamental civil rights for all people and tried to preserve the world where people can share creativity, love and friendship freely without every conversation and interaction being monitored and recorded.

Whistleblowers and their faith in ordinary people

From WikiLeaks disruptions to Snowden revelations, courageous act of truth-tellers renewed the faith in the wisdom of ordinary people to govern themselves. Both Manning and Snowden believed in the public’s right to know and held a view that when people are informed, they can make changes and determine their own destiny.

Faith is different than mere belief. It is not about one blindly trusting or passively accepting something. Faith is an active will that requires one to choose out of themselves to believe in something. When established media and trusted institutions failed, Manning chose to put her trust in the journalistic organization that was little known at that time. When the government’s internal mechanisms of accountability were broken, combined with the betrayal of Obama’s campaign promises and his war on whistleblowers, Snowden turned to American journalists whom he could trust by his own judgment of the integrity of their work. They placed faith not in political leaders or authority but in fellow men and women.

It is to this faith in the ability for the wise and knowledgeable public to govern themselves that fearless journalism responded. WikiLeaks, the publisher of last resort kept its promise to the source by publishing full archives with maximum political impact and bringing information back to the historical record. Through honoring Snowden’s wishes, journalists Glenn Greenwald, Laura Poitras and Barton Gellman broke the story of NSA surveillance and led the Guardian’s independent journalism, making the established media fulfill its duty. In the aftermath of Snowden’s disclosures, when this young whistleblower was stranded in Hong Kong, WikiLeaks demonstrated its extraordinary source protection with journalist Sarah Harrison risking her own liberty to help Snowden attain asylum.

With this faith given by peers, citizens around the world who have been distrusted by their own governments and made powerless began to claim their own power. By recognizing that someone believed in them and sacrificed their lives so that they can be free, they were able to believe in their own ability to protect those they love and preserve rights that they cherish. The will to respond to this faith in one another awakened love for one’s neighbor. This made it possible for ordinary people to carry out extraordinary acts, to choose paths that do not lead to financial success, fame and security, but one of scourging, persecution and punishment.

Manning was sentenced to prison for 35 years, initially being held in a cage in Kuwait and then being put in a tiny cell in solitary confinement. Snowden remains in exile, being called for execution by the president and his new nominee for the secretary of state, Mike Pompeo. WikiLeaks has been declared an enemy of the state by the most powerful government in the world, being subjected to legal and extra-legal pressure. Unconstitutional secret U.S. Grand Jury investigation against WikiLeaks and its staff continues, keeping its founder in long years of arbitrary detention in the Ecuadorian embassy in London in violation of the UN ruling. Now, threats of a free press increase with Trump’s Department of Justice stating the arrest of the Assange is a “priority” and the former CIA chief calling the whistleblowing site a “hostile intelligence service”.

Bitcoin, Innovation without Permission

Contagious courage lit by people’s faith created a fellowship that can withstand the state violence. It began to shift the balance of power, replacing the source of legitimacy from trusted institutions to ordinary people’s trust in one another. As the network of resistance grew, new attacks emerged. Following the release of U.S. diplomatic cables in 2010, WikiLeaks faced the unlawful financial blockade imposed by Bank of America, VISA, MasterCard, PayPal and Western Union. When this economic sanction starved the whistleblowing site, destroying 95% of their revenue, the flow of autonomy that helped the organization circumvent economic censorship came from fellow cypherpunks.

Bitcoin, as a peer-to-peer electronic cash was the holy grail of cypherpunks. With its defining feature of censorship resistance and permissionlessness, Bitcoin makes free speech an app that can be distributed across borders and used by anyone regardless of nationality, religion, race, gender or economic status. Here, imagination from computer science redeemed the reason that lost its connection to the heart, by synthesizing bits of isolated knowledge that had created separation and injustice, transforming them into a higher order of unification.

Networks of equal peers emerging around this invention opened up a new avenue of dissent in a form of decentralization. Adam Back, notable cryptographer whose work was cited in the Bitcoin white paper, described cypherpunks as “a state of mind” and explained its philosophy of “writing code” as a “proactive approach to societal change by doing: building and deploying tech – rather than by lobbying politicians or asking permission.”

This path toward decentralization was first taken by the creator of this technology. The anonymity of Satoshi Nakamoto represents the power of ordinary people. Through an act of publishing the white paper under a pseudonymous name and making the protocol open source, the mysterious author gave up ownership and simultaneously gave users control of the software, making it possible for each individual to use it as a tool to govern themselves.

What is enshrined in a piece of mathematics is wisdom of ordinary people that understands that man is corruptible, as well as perfectible and recognizes the security holes inherent in the existing model of governance that requires trust in third parties. It is the wisdom of history that teaches us how the best way to secure the system is not to have levers of control in the first place through which power concentrates, leading to despotism. With a consensus algorithm placed as a foundation, laws can be built that is more immune to man’s fallen nature. With this, idea of a government of laws, not of men can be truly realized. Governance of We the People now becomes possible, where rules of law are validated by consensus of ordinary people as opposed to elected officials having power over them.

Andreas Antonopoulos, a technologist and one of the respected figures in Bitcoin, in his talk titled “Courage to Innovate”, captured new enthusiasm and passion ignited around this technology in a phrase “innovation without permission” and connected it with civil disobedience. He reminded the audience how “almost every important innovation in history starts out being illegal or unregulated” and interesting technology started out with people who forgot to ask permission. Describing technology’s core invention as a platform to scale trust, Antonopoulos described how this is a system that makes it possible for people to make social decisions without hierarchy, whether it is government bureaucracy, corporations or any other institution. This system Antonopoulos characterized as “rules without rulers” is being built by people around the world without central coordination.

Claiming our revolutionary spirit

Our Founding Fathers, no matter how imperfect they were, brought us ideas conceived in a revolutionary spirit. The genius of the Constitution is that it makes fundamental laws and principles of government amendable. The highest law of the land preserved space for people to not accept authority imposed on them and even to revolt against it when it is necessary, by giving ordinary people means to change rules. America indeed was founded on rebelliousness and distrust of their own government, demonstrated in the Declaration that reads “whenever any Form of Government becomes destructive… it is the Right of the People to alter or to abolish it, and institute a new Government…”

The government brought by our forebears not only allowed dissent, but depended on our rebellion. The realization of the Constitution as the fulfillment of ideals in the Declaration required individuals with a strong and independent mind. It demanded people to develop moral courage to defend these ideals against special interests of single groups or nations and any adversarial forces that try to deny them.

From the civil rights movement to whistleblowers at the frontier of digital liberation, we have seen the awakening of revolutionary spirit in people’s courageous civic action upholding the ideals of this country. The networks from below expands, converging together to build a new global civil society. Bitcoin developers around the world put their knowledge and skills together, making improvement proposals and fixing bugs, striving to meet the demands of all users.

Innovation without permission is enlivening entrepreneurship. Instead of waiting for problems to be solved by politicians or corporate CEOs, working class began to have faith in their ability to make changes, finding strength and resources within themselves. Around this currency, a new economy is now being bootstrapped, with startups and new businesses hiring people and providing them with skills and knowledge, while many other industries are stagnating.

Solutions to the crisis of representation are within us. Ordinary people, through freely associating with one another, can now give birth to the rule of a real democracy, securing Life, Liberty and the pursuit of Happiness for all.

Challenges for Resolving Complex Conflicts

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By Robert J. Burrowes

While conflict theories and resolution processes advanced dramatically during the second half of the 20th century, particularly thanks to the important work of several key scholars such as Professor Johan Galtung – see ‘Conflict Transformation by Peaceful Means (the Transcend Method)’ – significant gaps remain in the conflict literature on how to deal with particular conflict configurations. Notably, these include the following four.

First, existing conflict theory does not adequately explain, emphasize and teach how to respond in those circumstances in which parties cannot be brought to the table to deeply consider a conflict and the measures necessary to resolve it. This particularly applies in cases where one or more parties is violently defending (often using a combination of direct and structural violence) substantial interrelated (material and non-material) interests. The conflict between China and Tibet over the Chinese-occupied Tibetan plateau, the many conflicts between western corporations and indigenous peoples over exploitation of the natural environment, and the conflict between the global elite and ‘ordinary’ people over resource allocation in the global economy are obvious examples of a vast number of conflicts in this category. As one of the rare conflict theorists who addresses this question, Galtung notes that structural violence ‘is not only evil, it is obstinate and must be fought’, and his preferred strategy is nonviolent revolution. See The True Worlds: A Transnational Perspective p. 140. But how?

Second, existing conflict theory does not explain how to respond in those circumstances in which one or more parties to the conflict are insane. The conflict between Israel and Palestine over Israeli-occupied Palestine classically illustrates this problem, particularly notable in the insanity of Israeli Prime Minister Binjamin Netanyahu, Defense Minister Avigdor Lieberman and Justice Minister Ayelet Shaked. But it is also readily illustrated by the insanity of the current political/military leadership in the USA and the insanity of the political, military and Buddhist leaders in Myanmar engaged in a genocidal assault on the Rohingya. For a brief discussion of the meaning and cause of this insanity see ‘The Global Elite is Insane Revisited’.

As an aside, there is little point deluding ourselves that insanity is not a problem or even ‘diplomatically’ not mentioning the insanity (if this is indeed the case) of certain parties in particular conflicts. The truth enables us to fully understand a conflict so that we can develop and implement a strategy to deal with all aspects of that truth. Any conflict strategy that fails to accurately identify and address all key aspects of the conflict, including the insanity of any of the parties, will virtually certainly fail.

Third, and more fundamentally, existing conflict theory does not take adequate account of the critical role that several unconscious emotions play in driving conflict in virtually all contexts, often preventing its resolution. This particularly applies in the case of (but is not limited to) suppressed terror, self-hatred and anger which are often unconsciously projected as fear of, hatred for and anger at an opponent or even an innocent third-party (essentially because this individual/group feels ‘safe’ to the person who is projecting). See ‘The Psychology of Projection in Conflict’.

While any significant ongoing conflict would illustrate this point adequately, the incredibly complex and interrelated conflicts being conducted in the Middle East, the prevalent Islamophobia in some western countries, and the conflicts over governance and exploitation of resources in the Democratic Republic of Congo are superlative examples. Ignoring suppressed (and projected) emotions can stymie conflict resolution in any context, interpersonally and geopolitically, and it does so frequently.

Fourth, existing conflict theory pays little attention to the extinction-causing conflict being ongoingly generated by human over-consumption in the finite planetary biosphere (and currently resulting in 200 species extinctions daily) which is sometimes inadequately identified as a conflict caused by capitalism’s drive for unending economic growth in a finite environment.

So what can we do?

Well, to begin, in all four categories of cases mentioned above, I would use Gandhian nonviolent strategy to compel violent opponents to participate in a conflict transformation process such as Galtung’s. Why nonviolent and why Gandhian? Nonviolent because our intention is to process the conflict to achieve a higher level of need satisfaction for all parties and violence against any or all participants is inconsistent with that intention. But Gandhian nonviolence because only Gandhi’s version of nonviolence has this conflict intention built into it. See ‘Conception of Nonviolence’.

‘But isn’t this nonviolent strategy simply coercion by another name?’ you might ask. Well, according to the Norwegian philosopher, Professor Arne Naess, it is not. In his view, if a change of will follows the scrutiny of norms in the context of new information while one is ‘in a state of full mental and bodily powers’, this is an act of personal freedom under optimal conditions. Naess highlights this point with the following example: Suppose that one person carries another against their will into the streets where there is a riot and, as a result of what they see, the carried person changes some of their attitudes and opinions. Was the change coerced? According to Naess, while the person was coerced into seeing something that caused the change, the change itself was not coerced. The distinction is important, Naess argues, because satyagraha (Gandhian nonviolent struggle) is incompatible with changes of attitudes or opinions that are coerced. See Gandhi and Group Conflict: An Exploration of Satyagraha pp. 91-92.

To elaborate this point: Unlike other conceptions of nonviolence, Gandhi’s nonviolence is based on certain premises, including the importance of the truth, the sanctity and unity of all life, and the unity of means and end, so his strategy is always conducted within the framework of his desired political, social, economic and ecological vision for society as a whole and not limited to the purpose of any immediate campaign. It is for this reason that Gandhi’s approach to strategy is so important. He is always taking into account the ultimate end of all nonviolent struggle – a just, peaceful and ecologically sustainable society of self-realized human beings – not just the outcome of this campaign. He wants each campaign to contribute to the ultimate aim, not undermine vital elements of the long-term and overarching struggle to create a world without violence.

Consequently, given his conception of nonviolence, Gandhi’s intention is to reach a conflict outcome that recognizes the sanctity and unity of all life which, obviously, includes the lives (but also the physical and emotional well-being) of his opponents. His nonviolent strategy is designed to compel participation in a conflict process but not to impose his preferred outcome unilaterally. See Nonviolent Campaign Strategy and Nonviolent Defense/Liberation Strategy.

This can apply in the geopolitical context or in relation to ordinary individuals ‘merely’ participating in the violence of overconsumption. Using nonviolent strategy to campaign on the climate catastrophe or other environmental issues can include mobilizing individuals and communities to emulate Gandhi’s asceticism in a modest way by participating in the fifteen-year strategy outlined in ‘The Flame Tree Project to Save Life on Earth’ which he inspired.

But even if we can use nonviolent strategy effectively to get the conflicting parties together, the reality is that suppressed and projected emotions – particularly fear, self-hatred and anger as mentioned above – or even outright insanity on the part of one or more parties may still make efforts to effectively transform the conflict impossible. So for conflict resolution to occur, we need individuals who are willing and able to participate with at least minimal goodwill in designing a superior conflict outcome beneficial to everyone concerned.

Hence, I would do one more thing in connection with this process. Prior to, and then also in parallel with, the ‘formal’ conflict process, I would provide opportunities for all individuals engaged in the process (or otherwise critical to it because of their ‘background’ role, perhaps as a leader not personally present at the formal conflict process) to explore in a private setting with a skilled ‘nisteler’ (who is outside the conflict process), the unconscious emotions that are driving their particular approach to the conflict. See ‘Nisteling: The Art of Deep Listening’. The purpose of this nisteling is to allow each participant in the conflict process to bring a higher level of self-awareness to it. See ‘Human Intelligence or Human Awareness?’

I am not going to pretend that this would necessarily be possible, quick, easy or even work in every context. Insane individuals are obviously the last to know they have a psychological problem and the least likely to participate in a process designed to uncover and remove the roots of their insanity. However, those who are trapped in a dysfunctional psychological state short of insanity may be willing to avail themselves of the opportunity. In time, the value of this aspect of the conflict resolution process should become apparent, particularly because delusions and projections are exposed by the person themself (as an outcome of the expertise of the person nisteling).

Obviously, I am emphasizing the psychological aspects of the conflict process because my own considerable experience as a nonviolent activist together with my research convinces me that understanding violence requires an understanding of the psychology that drives it. If you are interested, you can read about the psychology of violence, including the 23 psychological characteristics in the emotional profile of archetype perpetrators of violence, in the documents ‘Why Violence?’ and ‘Fearless Psychology and Fearful Psychology: Principles and Practice’.

Ideally, I would like to see the concept of nistelers operating prior to, and then parallel with, focused attention on the conflict itself normalized as an inherent part of the conflict resolution process. Clearly, we need teams of people equipped to perform this service, a challenge in itself in the short-term.

If, however, conflicting parties cannot be convinced to participate in this process with reasonable goodwill, we can always revert to using nonviolent strategy to compel them to do so. And, if all attempts to conduct a reasonable conflict process fail (particularly in a circumstance in which insanity is the cause of this failure), to impose a nonviolent solution which nevertheless takes account of the insane’s party’s legitimate needs. (Yes, on just that one detail, I diverge from Gandhi.)

Having stated that, however, I acknowledge that only a rare individual has the capacity to think, plan and act strategically in tackling a violent conflict nonviolently, so considerable education in nonviolent strategy will be necessary and is a priority.

Given what is at stake, however – a superior strategy for tackling and resolving violent geopolitical conflicts including those (such as the threat of nuclear war, the climate catastrophe and decimation of the biosphere) that threaten human extinction – any resources devoted to improving our capacity to deliver this outcome would be well spent.

Provided, of course, that reducing (and ultimately eliminating) violence and resolving conflict is your aim.

In addition to the above, I would do something else more generally (that is, outside the conflict process).

Given that dysfunctional parenting is ultimately responsible for the behaviour of those individuals who generate and perpetuate violent conflicts, I would encourage all parents to consider making ‘My Promise to Children’ so that we start to produce a higher proportion of functional individuals who know how to powerfully resolve conflicts in their lives without resort to violence. If any parent feels unable to make this promise, then they have the option of tackling this problem at its source by ‘Putting Feelings First’.

If we do not dramatically and quickly improve our individual and collective capacity to resolve conflicts nonviolently, including when we are dealing with individuals who are insane, then one day relatively soon we will share the fate of those 200 species of life we drove to extinction today.

 

 

Biodata: Robert J. Burrowes has a lifetime commitment to understanding and ending human violence. He has done extensive research since 1966 in an effort to understand why human beings are violent and has been a nonviolent activist since 1981. He is the author of ‘Why Violence?’ His email address is flametree@riseup.net and his website is here.

Robert J. Burrowes
P.O. Box 68
Daylesford, Victoria 3460
Australia

Email: flametree@riseup.net

Websites:
Nonviolence Charter
Flame Tree Project to Save Life on Earth
‘Why Violence?’
Feelings First
Nonviolent Campaign Strategy
Nonviolent Defense/Liberation Strategy
Anita: Songs of Nonviolence
Robert Burrowes
Global Nonviolence Network

Why We’re Underestimating American Collapse

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The Strange New Pathologies of the World’s First Rich Failed State

By Umair Haque

Source: Information Clearing House

You might say, having read some of my recent essays, “Umair! Don’t worry! Everything will be fine! It’s not that bad!” I would look at you politely, and then say gently, “To tell you the truth, I don’t think we’re taking collapse nearly seriously enough.”

Why? When we take a hard look at US collapse, we see a number of social pathologies on the rise. Not just any kind. Not even troubling, worrying, and dangerous ones. But strange and bizarre ones. Unique ones. Singular and gruesomely weird ones I’ve never really seen before, and outside of a dystopia written by Dickens and Orwell, nor have you, and neither has history. They suggest that whatever “numbers” we use to represent decline — shrinking real incomes, inequality, and so on —we are in fact grossly underestimating what pundits call the “human toll”, but which sensible human beings like you and I should simply think of as the overwhelming despair, rage, and anxiety of living in a collapsing society.

Let me give you just five examples of what I’ll call the social pathologies of collapse — strange, weird, and gruesome new diseases, not just ones we don’t usually see in healthy societies, but ones that we have never really seen before in any modern society.

America has had 11 school shootings in the last 23 days. That’s one every other day, more or less. That statistic is alarming enough — but it is just a number. Perspective asks us for comparison. So let me put that another way. America has had 11 school shootings in the last 23 days, which is more than anywhere else in the world, even Afghanistan or Iraq. In fact, the phenomenon of regular school shootings appears to be a unique feature of American collapse — it just doesn’t happen in any other country — and that is what I mean by “social pathologies of collapse”: a new, bizarre, terrible disease striking society.

Why are American kids killing each other? Why doesn’t their society care enough to intervene? Well, probably because those kids have given up on life — and their elders have given up on them. Or maybe you’re right — and it’s not that simple. Still, what do the kids who aren’t killing each other do? Well, a lot of them are busy killing themselves.

So there is of course also an “opioid epidemic”. We use that phrase too casually, but it much more troubling than it appears on first glance. Here is what is really curious about it. In many countries in the world — most of Asia and Africa — one can buy all the opioids one wants from any local pharmacy, without a prescription. You might suppose then that opioid abuse as a mass epidemic would be a global phenomenon. Yet we don’t see opioid epidemics anywhere but America — especially not ones so vicious and widespread they shrink life expectancy. So the “opioid epidemic” — mass self-medication with the hardest of hard drugs — is again a social pathology of collapse: unique to American life. It is not quite captured in the numbers, but only through comparison — and when we see it in global perspective, we get a sense of just how singularly troubled American life really is.

Why would people abuse opioids en masse unlike anywhere else in the world? They must be living genuinely traumatic and desperate lives, in which there is little healthcare, so they have to self-medicate the terror away. But what is so desperate about them? Well, consider another example: the “nomadic retirees”. They live in their cars. They go from place to place, season after season, chasing whatever low-wage work they can find — spring, an Amazon warehouse, Christmas, Walmart.

Now, you might say — “well, poor people have always chased seasonal work!” But that is not really the point: absolute powerlessness and complete indignity is. In no other country I can see do retirees who should have been able to save up enough to live on now living in their cars in order to find work just to go on eating before they die — not even in desperately poor ones, where at least families live together, share resources, and care for one another. This is another pathology of collapse that is unique to America — utter powerlessness to live with dignity. Numbers don’t capture it — but comparisons paint a bleak picture.

How did America’s elderly end up cheated of dignity? After all, even desperately poor countries have “informal social support systems” — otherwise known as families and communities. But in America, there is the catastrophic collapse of social bonds. Extreme capitalism has blown apart American society so totally that people cannot even care for one another as much as they do in places like Pakistan and Nigeria. Social bonds, relationships themselves, have become unaffordable luxuries, more so than even in poor countries: this is yet another social pathology unique to American collapse.

Yet those once poor countries are making great strides. Costa Ricans now have higher life expectancy than Americans — because they have public healthcare. American life expectancy is falling, unlike nearly anywhere else in the world, save the UK — because it doesn’t.

And that is my last pathology: it is one of the soul, not one of the limbs, like the others above. Americans appear to be quite happy simply watching one another die, in all the ways above. They just don’t appear to be too disturbed, moved, or even affected by the four pathologies above: their kids killing each other, their social bonds collapsing, being powerless to live with dignity,or having to numb the pain of it all away.

If these pathologies happened in any other rich country — even in most poor ones — people would be aghast, shocked, and stunned, and certainly moved to make them not happen. But in America, they are, well, not even resigned. They are indifferent, mostly.

So my last pathology is a predatory society. A predatory society doesn’t just mean oligarchs ripping people off financially. In a truer way, it means people nodding and smiling and going about their everyday business as their neighbours, friends, and colleagues die early deaths in shallow graves. The predator in American society isn’t just its super-rich — but an invisible and insatiable force: the normalization of what in the rest of the world would be seen as shameful, historic, generational moral failures, if not crimes, becoming mere mundane everyday affairs not to be too worried by or troubled about.

Perhaps that sounds strong to you. Is it?

Now that I’ve given you a few examples — there are many more — of the social pathologies of collapse, let me share with you the three points that they raise for me.

These social pathologies are something like strange and gruesome new strains of disease infecting the body social. America has always been a pioneer — only today, it is host not just to problems not just rarely seen in healthy societies — it is pioneering novel social pathologies have never been seen in the modern world outside present-day America, period. What does that tell us?

American collapse is much more severe than we suppose it is. We are underestimating its magnitude, not overestimating it. American intellectuals, media, and thought doesn’t put any of its problems in global or historical perspective — but when they are seen that way, America’s problems are revealed to be not just the everyday nuisances of a declining nation, but something more like a body suddenly attacked by unimagined diseases.

Seen accurately. American collapse is a catastrophe of human possibility without modern parallel . And because the mess that America has made of itself, then, is so especially unique, so singular, so perversely special — the treatment will have to be novel, too. The uniqueness of these social pathologies tell us that American collapse is not like a reversion to any mean, or the downswing of a trend. It is something outside the norm. Something beyond the data. Past the statistics. It is like the meteor that hit the dinosaurs: an outlier beyond outliers, an event at the extreme of the extremes. That is why our narratives, frames, and theories cannot really capture it — much less explain it. We need a whole new language — and a new way of seeing — to even begin to make sense of it.

But that is America’s task, not the world’s. The world’s task is this. Should the world follow the American model — extreme capitalism, no public investment, cruelty as a way of life, the perversion of everyday virtue — then these new social pathologies will follow, too. They are new diseases of the body social that have emerged from the diet of junk food — junk media, junk science, junk culture, junk punditry, junk economics, people treating one another and their society like junk — that America has fed upon for too long.