Showing posts with label Han. Show all posts
Showing posts with label Han. Show all posts

The Liberal Day-dream





Ideal           -        Real
Global        -        Local




If you do a full lifecycle analysis of an average large EV, it's a worse option ecologically overall - and also culturally and socially because of the slave labor involved in the mining, refining and manufacturing - it's probably a worse option than a standard internal combustion vehicle.

And yet taxpayers are now being asked, in fact, to subsidize an option which is really engineered not to solve the climate, not to solve overshoot, but to keep the machine going - to maintain investment, to maintain jobs, to increase the span of the economy.

In other words, to maintain business as usual by alternative means. But it's business as usual that has got us into this situation.

[William Rees]
‘William E. Rees: "The Fundamental Issue - Overshoot" | The Great Simplification #53’, Nate Hagens, YouTube




The truth is that all human societies, even liberal democracies, have aristocrats.

Whether their aristocracies are formally acknowledged with ranks and titles and special badges, or whether they slum it with the rest of us, matters much less than you might imagine. Humans are hierarchical chimps and we recreate the same social structures over and over.

In fact, I think one of the greatest defects of modern liberal democracy, is its promotion of an informal elite – people who, for reasons of birth or social standing, wield significant power, but because of liberal democratic principles, are allowed (or compelled) to do so in underhanded, informal, less-than-legible ways.

[eugyppius]
‘Liberalism, Progressivism, Leftism’, eugyppius: a plague chronicle




According to the chivalric code, which had a decisive influence on the development of the notion of military honour in Europe, it is not honourable to attack an enemy without putting yourself at risk.

It is only honourable to attack the enemy on the battlefield. It is dishonourable, by contrast, to kill the enemy in an underhanded way - by poisoning, for instance. Symmetry and reciprocity must be ensured.

An enemy in a war is not a criminal who must be destroyed at any cost. Rather, he is an equal opponent, a competing player. Such an enemy is afforded equal rights.

With drone warfare, we reach the pinnacle of asymmetry. The degradation and transformation of the opponent into a criminal is the precondition of targeted killing, which resembles a kind of policing.

[Byung-Chul Han]
The Disappearance of Rituals, p.71, 73




And the computer we’re talking on, rather than being a two or three-thousand dollar Apple, might be a million dollar Apple. If you factor the real cost of what it takes for the supply chains to make this thing, then you’re like, “Okay, we would actually not even do manufacturing the same way.”

We only do manufacturing this way because we’ve been able to externalize all the costs to the environment. Now, we’re hitting planetary boundaries. We’re not going to be able to keep doing that.

And so nobody is thinking seriously enough about what does an economy that does not externalize costs look like and how do we retool our total global infrastructure in that way? And how do we do it in the time we have, factoring that we’re already in diminishing returns on hydrocarbons and everything is oriented towards growth, and you have to completely change the financial system?

[Daniel Schmachtenberger]
'Homegrown Human - Daniel Schmachtenberger - Existential Risk'




Modern liberalism suffers unresolved contradictions. It exalts individualism and freedom and, on its radical wing, condemns social orders as oppressive. On the other hand, it expects government to provide materially for all, a feat manageable only by an expansion of authority and a swollen bureaucracy. In other words, liberalism defines government as tyrant father but demands it behave as nurturant mother.

Feminism has inherited these contradictions. It sees every hierarchy as repressive, a social fiction; every negative about woman is a male lie designed to keep her in her place. Feminism has exceeded its proper mission of seeking political equality for women and has ended by rejecting contingency, that is, human limitation by nature or fate.

[Camille Paglia]
Sexual Personae, p.2-3




Rousseauism’s Christianized psychology has led to the tendency of liberals toward glumness or depression in the face of the political tensions, wars, and atrocities that daily contradict their assumptions.

Perhaps the more we are sensitized by reading and education, the more we must repress the facts of chthonian nature.

[Camille Paglia]
Sexual Personae, p.38




The peoples of the victorious nations had taken to heart their wartime propaganda about the rights of small nations, making the world safe for democracy, and putting an end both to power politics and to secret diplomacy.

These ideals had been given concrete form in Wilson’s Fourteen Points. Whether the defeated Powers felt the same enthusiasm for these high ideals is subject to dispute, but they had been promised, on November 5, 1918, that the peace settlements would be negotiated and would be based on the Fourteen Points.

When it became clear that the settlements were to be imposed rather than negotiated, that the Fourteen Points had been lost in the confusion, and that the terms of the settlements had been reached by a process of secret negotiations from which the small nations had been excluded and in which power politics played a much larger role than the safety of democracy, there was a revulsion of feeling against the treaties.

Certainly there were grounds for criticism, and, equally certainly, the terms of the peace settlements were far from perfect; but criticism should have been directed rather at the hypocrisy and lack of realism in the ideals of the wartime propaganda and at the lack of honesty of the chief negotiators in carrying on the pretense that these ideals were still in effect while they violated them daily, and necessarily violated them.

The settlements were clearly made by secret negotiations, by the Great Powers exclusively, and by power politics. They had to be. No settlements could ever have been made on any other bases.

The failure of the chief negotiators (at least the Anglo-Americans) to admit this is regrettable, but behind their reluctance to admit it is the even more regrettable fact that the lack of political experience and political education of the American and English electorates made it dangerous for the negotiators to admit the facts of life in international political relationships.

[Carroll Quigley]
Tragedy and Hope, p.169




Again and again, the dream has been a world where kings and aristocrats were things of the past, where every man and woman is free to attain a better standard of living based on their own merits, but the reality has been a world of tribal groups vying for power using universal ideals to hide their sectional interests.

However, these facts have never diminished the dream. It is the dream of Jordan Peterson; it is the dream of Elon Musk; it is the dream of Chris Rufo; and it remains the dream of most Americans who have not already been won over by the allures of resentment.

‘Identity politics’ is the enemy of the dream, because ‘identity politics’ brings reality front and centre. Reality is always the enemy of the dream.

[Academic Agent]
'The Rufo Reich and Mecha-Bentham', The Forbidden Texts



Related posts:

Growth




Malthus suggested that while technological advances could increase a society's supply of resources, such as food, and thereby improve the standard of living, the abundance of resources would enable population growth, which would eventually bring the supply of resources for each person back to its level prior to its original level.

Some economists contend that since the industrial revolution in the early 19th century, mankind has broken out of the trap.

Others argue that the continuation of extreme poverty indicates that the Malthusian trap continues to operate. Others further argue that due to lack of food availability coupled with excessive pollution, developing countries show more evidence of the trap as compared to developed countries.

‘Malthusianism’, Wikipedia




[...] creatures and plants live together in a combination of competition and mutual dependency, and it is that combination that is the important thing to consider.

Every species has a primary Malthusian capacity. Any species that does not, potentially, produce more young than the number of the population of the parental generation is out. They’re doomed. It is absolutely necessary for every species and for every such system that its components have a potential positive gain in the population curve.

But, if every species has potential gain, it is then quite a trick to achieve equilibrium. All sorts of interactive balances and dependencies come into play, and it is these processes that have the sort of circuit structure that I have mentioned.

The Malthusian curve is exponential. It is the curve of population growth and it is not inappropriate to call this the population explosion.

You may regret that organisms have this explosive characteristic, but you may as well settle for it. The creatures that don’t are out.

[Gregory Bateson]
'Conscious Purpose versus Nature', Steps to an Ecology of Mind, p.436




Given a source of variation and a selection procedure, systems always evolve in a manner that is easy to describe in general and impossible to predict in detail. The overview is that they take up every opportunity available to them: that’s the part that’s easy to describe.

What’s impossible to predict is how and in what order they’ll do it. That’s true of cellular automata, and it’s also true of living things over time. Follow the evolutionary trajectory of any group of living things, from club moss to crocodiles to Galapagos finches to human beings, and you’ll see that same process at work.

Metaphorically, it’s as though you were inflating a big balloon inside a space too small to contain it: the balloon pushes outwards in all directions, now here, now there, until it runs up against the hard limits of walls and floor and ceiling.

Do evolutionary breakthroughs take place? Of course, and the process just outlined explains how and why those happen. Imagine for a moment that you’ve got a balloon made of some absurdly flexible substance, so that it can just keep stretching no matter how big it gets. You start inflating it inside your bedroom.  The door’s closed, the windows are closed, pretty soon the balloon’s outer surface is pushing hard against the walls, the floor, the ceiling, and the furniture—but there’s an inch-wide gap under the door you forgot about. Once the pressure gets high enough, the balloon pushes out through that gap, and all of a sudden it’s in the hallway and there’s a vast amount of previously inaccessible space for it to expand into.

Whoosh! Before long it’s filling up the living room and pushing against half a dozen other doors and windows. If one of those happens to be open a little, another evolutionary breakthrough follows. It’s not a linear process, and many different lines of evolutionary development can—and did—unfold at the same time.

That’s the story of life on Earth. The walls, floor, and ceiling are the laws of nature and the limits of environment, and the balloon represents the range of niches occupied by living things.

[John Michael Greer]
‘Against Enchantment I: Ken Wilber’, Ecosophia




For the first long, long period, human population growth was held in check by negative feedback because we were part of ecosystems. And disease, famines, resource shortages, those sorts of things kept human populations in check, just like every other species.

Humans are no different from other species in our population dynamics. We have a natural propensity to expand exponentially, but we're held in check by the natural negative feedbacks of the human ecosystem.

Along comes fossil fuel, particularly in the early part of the 19th century when we began to use it in great quantity, as well as an advance of public health measures. Fossil fuel provided the means by which humans could acquire all the food and other resources needed to grow the human enterprise, and public health improvements increased the longevity and health of the population.

So for the first time in human history in the last, about one tenth of 1% of human history, humans were able to realize our full potential for exponential population growth. Until then, it had been suppressed […] We have found ways to relieve the negative feedback, allowing the positive feedback to take off.

We took the cork off the bottle and we've had this enormous population and boom of the whole human enterprise in just the past 200 years. So what we take to be the norm […] is the single most abnormal period in human history. We are like any other species exposed to an abundance of resources that goes through a population boom - there will be a bust, there has to be a bust because the boom can't continue.

Any system that is primarily driven by positive feedback is self-destructive because it means that it will grow forever in a situation, in a context which is clearly not going to grow forever. And we're no different […] I'll put it bluntly, we are in the plague phase of a one-off human population boom bust cycle. We're nearing the top and we will come down because of the onset of negative feedback. Nature will restore balance between that positive and negative feedback and who knows what will come of that.

[William Rees]
‘William E. Rees: "The Fundamental Issue - Overshoot" | The Great Simplification #53’, Nate Hagens, YouTube




[…] K-selected species tend to always to press up against the available carrying capacity of their environments […] using whatever resources are available […] Our evolutionary success depends on high survival rates of infants and this constant pushing up against that carrying capacity.

By the way, that was Malthus's great insight. He realized that if more food was made available, human beings being K strategists would in effect always rise to the level of food availability.

[William Rees]
‘William E. Rees: "The Fundamental Issue - Overshoot" | The Great Simplification #53’, Nate Hagens, YouTube




[…] there's no inherent conflict between technology and ecological thinking. The conflict comes from assuming you can use the technology to overcome the biophysical reality within which we are embedded.

So if we decided as a species 200 years ago, that the carrying capacity of planet Earth indefinitely was say 2 billion people, we could have used technology at an appropriate scale to ensure the continued wellbeing of some 2 billion people ad infinitum.

But we didn't do that. The assumption was that technology can increase carrying capacity indefinitely […]

[William Rees]
‘William E. Rees: "The Fundamental Issue - Overshoot" | The Great Simplification #53’, Nate Hagens, YouTube




In many cases the relationships, the stable relationships that indigenous peoples have developed with their natural environments occur after they've obliterated the natural environment. They occur after they've hunted out all of the megafauna, the large easily caught species.

If you just think of New Zealand, which has been settled since 800 years ago or so, 12 species of gigantic birds went extinct as a result of the deprivations of the indigenous people that now occupy New Zealand. The decimation of populations of large mammals […] in Australia just follows the progression of the occupation of that subcontinent by aboriginals in the last 50,000 years.

So yes, we can develop a harmonious relationship with our ecosystems, but often only after we've inserted ourselves into those ecosystems and appropriated the habitats and food chains of many of the mammals […]

[William Rees]
‘William E. Rees: "The Fundamental Issue - Overshoot" | The Great Simplification #53’, Nate Hagens, YouTube




Any species capable of exponential growth will respond to a period of resource abundance. And many species in nature go through cycles. It's a boom bust cycle: things get good, we expand, then negative feedback kicks in, we crash, then we get good and expand.

Humans have never done that, not globally. We've done it locally.

But now for the first time we've managed to, in effect, colonize the entire planet. We've grown by liquidating our capital [but] you cannot continue to grow by liquidating the natural capital basis of your own existence. And so we get to the point where we become so large, there's simply insufficiency there to maintain even the maintenance activities, let alone further growth.

[William Rees]
‘William E. Rees: "The Fundamental Issue - Overshoot" | The Great Simplification #53’, Nate Hagens, YouTube




We can't avoid the reality that humans are biophysical entities, that we are ecological species that have evolved as components of nature and that we require a certain energy flow just to breathe.

Historically, that energy flow has always been solar energy through our food supply. We broke from that, oh, just about 200 years ago. And with this exosomatic or outside the body source of energy called fossil fuel, we vastly increased our capacity to exploit and destroy the planet.

And so we see everywhere measurements of the decline in forest fertility. North America has lost 50% to 70% of the organic nutrients that took 11,000 or 12,000 years in the Postglacial period to accumulate. So in less than 200 years of deep tillage agriculture, half of that's gone or 70% is gone. And the only way we maintain the productivity of the Great Plains is through the massive applications of fertilizers and pesticides and increasing irrigation.

[William Rees]
‘William E. Rees: "The Fundamental Issue - Overshoot" | The Great Simplification #53’, Nate Hagens, YouTube




William Rees: The biophysical reality is that human beings in the growth of the human system have displaced other species from their eco-niches. It's a concept I call competitive displacement.

Human unsustainability is a natural phenomenon. We are unsustainable by nature because all we're doing is following our natural propensity to expand and to fill all available habitat, but we do it better than any other species.

So if you go back 10,000 years, humans were fewer than, or less than 1% of the biomass of mammals on planet Earth. Then with agriculture and just more recently in the last couple of 100 years with fossil energy and the massive expansion of the human enterprise, humans have become 36% or 34% of the biomass of mammals.

And by the way, the biomass itself has gone up. But our domestic animals are another 62-63%. So that when you add all of that together, it means that wild mammals on planet Earth today are about 3%-4% of the total biomass of mammals. So all those great herds you see in Africa are a trivial appendage on the biomass of mammals, which has absolutely been commandeered by both humans and our domestic animals.

So there's been an enormous displacement of non-human species, and the remaining populations in the last 50 years have been reduced by 65-70%.

Nate Hagens: It's actually worse than that because it’s all mammals, including ocean mammals. So if it's only land mammals, it's 98%.

[William Rees & Nate Hagens]
‘William E. Rees: "The Fundamental Issue - Overshoot" | The Great Simplification #53’, Nate Hagens, YouTube




Archaic societies do not make a sharp distinction between life and death. Death is an aspect of life, and life is only possible in symbolic exchange with death.

Rituals of initiation and sacrifice are symbolic acts which regulate numerous transitions from life to death. Initiation is a second birth, following upon death, that is, the end of a phase of life.

The relationship between life and death is characterized by reciprocity. Festivals as expenditure imply a symbolic exchange with death: 'Symbolic death, which has not undergone the imaginary disjunction of life and death which is at the origin of the reality of death, is exchanged in a social ritual of feasting."

The age of production is accordingly a time without festival. It is dominated by an irreversibility, that of endless growth.

[Byung-Chul Han]
The Disappearance of Rituals, p.51




The price we pay for our enslavement to matter, to the negative devouring Becky, is great.

Gathering food for a devouring mother who cannot get enough becomes a metaphor for a fully automated society in which human efficiency must aspire to the performance of an automaton.

Psychic automatons are addicted personalities, governed by mysterious, irrational fetishes. To wean them from their addictions - to food, to alcohol, to sex, to drugs, to work - is to wean Becko from Becky. It is not easy. To wean Becko from Becky it is also necessary to wean Becky from herself. She is literally eating herself to death. Like her, our society grows on what it devours. It is destroying itself on what it manufactures. Economists call that self-destructive phenomenon "economic growth," and economic growth has become the chief measure of society's health.

Anyone who weighs 300 pounds and is gaining 10 "pounds" a month on the stock market must sense that society's way of measuring its health is both perverse and crazy.

A society that is devouring its natural resources is not becoming more healthy and more realistic. It is dying as surely as a patient who has gone from 300 to 400 pounds is dying. America at the moment is 200 billion dollars overweight. Many economists predict it will be 300 billion by the end of the century.

The Becky I have in mind, i.e. our global negative mother, weighs in the neighbourhood of £300 trillion - roughly the price we are now budgeting worldwide for armaments. The Beckos of the world are feeding a ravenously destructive appetite and it is bound to explode unless Becko can be stopped, which is to say, unless Becky can be stopped.

Becky's compulsive behavior must be redeemed if we are to survive. She not only controls with machine-like efficiency our waking "conscious" hours, but our sleeping, unconscious hours as well. She works both above ground and underground. Underground, she is worshipped, served, propitiated in fetishes, addictions, ravaging diseases, marital break- downs, premature deaths.

Nothing can satisfy her hunger, which is unconscious, insatiable and autonomous. Her appetite feeds on its own power, endlessly giving birth to more and more and more, endlessly feeding on what is feeding on her.

[Marion Woodman]
‘The Emergence of the Feminine’, Betwixt and Between, p.204-5




The modern industrial system has a built-in tendency to grow; it cannot really work unless it is growing. The word ‘stability’ has been struck from its dictionary and replaced by ‘stagnation’.

Its continuous growth pursues no particular aims or objectives, it is growth for the sake of growing. No one, even inquires after its final shape. There is none, there is no ‘saturation point’.

Who, it may be asked, calls the tune? Fundamentally, the technologist. Whatever becomes technologically possible - within certain economic limits - must be done. Society must adapt itself to it. The question whether or not it does any good is ruled out on the specious argument that no one knows anyhow what is good or evil, wholesome or unwholesome, worthy of man or unworthy.

[E.F. Schumacher]
Good Work, p. 30




Once agriculture-generated surplus created private ownership and a system of differential and competitive advantage, the game theory shoot was greased and the continual evolution of power dynamics was set.

No, we could not go back to a previous stage in the system. No, it couldn’t have stayed at a previous phase. No, we can’t prevent continued exponential growth within this framework. No, we can’t bind the dynamics with law, given that economics is more fundamental to the power stack than law is.

[Daniel Schmachtenberger]
'New Economics Series: Part 4', Explorations on the Future of Civilisation




An economic system does not have to be expansive—that is, constantly increasing its production of wealth—and it might well be possible for people to be completely happy in a non-expansive economic system if they were accustomed to it.

In the twentieth century, however, the people of our culture have been living under expansive conditions for generations. Their minds are psychologically adjusted to expansion, and they feel deeply frustrated unless they are better off each year than they were the preceding year.

The economic system itself has become organized for expansion, and if it does not expand it tends to collapse.

[Carroll Quigley]
Tragedy and Hope, p.313




The past history of weapons over thousands of years shows that the reason political units have grown larger in certain periods has been because of the increased power of the offensive in the dominant weapons systems, and that periods in which defensive weapons became dominant have been those in which political units remained small in area or even became smaller.

The growing power of castles in the period about 1100 B.C. or about A.D. 900 made political power so decentralized and made power units so small that all power became private power, and the state disappeared as a common form of political organization. Thus arose the so-called “Dark Ages” about 1000 B.C. or A.D. 1000.

We do not expect any such extreme growth of defensive power in the future, but any increase in defensive weapon power would stop the growth in size of power areas and would, in time, reverse this tendency.

[Carroll Quigley]
Tragedy and Hope, ‘The Future in Perspective,’ p.765-6



Related posts:

Optimising





Optimism      -           Hope
Utopian         -           Tragic
Inflation        -           Deflation
Puer               -           Senex
Fragile           -           Resilient




I think we’re in the grip of what I call the ‘Optimiser’ mindset, which can be understood as a form of problem-solving fundamentalism. 

The Optimiser thinks that every problem is convergent, and that really there are no such things as divergent problems (a belief that goes hand in hand with a malleable view of human nature). To the Optimiser, there is a fix for everything - if it can be solved, it will be solved; and if it can’t, then we’re working on a solution! The Optimiser is obsessive and zealous, and can’t just let things be. ‘Bad’ things are unacceptable and must be remedied: bacteria sanitised, odours eliminated, pain killed, sadness medicated, anger purged, violence quelled, risks minimised, wildness domesticated, darkness illuminated, and death defeated. It is fear of death lies at the bottom of the Optimiser mindset.

Nietzsche viewed tragedy as a humbling reminder that, in the words of Alexander Nehamas, “ultimately we are not different from the rest of nature, that we are part and parcel of it, and belong totally to it,” a realisation that he described as “indestructibly powerful and pleasurable.” The Optimiser views tragedy as a regrettable mistake and holds inquiries to make sure that it never happens again. Beneath this is the desire to negate tragedy by making everything completely safe, so that none of us have to suffer pain or loss, or be reminded that we are merely “part of nature.” As a result, the Optimiser seeks total control in as many domains as possible.

If every problem is convergent, it follows that there must always be a ‘best practice solution’ or optimal choice in any given situation. ‘Freedom’, then, is simply the ability to make the wrong choice, to err. The idea that, as Alicia Juarrero puts it, “all phenomena must be ultimately subsumable under a covering law” is redolent of the kind of deterministic thinking that Nietzsche criticised in Christianity; a one-size-fits-all approach that squeezes the “novelty and creativity” out of life. The idea that there is ‘one true path’ is the myth that underwrites the Optimiser mindset.

The world of the machines in The Matrix is the ab absurdum of such determinism. The human element has been more or less removed and highly optimised machines have inherited the Earth, programmed to take the right path every time. As we become more efficient we become more machine-like and conversely as we become less efficient we become more human-like. What makes us human, then, is our errors - indeed, we can define humanity as ‘that which errs.’ Our tech allows us to transcend error and become optimal - maximally efficient - which means a remoulding of the lumpen specimen to a more ‘universally preferable’ standard. The more problems we solve, the more machine-like and determined we become.

[LP]     
'The Problem with Problem Solving', Metaxy, Substack




Heroic pessimism, Sorel argued, had nothing in common with the bitter disillusionment experienced by those who blindly trust in the future only to stumble against unexpected obstacles to the march of progress.

The pessimist understood that “our natural weakness” obstructed the path of social justice. The optimist, “maddened by the unexpected resistance that his plans encounter," sought to assure the “happiness of future generations by butchering the egoists of the present.”

Humanitarians condemned violence on principle but resorted to a particularly brutal and vindictive form of violence when their plans went awry.

Pessimism rested on a love of life and a willingness to part with it. It expressed an awareness of the "grandeur and beauty of the world,” including man's own powers of invention, together with a recognition of the limits of those powers.

What Sorel called pessimism was close to what Carlyle, Emerson, and James called wonder—an affirmation of life in the teeth of its limits. Sorel understood that the modern mood is one of revolt, born of the growing impatience with limits that stubbornly persist in spite of all the celebrated advances in science, technology, and organized benevolence.

[Christopher Lasch]
The True and Only Heaven, p.308




From the wrong side of the tracks, the dominant culture looked quite different from the way it looked from the inside.

Its concern for creativity and self-expression looked self-indulgent. Its concern for the quality of human life seemed to imply a belief that life has to be carefully hoarded and preserved, protected from danger and risk, prolonged as long as possible. Its permissive style of child rearing and marital negotiation conveyed weakness more than sympathetic understanding, a desire to avoid confrontations that might release angry emotions.

Its eagerness to criticize everything seemed to bespeak a refusal to accept any constraints on human freedom, an attitude doubly objectionable in those who enjoyed so much freedom to begin with. The habit of criticism, from a lower-middle-class point of view, appeared to invite people to be endlessly demanding of life, to expect more of life than anyone had a right to expect.

[Christopher Lasch]
The True and Only Heaven, p.493




Electroshock owes its efficacy to paralyzing and annihilating the contents of the psyche. Its essential trait is negativity.

In contrast, neoliberal psychopolitics is dominated by positivity

Instead of working with negative threats, it works with positive stimuli. Instead of administering 'bitter medicine', it enlists Liking. It flatters the psyche instead of shaking it and paralyzing it with shocks.

Neoliberal psychopolitics seduces the soul; it preempts it in lieu of opposing it. It carefully protocols desires, needs and wishes instead of 'depatterning' them. By means of calculated prognoses, it anticipates actions - and acts ahead of them instead of cancelling them out.

Neoliberal psychopolitics is SmartPolitics: it seeks to please and fulfil, not to repress.

[Byung-Chul Han]
Psychopolitics, p.36

--

Liberalism pleases and 'fulfils' in superficial ways - quick fixes, CBT, etc. Real fulfilment would mean a slowing or damming of the Flow. And so everything becomes superficial; surface; spectacle; simulacrum.




Neoliberal psychopolitics is always coming up with more refined forms of exploitation. Countless self- management workshops, motivational retreats and seminars on personality or mental training promise boundless self-optimization and heightened efficiency.

They are steered by neoliberal techniques of domination, which aim to capitalize not just on working time but on the person him- or herself: all the attention the individual commands and, indeed, his or her very life. Neoliberalism has discovered integral human being as the object of exploitation.

The neoliberal imperative of self-optimization serves only to promote perfect functioning within the system.

Inhibitions, points of weakness and mistakes are to be therapeutically eliminated in order to enhance efficiency and performance. In turn, everything is made comparable and measurable and subjected to the logic of the market. It is not concern for the good life that drives self-optimization. Rather, self-optimization follows from systemic constraints - from the logic of quantifying success on the market.

The neoliberal regime is in the course of inaugurating the age of exhaustion. Today, the psyche itself is being exploited. Accordingly, psychic maladies such as depression and burnout define our times.

In contemporary American self-help literature, the magic word is healing. The term refers to self-optimization that is supposed to therapeutically eliminate any and all functional weakness or mental obstacle in the name of efficiency and performance. Yet perpetual self-optimization, which coincides point-for-point with the optimization of the system, is proving destructive. It is leading to mental collapse.

Self-optimization, it turns out, amounts to total self-exploitation.

The neoliberal ideology of self-optimization displays religious - indeed, fanatical - traits. It entails a new form of subjectivation. Endlessly working at self-improvement resembles the self-examination and self-monitoring of Protestantism, which represents a technology of subjectivation and domination in its own right. Now, instead of searching out sins, one hunts down negative thoughts. The ego grapples with itself as an enemy.

Today, even fundamentalist preachers act like managers and motivational trainers, proclaiming the new Gospel of limitless achievement and optimization.

It is impossible to subordinate human personhood to the dictates of positivity entirely. Without negativity, life degrades into 'something dead'. Indeed, negativity is what keeps life alive. Pain is constitutive for experience.

Life that consists wholly of positive emotions and the sensation of 'flow" is not human at all. The human soul owes its defining tautness and depth precisely to negativity

[Byung-Chul Han]
Psychopolitics, p.29-32




The imperative of boundless optimisation even manages to exploit pain. Thus, the famous motivational speaker Tony Robbins has written:

When you set a goal, you’ve committed to CANI (Constant, Never-Ending Improvement)! You’ve acknowledged the need that all human beings have for constant, never-ending improvement. There is a power in the pressure of dissatisfaction, in the tension of temporary discomfort. This is the kind of pain you want in your life.

Now, the only pain that is tolerated is pain that can be exploited for the purposes of optimization.

Neoliberal psychopolitics, with the consciousness industry it promotes, is destroying the human soul, which is anything but a machine of positivity. The neoliberal subject is running aground on the imperative of self-optimization, that is, on the compulsion always to achieve more and more.

[Byung-Chul Han]
Psychopolitics, p.31-2




The ego-libido rules over the performing subject. The better it performs, the more ego it gains. Freud, we know, associated the ego-libido with the death drive.

The narcissistic subject of performance breaks apart because of a fatal accumulation of ego-libido. It exploits itself voluntarily and passionately until it breaks down. It optimizes itself to death. Its failing is called depression or burnout.

[Byung-Chul Han]
The Disappearance of Rituals, p.14




To a society that declares bare life sacred, this ritual appears as pure madness, as a theatre of cruelty […] It is diametrically opposed to our form of life, which is dominated by work and production […] The totalization of production desecrates life.

A society obsessed with production does not have any access to strong play, to death as an intensity of life.

Strong play, whose principle is sovereignty, does not fit into the society of production, which aims at utility, performance and efficiency, and which declares bare life, survival, the continuation of a healthy life, to be an absolute value. Strong play suspends the economy of work and production. Death is not a loss, not a failure, but an expression of the utmost vitality, force and desire.

The society of production is dominated by the fear of death.

[Byung-Chul Han]
The Disappearance of Rituals, p.50




The forms of standardisation, conformism, democratic levelling, frantic overproduction, the more or less arrogant and explicit cult of the expert (‘brain trust’), and the petty materialism of Americanism can only clear the road for the final phase, which is represented in the same direction by the Communist ideal of the mass man.

The distinctive trait of Americanism is that the attack on quality and personality is not accomplished by means of the brutal coercion of a Marxist dictatorship and the care of the state, but takes place almost spontaneously, by means of a civilisation that does not recognise ideals higher than wealth, consumption, profit, and unchecked economic growth — an exaggeration and reductio ad absurdum of what Europe herself has chosen.

This is what the same motives have created there or are in the process of creating. On both sides we see the same primitivism, mechanical reductionism, and brutality. In a certain sense Americanism is for us more dangerous than Communism, because it is essentially a kind of Trojan horse.

Things are different when the same evil acts in a subtler manner and the transformations take place insensibly on the level of custom and a general worldview, as is the case with Americanism.

[Julius Evola]
‘Orientations’, V




We fall into error, we take falsehood to be truth, because we are not merely thinking beings. Error: this would be merely the effect, in thought as such, of external forces which are opposed to thought.

Through method we ward off error. Time and place matter little if we apply method: it enables us to enter the domain of "that which is valid for all times and places". The most curious thing about this image of thought is the way in which it conceives of truth as an abstract universal.

Method in general is a means by which we avoid going to a particular place, or by which we maintain the option of escaping from it (the thread of the labyrinth).

[Gilles Deleuze]
Nietzsche and Philosophy, p.103, 110



Related posts:

Opposition




Aristotle          -          Sophocles
Transcendent   -          Immanent
Mono               -          Poly




There is the level of the opposition and the meta-level, of the integration of the opposition. Those who take part in the conflict are necessarily unaware of how their actions form a wider balance.




It is important for us to become fully aware of these pairs of opposites.

Our logical mind does not like them: it generally operates on the either-or or yes-no principle, like a computer. So, at any one time it wishes to give its allegiance to either the one of the other of the pair, and as this exclusiveness inevitably leads to an ever more obvious loss of realism and truth, the mind suddenly changes sides, often without even noticing it.

It swings from one opposite to the other, and every time there is a feeling of ‘making up one's mind afresh'; or else the mind becomes rigid and lifeless, fixing itself on one side of the pair of opposites and feeling that now 'the problem has been solved'.

The pairs of opposites, of which freedom and order and growth and decay are the most basic, put tension into the world, a tension that sharpens man's sensitivity and increases his self-awareness. No real understanding is possible without awareness of these pairs of opposites, which, as it were, permeate everything man does.

Only a higher force - wisdom - can reconcile these opposites. 

The problem cannot be solved; but wisdom can transcend it […] societies need stability and change, tradition and innovation; public interest and private interest; planning and laissez-faire; order and freedom; growth and decay: everywhere society's health depends on the simultaneous pursuit of mutually opposed activities or aims.

The adoption of a final solution means a kind of death sentence for man's humanity and spells either cruelty or dissolution, or generally both.

Divergent problems offend the logical mind which wishes to remove tension by coming down on one side or the other; but they provoke, stimulate and sharpen the higher human faculties without which man is nothing but a clever animal. A refusal to accept the divergency of divergent problems causes these higher faculties to remain dormant and to wither away, and when this happens the 'clever animal' is more likely than not to destroy itself.

Man’s life can thus be seen and understood as a succession of divergent problems which are inevitably encountered and have to be coped with in some way. They are refractory to mere logic and discursive reason, and constitute, as it were, a strain-and-stretch apparatus to develop the Whole Man, and that means to develop man's supra-logical faculties.

All traditional cultures have seen life as a school and have recognised, in one way or another, the essentiality of this teaching force.

[E. F. Schumacher]
A Guide for the Perplexed, p.146-8
 



Without the enemy life would be meaningless and shallow.

To have no enemies, to have no power to decide who to include as a member of the body and who to exclude as a member of the body, is to not be political at all. And since man is political, and this is part of his human nature, those who attempt to eliminate conflict and transform enemies into “rational actors” whom one can persuade to not have qualms with, are nihilists out to destroy man’s political nature.

(Schmitt makes it clear that liberalism is one such force that attempts to eliminate all conflict and, in doing so, would destroy human nature and make man’s life miserable for he would not be political at all, which is to say he would cease being human if he ceased being political.)

[Paul Krause]
'Carl Schmitt: The Friend-Enemy Distinction'




Since the most important aspect of self-organisation is the emergence of structure through the activity of microscopic units that do not have access to global patterns, the principles that determine the behaviours of weights and nodes locally are very important.

[One of the preconditions for self-organisation is that there] is competition among the units.

Competing for limited resources is the basic driving force behind the development of structure. Stronger units thrive at the expense of others. If resources were limitless, i.e. if growth could take place unrestricted, no meaningful structure would evolve. Boundaries, limits and constraints are preconditions for structure.

[…] There is also co-operation among at least some units. If only single units won, the resulting structure would be too simple for self-organisation to evolve. Co-operation is also necessary to form associations among patterns. Mutual reinforcement and co-operation are preconditions for a rich, meaningful structure.

[Paul Cilliers]
Complexity and Postmodernism, p.94-5




[…] your autonomic nervous system is divided into two components. There is your sympathetic, and your parasympathetic.

So your sympathetic system is designed […] towards interpreting the world in a way […] it's biased […] the things that make us adoptive also make us susceptible to self-deception — it's biased, because you can't look at all of the evidence! It's biased to looking for and interpreting evidence that […] you should raise your level of arousal.

Your parasympathetic system is biased the other way. These are both heuristic ways of processing; they work in terms of biasing the processing of data. So the parasympathetic system is constantly trying to find evidence that you should reduce your level of arousal.

So they're opposed in their goal, but here's the thing: they're also interdependent in their function. So the sympathetic nervous system is always trying to arouse you […] the parasympathetic system is always trying to pull you down. And as the environment changes that tug of war shifts around your level of arousal.

Opponent Processing is when you have two systems that are opposed, but integrated. [It] means that your level of arousal is constantly evolving to fit the environment.

Is it perfect? No, nothing can be. Any problem solving machine in order to be perfect, would have to explore the complete problem space. That's combinatorially explosive, it can’t! But what is this? Well, you've seen this before!

Opponent Processing is a powerful way to get optimisation. You're optimising between systems that are working different goals, but are integrated in their function. And that way the system constantly self-organises and it then thereby evolves it's fittedness to the environment.

[John Vervaeke]
‘Ep. 30 - Awakening from the Meaning Crisis - Relevance Realization Meets Dynamical Systems Theory’, YouTube




The model can be made more complex networks by imposing certain 'biases' on the nodes.

These will suppress signals below a certain threshold - another example of non-linear interaction. The size of the bias has an important effect: if it is too high, the network will be too stable, if it is too low, the network will be chaotic.

The bias therefore provides a mechanism through which the system can adjust itself to remain at the critical level even when the complexity of the external world fluctuates.

[Paul Cilliers]
Complexity and Postmodernism, p.98




The left has a progressive telos based on a deep-rooted belief in the perfectibility of man. The right — in all its forms — rejects this belief and asserts a constant human nature. Thus, those concepts on the left which depend on their core assumptions are simply unusable for us — not because we are unreflexive, unthoughtful, and kneejerk but because we disagree about what man is.

[…] Capital T Theory is important for the left because of their core belief in the perfectibility of man. All else flows from this. Thus, for structural Marxists the issue with Stalin wasn’t that he killed millions of people or that he was totalitarian, it was that he made mistakes in his Theory. If only they could find the right formula, they’d fix what went wrong with the USSR.

Theory in this sense has no utility for the right because we do not believe that mankind can be fixed. Our task is to describe what is essential and fixed in human nature and to discern what accounts for change and variation.

This was put best by Thomas Sowell […] in A Conflict of Visions:

The issue is not as to whether changes have occurred in human history, but whether these are, in effect, changes of costumes and scenery or changes of the play itself. In the constrained vision, it is mostly the costumes and scenery that have changed; in the unconstrained vision, the play itself has changed, the characters are fundamentally different, and equally sweeping changes are both likely and necessary in the future.


People on the right tend to the former, tragic vision, and people on the left to the latter, utopian vision. The right is built and must be built on essential, perennial truths which are not only fixed but non-negotiable. In such a worldview there is no such thing as ‘progress’.

If you assert a concept that is derived from dialectical materialism, you negate concepts coming from the traditionalist lens and vice versa […] ‘Don’t just reflexively reject left-wing ideas because they are from the left or you’ll fall behind intellectually’. What claptrap is this? And what an insult to the canon of right-wing thought!

[Academic Agent]
‘The Problem with ‘Theory’, The Forbidden Texts, Substack




[…] scientific research is highly competitive, not just in the usual sense that everyone is trying for the same grant money, or racing for priority in a discovery.

Researchers compete with one another to shape the future direction of research and make a significant place for their own work in its unfolding.

This should not be interpreted as a reductive dismissal of scientific work as a kind of egotistical assertion of one's own importance. The same pattern results if scientists are genuinely convinced of the importance of their ideas and methods, and engage in these competitions for the relatively disinterested purpose of pointing the field in a more productive direction, by securing for these ideas or methods their rightful place.

The recycling of scientific results and the consequent reconstruction of their narrative intelligibility are a structural feature of science as an activity, not a consequence of the motives of individual scientists.

If I am right that scientific work only makes sense in the context of an ongoing shared but contested narrative reconstruction of a research field, where is this narrative understanding located? […] the fuller narrative context within which scientific work proceeds is rarely foregrounded at all.

[Joseph Rouse]
‘The Narrative Reconstruction of Science’




The sophists stage an art of argument, a play of astuteness, the point of which is to snare one's opponent. The term 'problem', from the Greek problemata, originally meant the question presented to the opponent for a solution. 'Solving', in this context, should be taken literally. It means to free oneself from ropes and snares.

The agonistic character of philosophy represents the cosmic process, understood as the eternal strife between primordial oppositions.

For Heraclitus, war is father of all, and according to Empedocles, affection (Greek: philia) and strife (Greek: neikos) are the two fundamental principles that determine the course of the world.

[Byung-Chul Han]
The Disappearance of Rituals, p.77




In the Gorgias, Socrates and Callicles behave more like two duellers than like two engaged in a dialogue; it is more confrontation than discussion. It resembles a dramatic form of ritual combat.

Indeed, between two incompatible positions on power and justice no mediation is possible: it is only a question of winning or losing. The agonistic character of the dialogue is plain:

And what becomes clear to any reader of the text is not that one interlocutor will convince the other, but that there will be a victor and a vanquished. This is after all what explains why Socrates's methods in this dialogue are hardly fairer than those of Callicles. Wanting the ends means wanting the means, and it is a matter of winning, especially of winning in the eyes of young men who witness the scene.

Plato's dialogues are theatrical, and the 'joys of the theatre' determine the course of the game."

[Byung-Chul Han]
The Disappearance of Rituals, p.78




For male and female alike in The Faerie Queene, the psychological energy of aspiration and achievement is masculine. Life is rigor; no rest is possible.

Seductive Phaedria tries to dissuade her suitor knights from conflict, but it is only by the clashing strife of contraries that Temperance or the temperate golden mean is achieved. The Faerie Queene’s androgyny theme belongs to this classical tradition of the coincidentia oppositorum or fruitful synthesis of opposites.

[Camille Paglia]
Sexual Personae, p.184-5




In both the political and the personal realm conflict and virtue are mutually incompatible and exclusive. This is perhaps one source of Plato's view that dramatic art is an enemy of virtue.

But he is also deeply committed to the view that both within the city and within the person virtue cannot be in conflict with virtue. There cannot be rival goods at war with each other. Yet it is just what Plato takes to be impossible which makes tragic drama possible.

Could it then be the case that in certain circumstances at least the possession of one virtue might exclude the possession of some other? Could one virtue be temporarily at least at war with another?

[...] the virtues are not merely compatible with each other, but the presence of each requires the presence of all. This strong thesis concerning the unity of the virtues is reiterated both by Aristotle and by Aquinas, even though they differ from Plato - and from each other - in a number of important ways.

The presupposition which all three share is that there exists a cosmic order which dictates the place of each virtue in a total harmonious scheme of human life. Truth in the moral sphere consists in the conformity of moral judgment to the order of this scheme.

There is a sharply contrasting modern tradition which holds that the variety and heterogeneity of human goods is such that their pursuit cannot be reconciled in any single moral order and that consequently any social order which either attempts such a reconciliation or which enforces the hegemony of one set of goods over all other is bound to turn into [...] a totalitarian straitjacket for the human condition.

This is a view which Sir Isaiah Berlin has urged upon us strenuously, and its ancestry, as we noted earlier, is in Weber's writings. I take it that this view entails a heterogeneity of the virtues as well as of goods in general and that choice between rival claims in respect of the virtues has the same central place in the moral life for such theorists that choice between goods in general does. And where judgments express choices of this kind, we cannot characterize them as either true or false.

The interest of Sophocles lies in his presentation of a view equally difficult for a Platonist or a Weberian  to accept. There are indeed crucial conflicts in which different virtues appear as making rival and incompatible claims upon us. But our situation is tragic in that we have to recognize the authority of both claims. There is an objective moral order, but our perceptions of it are such that we cannot bring rival moral truths into complete harmony with each other and yet the acknowledgment of the moral order and of moral truth makes the kind of choice which a Weber or a Berlin urges upon us out of the question.

[...] the choice between rival goods in a tragic situation differs from the modern choice between incommensurable moral premises [in] that both of the alternative courses of action which confront the individual have to be recognized as leading to some authentic and substantial good.

By choosing one I do nothing to diminish or derogate from the claim upon me of the other; and therefore, whatever I do, I shall have left undone what I ought to have done.

The tragic protagonist, unlike the moral agent as depicted by Sartre or Hare, is not choosing between allegiance to one moral principle rather than another, nor is he or she deciding upon some principle of priority between moral principles.

Hence the 'ought' involved has a different meaning and force from that of the 'ought' in moral principles understood in a modern way. For the tragic protagonist cannot do everything that he or she ought to do.

In the conflicts of Sophoclean tragedy therefore the attempt at resolution unsurprisingly invokes an appeal to and a verdict by some god. But the divine verdict always ends rather than resolves the conflict. It leaves unbridged the gap between the acknowledgment of authority, of a cosmic order and of the claims to truth involved in the recognition of the virtues on the one hand and our particular perceptions and judgments in particular situations on the other.

[Alasdair MacIntyre]
After Virtue, p.165-7, 259




The problem which I am raising is best stated initially in terms of a confrontation between Aristotle and Sophocles.

[...] there are the questions posed by Aristotle's inheritance of Plato's belief in the unity and harmony of both the individual soul and the city-state and Aristotle's consequent perception of conflict as something to be avoided or managed.

For Aristotle, as I have already suggested, the tragic form of narrative is enacted when and only when we have a hero with a flaw, a flaw in practical intelligence which springs from inadequate possession or exercise of some virtue.

In a world in which everyone is good enough therefore there would be no tragic hero to be portrayed.

[...] the conflicts of tragedy certainly may in part take the form that they do because of the flaws in Antigone and Creon, Odysseus and Philoctetes; but what constitutes those individuals' tragic opposition and conflict is the conflict of good with good [...] and to this aspect of tragedy Aristotle in the Poetics is and has to be blind.

The absence of this view of the centrality of opposition and conflict in human life conceals from Aristotle also one important source of human learning about and one important milieu of human practice of the virtues.

The great Australian philosopher John Anderson urged us 'not to ask of a social institution: "What end or purpose does it serve?" but rather, "Of what conflicts is it the scene?" [...] If Aristotle had asked this question both of the polis and of the individual agent, he would have had an additional resource for understanding the teleological character of both the virtues and the social forms which provide them with a context.

For it was Anderson's insight - a Sophoclean insight - that it is through conflict and sometimes only through conflict that we learn what our ends and purposes are.

[Alasdair MacIntyre]
After Virtue, p.190-1



In these traditional societies, except where the English tradition was successfully established, there has been a reluctance to accept majority rule or the organized oppositional structure of the parliamentary system because of the native desire for a unified social context.

Instead of decision by majority rule, which was often unacceptable to native peoples because it seemed to force an alienated situation on the minority, native peoples in many areas preferred to reach decisions by what could be called “reaching a consensus.”

This method, exemplified in the American Indian “powwow” or in American business conferences, achieved agreement and decision, usually unanimously, by comment from each person present in sequence until consensus was reached. The difficulty of using this method in the large assemblies of newly independent governments often led to other mechanisms for achieving unanimity, such as a constitutional provision that any political party that captured a majority of the vote should have all the seats.

To the Western European such a rule seems to be a scandalous refusal to listen to minority opinion; to natives it often seems a most necessary mechanism for preserving solidarity.

Really it is a mechanism for keeping diverse opinions behind the scene, out of public view, and force the reconciliation of differences to take place in some concealed area of backstage intrigue and discussion rather than out in the public arena of the national assembly. The latter body becomes a mechanism for publicly demonstrating national solidarity or for proclaiming public policy, rather than an area of conflict as it had become in the western European parliamentary system.

This tendency to seek a public display of uniformity and national solidarity through political and constitutional processes was evident in Hitler’s Third Reich, as it has been in other recent European authoritarian states, including the Soviet Union, and has also appeared in the more traditionally free governments of western Europe and the United States.

The European tradition to seek a settlement of disputes or differences by force or in battle was evident in the feudal tradition, in the electoral and parliamentary systems, in the contentious (rather than investigatory) nature of English legal procedure, and in the European, and especially English, obsession with sports and athletic contests. It is part of the warlike tradition of Europe that gave it the weapons development and political power to dominate the world.

Such an emphasis on force as a prime factor in human life is rarer in colonial areas, especially in those where peasant traditions are strong and pastoral traditions are weak (such as India, southeast Asia, China, and much of Negro Africa). In these areas force often appeared in a ritual or symbolic way, so that the outcome of a battle was settled by the infliction of a single casualty, which was taken to indicate a religious or magical settlement of the dispute, making further conflict unnecessary.

[Carroll Quigley]
Tragedy and Hope, ‘The New Era,’ p.749




Resurgent religions, ancient ethnic enmities and territorial rivalries, the use of new technologies for purposes of war rather than wealth-creation do not accord well with Enlightenment expectations of secularisation and the propagation of peace through trade. They betoken a reversion to the classical sources of political and military conflict between and within states.

According to the ideologies of the Enlightenment, liberal as well as Marxist, such conflicts are not endemic to the human condition. They are developmental phases in human progress.

Neo-conservaties who maintain that democratic capitalist sates are the only legitimate form of government, and that such governments will never go to war against one another, are as much captivated by the illusion that the historic sources of human conflict can be transcended as the most vulgar Marxist. They thereby repudiate the traditional practice of diplomacy, which aimed to contain and moderate the sources of destructive conflict without imagining that they could be eradicated.

[John Gray]
False Dawn, p.102




The German legal scholar Carl Schmitt offers an extreme alternative to Locke and all the thinkers of the Enlightenment.

He concedes with the signatories of Westphalia that there never will be any agreement on the most important things, on questions of religion and virtue and the nature of humanity. But where Locke says that it is in humanity’s nature to know nothing about the nature of humanity, Schmitt responds that it is equally a part of the human condition to be divided by such questions and to be forced to take sides.

Politics is the field of battle in which that division takes place, in which humans are forced to choose between friends and enemies. “The high points of politics,” declares Schmitt, “are the moments in which the enemy is, in concrete clarity, recognized as the enemy.” The enemy is the one whose very presence forces us to confront the foundational questions about human nature anew; “the enemy is our own question as a figure.”

Because of the permanence of these always contentious questions, one cannot unilaterally escape from all politics; those who attempt to do so are suffering from moments of supreme self-delusion; these include the signatories of the Kellogg Pact of 1928, which outlawed all war.

Indeed, it is even worse: “[I]f a part of the population declares that it no longer recognizes enemies, then, depending on the circumstance, it joins their side and aids them.” There is no safety in unilateral disarmament. When one chooses not to decide, one still has a made a choice—invariably a mistaken choice, which implicitly assumes that humankind is fundamentally good or unproblematic.

[…] pacifists believe that the political decision can be avoided in this world […]

In this way, politics serves as a constant reminder to a fallen humanity that life is serious and that there are things that truly matter […]

[Peter Thiel]
‘The Straussian Moment’



Related posts:

Innovate / Endure




Innovate              -                 Endure
Novel                  -                 Traditional
Achievement       -                 Limits
Aspire                 -                 Accept
Dynamic             -                 Static




‘Ambition’ and ‘stagnation’ are peculiarly modern, Faustian concepts.

The son of a 14th century blacksmith does not have ‘ambitions’ to become a blacksmith - he understands that to become a blacksmith is his lot in life, and so has no uncertainty in this regard. He does not need to aspire to the role - he needs merely to show the requisite level of application and industry, and his destiny will be secured.

Ambition is only relevant within a dynamic system, in which individuals are ‘mobile’ and free to choose their lot; and in which there are few limits on the size of your chosen lot.

From the perspective of modern man, the 14th century blacksmith is ‘unambitious’ - he has no desire to improve or change his lot, and so appears to be content to ‘stagnate’ - which is really just a modern way of saying ‘staying the same over time.’

We can, then, see the celebration of aspiration and ambition as a sign of a wider dissolution, encapsulated by the ubiquitous pattern of runaway growth - all of which is driven by the Faustian bio-spirit and its incessant push towards infinity.




In every field, economic, political, and cultural, Athens welcomed the new and was ready for any adventure.

After the defeat of Persia at Salamis, Athens could not return to the old ways. Taking immediate advantage of the fleet which had been built up for the war, she went on to establish her commercial empire in the eastern Mediterranean. When the tribute from the alliance was no longer needed for war, it was used to build the wonderful temples and statues. Philosophers and poets were honored for attacking the old, traditional ways of life.

But her glories were comparatively short-lived. She was always weakened from within by the numerous Class I individuals who were constantly forming factions, plotting with internal or external enemies, and organizing rebellions […]

Sparta, in extreme contrast, was a nation where Class II residues were wholly predominant both in the general population and in the élite.

Innovation in Sparta was a crime; everything was regulated by ancient custom and religion and time-sanctified tradition. The individual counted for nothing, the group for all. Adventure was always to be distrusted. From these roots Sparta derived a tremendous power of endurance when faced with adversity.

But she always stopped short of anything spectacular. She produced no philosophy, no liquid wealth, and little art. She never tried to establish a great empire. Her own armies went home after the Persians were defeated.

In spite of defeats and crushing hardships, she finally conquered in the Peloponnesian Wars; but in the 4th century, when the conditions of life and warfare greatly changed, she too was lost. Because of her lack of Class I residues, Sparta could not adapt herself to new ways; so, defending the old, she perished.

The social combination that is strongest against external enemies, and at the same time able to bring about a fairly high internal level of culture and material prosperity, is that wherein (1) Class II residues are widespread and active among the masses (the non-élite); (2) the individuals with a high level of Class I residues are concentrated in the élite; (3) a fair percentage of Class II residues nevertheless still remains within the élite; (4) the élite is comparatively open, so that at least a comparatively free circulation can take place.

The meaning of this optimum combination can be translated as follows into more usual terms: (1) The masses have faith in an integrating myth or ideology, a strong sense of group solidarity, a willingness to endure physical hardship and sacrifice. (2) The best and most active brains of the community are concentrated in the élite, and ready to take advantage of whatever opportunities the historical situation presents.

[James Burnham]
The Machiavellians: Defenders of Freedom, p.192-3




[…] in the second volume of Democracy in America, he presents the energy of democratic society as fueled, in large part, by a certain kind of unhappiness. This unhappiness did not have the character of misery or despair; rather, Tocqueville observed a pervasive unease. The name he gave to this unease was restlessness (inquiétude).

For Pascal, restlessness is an expression of the human need for God. It derives from man’s desire to be immortal. Since man cannot be immortal, “he has decided to prevent himself from thinking about it.” All men have a “secret instinct to seek external diversion and occupation, coming from their feeling of constant wretchedness.”

[...] Tocqueville identifies two main sources of modern restlessness: the democratic preoccupation with material well-being and democratic envy.

Tocqueville argues that, in places untouched by progress, in which one finds a poor and uneducated populace, one finds hardship but also tranquility and resilience amid difficult circumstances. In America, where there is great material prosperity, relatively speaking, and great hopefulness of achieving still more prosperity, one finds widespread discontent.

He describes Americans moving, changing, and shifting from one place to another, from one occupation to another, from one life to another. He describes people buying land and houses only to sell them quickly and changing professions multiple times in their careers.

The phenomena he describes here overlap quite extensively with the universal change and motion that he praised in volume 1. What had been described as expressions of dynamic energy now become expressions of dissatisfaction and discontent.

[Dana Jalbert Stauffer]
‘“The Most Common Sickness of Our Time”: Tocqueville on Democratic Restlessness’, The Review of Politics 80 (2018), p.441-2, 447
 



[...] it is an essential characteristic of the personal and modifiable technics of Man, in contrast to the genus technics of animals, that every discovery contains the possibility and necessity of new discoveries, every fulfilled wish awakens a thousand more, every triumph over Nature incites to yet others.

The soul of this beast of prey is ever hungry, his will never satisfied - that is the curse that lies upon this kind of life, but also the greatness inherent in its destiny.

It is precisely its best specimens that know the least quiet, happiness, or enjoyment.

[Oswald Spengler]
Man and Technics, p. 58
 



To rise in the social scale, even in calm and normal times, the prime requisite, beyond any question, is a capacity for hard work, but the requisite next in importance is ambition, a firm resolve to get on in the world, to outstrip one's fellows.

Now those traits hardly go with extreme sensitiveness or, to be quite frank, with ‘goodness' either. For 'goodness' cannot remain indifferent to the hurts of those who must be thrust behind if one is to step ahead of them [….] If one is to govern men, more useful than a sense of justice and much more useful than altruism, or even than extent of knowledge or broadness of view—are perspicacity, a ready intuition of individual and mass psychology, strength of will and, especially, confidence in oneself.

With good reason did Machiavelli put into the mouth of Cosimo dei Medici the much quoted remark, that states are not ruled with prayer-books.

[Gaetano Mosca]
The Ruling Class, p. 449-50
 



Lucretius and Epicurus did not promise this kind of complete knowledge at all and took no interest in the technology that might grow from it. Their belief in chance went deeper, making them much more radically sceptical.

They had no confidence in any practical attempt to improve human life. Epicurus himself actually despised the pursuit of theoretical knowledge for its own sake as one more distraction from the pursuit of inner peace and warned his followers against it. 'Set your sail, O happy youth,' he cried, ‘and flee from every form of education.'

Lucretius is indeed more interested in details about atoms, but for him too knowledge itself is not the aim. Knowledge is a means not an end, a means to inward peace, not to improved outward activity. Primarily it is a cure for anxiety, a path to ataraxia, peace of mind.

What the Epicureans were preaching was essentially a fatalistic quietism. They did not think that human happiness could be increased at all either by political activity or by the satisfactions of love, or indeed by knowledge either.

Instead, they put their faith in a stern limitation of human ambition, a concentration on what little is possible to us here and now.

They thought that people who had once fully grasped that they could not change the world at all, either by sacrificing to the gods or by any other kind of effort, would cease their anxious striving, would compose their minds, would be able to enjoy the satisfactions that life actually gave them in the present, and would console themselves for their sorrows by admiring the cosmos.

[Mary Midgley]
Science and Poetry, p.37-8
 



Contrasting free societies with those that are not free, Tocqueville writes that the former are “all bustle and activity,” while the latter are static and self-satisfied. In the former, “improvement and progress are on everyone’s mind.”

He thus seems to have judged that the constant change to which Americans were exposed made them adventurous and innovative, and this drove them to success in commercial pursuits. Even Lawler, whose book The Restless Mind greatly illuminated the influence of Pascal’s profoundly negative view of restlessness on Tocqueville, acknowledged that “Tocqueville sees greatness in the restlessness of the Americans.”

While Tocqueville spoke admiringly of the energy he observed in Americans, and of the lively, vibrant pace of their economic and political life, his praise for the spiritual effects of the “universal movement” occurring in America culminates in the suggestion that it gives rise to excellence in commercial pursuits. 

That is certainly noteworthy, but Tocqueville himself did not regard excellence in commercial pursuits as the highest kind of human excellence.

[Dana Jalbert Stauffer]
‘“The Most Common Sickness of Our Time”: Tocqueville on Democratic Restlessness’, The Review of Politics 80 (2018), p.446
 



Lower-middle-class culture, now as in the past, is organized around the family, church, and neighborhood. It values the community's continuity more highly than individual advancement, solidarity more highly than social mobility.

Conventional ideals of success play a less important part in lower-middle-class life than the maintenance of existing ways. Parents want their children to get ahead, but they also want them to respect their elders, resist the temptation to lie and cheat, willingly shoulder the responsibilities that fall to them, and bear adversity with fortitude. More concerned with honor than with worldly ambition, they have less interest in the future than do upper-middle-class parents, who try to equip their children with the qualities required for competitive achievement. They do not subscribe to the notion that parents ought to provide children with every possible advantage.

The desire to preserve their way of life," as E. E. LeMasters writes in a study of construction workers, takes precedence over the desire to climb the social ladder.

In his historical studies of nineteenth-century Massachusetts, Stephan Thernstrom found that neither the Irish nor the Italians thought of schooling primarily as a means for their children to climb into a higher social class and to leave their old neighborhoods behind. In Newburyport, Irish parents sometimes sacrificed their children to their passion for home ownership, forcing them into the workplace instead of sending them to school. Irrational by upper-middle-class standards, this choice made sense to people bent on holding their communities together and on assuring the continuation of their own way of life in the next generation.

Social workers and educators, however, condemned child labor and sought to create a system of universal education, which would make it possible for children to surpass their parents, break the old ties, and make their own way in the larger world beyond the ethnic ghetto. In the same way, civil service reformers tried to replace the tribal politics of the Irish-American machine with a system more consistent with the principles of meritocracy and administrative efficiency.

Sociologists observed, usually with a suggestion of disapproval, that working people seemed to have no ambition.

According to Lloyd Warner, who studied Newburyport in the 1930s, working-class housewives set the dominant tone of cultural conservatism. They adhered to a "rigid" and "conventional" code of morality and seldom dared to "attempt anything new." They took no interest in long-range goals. “Their hopes are basically centered around carrying on [and] take the form of not wanting their present routine disturbed - they want to continue as they are, but, while doing so, better their circumstances and gain more freedom."

Anthony Lukas, a journalist, made the same point in his account of the Boston school conflicts of the mid-seventies. Lukas contrasted the "Charlestown ethic of getting by” with the "American imperative to get ahead." The people of Charlestown, deserted by the migration of more ambitious neighbors to the suburbs, had renounced "opportunity, advancement, adventure” for the “reassurance of community, solidarity, and camaraderie."

[Christopher Lasch]
The True and Only Heaven, p.487-8




By shifting attention from unionization to the study of working-class culture, the new labor historians have shown that a whole way of life was at stake in the struggle against industrialism. Workers were defending not just their economic interests but their crafts, families, and neighborhoods.

The recognition that economic interests are not enough to inspire radical or revolutionary agitation or to make people accept its risks suggests a more sweeping conclusion. 

Resistance to innovation, it appears, is an important, perhaps indispensable ingredient in revolutionary action, along with a tendency to identify innovation with the disruption of older communities by invasive forces from outside.

[Christopher Lasch]
The True and Only Heaven, p.215




While Native science respects the wisdom of its Elders, Western science seeks to overthrow the ideas of the previous generation, although this is generally done in limited ways so that the major paradigms of science persist from generation to generation.

Nevertheless, the battle between father and son continues with every generation.

[...]

A belief in the need for constant progress and change, along with the accumulation of wealth and material resources, is generally absent from Indigenous societies, which place more emphasis upon balance, harmony, and the circular passage of time.

Social value and personal prestige are gained in other ways, and people sometimes appear conservative about adopting new technologies. In addition, those technologies that have been developed, or adopted, generally tend to be used in ways that do not disrupt the particular environment and way of life.

Systems of farming, the working of artifacts, the design and building of great earthworks in the southeastern United States, as well as the temples and cities of Central America all imply considerable technological support. But these changes have generally come about within an environment of balance and do not represent "advances" in the sense of being a forward movement and a split and separation from tradition.

[F. David Peat]
Blackfoot Physics, p.261-2, 271




Which are the possible coping mechanisms open to a system faced with changing external conditions?

Two extreme positions can be identified. At the one extreme, the structure of the system is fully defined a priori. This would mean that the system is 'hard-wired', and that all possible eventualities will have to be catered for in the fixed, internal structure of the system.

Apart from the loss in adaptivity, such systems may become too cumbersome in complex situations. Under less complex conditions, 'hard-wired' systems, operating on simple control principles, may be an adequate solution, but this is not a plausible option for the kind of complex systems we are interested in.

At the other extreme we may have systems with no independent internal structure at all, but where the structure is fully determined by the conditions in the environment. A system which merely mimics the environment directly will not be capable of acting in that environment since it will be fully at its mercy.

To be able to interpret its environment, the system must have at least the following two attributes: some form of resistance to change, and some mechanism for comparing different conditions in order to determine whether there has been enough change to warrant some response.

Both these attributes merely translate into the need for a form of memory - without resistance to change, memory is impossible. If the self-organising capabilities of such a system are adequate, it will then learn to cope with a changing environment.

[Paul Cilliers]
Complexity and Postmodernism, p.99




The model can be made more complex networks by imposing certain 'biases' on the nodes.

These will suppress signals below a certain threshold - another example of non-linear interaction. The size of the bias has an important effect: if it is too high, the network will be too stable, if it is too low, the network will be chaotic.

The bias therefore provides a mechanism through which the system can adjust itself to remain at the critical level even when the complexity of the external world fluctuates.

[Paul Cilliers]
Complexity and Postmodernism, p.98




Complex systems operate under conditions far from equilibrium [and] need a constant flow of energy to change, evolve and survive as complex entities. Equilibrium, symmetry and complete stability mean death.

Just as the flow of energy is necessary to fight entropy and maintain the complex structure of the system, society can only survive as a process. It is defined not by its origins or its goals, but by what it is doing.

In postmodern society this constant activity, this lack of equilibrium, is pushed to ever higher levels, particularly through the role of the mass media. This has an unsettling effect on many, and undeniably one has to develop certain skills to cope with these conditions, but to yearn for a state of complete equilibrium is to yearn for a sarcophagus.

[Paul Cilliers]
Complexity and Postmodernism, p.122




If you had a million dollars in a bank at 5%, your income would be $50,000 a year. Now if you chose to live on 50,000 a year, you could live in perpetuity. This is what we would call sustainable income because you haven't touched your capital.

Well, ecosystems, the soils, the fisheries, forests, grasslands, are capable each year of producing an annual output. If human beings were content to live on that annual output, we could live in perpetuity without destroying the capital base, as it were. But instead, we've continued to grow and grow and grow under the illusion that there are no limits, because trade flows abolish the illusion of limits, for example. It's only one of many things. Technology helps to do that as well.

So what we've done is managed to grow the human economy beyond the biocapacity of the planet. But that's why fisheries are being depleted. That's why we've eliminated 94% of the mammalian biomass on the planet and replaced it with humans and our domestic livestock and so on.

So we are living literally by liquidating the basic natural capital base that we are utterly dependent upon. Growth is destructive once you're beyond carrying capacity.

[William Rees]
‘William E. Rees: "The Fundamental Issue - Overshoot" | The Great Simplification #53’, Nate Hagens, YouTube




If you look into the historical record, a very simple little society called Tikopia - an island in the South Pacific, just a few square kilometers - for some 3000 years, it seems, managed to control its population in the vicinity of 1200 people. 1200 people over 3000 years.

But they did it using seven forms of birth control, including by the way, when things got tough in the lean years, the old guys like me would set themselves out into the ocean and disappear. The Inuit in Northern Canada and the US did the same thing, departed on ice flow so that there'd be more resources for young people.

[William Rees]
‘William E. Rees: "The Fundamental Issue - Overshoot" | The Great Simplification #53’, Nate Hagens, YouTube




Rituals stabilize life.

To paraphrase Antoine Saint-Exupéry, we may say: rituals are in life what things are in space. For Hannah Arendt it is the durability of things that gives them their 'relative independence from men'. They 'have the function of stabilizing human life'. Their 'objectivity lies in the fact that ... men, their ever-changing nature notwithstanding, can retrieve their sameness, that is, their identity, by being related to the same chair and the same table'.

In life, things serve as stabilizing resting points. Rituals serve the same purpose. Through their self-sameness, their repetitiveness, they stabilize life. They make life last [haltbar].

The contemporary compulsion to produce robs things of their endurance [Haltbarkeit]: it intentionally erodes duration in order to increase production, to force more consumption. Lingering, however, presupposes things that endure. If things are merely used and consumed, there can be no lingering. And the same compulsion of production destabilizes life by undermining what is enduring in life.

[Byung-Chul Han]
The Disappearance of Rituals, p.3




As the middle classes and their commercialization of all human relationships spread through Western society in the centuries from the twelfth to the twentieth, they largely modified and, to some extent, reversed the values of Western society earlier. In some cases, the old values, such as future preference or self-discipline, remained, but were redirected.

Future preference ceased to be transcendental in its aim, and became secularized. Self-discipline ceased to seek spirituality by restraining sensuality, and instead sought material acquisition. In general, the new middle-class outlook had a considerable religious basis, but it was the religion of the medieval heresies and of puritanism rather than the religion of Roman Christianity.

This complex outlook that we call middle class or bourgeois is, of course, the chief basis of our world today. Western society is the richest and most powerful society that has ever existed largely because it has been impelled forward along these lines, beyond the rational degree necessary to satisfy human needs, by the irrational drive for achievement in terms of material ambitions.

To be sure, Western society always had other kinds of people, and the majority of the people in Western society probably had other outlooks and values, but it was middle-class urgency that pushed modern developments in the direction they took.

There were always in our society dreamers and truth-seekers and tinkerers. They, as poets, scientists, and engineers, thought up innovations which the middle classes adopted and exploited if they seemed likely to be profit-producing. Middle-class self-discipline and future preference provided the savings and investment without which any innovation—no matter how appealing in theory— would be set aside and neglected.

But the innovations that could attract middle-class approval (and exploitation) were the ones that made our world today so different from the world of our grandparents and ancestors.

[Carroll Quigley]
Tragedy and Hope, ‘The Future in Perspective,’ p.784




Sovereign states today act in an environment so transformed by market forces that no institution - not even the largest transnational corporation or sovereign state - can master it.

In this environment the most unimaginable forces spring from a torrent of technological innovations, unfettered market competition and weak or fractured social institutions that produces the global economy of our times.

As management gurus never cease reminding us, nation-states and multinational corporations can survive and prosper today only by using new technologies to achieve a competitive edge over their rivals. What most of them fail to note is that competitive advantage is inherently fleeting in the anarchic environment of disorganised global capitalism.

In the late twentieth century there is no shelter - for corporations or for governments - from the global gale of creative destruction.

[John Gray]
False Dawn, p.76




Paine also who saw that in the constitutional debates of the 18th century "the Nation was always left out of the question".

By bringing the nation into the question, he was bound to set in motion forces which he could neither control nor foresee. That is what democracy is about.

[E.P. Thompson]
The Making of the English Working Class, p.110



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