Students Deserve Mentors

The best form of education is personal mentoring. More of our educational and work system should get back to that model.

We learned some important things from the Covid pandemic. One is that fiscal stimulus really works. Another is that mRNA vaccines are highly effective, and their rapid and flexible development cycle makes them a superior platform for future vaccines. And another is that social interaction is deeply important, especially for young people. We all got used to Zoom, but for school children, that was a poor substitute, when it was even possible. Children were left significantly behind both academically and socially.

A recent segment on the PBS NewsHour touched on this in a discussion of adolescent development. Its message was that learning requires challenging opportunities and human relationships. Adolescents are going on a heroic quest to become adults. They thrive on active engagement with the world and need models of successful adulthood to learn from. How to provide these key functions in an optimal way? We know how to do this- by apprenticeship and mentorship. This model has been understood forever, from the schools of Athens to the medieval trade guilds to the graduate schools of contemporary academia. My grandfather was a baker in Germany, and in his turn trained many apprentices and journeymen to be bakers. I went to graduate school, which turned out to be a glorified apprenticeship under a renowned researcher, then went on to a journeyman position (aka post-doc) with another mentor. This model is an education in many dimensions- the technical ingredients of a craft, the management practices that make a successful organization, how to participate in a larger community that pursues socially important goals, and the discipline and moral integrity it takes to be a competent adult, capable of leadership.

Example of a certificate of attainment of mastery, 1927, for a bricklayer, attested by his mentors and examiners.

However, as a society, we are reluctant to make these kinds of investments in children and adolescents. Efficiency demands that class sizes be large, colleges impersonal, and money squeezed out of the system. Companies clamor for fully trained job candidates, expecting students to go into debt in trade schools before being hired into a paying job. Few young people get the kind of lengthy, personal training that they would most benefit from. Mentorship becomes a hazard of chance, if a boss in an early job takes an interest, or a teacher decides to make extra time.

Principally, I fault the corporate system, which has sloughed off its civic responsibilities to train people and propagate cultural knowledge. The economy is full of interesting and important jobs representing exquisite technical knowledge and other expertise. As a culture and economy, we are not going to maintain a high standard if we keep losing these skills and knowledge with every generation. Just look what has happened to the industries we have ceded to China. Innovation hubs like Silicon Valley are successful in part because training becomes a shared enterprise. New companies benefit from a large pool of experienced workers, who can switch between organizations with ease. No individual company carries the whole burden of training, but as companies become larger and more specialized, they have to take on the costs of training a larger proportion of their incoming employees. Yet they still benefit from the cross-fertilization of being in a highly skilled employment ecosystem.

To better serve young people, we need to make integration into corporate skills training more accessible and normal. The idea that students should be battling for unpaid internships is absurd and insulting- all internships should be paid, and they should be longer as well. The German trades system is an example, where companies and government cooperate in providing training to young people. The companies get a much better familiarity with future hires, who are also better trained. Many trades/sectors have a communal "training tax", which all companies pay, and which funds salaries to trainees and other training costs. This is one accomplishment of the union system in Germany, which is much stronger and better integrated into their industries than that in the US.

This model could be made more general in the US as a federal program, crossing all organizations in the public and private sector, funding internships and training for more students than is now done, setting up a more lengthy and regular apprenticeship system. The training/salary costs would grade over the first few years of employment from tax-supported to company-supported. Lowering the burden of a young first hire, both in financial terms and terms of knowing the candidates better, should encourage more hiring and more training by employers. 

Companies are often citadels of hermetic wisdom, when they are not going off the rails as predatory enterprises. Integrating more young people and an additional purpose of training into US corporate culture would counteract both of these problems, while helping the youth and preserving / propagating cultural knowledge more effectively.

• Mentoring, Shanghai style.
• Surrender Dorothy!
• Mini-me and the future of Ukraine.
• Free buses work.
• Crypto, on the other hand, remains a criminal enterprise.
• Biology is not so easy. Really.

The Submission Drive

Humans have a drive for social and intellectual submission, which is extremely dangerous.

There was a time when psychological "drives" were all the rage. The idea that humans have instincts much as other animals do was just entering the scientific consciousness, so finding and classifying them was an important task- the great work of figuring out the human unconscious, or subconscious. Drives for food, security, sex, dominance, and much else were found. Freud even elaborated a "death drive". But our current political epoch suggests another one- a submission drive.

To an independent minded scholar and skeptic, the behavior on the Republican side of the political spectrum is revolting. Falling all over themselves to fawn over a narcissistic megalomaniac? Check. Thinking nothing of flagrant corruption that makes Warren Harding look like a choir boy? Check. Explaining away gross incompetence and pointless cruelty across the entire policy space from economics to foreign policy? Check. What causes people to join and defend what amount to cults? For that matter, what causes people to join religions?

At one level, submission is eminently rational. Groups are always more powerful than individuals. The American archetype of the loner, the Clint Eastwood or John Wayne character riding alone to mete out justice and bucking the system- that is a fantasy. It is powerful precisely because it is so romantic and unrealistic. It is compensatory psychic food for the hemmed-in and submissive. In reality, the system always wins. Militaries win when they can gather up a bigger army than the other guys. Corporations win when they have bought all their competition and become the biggest on the block. Our social instincts lead us to join groups to gain power. 

But the submission drive seems to go way beyond this, allowing us to swallow alternate realities and even seek domination by others. An interesting form is when whole cultures convert their religion. Many times, such as during the colonial era, during the Christian conquests of Northern Europe, and during the Muslim conquests, the winning power foists its religion on another culture, a culture that grows quite rapidly to accept and adopt it as its own. Was one religion true-er or better than the other? Not at all. The new one is often significantly worse in many dimensions than the old. This is purely a power transaction where those who had submitted themselves to one archetype and narrative of cultural and supernatural power find themselves convinced that social and military coercion is a pretty important form of power too, perhaps signifying a new narrative that they should submit to. But once converted, the same psychic events happen. Leaders are idolized, scriptures are memorized, vestments are accessorized. In return, those who submit seek safety and guidance, buying into a (new) father figure archetype.

Joining a group inserts you into a hierarchy of domination. There are rewards for working your way up the ranks, being able to get others to serve you, having more influence and status. This most obvious in the military, with its obsession with colorful gradations, decorations, and uniforms. But it is true everywhere- in corporations, politics, organized crime, families. Submission is the price of entry, and it seems that to properly submit, one has to take on the a great deal more than just a signed contract. Members of organizations are constantly being tested for their loyalty, their buy-in to the ethics and goals of the organization, and its wider world-view. At IBM, they used to sing the company song. Modern corporate life is a complex compromise where some of the submittee's personal life is allowed to be separated from corporate control, and many boundaries are set by legal regime to prevent the organization from turning into a criminal entity and bar total domination of its employees, customers, business partners. 

However, other organizations are not so limited. Religion and politics are a bit less hemmed-in, and demand sometimes extraordinary kinds of fealty for the rewards on offer. In their variety of styles and cultures, they attract different temperaments of devotee. Overall, one has to say that people more prone to submission and participation in hierarchies tend to go to right-wing political, military, and religious organizations. Contrary to the cultivated image of hard-headedness and independence, conservatives turn out to submit more readily to domination by others. It is notorious that organizing Democrats is like herding cats. Likewise, university faculty tend towards independence and disorganization. Liberal churches are notoriously light on discipline and free with their theology. 

Conversely, Republican and conservative organizations spring up like weeds and have, aside from gobs of funding, remarkable discipline. The MAGA swoon for the current president is just one example of the lengths to which thought patterns can be bent in favor of the dominant leader of the moment. The corollary of greater mental submission by the followers is greater rewards and wider scope of action for the leaders. Making it to the top of such disciplined heap seems to turn psychology on its head, from submission to domination. Napoleon is a case study, working his way up the ranks, literally, to a position of ultimate power. Which promptly went to his head, causing him to veer in a conservative direction, and to wreck half of Europe. Cult leaders have time and again shown how poorly adapted we are to this much-sought after, but rarely successful, psychological transition.

The fascist/authoritarian moment that is glowering around the world has reactivated these extreme domination/submission dynamics, such as between Russia and Ukraine, and within so many far-right movements and the poitical systems they target. Fortunately, there are just fundamental temperamental barriers to the attractiveness of such movements, forcing them to take extra-legal measures if they are truly dedicated to overcome the resistence of the less submissive members of their societies.

• Much of this is drawn from a classic book, "Instincts of the Herd in Peace and War".
• Report card on the courts.
• Waymo is hitting the highway.
• Plastic.

The Role of Empathy in Science

Jane Goodall's career was not just a watershed in ethology and primate psychology, but in the way science is done.

I vividly remember reading Jane Goodall's descriptions of the chimpanzees in her Gombe project. Here we had been looking for intelligent alien life with SETI, and wondering about life on Mars. But she revealed that intelligent, curious personalities exist right here, on Earth, in the African forest. Alien, but not so alien. Indeed, they loved their families, suffered heartbreaking losses, and fought vicious battles. They had cultures, and tools, deviousness and generosity. 

What was striking was not just the implications of all this for us as humans and as conservationists, but also what it overturned about scientific attitudes. Science had traditionally had a buttoned-up attitude- "hard science", as it were. This reached a crescendo with behaviorism, where nothing was imputed to the psychology of others, whether animals or children, other than machine-like input/output reflexes. Machines were the reigning model, as though we had learned nothing since Descartes. 

Ask a simple question, get a simple answer.

This was appalling enough on its own terms, but it really impoverished scientific progress as well. Goodall helped break open this box by showing in a particularly dramatic way the payoff possible from having deep empathy with one's scientific object. Scientists have always engaged with their questions out of interest and imagination. It is a process of feeling one's way through essentially a fantasy world, until one proves that the rules you have divined actually are provable via some concrete demonstration- doing an experiment, or observing the evidence of tool use by chimpanzees. It is intrinsically an empathetic process, even if the object of that empathy is a geological formation, or a sub-atomic particle. 

But discipline is needed too. Mathematics reigns supreme in physics, because, luckily, physics follows extremely regular rules. That is what is so irritating and uncomfortable about quantum mechanics. That is a field where empathy sort of fails- notoriously, no one really "understands" quantum mechanics, even though the math certainly works out. But in most fields, it is understanding we are after, led by empathy and followed by systematization of the rules at work, if any. This use of empathy has methodological implications. We become attached to the objects of our work, and to our ideas about them. So discipline involves doing things like double-blind trials to insulate a truth-finding process from bias. And transparency with open publication followed by open critique.

In the 20th century, science was being overwhelmed by the discipline and the adulation of physics, and losing the spark of inspiration. Jane Goodall helped to right that ship, reminding us that scientific methods and attitudes need to match the objects we are working with. Sure, math might be the right approach to electrons. But our fellow animals are an entirely different kettle of fish. For example, all animals follow their desires. The complexities of mating among animals means that they are all driven just as we are- by emotions, by desire, by pain, by love. The complexity may differ, but the intensity of these emotions can not possibly be anything but universal.

• "He will pretend false votes, foul play, hold possession of the reins of government."

The Revenge of History

China's cyclical history and the practice of meta-politics.

I have been studying the basics of Chinese history, getting my dynasties straight. And one observation made by everyone is the cyclicity of this history- the way it swings between unity and division, rise and collapse. One might say, however, that the real through-line is that of strong-man rule. Whether during warring states or in a unified empire, there has never been democracy in China. The states may be small or large, but they are always run by the same principle- authoritarianism. Thus the political evolution of China has been more concerned with how to ameliorate authoritarianism, with Confucianism the major (and Taoism and Buddhism the minor) modes of an (aspirational) ethic of rule that is more humane than the legalist school of pure power.

For example, one can ask the question: Why in such an ancient culture with such a lengthy political tradition, could Mao and the communist party turn it all upside down in the 20th century? Clearly it was not quite the revolution that it seemed, bringing not another system, but another emperor to the throne, one of astonishing cruelty, who killed off roughly 1/20 to 1/10 of the population over his career.

China's history is certainly a retort to the "End of History" school of thought, which had hoped to find in Western-style democracy the final refuge of humanity. One that all people and nations would recognize and join after the collapse of the Soviet Union. Hopes were nurtured that Russia might find its way to democracy, as they were towards China as well, after we did so much to encourage its capitalist development. Neither were requited, and now we ourselves are slipping into the quicksand of authoritarianism. What is going on?

One can view the American founding as a sort of meta-politics, where the best and the brightest got together, not to wage a war for supremacy, but to conceive a system that would allow continuous political development without bloodshed. Make up a few rules, set a few precedents, and we were launched on a political voyage that only descended into civil war once, and otherwise has maintained a responsive and distributed system of political control. Such meta-politics attempts to evade "real" history, which is made up of naked contests for power. One can say that it "gamified" politics by taking it off the plane of warfare, and onto a more benign plane of electoral and civic argument. It has been a shining example of human efforts to rise above our base nature.

But there is a problem, which is that it is still a contest for power, and the more serious the participants, the more tempted they are to change the rules of the game, back to the naked forms of yore. It is only the revulsion of the public against defectors that can confine power to those willing to play by the game's rules. And that revulsion has steadily eroded over the recent decades. I would place the start of this process at Newt Gingrich, who first whipped his caucus into shape with a discipline that eliminated individual conscience, and who sharpened propaganda and flamethrowing into political art. The FOX-based media ecosystem has eviscerated truth and principle as political concepts, not to mention empathy, and now celebrates political criminality as a matter of course. We are at war.

Again, China has never known democracy, so its political culture vacillates merely between more or less benign autocracies. From the astonishingly brutal rule of the Qin, to the cosmopolitan states of the Tang and Song. The "mandate of heaven", which is to say, popular opinion, is important, but is usually expressed through the ability of a revolutionary strong man to gather support. Muslim political culture is similar, having few suggestions about how a ruler should be chosen, but assuming always that there will be a ruler. The overall theme is that, especially by the "realist" school of foreign policy, history and the normal course of events are composed of naked contests for power, won by the most ruthless, shameless, and cruel. The ideas of the enlightenment offered an end to this state of affairs, by making politics about what they should be about- the opinions of the governed- systematically and peacefully. But to do that, the opinions of the governed also need to be enlightened, capable of sanctioning a politician for breaching the rules of the game, even if that politician is on their side. And that is what is so clearly missing today, as we gradually slip back into history.

• A letter from China.
• How do they make it with so many losses? Tax fraud.
• Bill Mitchell on crypto.
• Russia's attitude towards peace.

My Religion is Star Trek

Denial of death and the origin of evil- Ernest Becker on religion.

I have always wondered about the purpose of clothes. Nudists obviously do as well. Sometimes you need to keep warm. But most of the time, clothes are a cultural convention full of signifiers of taste, status ... and something else. That something else is the illusion that we are not animals. Positively, absolutely, something wholly different and on another plane of existence. Not animals. 

Even a century and a half after Darwin explained that we are animals, there are plenty of people who cling to various stories of denial. But these stories have purposes that go well beyond this ontological illusion. Because not only are we animals, but we are animals without meaning. Animals that will die. That is, no meaning is given objectively. So just as we clothe our bodies with fabric, we clothe our spirits with illusions of meaning, for otherwise we could not live. 

I have been following a provocative podcast series, which spent a couple of episodes on Ernest Becker, a mid-20th century philosopher in the US. He posited that we all follow a religion, in the anthropological sense that we live in cultural structures that give us meaning. Structures that are fundamentally illusory, because there is no there there. Meaning has always been generated by us, for us, subjectively by our psychological proclivities for social connection and drama. We are psychologically adapted to make and seek meaning, though in the final analysis, however powerful they feel, these are all conjured, not given. Take Disney as an example. Many people get highly involved with, and take solace from, the narratives Disney puts out, in its parks, cruise ships, movies, merchandise, and other channels. Relentless provision of mechanically assembled archetypes and other psychological triggers that activate / soothe, inspire, and motivate apparently has a substantial market. 

While atheists take no end of potshots at the absurdities and hypocrisies of formal religions, they also live (and must live) in some sort of illusion themselves. The idea that learning and science makes for a more "objective" value system and life of meaning may be less absurd, but is no more objective. These values come with a rationale and a story, one of service to ultimately human ends of knowledge and betterment. But that doesn't make them true- just another set of values that must be gauged subjectively. And when measured by the ironic criterion of Darwinian success in promoting reproduction, they often turn out to be lacking. At the most basic level, getting through the day requires some kind of motivation, and that motivation, when it goes beyond the most animal requirements, requires meaning, which requires us to have some story that narrates a purpose to a life whose end is otherwise irredeemably meaningless. 

There is a problem, however, to Becker. The more enveloping and functional the narrative of meaning, the more any competing narrative becomes alien and threatening. Indeed, threatening narratives become evil. Thus Judaism became the nemesis of Christianity, and Catholicism that of Protestantism. If the meaning of our lives, in a spiritual and eternal sense, is devalued by another story that has competing status, there is no limit to our horror at its doctrines or our dehumanization of its adherents. Thence to crusades, religious wars, pogroms, and the delicately named "communal violence". The management of narratives of meaning thus is perhaps the most critical aspect of human affairs, as all religious leaders have known forever.

One can see the US civil war through this lens. The people of the South, wedded to slavery, justified it through their theology and culture. They were mortally offended by the busybodies of the North who dared cast aspersions on their moral narratives and justifications, not to mention their economic basis. Where "Uncle Tom's Cabin" may have broken through the indifference of Northern culture, it was met with outrage in the South- a stout defense of their powerful cultural and religious narratives. The conflict was spiritual and existential.

Becker did not have terribly novel solutions to the problems of meaning and counter-meaning. Just the meta prescription that arose in the enlightenment, secularism and in all the branches of modern psychology. Which is that understanding this dynamic and taking one's stories less seriously is the path to social peace. It may not be the path to optimal personal meaning, however. How do you compare the smorgasbord of Disney, mainline religion, Western Buddhism, science, and a thousand other sects and value systems to a traditional society with one church, one story, and one universe? The power of social and spiritual unity must have been tremendously validating and comfortable. So there has been a big tradeoff to get to our current state of social and spiritual innovation, plurality, and anomie. It is evident that our political moment is one of deep spiritual revanchism- of revulsion (by the more traditional-minded) against all this plurality, back towards a more benighted unity.

• Only Catholics go to heaven.
• Religious zealots have no clue whatsoever.
• Homelessness as a problem of affluence, gentrification, and too-good policing.
• But crime in DC? We know where that is.
• Cutting off our health to spite our libtards.
• The state of cars.

The Problem of Desire, Part 2

What is the future of capitalism?

Last week, I discussed how capitalism is a natural way for many of our desires to organize economic activities, though leaving important other desires out in the cold. The philosophical work to come up with alternatives to capitalism appeared, in the end, to be a practical dead end, however appealing to idealists. But what comes next? Once we have settled on the mixed political / economic system that is the rule over most of the modern world, how can we envision it serving humanity into the future? Is it sustainable?

The answer to that is: obviously not. We have far higher population, and use far more resources than the earth can supply sustainably. We might blame capitalism, but that is just the ugly packaging covering our own desires. There was a nice article in the NYRB recently about "degrowth communism", promoting the ideas of Kohei Saito, another provocative self-labeled Marxist. It makes of Marx some kind of prophet of green, which frankly could hardly be farther from the truth. Marx wanted workers to own the means of production so that they could all share in the fruits of modern technology, not to make them return to the idiocy of rural life. So, while degrowth is an important idea, its connection with Marxism is specious, other than the catastrophic degrowth unintentionally induced by the various implementations of Marxism through the last century.

If we excercised our wisdom, we would desire, first and foremost, a sustainable form of life. Unfortunately, our technologies and forms of pillaging the earth have ranged so widely by this point that we hardly have any idea of the harms we are causing and the shortages that are building up. Who would have predicted that plastics and forever chemicals would turn into a growing plague? Who has the answer to climate change? The key thing to realize, however, is that we have the power. We do not need a revolution overturning capitalism, because we have the state. The state can regulate, it can nationalize, it can utility-ize, it can crush companies or create them. It can make the rules and change the rules. It is through the state that we can express our larger desires for sustainable and decent living. 

For example, states can (and have) set up a carbon tax to move the transition away from fossil fuels. California has done so, as have many other countries. Just because we in the US are at a corrupt and mean political moment where short-term (at best) thinking rules the roost does not mean that people's deeper and longer-term interests will forever remain submerged. Indeed, this moment has provided an instructive (if appalling) window into how powerful the state can be. 

The article cited above also maintains that growth is inherently tied to capitalism, and that degrowth requires a revolution of some kind. Again, I beg to differ. Capitalism simply is a way to satisfy our desires. If we want to live simply, it will still serve us. Whether growing or contracting, capitalism marches on doing its best to satisfy our desires. Companies compete for business and growth, but there are plenty who have stable business models, such as, to take one example, the toothpaste business. 

More interesting is the popular revolt against growth that is expressed in declining birth rates. All over the modern economies, people are having fewer children, and causing a great deal of head-scratching and alarm. Is this due to the death of patriarchy? A fear of the future? The death of boredom? I think it has a lot to do with the fundamental contraction of our frontiers and a sense of limits. After a couple of centuries of breakneck growth, when large families were common and there were always new territories to occupy, we in the US hit the ceiling in the 1970s. Cities stopped growing, housing construction slowed, zoning enforced stasis. The expense and complexity of raising children in this environment grew as well, becoming subtly more competitive than cooperative. 

So, growth is slowing already, but not enough to save us from extreme ecological harms. We do need a more conscious degrowth strategy, encompassing accommodation of lower population, slowing down of lifestyles in some regards, strong movement through the sustainable energy transition, expanding natural habitats instead of degrading them. In all these issues, capitalism is not the problem. The problem is figuring out what we really want. In Europe over the centuries, there was a gradual transition from building with wood to building with stone. Which is to say, the value of sustainability gradually won out over wasteful short-term solutions. We need to start building in stone, metaphorically, thinking of the next hundred and thousand years, not just our own brief lifetimes.

• Bearing witness to the unconstitutional court.
• Krugman points out that Brazil is way ahead in crypto... specifically their central bank coin, Pix. In the US, banks, crypto, and Republicans are ideoidiotically opposed.
• Continuously unconstitutional.
• Is nothing sacred?

The Problem of Desire

We got what we want... are we happy now?

I have been enjoying a podcast on philosophy, which as is typical for the field, dances around big questions and then pats itself on the back for thinking clearly. What really got to me was a discussion of why Zizek, who calls himself a communist, couldn't be bothered to frame a positive system for how the world should be run. No, he is merely the philosopher and critic of the screwed up system we are in. Plenty of hard work there! Asking for a way forward, well, that would be like making the visionary have to build the rockets and recruit the astronauts to build the new world. That is someone else's work ... grubby details!

Whoa! The thinker who is just a critic is leaving the job almost wholly undone. Everyone is a critic, after all. The paying work should be in thinking up better worlds and solutions, and standing behind them in the face of the inevitable, yes, criticism. A major obsession of the show and these philosophers (around the 200 episode mark) is capitalism- why it is so terrible, the many critiques and complaints about it, and throwing some love at the anarchists, communists, and other outré comrades ... on the highest philosophical plane, of course. 

But what it all boils down to for me is the problem of desire. The capitalist system is one natural and highly refined way to get what we want. We pay into the system with our toil, and get back the products of everyone else's toil. Fair and square, right? The system is wholly shaped by desire. What the consumer wants out of the system, what the worker knows they need to do in order to be that consumer, and what the capitalist and managerial classes need to do to put the two together, and make a killing for themselves in the bargain. This system is a wonder of labor allocation, providing the most varied and productive forms of work, and of products, ever known.

A still from Chaplin's Modern Times.

And yet... and yet, this system doesn't really give us everything we want, because, well, there are other desires that aren't met in the capitalist market. Desires for love, for community, for a virtuous and just political system, for a wholesome environment. There are a lot of other desires, and letting capitalism gobble everything up and sell itself as the end-all of social organizing principles is obviously not a healthy way to go. Though we have surely tried! Not to mention the warped psychology of pitting everyone against each other in the many competitive planes of capitalism- the labor market, the exploitation by capitalists, assaults of marketing and advertising, and the resulting inequality of income and wealth. There is plenty to complain about here.

The problem is that we have many desires, of which many conflict with the desires of others, and many conflict with each other. Even for the individual person, prioritizing one's own many desires is an excruciating exercise of tradeoffs and negotiation. Imagine what that is like for a whole society. That is why figuring out what is "good" is such a chestnut in philosophy. We all know what is good at some very abstract level, but the variety and relationship of goods is what does us in. 

So it is easy enough to say that the capitalist system is evil, and we would like a new and better system, please. Much more difficult to frame a replacement. Following our desires makes it clear that capitalism is an element of the good life, but far from the only element. Even something as simple as providing toothpaste can not be left entirely to the capitalist system. Our desire for effective toothpaste can easily conjure up fraudulent business "models", where the fluoride is left out, or lead contamination gets in. The government has a role in this most humdrum of capitalist goods, to provide a legal framework for liability, perhaps direct regulation of medical / food products, not to mention guarding against monopolies other forms of business regulation. 

We end up, as we have in practice, with a mixed system where natural capitalist motivations are fostered to provide as much organization as they can, but our many other, often much more lofty and significant, desires lead us to regulate that system extensively. To put a larger frame around this, consider what the good life is in general terms. It is a life where each person is educated to the extent they wish, and contributes in turn to society in some useful way, building a life of mutual respect with others in their community. It aligns very strongly with the American dream of work, striving, and self-reliance, at least once the genocidal clearance of the original inhabitants was taken care of. The Civil war was premised on the abhorrence of slavery, not only on behalf of the abused Blacks, but also as a philosophical system of life where people thought it their right to live parasitically by the sweat of other people's brows. 

This has strong implications for our current moment, where inequality is higher than ever. A well-organized society would reward work with the kind of pay that supports a respectable life. It would not tolerate immiseration and abuse in the labor market. At the same time, it would not allow the incredible concentration of wealth we see today. And especially, it would not allow the intergenerational transfer of that wealth, nor the complexity and laxity of a tax system that provides the majority of work that the rich appear to engage in- that of avoiding taxes. In order for everyone to live a good life, children should neither be born to so much money that they fritter their lives away, nor to so little that their whole futures are immediately wiped away. All this requires a strong and moral state, working in collaboration with a strongly regulated capitalist system.

It has been abundantly proven that neither anarchism, nor communism, nor libertarianism provide the basis for practical societies. No amount of reframing, or consciousness raising, or struggle sessions, will bring such systems to pass. Only theocracies and autocracies have shown a comparably durable basis, though of a distinctly unpleasant kind. Therefore, philosophies that dabble in such utopianism should recognize that they are dealing in abstractions that can be instructive as extreme ends of a spectrum, as well as object lessons in failure. It is simply malpractice to tease people with glimmering alternatives to our communal realities, rather than doing the gritty work of reform within them.

• Case in point... jeans in the DDR.
• Bill Mitchell on the commodification of leisure.
• The Supreme court continues abetting clearly illegal activities.
• Science, schmientz
• Gullible prove resistant to further gulling.
• Yes, this gullible.

The Climate is Changing

Fires in LA, and a puff of smoke in DC.

An ill wind has blown into Washington, a government of whim and spite, eager to send out the winged monkeys to spread fear and kidnap the unfortunate. The order of the day is anything that dismays the little people. The wicked witch will probably have melted away by the time his most grievous actions come to their inevitable fruition, of besmirching and belittling our country, and impoverishing the world. Much may pass without too much harm, but the climate catastrophe is already here, burning many out of their homes, as though they were made of straw. Immoral and spiteful contrariness on this front will reap the judgement and hatred of future generations.

But hasn't the biosphere and the climate always been in flux? Such is the awful refrain from the right, in a heartless conservatism that parrots greedy, mindless propaganda. In truth, Earth has been blessed with slowness. The tectonic plates make glaciers look like race cars, and the slow dance of Earth's geology has ruled the evolution of life over the eons, allowing precious time for incredible biological diversification that covers the globe with its lush results.

A stretch of relatively unbroken rain forest, in the Amazon.

Past crises on earth have been instructive. Two of the worst were the end-Permian extinction event, about 252 million years ago (mya), and the end-Cretaceous extinction event, about 66 mya. The latter was caused by a meteor, so was a very sudden event- a shock to the whole biosphere. Following the initial impact and global fire, it is thought to have raised sun-shielding dust and sulfur, with possible acidification, lasting for years. However, it did not have very large effects on CO2, the main climate-influencing gas.

On the other hand, the end-Permian extinction event, which was significantly more severe than the end-Cretaceous event, was a more gradual affair, caused by intense volcanic eruptions in what is now Siberia. Recent findings show that this was a huge CO2 event, turning the climate of Earth upside down. CO2 went from about 400 ppm, roughly what we are at currently, to 2500 ppm. The only habitable regions were the poles, while the tropics were all desert. But the kicker is that this happened over the surprisingly short (geologically speaking) time of about 80,000 years. CO2 then stayed high for the next roughly 400,00 years, before returning slowly to its former equilibrium. This rate of rise was roughly 2.7 ppm per 100 years, yet that change killed off 90% of all life on Earth. 

The momentous analysis of the end-Permian extinction event, in terms of CO2, species, and other geological markers, including sea surface temperature (SST). This paper was when the geological brevity of the event was first revealed.

Compare this to our current trajectory, where atmospheric CO2 has risen from about 280 ppm at the dawn of the industrial age to 420 ppm now. That is rate of maybe 100 ppm per 100 years, and rising steeply. It is a rate far too high for many species, and certainly the process of evolution itself, to keep up with, tuned as it is to geologic time. As yet, this Anthropocene extinction event is not quite at the level of either the end-Permian or end-Cretaceous events. But we are getting there, going way faster than the former, and creating a more CO2-based long-term climate mess than the latter. While we may hope to forestall nuclear war and thus a closer approximation to the end-Cretaceous event, it is not looking good for the biosphere, purely from a CO2 and warming perspective, putting aside the many other plagues we have unleashed including invasive species, pervasive pollution by fertilizers, plastics and other forever chemicals, and the commandeering of all the best land for farming, urbanization, and other unnatural uses. 

CO2 concentrations, along with emissions, over recent time.

We are truly out of Eden now, and the only question is whether we have the social, spiritual, and political capacity to face up to it. For the moment, obviously not. Something disturbed about our media landscape, and perhaps our culture generally, has sent us for succor, not to the Wizard who makes things better, but to the Wicked Witch of the East, who delights in lies, cruelty and destruction.

• The oligarchy is upon us. Oh, and they will help the working class!
• The attention economy.
• Which distorts our public understandings.
• Good coverage will never win in the attention economy.
• Keep Greenland white!

A Housing Guarantee

A proposal for an updated poor house.

I agree with MMT economists who propose a job guarantee. That would put a floor on the labor market with an offer to anyone who wants to work for a low, but living wage, probably set below the minimum wage mandated for the private sector. State and local governments would run cleanups, environmental restoration, and care operations as needed, requiring basic discipline and effort, but no further skills. But they could use higher skilled workers as they come along for more beneficial, complex tasks.

Similarly, I think we could offer a housing guarantee, putting a floor on homelessness and misery. In the state of California, homelessness is out of control, and we have not found solutions, despite a great deal of money spent. Housing in the private market is extremely expensive, far out of reach of those with even median incomes. The next level down is housing vouchers and public housing, of which there are not enough to go around, and which is extremely expensive. And below that are shelters, which are heavily adverse settings. They are not private, chaotic, unpleasant, meant to be temporary, can be closed much of the time. And they also do not have enough space. 

A local encampment, temporarily approved during the pandemic under the freeway.

As uncompassionate as it sounds, it is unacceptable, and should be illegal, for public spaces to be commandeered by the homeless for their private needs. Public spaces have many purposes, specifically not including squatting and vagrancy. It is a problem in urban areas, because that is where people are, and where many services exist at the intersection of public and private spaces- food, bathrooms, opportunities to beg, get drugs, etc. Just because we have been, as governments and citizens, neglectful of our public spaces, does not mean we should give them over to anyone who wants to camp on them. I was recently at San Francisco city hall and the beautiful park surrounding it. But at lunch time, I realized that there was nowhere to sit. The plague of homelessness had rendered park benches untenable. We deserve to keep these public spaces functional, and that means outlawing the use of public spaces by the homeless. At the same time, provision must be made for the homeless, who by this policy would have nowhere to go in fully zoned areas. Putting them on busses to the next town, as some jurisdictions do, is also not a solution. As a rich country, we can do more for the homeless even while we preserve public spaces.

I think we need to rethink the whole lower end of housing / shelter to make it a more regular, accessible, and acceptable way to catch those who need housing at a very basic level. The model would be a sort of cross between a hostel, an SRO (single room occupancy hotels) and army barracks. It would be publicly funded, and provide a private room as well as food, all for free. It would not throw people out, or lock them in.

This poor house would not demand work, though it would offer centralized services for finding jobs and other places to live. It would be open to anyone, including runaway teens, battered women, tourists, etc. It would be a refuge for anyone for any reason, on an unlimited basis. The space and the food would be very basic, motivating clients to seek better accommodation. It would be well-policed and its clients would have to behave themselves. The next step down in the ladder of indigent care would not be homelessness, which would be outlawed in areas offering this kind of poorhouse, but would be institutionalization, in increasingly stringent settings for either criminal or mental issues. 

Such a poor house might become a community center, at least for the indigent. It would be quite expensive, but given the level of inequality and lack of care for people in various desperate straits, we need to furnish a humane level of existence between the market housing system and institutionalization. Why not give everyone a house? That is neither financially practical, nor would that co-exist well with the market housing system. Certainly, more housing needs to be built and everything done to bring prices down. But to address the current issues, stronger housing policy is needed.

Why not go back to a public housing model? It turned out that public housing was somewhat unrealistic, promising far more than it could deliver. It promised fully functional neighborhoods and housing, pretty much the equivalent of market housing, but without the ongoing discipline from the market via private financial responsibility by the residents or from the programs via their bureaucratic structures and funding, to follow through on the long term. The public authorities generally took a hands-off approach to residents and their environment, in line with the (respectful) illusion that this was the equivalent of market housing. And the long-term is what counts in housing, since it is ever in need of repair and renovation, not to mention careful use and protection by its residents. Building is one thing, but maintaining is something quite different, and requires carefully though-out incentives. 

With a public poorhouse model, the premises and residents are extensively policed. Individual rooms may descend to squalor, but the whole is built, run and maintained by the public authorities with intensive surveillance and intervention, keeping the institution as a whole functioning and growing as needed for its mission. There is going to be a sliding scale of freedom vs public involvement via financing and policing. The less functional a person is, the more control they will have to accept. We can not wash our hands of the homeless by granting them "freedom" to thrash about in squalor and make dumps of public spaces.

• Or you could join the squid game.
• Economic policy should not be about efficiency alone, let alone rewarding capital and management, but about long-term cultural and environmental sustainability.
• Could AI do biology?
• Carter was an evangelical. But that was a different time.

To the Stars!

Reviews of "Making it So", by Patrick Stewart, and "The Silent Star" from DEFA films.

When I think about religion, I usually think about how wrong it all is. But at the same time, it has provided a narrative structure for much of humanity and much of human history, for better or worse. It could be regarded as the original science fiction, with its miracles, and reports of supernatural beings and powers. Both testaments of the Bible read like wonder tales of strange happenings and hopeful portents. While theology might take the heavenly beings and weird powers seriously, it is obvious these were mere philosophical gropings after the true gears of the world, while the core of the stories are the human narratives of conflict, adversity, and morality.

In our epoch features a welter of storytelling, typically more commercially desperate than culturally binding. But one story has risen above the rest- the world of Star Trek. From its cold war beginnings, it has blossomed into a rich world of morality tales combined with hopeful adventure and mild drama. The delightful recent autobiography by Patrick Stewart brought this all back in a new way. Looking at the franchise from the inside out, from the perspective of a professional actor who was certainly dedicated to his craft, but hardly a fan of the franchise- someone for whom this was just another role, if one that made him an international, nay galactic, star- was deeply interesting. Even engaging(!)

As a Shakespearean actor, Stewart was used to dealing with beloved, culturally pivotal stories. And this one has become a touchstone in Western culture, supplying some of the models and glue that have gone missing with the increasing irrelevance of religion. It is fascinating how heavily people depend on stories for a sense of what it should, can, and does mean to be human, for models of leadership and community. Star Trek, at least for a certain segment of the population, has provided a hopeful, interesting vision of the future, with well-reasoned moral dramas and judgments. Stewart embodied the kind of leadership style that was influential far beyond the confines of Starfleet. And his deeply engaged acting helped carry the show, as that of Leonard Nimoy had taken the original series beyond its action/adventure roots.

Where the narrative of Christianity is obscurantist, blusteringly uncertain how seriously to take its own story, and focused on the occasional miracles of long-ago, Star Trek values the future, problem solving and science, while it makes little pretense of realism. On the other hand, it is fundamentally a workplace drama, eliding many important facets of humanity, like family and scarcity. Though in the Star Trek world money is worthless and abundance is the rule, posts on starships remain in short supply. There always will be shortages of something, given human greed and narcissism, so there is always going to be something subject to competition, economics, possibly warfare. Christianity hinges on preaching and conversion, based on rather mysterious, if supposedly self-serving, personal convictions. Its vision of the future is, frankly, quite frightening. Star Trek, on the other hand, shows openness to other cultures, diplomacy, and sharing in its eschatological version of the American empire, the Federation. (Even if they get into an inordinate number of fights with un-enlightened cultures.)

The Star Trek story is so strong that it keeps motivating people to make spaceships. Just look at Elon Musk, who, despite the glaringly defective logic of sending humans to Mars, persists in that dream, as does NASA itself. It is a classic case of archetypal yearnings overwhelming common sense, not to mention clear science. But that is a small price to pay for the many other benefits of the Star Trek-style world view- one where different cultures and races get along, where solving problems and seeking knowledge are the highest pursuits, where leadership is judicious and respectful, and humans know what they stand for.

In a similar vein, the Soviets, who led humanity into space, had their own fixations and narratives of space and the future. I recently watched the fascinating movie from the East German DEFA studios, The Silent Star, (1960), which portrays a voyage to Venus. It strikingly prefigures the entire Star Trek oeuvre. There are the scientists on board, the handsome captain, the black communications officer, the international crew from all corners of the earth, the shuttle craft, the talking computer, the communications that keep breaking up, and the space ship that rattles through asteroid fields, jostling the crew. While there are several pointed comments on the American bombing of Hiroshima to set the geopolitical contrast, there is, overall, the absolute optimism that all problems can be solved, and that adventuring to seek the truth is unquestionably the most exciting way to live. One gets the distinct sense that Star Trek was not so original after all.

It was time when technology had pried open the heavens for direct investigation, and what humanity found there was stunningly unlike what had been foretold in the scriptures. It was a vast and empty wasteland, dotted with dead planets and lacking any hint of deities. We had to create an alternative narrative, with warp drive and M-class planets, where humans could recover a sense of agency and engagement with a future that remains tantalizing, even if sober heads know it is as wishful as it is fictional. It is the story, however, that is significant, in its power to give us the fortitude to go forth, not out among the stars, but into a better, more decent community here on earth.

• The long Soviet fixation on Venus.
• The Star Trek that could have been.
• Some atheist cinema is, however, not so great.
• Biden's economic policies have been very good.
• Wrong. Vaccines did the work.
• We could have really stood with Ukraine.

Jimmy Carter, on Work

Jimmy Carter's "An Hour Before Daylight".

One marked contrast between the recent political conventions was the presence of former presidents. The Republicans had none, (excepting the candidate), not even the very-much alive George W. Bush, or past candidates such as Mitt Romney. The Democrats had two, plus Hillary Clinton, not to mention the current president, Joe Biden. There was additionally a representative of a fourth, Jimmy Carter, to say that he will be happily voting for Kamala Harris in the fall. It speaks to the extremist journey the Republican party has been on, compared to much more conventional (sorry!) path of the Democrats, with recognizably consistent values and respect for character and institutions, both their own and those of the country at large.

None of these Democratic leaders grew up rich. Each was formed in modest circumstances, before joining the meritocracy and working their way up. The Democratic party is now generally viewed as the party of educated people, government workers, and minorities, against the Republican coalition of the very rich and the very poor. One might summarize it as strivers through the educational system, as opposed to strivers through the capitalist system. For one group, being kind, smart, and hard-working are the annointing signs of god, while for the other, it is being rich. Some (usually Republicans) may think these are equivalent, but the current candidates demonstrate the opposite.

This theme is exemplified by the career of Jimmy Carter, who worked his way through Annapolis and a naval career partly spent in the naval nuclear program under Hyman Rickover, then worked his way to the Georgia governorship, the Presidency, and then kept on working through retirement, churning out books and doing good works. The finest of his books, (which are, frankly, a mixed bag), is apparently his memoir of his early life and environment, "An Hour Before Daylight". The theme, for me, was work- hard work. Carter grew up on a large farm, and worked constantly. The book's title comes, naturally, from when the farm day starts. There are pigs to feed, eggs to collect, cows to milk. There are fields to plow, trees to chop down, fences to mend, products to sell, and supplies to buy. The work was evidently endless, as it is on any family farm, and while Carter tells of many swimming, hunting, amorous, and other expeditions, it is the cycle of chores and worries around the farm that was clearly formative.

Jimmy with family, in his Sunday best.

But he was not the hardest worker. His family owned a lot of land, and in this segregated time during the depression, had numerous sharecropping tenants and employees, all black. Carter comments gingerly about this system, balancing his worship of his father with clear descriptions of the hopelessness of the tenant's position. They worked without dreams of attending Annapolis, or inheriting a large estate. Rather, debt was the typical condition, as the Carters ran the supply store as well as owning the land. Carter looked up to many of these employees and tenants, and recounts very close and formative relations throughout his childhood, with both black children and adults. At least until he was drawn, as the system had designed it, into the segregated churches and schools.

Jimmy at his most intense, a naval graduate.

It is hard to grasp, in our heavily urbanized and regulated existence, where work is a 9-5 job and we dream of weekends, family leave, remote work, and retirement, how much work went into a normal existance like this on a farm. Success depended not only on unstinting work, but on an even temper, shrewd foresight, family support, good community relations (including church attendance), and a lot of luck. The wealth and power of the US was built on this kind of scrabbling for economic survival and advancement. The capitalist system continually applied the screws, lowering prices for cotton when too much was being produced, a particular crisis during the depression. Carter tells of the continual inventiveness that his family devoted to new ventures, like selling flavored milks, roasted pecans, sugar cane syrup, boiled peanuts, and tomato catsup, all from their own crops. Not everything was successful, but there was a continual need, even in this out-pf-the-way rural area, to meet the market and keep coming up with new ideas for making money.

Most of all, Carter speaks with pride of his and his family's work. It provided their sustenance, and their relationships, and was thus intrinsically and automatically meaningful. Headed by a benevolent regime, at least as he understood it under his parents, it was an ideal world- busy, endlessly challenging, stimulating, and productive. This is what we need to think about in these end times of the loneliness epidemic and the plague of homelessness and meaninglessness. Religion was a strong presence, but hearing Carter tell it, it weighed relatively lightly on him and his family, (other than sister Ruth, perhaps, who became a renowned evangelist), being more a solace to the poor than a spur to the well-to-do. Their meaning came more from their community and their many and varied occupations. So when people speak of basic income programs, one has to ask whether that really addresses the problem. Much better might be a guaranteed job program, where everyone is offered basic work if they can not find it in the private sector. Productive work that benefits the community, along the lines of the WPA projects of the depression. Work is critical to meaning and mental health, as well as to our communities and nation.

• Zoning and housing.
• Religious nutters lose their minds.
• Another great use of crypto- pig butchering.
• Unbutchering one candidate's garble.
• It smells like the mob.

Oh, to Be Normal

It is a greater accomplishment than commonly appreciated.

The popular media make a fetish of condemning normality. Chase your dream, dare to be different, don't settle for average. Well, that is laudable, and appropriate for the occasional genius, but militates against much larger forces toward uniformity. Just look at styles in clothing, cars, architecture. "Keeping up" with fashions and the times is a marker of, not just normality, but of being alive and part of the larger social community. Achieving normal means not being fossilized in wig and breeches, or bell bottoms. The period of middle school and high school is when these pressures are most acute, as children find places in the wider society, staking their claim with clothing and all the other markers of being "normal". Especially against parents, who have by this time fallen a little back in their ability or desire to keep up with current standards.

But the point I am more interested in is genetic. In genetic terms, normal is typically stated as "wild-type", which is the opposite of mutant. Any particular gene or trait can be construed as normal or defective, with the possibility of being improved in some way over the "wild-type" being exceptionally rare. But summed over an entire genome, one can appreciate that not every gene can be normal. We all have mutations, and thus deviate from normal. In this sense, normality is an impossible, unattainable standard, and as anyone can observe, we all labor under some kind of deficiency. The only question is how severe those deficiencies are, relative to others, and relative to the minimum level of competence we need to survive.

That is where these two threads come together. Young people are continually competing and testing each other for fitness, gauging each other's ability to keep up with the high standard that constitutes "normal" for a culture. It is the beauty queens, and the popular kids, who find themselves at the top of the heap, shining standards of normality in a sea of mediocrity and deficiency. At least until they find out that they might have other, less visible weaknesses, like, perhaps, alcoholism. 

So, not to be all conformist about it, but for all the praise showered on diversity and innovation, there is a lot to be said for standards of normality, which are rather higher than they seem. They actually set significant challenges for everyone to aspire to. They represent, for example, a wide gamut of competencies that undergird society- the ability of people to get along in professional and intimate settings, and the basic knowledge and judgement needed for a democratic political system. Making up for one's deficiencies turns out to be a life-long quest, just as significant as making use of extraordinary gifts or pursuing competitive excellence in some chosen field.

• Ruin here, ruin there.
• The ins and outs of negotiating a large credit bill.
• Notes on early Darwinism.
• "The vast amount of Taiwanese have nothing to fear."

The Lucky Country

The story of California, the story of the US, and optimism about free frontiers.

I am reading "California, the great exception". This classic from 1949 by Cary McWilliams is stoutly jingoistic and pro-California. But it also provides a deeper analysis of the many things that made California such an optimistic and happy place. Mainly, it boils down to free land and rapid settlement by ambitious working people. The Native Californians were so weak, and so ruthlessly extirpated, that they did not present the irritating conflict that happened elsewhere in the US. California's gold was so widely and thinly distributed (as placer in streams) that mining was a matter of small partnerships, not huge businesses, as it became elsewhere in the West, in the deep hard rock silver and later copper mines of Nevada (Carson city and the Comstock lode) and Montana (Butte). The immigrants were of working age and enthusiastic to work, dismissing slavery and corporatism in favor of a rapacious entrepreneurialism. 

California never had a paternal territorial government, but transitioned directly from self-rule to statehood, its riches speaking volumes to the national government in Washington. And the national government was anxious lest secessionist sentiment spread to the still far-distant west, so it funded the building of a transcontinental railway, during the civil war when money must have been extremely tight. That feared secession was not to join the South, but rather to found a new and prosperous nation on the West Coast. San Francisco went on to serve as the financial capital of the West, particularly of western mining, creating almost overnight a collusus to rival the centers of the East. In due time, gushers of oil also appeared on the California landscape. It is no wonder that Californians became fundamentally optimistic, ready to take on huge challenges such as water management, building a great education system, and the entertainment of the world.

California was also blessed by weak neighbors on all sides. There were no foreign policy predicaments or military threats. It could nurse its riches in peace. It was, in concentrated form, the story of America- of a new continent limited more by its ability to attract and grow its population than by its land and the riches that land held. An isolated continent that wrote its society almost on a blank slate- a new government and a melting pot of people from many places. 

Bound for California, around 1850.

How stark is the contrast to a country like Ukraine, neighbor of imperialist Russia and before that host to the Scythians, Goths, and Huns. A flat land exposed on all sides, that has been overrun countless times. A fertile land, but always contested. The idea that history would stop, that Ukraine could join the West, and enjoy its riches in peace and security- that turns out to have been a dream that bullies in the neighborhood have a different view on. Better to beat up on the little "brother" than to build up both nations and economies through beneficial exchange and prosperity. Better for both to go down in flames than that the little "brother" escapes the bully's clutches into a more humane world.

But the happy place of the US and Calfornia has hit some rough patches too. It turns out that our resource riches are not endless after all. The foundation of material wealth- the agricultural land, the mines, the lumber- underwrote social and technological innovation. No wonder the US was first in flight, and led the way in electricity, automobiles, the internet, the cell phone. Now we have an innovation economy, and get much of our materials and lower-grade goods from far-off places. The people we have attracted and continue to attract are the new wealth, but therein lies a conflict. Places like California have huge homeless populations because we have ceased to grow, ceased to embody the hope and optimism of our lucky past. Conflict has raised its head. There is no more free land, or gold in the streams. Now, with the land all parcelled up and the forests mowed down, everyone wants to hold on to what they have, and damn those who come after. Prop 13 was the perfect expression of this sour and conservative mood- let the newcomers pay for public services, not us.

California is transitioning from a visionary frontier into a cramped, normal, and not especially lucky place. The fabulous climate is suffering under fire and drought. The population is growing significantly older, while next generation is educated less well then their parents. The app innovation economy has fostered a nightmare of surveillance and social dysfunction. The pull of a new frontier is so strong, however, that some of our richest people now imagine it on other planets. The irony of sending rockets, fueled by vast amounts of fossil carbon and compressed oxygen, to other worlds where there isn't even air to breathe, let alone plants to cut down, begs belief. It is the final gasp of a dream that somewhere, out there, is another lucky country.

• We are a front in the authoritarian war for the world.
• Truth will out, eventually.
• Aging is in the crosshairs.
• The sad fate of Russia's Silicon Valley.
• Do we vote for merely corrupt, or fully bought and paid for politicians?
• New advances in low power, low cost, low fright MRI.

Ideologies of Work

Review of Elizabeth Anderson: "Hijacked: How neoliberalism turned the work ethic against workers, and how workers can take it back."

We live by the sweat of our brow, though work. At least that has been the story after we were thrown out of the garden of Eden, where we had previously foraged without effort. By the time of Puritans, work had been re-valued as being next to godliness, in what became known as the Puritan work ethic. Elizabeth Anderson takes this as her point of departure in a fascinating historical study of the winding (and mostly descending) road that attitudes toward work took down the centuries, in the perennial battle between workers and parasites who have found ways to avoid sweating, yet eat just the same ... or better.

Anderson trots through all the classical economists and philosophers, down to John Stuart Mill and Marx, showing two main threads of thought. First is the progressive thread, in which the Puritans can (curiously) be classed, as can Adam Smith. They value work as both a cultural and meaningful activity, not just a means of sustenance. They think everyone should work, and criticize anyone, high or low, who shirks this responsibility. Genteel landowners who spend their time hunting rather than improving their estates are just as culpable as drunkards and other able-bodied peasants who fail to do their share. Learning and innovation are highly valued, as not just ameliorating the lot of those making improvements, but at the same time raising the wealth of, and standard of living for, all.

In contrast is the conservative thread. Anderson herself describes it trenchantly:

"From the conservative perspective, however, poverty reflected an individual's failure to filfill the demands of the work ethic. Society is at fault solely in establishing institutions that violate natural law in promoting vice through provisions such as the Poor Law. Conservatives agreed that the Poor Law must therefore be abolished or radically reformed. If poverty is caused by the vice of the poor, the remedy for poverty must be to force the poor to practice virtue, to live up to the demands of the work ethic. Conservatives differed somewhat on which virtue was most necessary for the poor to practice. Priestly focused on frugality, Bentham on industry, Malthus on chastity, Paley on contentment (understood as the opposite of covetous envy of the rich). Thus, Priestly hoped to convert poor workers into virtuous bourgeios citizens through a legally mandated individual savings plan. Bentham favored a workfare system that turned the working poor into imprisoned debt peons of capitalist entrepreneurs. Malthus advocated leaving the poor to starvation, disease and destitution, but offered them the hope that they could rescue themselves by postponing marriage and children. Burke and Wately agreed with Malthus, but attempted to put a liberal-tory paternalist veneer on their view. ...

"The moral accounting that assigns responsibilities to individuals without regard- and even in inverse proportion- to the means they have to fulfill them remains a touchstone of conservative thought to the present day. ...

"The ideology of the conservative work ethic is distinguished by a harsh orientation toward ordinary workers and the poor, and an indulgent one toward the 'industrious' rich- those who occupy themselves with making money, either through work or investment of their assets, regardless of whether their activities actually contribute to social welfare. in practice, this orientation tends to slide into indulgence toward the rich, whether or not they are industrious even in this morally attenuated sense. ...

"Here lies a central contradiction of the conservative work ethic. All the conservatives claimed that the key to overcoming poverty was to make the poor bourgeois in attitude. All they needed to do was adopt the work ethic, or be forced to adopt it, along with the spirit of competitive emulation, the desire to better others in the race for riches and ensure that one's children not fall beneath the standard of living in which they were raised. Poverty was proof that they hadn't adopted bourgeois virtues and aspirations. This presupposed that the poor suffered from no deficit in opportunities. The path to prosperity was open; the poor were simply failing to take it. Yet we have seen that, Priestly partially excepted, conservative policies knowingly reduced the opportunities of the poor to acquire or retain property, work for themselves, or escape precarity."

My major critique of Anderson's analysis is that putting all this conflict and history into the frame of the work ethic is inappropriate and gives the work ethic far more weight than it merits. Firstly, everyone thinks of themselves as working. The most sedentary rentier doubtless thinks of his or her choosing among investments as of critical importance to the health and future of the nation. Even his or her shopping choices express taste and support a "better" sort of business, in that way performing work towards a better community. The English royals probably see themselves as doing essential cultural work, in their choice of hats and their preservation of cherished traditions. Parenting, community associations, and political agitation can all, to an expansive mind, be construed as "work". And indeed some of our greater artistic and other accomplisments come from the labors of wealthy people who were entirely self-directed rather than grubbily employed. All this implies that a work ethic can be accommodated in all sorts of ways if markets are not going to be the standard, as they hardly can be in any philosophical or moral system of a work ethic. This makes work ethics rather subjective and flexible, as Anderson implicitly demonstrates through the centuries.

However a more serious problem with Anderson's analysis is that it leaves out the ethic of power. Her presentation laments the sad misuse that the work ethic has been subjected to over the years, (by conservatives), without focusing on the reason why, which is that a whole other ethic was at work, in opposition to the work ethic. And that is the power ethic, which values domination of others and abhors work as commonly understood. Or, at best, it construes the organization of society for the benefit of a leisured upper crust as work of momentous, even civilizational, significance. Nietzsche had a field day calling us to recognize and embrace the power ethic, and not hide it under sweeter-smelling mores like the Christian or work ethics.

Anderson does helpfully discuss in passing the feudal background to the Puritan work ethic, where the Norman grandees and their progeny parcelled out the land among themselves, spent their time warring against each other (in England or in France), and lived high off the labors of their serfs/peasants. No thought was given to improvement, efficiency, or better ways to organize the system. Conservatism meant that nothing (god-willing) would change, ever. Even so, the work of politics, of war, and of religious ideology was never done, and the wealthy could easily see themselves as crucial to the maintenance of a finely-balanced cultural and economic system.

Anderson also notes that the original rationale of the gentry, if one must put it in an economic frame, was that they were responsible for military support of the king and country, and thus needed to have large estates with enough surplus in people, livestock, horses, and food to field small armies. When this rationale disappeared with the ascendence of parliament and general (at least internal) peace, they became pure rentiers, and uncomfortably subject to the critique of the Puritan work ethic, which they naturally countered with one of their own devising. And that was essentially a restatement of the power ethic, that the rich can do as they please and the poor should be driven as sheep to work for the rich. And particularly that wealth is a signifier of virtue, implying application of the work ethic, (maybe among one's forebears, and perhaps more by plunder than sweat, but ... ), or transcending it via some other virtues of nobility or class. 

But in Locke and Adam Smith's day, as today, the sharpest and most vexing point of the work ethic is not the role of the rich, but that of the poor. By this time, enclosure of lands was erasing the original version of the job guarantee- that is, access to common lands- and driving peasants to work for wages, either for landowners or industrialists. How to solve extreme poverty, which was an ever more severe corollary of capitalism and inequality? Is it acceptable to have homeless people sleeping on the streets? Should they be given work? money? social services? education? Do the poor need to be driven to work by desperation and starvation? Or is the lash of work not needed at all, and lack of wealth the only problem? Malthus was doggedly pessimistic, positing that population growth will always eat up any gains in efficiency or innovation. Thus it requires the predatory power of the gentry to enable society to accumulate anything in the way of capital or cultural goods, by squelching the poor in sufficient misery that they will not over-reproduce.

The progressive view of work and the poor took a much more sanguine view. And here one can note that much of this discussion revolves around "natural" laws. Is the population law of Malthus true? Or is the natural communitarian tendency of humans also a natural law, leading to mutual help, spontaneous community formation, and self-regulation? Are some people "naturally" superior to others? Is a hierarchical and domineering social system "natural" and necessary? Adam Smith, in Anderson's reading, took a consistently pro-worker attitude, inveighing against oppressive practices of employers, collusion of capital, and cruel goverment policies. Smith had faith that, given a fair deal and decent education, all workers would strive to the best of their abilities to better their own condition, work diligently, and thereby benefit the community as well as themselves.

For the story of Eden is fundamentally wrong. Humans have always worked, and indeed valued work. Looking outside the window at a squirrel trying to get into the bird feeder ... is to see someone working with enthusiasm and diligence. That is our natural state. The only problem was that, as human civilization progressed, power relations, and then even more- industrialization- generated work that was not only cruel and oppressive, but meaningless. The worker, forced to work for others instead of him- or herself, and routinized into a factory cog, became fully alienated from it. How to get workers to do it, nevertheless? Obviously, having a work ethic is not a full solution, unless it is of a particularly astringent and dogmatic (or tyrannical) sort. Thus the dilemma of capitalist economies. For all their trumpeting of the "natural laws" of competition and "freedom" for employers to exploit and workers to be fired, capitalism violates our true natures in fundamental ways.

So the question should be, as Anderson eventually alludes to, do we have a life ethic that includes work, rather than just a work ethic? She states plainly that the most important product of the whole economic system is ... people. Their reproduction, raising, education, and flourishing. It is not consumption products that should be the measure of economic policy, but human happiness. And a major form of human happiness is doing meaningful work, including the domestic work of the family. The world of Star Trek is even alluded to in Anderson's last chapter- one where no one works for subsistance, but rather, people work for fulfillment. And they do so with zeal.

Anderson sees great potential in the more progressive forms of the work ethic, and in the social democratic political systems that implemented them after World War 2. She argues that this is the true legacy of Marxism (and of Thomas Paine, interestingly enough) and expresses the most durable compromise between market and capital-driven corporate structures and a restored work ethic. Some amount of worker participation in corporate governance, for instance, is a fundamental reform that would, in the US, make corporations more responsive to their cultural stakeholders, and work more meaningful to workers. Tighter regulation is needed throughout the private economy to make work more humane for the very low-paid, giving workers better pay and more autonomy- real freedom. More public goods, such as free education to university levels, and better provision for the poor, especially in the form of a job guarantee, would make life bearable for many more people. For my part, inheritance seems a key area where the ethics of the dignified work and equal opportunity run up against completely unjust and artificial barriers. In America, no one should be born rich, and everyone should grow and express themselves by finding a place in the world of work.

• Annals of capitalist control.
• Corporations and the royal we.
• More equal societies are better societies.
• The Stepford wife.
• The Supreme Court is dangerously wrong.