Bureaucratic Insanity is Yours to Enjoy

1980

Reposted below is Dmitry Orlov’s review of the new publication from Club Orlov Press: “Bureaucratic Insanity: The American Bureaucrat’s Descent into Madness” by Sean J. Kerrigan.

By Dmitry Orlov

Source: ClubOrlov

In contemporary United States a child can be charged with battery for throwing a piece of candy at a schoolfriend. Students can be placed in solitary confinement for cutting class. Adults aren’t much better off: in 2011 the Supreme Court decided in 2011 that anyone the police arrest, even for an offense as minor as an unpaid traffic ticket, can be strip-searched. These acts of official violence are just the tip of the iceberg in our society.

The number of rules and laws to which Americans, mostly unbeknownst to them, are subject, is hilariously excessive. But what makes this comedy unbearable is that these rules and laws are often enforced with an overabundance of self-righteous venom. Increasingly, contemporary American bureaucrats—be they police, teachers or government officials—are obsessed with following strict rules and mercilessly punishing all those who fail to comply (unless they are very rich or politically connected).

In so doing, these bureaucrats have become so liberated from the constraints of common sense that the situation has gone far beyond parody and is now a full-blown farce. Consider this recent news story involving a Virginia sixth-grader, the son of two schoolteachers and a member of the school’s program for gifted students. The boy was targeted by school officials after they found a leaf, probably a maple leaf, in his backpack. Someone suspected it to be marijuana. The leaf in question was not marijuana (as confirmed by repeated lab tests). End of story, wouldn’t you think?

Not at all! The 11-year-old was expelled and charged with marijuana possession in juvenile court. These charges were eventually dropped. He was then forced to enroll in an alternative school away from his friends, where he is subjected to twice-daily searches for drugs and periodic evaluation for substance abuse problems—all of this for possession of a maple leaf.

“It doesn’t matter if your son or daughter brings a real pot leaf to school, or if he brings something that looks like a pot leaf—okra, tomato, maple, buckeye, etc. If your kid calls it marijuana as a joke, or if another kid thinks it might be marijuana, that’s grounds for expulsion,” the Washington Post cheerfully reassures us.

A reasonable school official would recognize the difference between a technical violation caused by an oversight and a conscious attempt to smuggle drugs into the school. But school officials were intent on ignoring their own better sense, instead favoring harsh punishments.

In his new book, Bureaucratic Insanity: The American Bureaucrat’s Descent into Madness, Sean Kerrigan documents dozens of eyebrow-raising examples in which America’s rule-enforcers perversely revel in handing out absurd and unfair punishments for minor infractions. They demand total and complete submission, driven by a perverse compulsion to “put us in our place” and to “teach us a lesson.” They mercilessly punish even the most inconsequential transgressions in order to maximize our terror and humiliation.

When Sean first began following this story several years ago, he became mesmerized by this bizarre carnival of unreason. “Where is all this pent-up rage coming from?” he wondered, “and why is it being directed toward the weakest and most vulnerable members of society?” And then news stories like those mentioned above grew more and more common. Eventually, he started compiling a list of the most egregious abuses, trying to detect patterns, searching for some explanation for why your average garden-variety bureaucrat has morphed into a monster and has started to take sadistic pleasure in the suffering of innocent people.

Some people might argue that this kind of behavior is the result of political correctness gone amok. Others point to the irrational fear of terrorism and mass shootings. Yet others might think that it has to do with the bureaucrats’ fear of losing their jobs—merely for failing to comply with the exact letter of some rule. While there may be some truth to each of these explanations, they are far from adequate. Many of these bureaucratic abuses have nothing to do with political constraints on free speech, or with guns or terrorism, and in most cases the bureaucrats have the power to minimize harm, but instead they choose to maximize it.

In looking closer at each individual instance, it became clear that most of the offending bureaucrats weren’t even attempting to use their judgment but were mindlessly following written rules. Even in the most nurturing and humanistic professions—teachers and physicians—their practitioners have been robotized to such an extent that they now perform a very narrow range of actions. Thanks to all the progress in IT, their work is now quite detached from physical reality. Much of their work now consists of monotonously, mindlessly pounding at the computer keyboard. Consequently, a large portion of their waking lives has taken on an ethereal, pointless quality. Even teachers, who once had a relatively free reign in forming the minds of the next generation, are now forced to behave like machines, teaching to standardized tests and working a grueling average of 53 hours a week.

The psychological effects of this pressure have been profound. Minus the opportunities to make their own decisions and to see those positive effects of their efforts, their work has become personally meaningless, alienating, depersonalizing and psychologically damaging. As a result of this damage, American bureaucrats, although they may look like mild-mannered professionals, have become prone to sudden bouts of aggressive, sadistic behavior. They are unable to act out their repressed rage in any socially acceptable way other than by doling out punishments, fines, rejections, expulsions and other forms of objective, systemic violence.

The road to hell is paved with good intentions, and rest assured that this is all being done for our own good. The purpose of all of these rules and laws, from the perspective of the American system of governance, is to maximize control over everything that can be controlled and to micromanage every possible detail of our lives—in order to make them better! From student testing all the way to global trade, those in leadership positions are trying to centralize as much authority as possible in order to maximize efficiency, profit, American power… while minimizing our dignity, well-being and happiness. Oops!

In his book Bureaucratic Insanity, Sean traces the development of this trend from the early years of the industrial revolution to the modern day, from its initial appearance in factory life and in the military, to it later metastasizing to the office, and now taking over America’s schools. He argues persuasively, based on a careful and thorough review of literature in history, philosophy, psychology, anthropology and social criticism, that the average American bureaucrat is literally, clinically insane. The average American bureaucrat has a warped perception of reality and an intense, repressed self-hatred. Their only way to vent their rage is by punishing others using bureaucratic methods. They demand absolute conformity because it is their only way to give their meaningless lives some semblance of meaning. They suppress all thoughts that might lead them to discover the true nature of their condition, because that would cause them to spiral down into outright schizophrenia.

The book concludes with an assessment of what we can do to insulate ourselves from this seemingly unstoppable trend, and of how we can reinvigorate our lives by giving it real meaning.

 

The Desire to Fit In is the Root of Almost All Wrongdoing

226816_20150205_092434_mddtpdg

By Christopher Freiman

Source: aeon

Imagine that one morning you discover a ring that grants you magic powers. With this ring on your finger, you can seize the presidency, rob Fort Knox and instantly become the most famous person on the planet. So, would you do it?

Readers of Plato’s Republic will find this thought experiment familiar. For Plato, one of the central problems of ethics is explaining why we should prioritise moral virtue over power or money. If the price of exploiting the mythical ‘Ring of Gyges’ – acting wrongly – isn’t worth the material rewards, then morality is vindicated.

Notice that Plato assumes that we stray from the moral path through being tempted by personal gain – that’s why he tries to show that virtue is more valuable than the gold we can get through vice. He isn’t alone in making this assumption. In Leviathan (1651), Thomas Hobbes worries about justifying morality to the ‘fool’ who says that ‘there is no such thing as justice’ and breaks his word when it works to his advantage. And when thinking about our reasons to prefer virtue to vice, in his Enquiry Concerning the Principles of Morals (1751) David Hume confronts the ‘sensible knave’, a person tempted to do wrong when he imagines ‘that an act of iniquity or infidelity will make a considerable addition to his fortune’.

Some of history’s greatest philosophers, then, agree that wrongdoing tends to be motivated by self-interest. Alas, I’m not one of history’s greatest philosophers. Although most assume that an immoral person is one who’s ready to defy law and convention to get what they want, I think the inverse is often true. Immorality is frequently motivated by a readiness to conform to law and convention in opposition to our own values. In these cases, it’s not that we care too little about others; it’s that we care too much. More specifically, we care too much about how we stack up in the eyes of others.

Doing the wrong thing is, for most of us, pretty mundane. It’s not usurping political power or stealing millions of dollars. It’s nervously joining in the chorus of laughs for your co-worker’s bigoted joke or lying about your politics to appease your family at Thanksgiving dinner. We ‘go along to get along’ in defiance of what we really value or believe because we don’t want any trouble. Immanuel Kant calls this sort of excessively deferential attitude servility. Rather than downgrading the values and commitments of others, servility involves downgrading your own values and commitments relative to those of others. The servile person is thus the mirror image of the conventional, self-interested immoralist found in Plato, Hobbes and Hume. Instead of stepping on whomever is in his way to get what he wants, the servile person is, in Kant’s words, someone who ‘makes himself a worm’ and thus ‘cannot complain afterwards if people step on him’.

Kant thinks that your basic moral obligation is to not treat humanity as a mere means. When you make a lying promise that you’ll pay back a loan or threaten someone unless he hands over his wallet, you’re treating your victim as a mere means. You’re using him like a tool that exists only to serve your purposes, not respecting him as a person who has value in himself.

But Kant also says that you shouldn’t treat yourself as a mere means. This part of his categorical imperative gets less publicity than his injunction against mistreating others, but it’s no less important. Thomas Hill, a philosopher at the University of North Carolina, Chapel Hill, notes in Autonomy and Self-Respect (1991) that servility involves a mistaken assessment of your moral status. Crucially, the servile person is guilty of the same root error as the person who deceives or threatens others – namely, denying the basic moral equality of all persons. It’s just that the person you’re degrading is you. But servile behaviour neglects the fact that you’re entitled to the same respect as anyone else.

Now, maybe you’re thinking that lying about your opinion of Donald Drumpf [or Shillary Clinton] to placate your parents so you can eat your cranberry sauce in peace is no big deal. Fair enough. But servility can cause much graver moral transgressions.

Take the most famous psychological study of the 20th century: Stanley Milgram’s obedience experiments. Milgram discovered that most of his subjects would deliver excruciating – and sometimes apparently debilitating or lethal – electric shocks to innocent victims when an experimenter told them to do so. In ‘The Perils of Obedience’ (1973), Milgram explained that one reason why the typical subject goes along with malevolent authority is because he ‘fears that he will appear arrogant, untoward, and rude if he breaks off’. The subjects’ commitment to politeness overwhelmed their commitment to basic moral decency. And a lot of us are more like Milgram’s subjects than we’d care to admit: we don’t want to appear arrogant, untoward or rude at the dinner table, the classroom, the business meeting. So we swallow our objections and allow ourselves – and others – to be stepped on.

The pernicious consequences of servility aren’t confined to the lab, either. Indeed, Milgram’s experiment was motivated partly by his desire to understand how so many ordinary-seeming people could have participated in the moral horrors of the Holocaust. More recently, the military violence at Abu Ghraib has been explained in part by the soldiers’ socialisation into conformity. These examples and reflections on our own lives reveal an underappreciated moral lesson. It’s not always, or even usually, the case that we do wrong because we lack respect for others. Often it’s because we lack respect for ourselves.

The Truth About the Pledge of Allegiance: Indoctrination & Obedience

Pledge of Allegiance - indoctrination control

By Aaron and Melissa Dykes

Source: HumansAreFree.com

A look into the origins of the pledge of allegiance – mandatory regurgitation for school children – reveals that it was actually created by a magazine in 1892 in order to sell flags to schools, and the pledge was created by Francis Bellamy to create a reason for schools to buy the flags.

In turn, this social ritual creates cohesion and unity in the mind of the public with the federal government.

Until it was changed in the 1940s, the salute was actually a military salute wherein children then “hailed” the flag in a fashion very similar to what was done in Nazi Germany.

American children were instead trained to put their hand over their hearts… and the phrase “under God” wasn’t added until 1954 in the Eisenhower Administration – controlled from the shadows by Secretary of State John Foster Dulles and his brother Allen.

The 20th Century was the era of collectivism. During the same general time period that communism, fascism and national socialism swept over the land, America quietly transformed into a nation dominated by central government, and swarmed with agencies under the executive branch.

In the midst of cities and technology, traditions of independence and self-reliance were replaced by collectivism – where the greater good took precedence over the needs and rights of the individual. Social Security and other programs put everyone on the State farm.

How Schools Train Kids to Be Good Little Statists

Related Videos: