New documentary film by Michael Coldwell on philosopher Jim Schofield’s latest theories. Science has made several crucial assumptions that are fundamentally flawed, and may have skewed our view of the world around us.
Music is supplied by our friends in the Urban Exploration collective 🙂
The Problem With Science
Clay and the Collective Body
Just read a really interesting interview with sculptor Antony Gormley (in New Scientist magazine, of all places) that had a surprisingly political slant.
His recent installation Clay and the Collective Body explores “conversations between people – through objects or through the process of creating” by locking 100 random people in a stark white environment, with only a monolithic block of clay for entertainment. This “gave rise to an extraordinary and explosive outpouring of, you could say, collective unconciousness.”
This alien place seemed to trigger something in the participants, something primal that if I was more of a “yogurt-weaver”, I may be tempted to call a universal human connection – certainly the only familiar sight were other people, and the only way of killing time was to create.
“What’s absolutely beautiful is the way that people have occupied that space and become the absolute opposite of what capitalism wants us to be – passive consumers of spectacle, of information, of entertainment, of objects of desire – they become participatory and productive and cross-fertilising.” I thought it was particularly apt that Gormley chose to use the word occupy in that context.
Although Gormley goes on to state that he never intends to make overt political statements with his work, he lets slip that “…there’s no question that many of my works, in different ways, are asking about the connection between humans and our environment. And I think that all my installations in cities of the naked human animal in effigy form – surrogate fossils, industrialised fossils – are asking, where does humankind fit? Now that we seem to be well into the sixth great extinction, how long are we going to contribute to the evolution of life? Those are very big issues” – and undoubtedly political ones.
Another subject that Gormley brings up in the interview, that is also a favourite of my own, is that of Easter Island.
This ‘ghost island’ captured my imagination from a very young age, as it seems to encapsulate the power that art and iconography can hold over people, our self-destructive tendencies, the damage that can be caused by a flawed belief system and the folly of excess that human civilization seems prone to follow.
“What was in the mind of the man or woman on Rapa Nui who cut down the last tree? It seems the answer to that question is “Well, I cut down this tree because that was what my father did and that was what my father’s father did.” I think we’re in the same position, but we are running on the myth of progress. My work is there to ask pretty serious questions about how we can shift our perception of what constitutes viable human actions or viable human behaviour.”
I always thought there was an eerie connection between Gormley’s sculpture and the statues on Easter Island, and I’m pleased to learn my instincts were close to the mark. Both signify mankind’s strange detachment from the world that bore him, and the lonely marks left on the land after he has gone.
Gormley also goes on to criticise elitism and the determinism of scientific progress – it is a thoroughly thought provoking and enlightened article, that has once again piqued my enthusiasm for art’s potential to induce change, by making us take a long, hard, look in the collective mirror.
Read the whole interview in New Scientist
Shape on Austerity
“Are you wondering what is going on among the leaders of the Euro Zone of the European Union? Do you, along with British Prime Minister Cameron and his Tory colleagues, put the whole thing down to their stubborn refusal to act! Or do you decide that all such efforts to rationalise our World (including the lauded United Nations) are doomed to failure from the outset. Yet what is really happening is certainly none of these things! It is the final Dissolution of the Fictitious Value on which Capitalism rests. It is the regularly occurring and inevitable Crisis of Capitalism!”
More articles on Socialism and the collapse of Capitalism have recently been published on Shape Blog:
Austerity: The Rape of the Poor
The Major Crisis in World Capitalism
The latest in the Why Socialism series: The Essential Development of Marxist Theory 1
Why Socialism VII: How are Decisions Made Within Capitalist Democracy
Read the latest instalment of Jim Schofield’s series on the Shape Blog.
The Means to Inform
The crucial opposing factor in informing the general populace of “the truth” has always been the ownership and control of the means of dissemination by a very limited class with very different interests and motives than the bulk of the population in any given country. And this means that it would be universally extremely unlikely to be allowed access via any form of Mass Media (to socialists in a capitalist society for example). And, in the same way the bureaucracies in the so-called ‘socialist countries’ such as the Soviet Union and China, were in a similar position, and thus determined exactly what was allowed to be delivered to their populations at large.
Why Socialism IV: Can It Be Established?
The latest instalment of Jim Schofield’s series on socialism is on the SHAPE Blog
Why Socialism III: Why Nationalisation Failed
The latest instalment of Jim Schofield’s series on socialism is on the Shape blog.
Why Socialism II: Socialism within Capitalism?
Is it possible?
Find out in the latest instalment of Jim Schofield’s new series about Socialism on SHAPE
Why Socialism I: Primitive Accumulation
This is the first part of a new series on Socialism to be published collaboratively with Shape Journal
Primitive Accumulation:
How Investors First Got Their Capital
At such a time as this, when Capitalism is being exposed for what it really is – it becomes increasingly important to recall just how it came to be – how our “entrepreneurs” accrued the wherewithall “to invest” and “support” money-making ventures of all sorts.
In other words, what forms of Primitive Accumulation produced the necessary Capital to fund a growing Capitalism?
Of course, it wasn’t anything like how it is portrayed today.
It was only possible via an accelerating concentration of available social wealth into much fewer hands, and this was first achieved by the regular application of bullying, violence and even war.
Causes
What were the motive forces behind these regrettably emergent systems?
One could easily say that it was simply down to the push for profits. Though this is certainly true, it doesn’t tell us much about what was done to achieve it. A profit motive has been around for a long time, yet these phenomena (at least as the prevailing dominant form) are quite recent.
What is it, therefore, that has brought about this significant change in mode?
The two most obvious starting points are globalism and technology.
Historical Constraints – Transport
After the start of the Industrial Revolution, which emerged wholly in the richer western countries like Great Britain, the work in manufacture had to be carried out at, or closely adjacent to, where the raw materials could be easily obtained.
Why? Because transport was the limiting factor – the price of a sack of coal could be doubled in moving it just a few miles! Also, the market had also to be within easy reach of the places of manufacture, and for the same reasons!
Such constraints were so dominant for thousands of years, that the vast majority of commodities that were traded over long distances had to be both small, and extremely valuable to make the process at all profitable.
Even with the post-industrial revolution development of empires, and the consequent procurement of both more distant sources of materials, AND new, expanding markets, the factor of transport still strangled the growth of trade to a major degree.
Historical Constraints – Primitive Accumulation
NOTE: It has always fascinated me that the most important factor in getting such processes off the ground, was the necessity for the centralisation, and concentration of wealth, and in particular the major role of direct theft in this process.
It did not surprise me that the result of the fall of the economies of Eastern Europe led to the emergence of gangster groups such as the Russian Mafia, and the direct stealing of state-owned resources to put into the hands of private individuals to re-establish capitalism.
Such methods of primitive accumulation were indeed the only ones open to the local, and potentially national ruling class. Otherwise such a re-establishment would have had to be funded externally, probably by the USA.
The same thing, of course was universal at the beginning of the modern era. Everybody has heard of the “enclosures”, where rich landowners simply stole the “common” land from the peasants, put a fence around it and used it for producing sheep and wool. Also similar sources were used to initially fund pirates and “privateers” to steal enough from the Spaniards (who themselves stole their gold from the civilisations of South and Central America), to allow new “capitalist” undertakings to be initiated.
Does it surprise you what the Zionists do to obtain Palestinian land in the Middle East?
It is essentially the same process – but given a more “legal” look by the fact that the forces of the state of Israel make these processes happen, and even buying up some such properties well below market value, much easier. Earthmovers, Tanks, Tractors and guns can easily change the rules of the game can’t they?
The biggest contradiction in the early years of the industrial revolution was the concentration of wealth at the same time as the reduction in the standards of life of the “required” local working class.
NOTE: Let me make an important point about the myths of rural deprivation that are usually put forward in this context. It is suggested that the concentration of rural peasants into an urban working class “rescued” them from acute deprivation in the countryside. The response must be, “NO!” But, in saying that it does not mean that there wasn’t any rural deprivation, indeed there was.
But it was NOT a feature of rural life. It was a feature also of nascent capitalism, in its first real theatre of operations – agriculture. The process started with the “enclosures” – the stealing of the common land, and the impoverishment of the rural peasants, who were then forced to work for the “thieves” who had stolen their livelihood – the rural aristocracy. The great impoverishment and degradation of the rural work force preceded the main rampant growth of urban industrialisation, but was generated by the same source of primitive accumulation – the wealthy landowners. AND these complementary processes overlapped to some extent.
At one particular period it was to the owners’ advantage to drive the peasants from the countryside, and drive them into the cities as factory fodder. They were an important source of extra wealth at both stages of the primitive accumulation of capital.
It is not for nothing that the “dark, satanic mills” and degradation were contrasted by privileged dreamers, with the idyllic lives of those in the pre-industrial societies such as South Sea Islanders.
Globalisation
Of course, to talk about globalisation as being entirely new is also incorrect.
The need to find raw materials, at low prices, and new markets for the ever-increasing supply of goods, drove the expansion of the capitalist system from its outset, and dramatically changed the world. But transport developments and technological innovations accelerated the pace and content of these changes, and led ultimately to the export of the manufacturing process itself, AND the import of food and products in an altogether new scale. Quantity changes led to changes in quality, and NEW upheavals became regular, and indeed, almost continuous.
I well remember the “reason” for shutting many viable coal mines in the UK, was given as the impossibility of competing with cheap imports from abroad (e.g. Poland), whereas, only a few years later, the very same Polish mines are being shut with the same kind of excuse.
NOTE: The Polish experience is somewhat different, as the nationalised industries had somehow to be got into private hands for a song (primitive accumulation) in order to re-establish capitalism in Poland.
Transport has radically changed many aspects of the sources of perishables such as food. Coupled with refrigeration and wide-bodied jets, it is possible to import certain food stuffs CHEAPER than getting them locally. In addition climates more conducive to mass production in agriculture, plus powerful and large machinery (impossible to use in many traditional contexts), and sophisticated bulk transport systems, have brought prices down.
Small scale personal-use production in many developing countries, has been largely (and sometimes forcibly) replaced by large scale production of single crops (sugar, cotton, cocoa etc.) at very low prices and exclusively for export. This process has moved so far that such subsistence farming has almost vanished, and the population (when they don’t get jobs on the plantations as workers) find that they cannot feed themselves and have to rely on bought-in produce, when they can afford it, and foreign aid, when they cannot, or most likely of all, move into the fast growing cities to increase their chances on all these fronts.
Finally, the constant march of technology (particularly information technology) has led to automated, computer controlled manufacture, such that, with the appropriate machinery, cheap labour can easily be trained to do what once was only possible by skilled workers (on a much higher wage) in the so-called advanced countries.
Even Help and Advice services are now incessantly exported to “cheap-labour” countries. Almost all the cold-call phone salesmen and help lines for many products are now abroad – first in Ireland, but latterly in India, and other ex-colonial countries where English is widely used.
The sort of advice that you can get from these sources is of a characteristic and very narrow type!
What the workers are “trained” to deal with is wholly determined by the frequency with which the set of questions is generally asked. Frequently Asked Questions (FAQs) are even automated via the Internet so that they require no human interface at all, and even when you do get hold of an “advisor” on the phone, in Bombay or wherever, you will many times only get help on the very commonest problems – those encountered by the largest number of ill-informed callers
Specialist, detailed and unusual queries are often NOT addressed by these systems. Statistics is the base, and the excuse!
“80% of our callers get immediate help!”, we are told. Yes, help like, “Have you turned on?”, or “Have you checked the fuse”, plus a full set of similar and occasionally slightly more ambitious levels. Complex problems are attempted (sometimes), but only on phone lines that are extremely expensive (some would say prohibitively expensive!).
It is, as I said at the beginning of this section, determined by profit, but the situation has substantially changed, and the employers have been extensively empowered in the last few decades.
There was a time when my stepfather could legitimately hold his employer to ransom with his irreplaceable skills, and demand good wages for the work of his “gang” (he worked in a major foundry in Manchester). They would regularly sack him, then re-employ him, on his own terms, when they couldn’t do what he could do. But, those days are gone!
The skills are replaced by technology, both in methods, control and materials, and the availability of, and access to, adequate (and cheap) labour forces across the world, means that bargaining power by workers with something significant to sell has been well nigh extinguished, if only organised locally.
Primitive Accumulation:
The Chicken-and-the-Egg
Capitalism is sometimes hard for people to grasp, because it has an inherent contradiction at its very heart. As distinct from prior economic systems, where individuals, small groups or even states gathered sufficient funds to finance various types of scheme, the new feature of Capitalism was to draw in initial funding from a much wider area of subscribers on the basis of regular, and where possible, lucrative returns.
When economic activity was essentially local, such centralisation of funding was not necessary due to the smallness of the potential market, but the extending reach of markets elicited larger scale production, and such undertakings required substantial capital investment to initiate the process.
Early on (really in a pre-capitalist era) investments were in daring trading voyages to exotic sources of luxury goods, but as the wherewithall for wider scale production and distribution became available, the classic capitalist form of investment in manufacture gradually emerged.
By the time of the industrial revolution the requirements for manufacture grew at an alarming pace. Buildings, tools, machinery, raw materials and labour were all necessary, in a particular place at a particular time. And all these things must be in place prior to a final acquisition of payment for the resultant goods. Without mechanisms to concentrate the required Capital to finance such undertakings, it became the famous impossible case of “pulling you up by your own bootlaces”. A classic chicken-and-egg situation!
It is therefore not surprising that pre–capital seats of accumulated wealth were the first ports of call for acquiring financial backing.
Feudal Focuses
The landowning aristocracy and royalty were initially often the only suppliers of capital, via their established means of wealth accumulation – via rents or taxes!
But this was a very limited source, and could only finance a tiny fraction of the possible set of profitable enterprises. It is not surprising that the supporters of the new, capitalist way of gathering the required funds should in their day have been quite revolutionary.
They considered the old feudal system to be the major brake on the development of enterprise, and were an important part of the forces that coalesced into the English Revolution in the 17th century, which not only overthrew the old system, but also separated the King’s head from his body!
New Methods of Accumulation?
Another source of funding was certainly required.
It was clear what it should be. It required sufficient investment to initiate the process, and then the return on such investments, to re-invest into the next stage. Successive and widening iterations of this process would multiply up the funds available, and vastly increase the amount of enterprise and production. But, it wasn’t simply an alternative mode of economy that people with money to invest could simply choose to use.
The old economic system directly intervened to prohibit such an independent process. The old powers of royalty and aristocracy had a stranglehold on trade (and, of course, on the accumulation of wealth). And such a small number of privileged sources, or well-connected entrepreneurs were always going to be insufficient. “
If we don’t do it, someone else, perhaps in another country, will!” (.. and presumably “We, will have missed the opportunity!”). To significantly increase the amount of capital available AND the number of people with sufficient disposable resources to “risk” on a much wider range of enterprises – new methods were clearly necessary. In addition to breaking the stranglehold of the old aristocracy on wealth, other independent methods of “primitive accumulation” had to be developed.
The most important such method was what it had always been for millennia – THEFT!
Killing people and stealing their wealth was a very efficient method of primitive accumulation. From mounted hordes of nomads out of the steppes, to Viking raiders and Elizabethan privateers, the really effective method had always been “robbery with violence”. Most of the early historical regimes in the Middle East were the result of warlike conquering of the productive farmers and civilisations of the so-called Fertile Crescent. Hittites, Assyrians, Persians and the rest were all successful accumulators, but they knew nothing of using their ill-gotten gains as a primer for further acquisitions and enterprises. It was, on the contrary, simply a matter of dividing the spoils.
The result of their accumulation was simply consumption.
It always amazes me how the uses that these people put their wealth to are universally commended as “civilisation”. The “consumption” of these resources in the building of palaces, country residences, and even “Hanging Gardens” etc., could only move forward if the robbery was ongoing.
So the building of empires was necessary to continue the process. Once this was no longer possible, some form of collapse was inevitable.
In the more modern era we are considering, the primitive accumulation was used in a different way.
Of course, we cannot leave Primitive Accumulation without including what was probably the most important contribution over a considerable period – the crucial and highly lucrative role of Slavery in the process. It too is a form of robbery with violence, but of people who were then sold and put to work (without pay), to ensure a substantial return upon their cost when bought.
And these slaves even reproduced to deliver an ever-growing slave population at absolutely zero extra cost. And, to complete the picture, the real giants of the rise of Capitalism were substantially funded by the accumulation provided by the Slave Trade, for these slaves, in the main, produced highly saleable products.
The triangular Route from Britain to West Africa (for slaves), then crossing the Atlantic to the West Indies and America (to sell their living assets) and also to pick up valuable cotton and sugar, to take back and sell in Britain. And this was a major generating engine for colossal wealth, and available for investments in the burgeoning Industrial Revolution back home in Europe.
Theft – for investment
A good and revealing story to consider is the use of identical mechanisms by organised crime in the USA. Once more we have “robbery with violence” as a means of primitive accumulation, but then the crime bosses realised that a great multiplication of wealth would be involved if these resources were not simply consumed, but used to accumulate at an ever increasing rate. So they invested in legitimate enterprises.
Crime gave them the necessary wherewithall to buy into Capitalism.
Now, such a consideration of the effects of Primitive Accumulation on the growth of Capitalism, cannot be sufficient, when addressing the situation as we are experiencing it today. For, there are now no longer any such “easy” means of pump-priming this system, that ever needs such injections, never actually reaching a self-sustaining level, as its incentive is always to increase profit. And, the impossibility of such an objective shows itself at regular intervals, as the system runs out of steam and suffers unavoidable recessions. The modern methods have always involved the extraction of surplus value (profit) from the actual producers of the traded wealth – the workers in the factories and in the fields, but the unavoidable contradiction between necessary repression and the need for ever bigger markets, not to mention the ever deceasing rate-of-profit, has meant that NO permanent solution within Capitalism will ever be possible. It consumes its own resources, and hence must continually lay waste to a greater proportion of the planet, until the final, fatal slump occurs.
Jim Schofield
The Trap
If you have not yet seen Adam Curtis’s 2007 documentary series The Trap now is your chance. All three episodes are included in full, below.
Here Curtis explores what we mean when we talk about Freedom, the ideas of negative and positive liberty, and the strange dichotomy between coercion and it’s apparent opposite.
It’s really interesting stuff whatever political side of the fence you prefer. The concept of freedom lies at the heart of many political ideologies, from the Neoconservatives and the Bush Administration to Anarcho-Communists to New Labour – what differs is how freedom is conceptualised and administered, who that freedom really benefits and what it is actually liberating us from…
I Am Not A Number
I feel the need to put into words some of the mental ramblings that have been preoccupying me of late. I apologise for any lack of coherence herein, please bear in mind that in some respects I am just thinking aloud.
Big changes are happening to the political landscape. Could this be the beginning of the end for Democracy in Europe? Are we being ushered into the new age of the Technate as a last-ditch attempt at saving free market Capitalism? It is far too early to tell, and I am certainly no expert in the subject, but I feel this is something we must strive to understand, and quickly, before it is too late to stop what may have been already set in motion.
Italy and Greece have now had their democratically elected governments removed, and in their place Technocratic administrations have been imposed, to make the “unpopular” decisions required to rescue their respective economies. Milanese students took to the streets yesterday to protest against this unelected “bankers’ government”. Police responded by charging the students with batons. In Athens too, violence broke out in protest against the new unity government, as thousands of demonstrators and anarchists met with thousands of police officers armed with “stun grenades”. “Down with the government of socialists, conservatives and fascists,” a protester’s banner said. Greece’s third largest party, the Communists, and the smaller leftist Syriza party have pledged to fight to bring down the government to prevent further cuts, in a country mired in a deep recession since 2008.
When I imagine a world run by Technocrats enforcing strict economic restraints, I am reminded of George Lucas’s Kafkaesque debut feature, THX 1138 – a dystopian nightmare vision in which human emotion is controlled through government-administered narcotics, where names are replaced by codes, people become numbers and every aspect of life is run to a stringent budget. The film is extremely cogent and leaves a lasting impression, akin to that of Huxley’s Brave New World or Terry Gilliam’s outstanding feature film, Brazil. It highlights the inhumanity, latent within bureaucratic systems of control, the dangers of totalitarianism and the fragility of freedom. But surely the fledgling Technocracies of Italy and Greece will be very different from this bleak cinematic experience? Surely this sort of dark fantasy could not be actualized in 21st Century Europe? What happens when you forcibly remove Democracy, does freedom vanish overnight? Are we on the brink of something sinister?
While THX 1138 certainly raises important issues and warns us of the potential dangers of such systems, it could just as easily be seen to be an overly simplistic and overtly sensationalist critique of Soviet Communism – and while this agenda may do nothing to undermine the legitimacy of its harrowing message, because of this bias we cannot rely on it, in any way, to tell us about the true nature of Technocracy.
So what the hell is Technocracy? It is a concept few people understand.
According to the fountain of knowledge that is Wikipedia, Technocracy is a form of government where important decisions are made by scientists and experts, rather than elected politicians.
Technocracy is a form of government where technical experts are in control of decision making in their respective fields. Engineers, scientists, health professionals, and those who have knowledge, expertise or skills would compose the governing body. In a technocracy, decision makers would be selected based upon how knowledgeable and skillful they are in their field.
Technical and leadership skills would be selected through bureaucratic processes on the basis of specialized knowledge and performance, rather than democratic election by those without such knowledge or skill deemed necessary. Some forms of technocracy are envisioned as a form of meritocracy, a system where the “most qualified” and those who decide the validity of qualifications are the same people. Other forms have been described as not being an oligarchic human group of controllers, but rather administration by discipline-specific science, ostensibly without the influence of special interest groups.[1]
As of 2011, Italy has a technocratic goverment – see Monti Cabinet.
Politics is supposedly about ideals and morals as much as it is about systems’ management, but this aspect seems missing from the Technocratic vision. The primary problem with this sort of government must be to do with accountability. How can you be sure the experts placed in charge are working in the best interests of the people, and not merely serving their own interests or those of a wealthy ruling elite? In a Democratic system, at least the people can supposedly vote-out a government that is not working for them – although you often hit upon the problem that none of the electable parties are working for the people!
What may come as a surprise to some, is that many of the trailblazers of Technocracy, were some of the great thinkers on the historic Left, such as Henri de Saint-Simon and Friedrich Engels, who believed an authoritarian, State-controlled economy, was the only way of creating and preserving an egalitarian society. A scientific socialist theorist, Engels envisaged that the state would eventually die out and cease to be a state, when the government of people and interference in social affairs was replaced by an administration of things and technical processes – a sort of anarchic Technocracy. But surely this sort of system can only exist in a positive state if the people have given their consent to this sort of economic management – otherwise ruthless control of those people is needed to keep that system in place – and you are back to totalitarianism, THX 1138, Huxley et al. I doubt this is what Engels had in mind. Unchecked rule by bureaucrats has become a trademark of totalitarian regimes, such as those that existed in Nazi Germany and Soviet Russia. George Orwell described Technocracy as a precursor to Fascism. What was Adolf Eichmann if not a Technocrat? How can this be reconciled with Socialism?
More “wisdom” from Wikipedia:
In the economy of the Soviet Union, state ownership of the means of production was combined with central planning, in relation to which goods and services were to be provided, how they were to be produced, the quantities, and the sale prices. Soviet economic planning was an alternative to allowing the market (supply and demand) to determine prices for producer and consumer goods. The Soviet economy utilized material balance accounting in order to balance the supply of available inputs with output targets, although this never totally replaced financial accounting. Although the Soviet economy was nominally a centrally-planned economy, in practice the plan was formulated on-the-go as information was collected and relayed from enterprises to planning ministries.
Socialist economists and political theorists have criticised the notion that the Soviet-style planned economies were socialist economies. They argue that the Soviet economy was structured upon the accumulation of capital and the extraction of surplus value from the working class by the planning agency in order to reinvest this surplus in new production – or to distribute to managers and senior officials, indicating the Soviet Union (and other Soviet-style economies) were state capitalist economies. Other socialists have focused on the lack of self-management, the existence of financial calculation and a bureaucratic elite based on hierarchical and centralized powers of authority in the Soviet model, leading them to conclude that they were not socialist but either bureaucratic collectivism, state capitalism or deformed workers’states.
Or indeed Technocracies. Certainly my own political awakening and evolution has been marred by these past failings by supposed Marxists, trying to impose a “fair” economic system through extreme authoritarian control, the so-called Thermidorian phase – and while I can see why such a conservative period, post-revolution, may be necessary to establish a new system, my gut reaction to an all-powerful state is simply to fight it. How can a Technocracy ever be considered socialist if the people have no say in how it is being run? It simply becomes another system of control, where a ruling elite of “experts” is in charge and the masses do as they are told.
I very much doubt that these new Technocratic governments in Europe will begin to resemble Stalin’s bureaucrats – they are all working for the bankers and the existing financial elite after all, a system which relies on the free market. But this opens up a bigger debate for anyone left on the Left, for all those involved in the Occupy movement worldwide, and for all those who wish to end predatory capitalism. It reveals a dichotomy in my own thinking that just won’t go away. How do you create a fairer society without destroying people’s freedom?
I sometimes feel I have the head of a Marxist and the body of an Anarchist, and although they are fighting for the same thing, they are also fighting with each other and differ very much in how to go about it. When I take the Political Compass test, I come out as extreme Left Liberal – or Anarchist.
This is how you’d expect a Lefty with an aversion to all authority to come out! Freedom is the embodiment of Anarchism. The act of fighting for freedom is Revolution. All revolutionaries in the act of revolution are therefore Anarchists!
But that is not the end of the story. I sometimes think that being a Left Libertarian may actually be a contradiction in terms. I have read papers on the subject which have made me think a little differently about what Liberalism actually means. That Left and Right are divergences towards state-control from either side of a Liberal centre-ground, that resembles Laissez-faire capitalism – commerce without government intervention – or “freedom to trade”. I am also very aware that the importance placed in Individual Freedom is often at the expense of the collective good. People re-branded in their own minds as consumers place their own choices and freedoms above all else – and this props up and encourages free market capitalism, begging the “devils-advocate” question: is capitalism the natural outcome of Anarchy? I’m not so sure about this, but there are many who think so.
Many Neo-liberalists, individualists, mutualists, economists and advocates of the free market consider themselves Anarchists to some degree – people such as Friedman, Murray Rothbard and even Ayn Rand believed in freedom of the individual and reduction or elimination of the state. Murray Rothbard maintains that Anarcho-Capitalism is the only true form of Anarchism. I’m not saying that I agree with this at all, or that I cannot conceive of an Anarchist society being fair and egalitarian – but it does flag up an important question. Would people be any safer from exploitation without the state? And now I feel like a Socialist again!
I have no answers to any of these questions, I’ll be the first to admit. But I am, at least, asking them!
One of the problems with the current resistance movements across the world (fighting corporate greed and for the rights of the 99%) is that by and large they aren’t asking these questions. They reject all prior political movements and “-isms” without proffering any alternatives. The lack of any solid theory behind the movement, and knowledge of prior political ideas, may be its undoing. If you reject Communism, Socialism, Corporatism, Free-Market Capitalism and Technocracy as systems that have failed, what do you accept? What, indeed, are you fighting for?
I can understand why the Occupy movement and Anonymous, and others, reject being pigeonholed politically – all these old political philosophies have their pitfalls and problems. But I do oppose the idea that a new system will emerge out of nowhere, with no reference to, or study of, systems and ideas that have come before. Without a deep historical understanding of these things, we may be doomed to repeat the mistakes of the past.
It really does feel like the movement is in its infancy in this respect. There is a naivety at its core which belies its noble intent. My chief concern is that while the movement is working out what it is, trying to answer crucial questions like: Can you have real Freedom and real Fairness? What replaces Capitalism if it falls? How will we fight all those that oppose us? While we are all still finding our feet, Technocracy may well sneak in and take over by the backdoor, supplanting democracy, and all our freedoms and hopes for fairness may be usurped. Social engineers and psychologists may be brought-in by the new management team, to deal with these voices of dissent, which are so detrimental to the national credit rating. People’s beliefs and opinions and rights are of no value when there are severe deficits to reduce. They do not compute. The chants from protesters may disappear as the subsequent crackdowns intensify, then triumph, and all that can then be heard, above the gentle hum of myriad machines, is a muffled whisper: “I am not a number”
The Century of the Self
We’re big fans of Adam Curtis here at Red Eye. He is quite possibly one of the most important documentary filmmakers of our time. He uses historical news footage, interviews and a powerful narrative to draw lateral connections and reveal hidden trajectories in our recent past – trajectories that have shaped our present world and the way we think about it. His new series All Watched Over By Machines of Loving Grace, recently aired on the BBC, and is well worth watching, giving as it does, a unique angle on how computers have changed the way we think about the world. More on this soon…
The Century of the Self is now a cult classic, and probably the best introduction to his work. It was originally a four part documentary, but is included here as one file… I hope this doesn’t put people off watching it in full, as it is a work that really needs watching in it’s entirety. It draws a huge arc across the 20th century starting with Freud and how psychoanalysis began to be used by advertisers and the propaganda machine to control the population, the illusion of democracy, the rise of consumerism and individualism and the death of socialism. It is our history in the raw perfectly told. Essential viewing for all.
Class and Consciousness
How you relate to the World, to other people and the availability of money, is broadly determined by your social class. It is not a strictly determinist process however, and there can be exceptions, but when it is indeed class that is primary, it is the mode of life and relationships to political power that are important.
Having myself started out in a Victorian slum in a northern industrial city, with a Grandmother who could neither read or write, and having ended up in a professorial post in London University, I am perhaps better placed than most as an observant outsider to many different class configurations. I started out as a Primary School teacher and ended up as Director of Information Technology in a major University and met, worked with, and even taught, many very different people, and in the case of my students, have for long periods taught many different groups whose first language was not English, but, for example, Gujerati or Cantonese. My academic life has involved many different subjects and specialisms, from politics to science, from sculpture to philosophy, and from mathematics to writing.
Nevertheless, I have never lost my broad Mancunian accent, and a working class attitude to all that I do, though this has been vastly better informed than that of my friends and relations back in West Gorton.
Now, this brief scene-setting is important, because without that history I would never have realised what factors are essential in the formation of social consciousness. From the blinkered heart of any similarly privileged (or under-privileged) like-thinking group, it became clear that there could be NO realisation of such things: a sub-group consensus is invariably dominant. So, it is by no accident that much of value in modern literature has come, most often, from the outsiders, who can both see the currents dominant in the waters in which they have to swim, and, with wide-eyed amazement, reject them!
It also takes a very long time, even with such a history, to arrive at such a realisation, because nothing equips you to find alternatives other than a lifetime of experiences: you certainly don’t come up with all the answers in your youth, even if your heart is in the right place. For most of the time you have no choice but to oscillate between various substitute world-views, offered by others, and only with sufficient time, many mistakes, and determined study, do you slowly establish a human standpoint, rather than a commonly-shared class standpoint. And it is a sad revelation, because by that juncture you are already speaking a different language, and no-one from your origins gives any credence to what you have to say. For the majority dwell within only second-hand, class-determined conceptions of the World, and you are either “on another planet”, or alternatively “talking though the wrong orifice.”
Indeed, as a teacher all my life, I have learned that to say it like it is and be understood, requires a pre-prepared audience equipped to follow your meaning, while for any understanding to actually grow, they will had to have traversed successfully many important crises (as well as failed in a fair number of others). The successful teacher has to deal in what are termed Didactic Models, so will have had to arrange for specially designed Didactic journeys on which to accompany his auditors, so that they are guaranteed to both suffer these crises and also see for themselves the necessary new paths required thereafter. You cannot merely tell them the answers, as people only ever really learn from their mistakes. Your job as a teacher is mainly to lead them to good vantage points, and even let them climb a few gum trees along the way, so that they, in the end, see for themselves where to go next.
Of course, what would be entirely inappropriate, would be to deliver to them exactly what I am endeavouring to achieve in this article. For one thing, you would not stay long in post if you did, and you wouldn’t get many takers either, because you would not be taking into account their age and experience – they wouldn’t really know what you were talking about!
Let us then consider my initial statement about World View and class position.
We have to start with Work. How do people get the necessary wherewithall to be able to support themselves in life. Historically, for the working class, it is mostly out of their hands, yet in a contradictory way, they are the people who construct, mend and adjust most things: they are the people who can make things work with practical skill. Yet the fruits of their labours do not belong to them. They get the minimum that their employers can get away with, and effectively have to work all their lives, owning nothing of what they have made.
Their education was not meant to equip them to rise above their normal state, though some (like me) did manage it. The education of the majority of the population was always to serve what they would need to be able to do as employees, and this has changed dramatically since my Grandmother had to bring up a family with literally zero education or income.
While the class I know very little about is that which sits on top of the whole structure and calls the shots, from the upper middle class upwards, the broad reaches of the lower middle class I know very well. I have worked with them in education literally all my life, and none of the real middle class do the kind of work that is familiar to the working classes, neither are they in supervisory roles, which are for a narrow band of workers, who from their detailed knowledge of poaching, make excellent game keepers. The middle class deal in design, teaching and various other professions, and they are usually paid fairly well, and don’t have the same money problems as the workers. There is more inheritance at that level, and financial support from parents who own property. And such advantages definitely produce their consciousness, and in particular their “rights” to such things.
But class has become a dirty word in our aspirational, consumer-capitalist country. People who once would have called themselves working class and been proud of it, now shrug and say “middle class… probably”. How has the fabric of our society changed? Are these real changes? Where do you really fit into it? Class is still as much of an issue as it was in 1950s Manchester, but how has our consciousness of it been changed? These are important questions to ask of yourself and society at large, but the answers won’t be easy or comfortable.
The Shape Journal
Interesting, strange and alternative views on Science and Philosophy from writer Jim Schofield.
It’s all up there for free. It’ll warp your mind and challenge your assumptions. What’s not to like!
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