Neil Postman’s take on “scientism” and popular misuse of the word “science”

An excerpt I transcribed from the book Technopoly: The Surrender of Culture to Technology (1992) by Neil Postman follows, beginning on page 147:

By Scientism, I mean three interrelated ideas that, taken together, stand as one of the pillars of Technopoly. Two of the three have just been cited. The first and indispensable idea is, as noted, that the methods of the natural sciences can be applied to the study of human behavior. This idea is the backbone of much of psychology and sociology as practiced at least in America, and largely accounts for the fact that social science, to quote F. A. Hayek, “has contributed scarcely anything to our understanding of social phenomena.”

The second idea is, as noted, that social science generates specific principles which can be used to organize society on a rational and humane basis. This implies that technical means—mostly “invisible technologies” supervised by experts—can be designed to control human behavior and set it on the proper course.

The third idea is that faith in science can serve as a comprehensive belief system that gives meaning to life, as well as a sense of well-being, morality, and even immortality.

I wish here to show how these ideas spiral into each other, and how they give energy and form to Technopoly.

The term “science,” as it is generally used today—referring to the work of those in the physical, chemical and biological disciplines—was popularized in the early nineteenth century, with significant help from the formation of the British Association for the Advancement of Science in 1831 (although Murray’s New English Dictionary gives 1867 as the earliest use of the term in its modern sense). By the early twentieth century, the term had been appropriated by others, and it has since become increasingly familiar as a description of what psychologists, sociologists, and even anthropologists do. It will come as no surprise that I claim this is a deceptive and confusing use of the term, in part because it blurs the distinction between processes and practices.

Using definitions proposed by the British philosopher Michael Oakeshott, we may say that “processes” refers to those events that occur in nature, such as the orbiting of planets or the melting of ice or the production of chlorophyll in a leaf. Such processes have nothing to do with human intelligence, are governed by immutable laws, and are, so to say, determined by the structure of nature. If one were so inclined, one might even say processes are the creation of God. By “practices,” on the other hand, Oakeshott means the creation of people—those events that result from human decisions and actions, such as writing or reading this book or forming a new government or conversing at dinner or falling in love. These events are a function of human intelligence interacting with environment, and although there is surely a measure of regularity in human affairs, such affairs are not determined by natural laws, immutable or otherwise. In other words, there is an irrevocable difference between a blink and a wink. A blink can be classified as a process; it has physiological causes which can be understood and explained within the context of established postulates and theories. But a wink must be classified as a practice, filled with personal and to some extent unknowable meanings and, in any case, quite impossible to explain or predict in terms of causal relations.

What we may call science, then, is the quest to find the immutable and universal laws that govern processes, presuming that there are cause-and-effect relations among these processes. It follows that the quest to understand human behavior and feeling can in no sense except the most trivial be called science. One can, of course, point to the fact that students of both natural law and human behavior often quantify their observations, and on this common ground classify them together. A fair analogy would be to argue that, since a housepainter and an artist both use paint, they are engaged in the same enterprise and to the same end.

The scientist uses mathematics to assist in uncovering and describing the structure of nature. At best, sociologists (to take one example) use quantification merely to give some precision to their ideas. But there is nothing especially scientific in that. All sorts of people count things in order to achieve precision without claiming they are scientists. Bail bondsmen count the number of murders committed in their cities; judges count the number of divorce actions in their jurisdictions; business executives count the amount of money spent in their stores; and young children like to count their toes and fingers in order not to be vague about how many they have. Information produced by counting may sometimes be valuable in helping a person get an idea, or, even more so, in providing support for an idea. But the mere activity of counting does not make science.

Nor does observing things, though it is sometimes said that if one is empirical, one is scientific. To be empirical means to look at things before drawing conclusions. Everyone, therefore, is an empiricist, with the possible exception of paranoid schizophrenics. To be empirical also means to offer evidence that others can see as clearly as you. You may, for example, conclude that I like to write books, offering as evidence that I have written this one and several others besides. You may also offer as evidence a tape recording, which I can supply on request, on which I tell you that I like to write books. Such evidence may be said to be empirical, and your conclusion empirically based. But you are not therefore acting as a scientist. You are acting as a rational person, to which condition many people who are not scientists may make a just claim.

Leaving off on page 149. Neil Postman had much more to say on this and other topics, and I highly recommend reading this book.

More on scientism and the problem with so-called social “scientists” is discussed in the next transcribed excerpt.

Observing orgiastic rave phenomenon

Stumbled across this video clip today on accident. The reason I post it is because as I watched that, thoughts on the rave phenomenon sprang to mind. This is the sort of thing I’ve read a decent amount about, pondered a good bit, observed firsthand several times, so I don’t believe my thinking on the subject to be naive.

In Jonathan Haidt’s book The Righteous Mind, he discusses the rave phenomenon a little, but he focuses on it from more of the spiritual and/or unifying angle, in reference to the hive mentality. That limited view is not the only way these sorts of things play out though, as that video and many others attest to. In Chris Hedges’ book Empire of Illusion, he goes into the disturbing side of the rave trend, the pornographic end of it where women debase themselves and money is king. Sex tends to be the central theme (though it isn’t always, as in the case of moshers), but underneath it all is a frenetic energy that hypnotizes and intoxicates. Historically these crowd experiences had ritualistic value, but what is their value today? What do people get from them, and why is so often the atmosphere one of disgust and disrespect, escalating aggressiveness within nihilistic fantasies?

The way I’m coming to see it is the most harmful aspect of that sort of rave phenomenon is the attitudes taken. Laws can’t change that. Moralizing won’t stop that, not if the people involved remain resistant to stepping back and taking a deeper look. There’s almost a tribal sense of comfort that can be uncovered in eroticized mass gatherings and losing oneself in an ecstatic trance, but why do you figure so many people approach it the way they do today?

Women offering themselves up to the crowd. Practical concerns fly out the window and, once beyond a certain point, nearly anything goes. The bumping music drowns out thoughts of consequences, working alongside libations to reduce inhibitions. The atmosphere drifts toward a feel of devil may care. People respond to this opportunity to lose themselves, and certain demographics perhaps more so than others.

That’s enough to say for now.

On war, sex, violence, and cultural rot

The following are excerpts from Chris Hedges’ book War is a Force That Gives Us Meaning, beginning on pages 74-75:

The effectiveness of the myths peddled in war is powerful. We often come to doubt our own perceptions. We hide these doubts, like troubled believers, sure that no one else feels them. We feel guilty. The myths have determined not only how we should speak but how we should think. The doubts we carry, the scenes we see that do not conform to the myth are hazy, difficult to express, unsettling. And as the atrocities mount, as civil liberties are stripped away (something, with the “War on Terror,” already happening to hundreds of thousands of immigrants in the United States), we struggle uncomfortably with the jargon and clichés. But we have trouble expressing our discomfort because the collective shout has made it hard for us to give words to our thoughts.

This self-doubt is aided by the monstrosity of war. We gape and wonder at the collapsing towers of the World Trade Center. They crumble before us, and yet we cannot quite comprehend it. What, really, did we see? In wartime an attack on a village where women and children are killed, an attach that does not conform to the myth peddled by our side, is hard to fathom and articulate. We live in wartime with a permanent discomfort, for in wartime we see things so grotesque and fantastic that they seem beyond human comprehension. War turns human reality into a bizarre carnival that does not seem part of our experience. It knocks us off balance.

On a chilly, rainy day in March 1998 I was in a small Albanian village in Kosovo, twenty-five miles west of the provincial capital of Pristina. I was waiting with a few thousand Kosovar Albanian mourners for a red Mercedes truck to rumble down the dirt road and unload a cargo of fourteen bodies. A group of distraught women, seated on wooden planks set up on concrete blocks, was in the dirt yard.

When the truck pulled into the yard I climbed into the back. Before each corpse, wrapped in bloodstained blankets and rugs, was lifted out for washing and burial I checked to see if the body was mutilated. I pulled back the cloth to uncover the faces. The gouged-out eyes, the shattered skulls, the gaping rows of broken teeth, and the sinewy strands of flayed flesh greeted me. When I could not see clearly in the fading light I flicked on my Maglite. I jotted each disfigurement in my notebook.

The bodies were passed silently out of the truck. They were laid on crude wooden coffin lids placed on the floor of the shed. The corpses were wound in white shrouds by a Muslim cleric in a red turban. The shed was lit by a lone kerosene lamp. It threw out a ghastly, uneven, yellowish light. In the hasty effort to confer some dignity on the dead, family members, often weeping, tried to wash away the bloodstains from the faces. Most could not do it and had to be helped away.

It was not an uncommon event for me. I have seen many such dead. Several weeks later it would be worse. I would be in a warehouse with fifty-one bodies, including children, even infants, women, and the elderly from the town of Prekaz. I had spent time with many of them. I stared into their lifeless faces. I was again in the twilight zone of war. I could not wholly believe what I saw in front of me.

In the book, Chris Hedges writes a good deal about his time in Bosnia and Yugoslavia during the 1990s. The next portion stood out to me, following a tale of a Muslim child shot and killed for throwing stones at Lebanese fighters taunting the community in a Jeep with mounted loudspeakers. This part deals with the carnal relations in war. Picking up again on page 98:

The violent breakup of Yugoslavia, which was preceded by economic collapse, began in 1991. It was the same year that the government decided to permit hard-core sex films to be broadcast on public stations and that the first locally made pornographic film was produced. While the old Communist Yugoslavia did not censor love scenes in its state-run film industry, it condemned pornography as the exploitation of women and banned its production. The first graphic pictures of mutilated and dead from the war, along with the racial diatribes against Muslims and Croats, hit the airwaves at the same time Yugoslavs were allowed to watch porno films. The war was, like the sex films, about the lifting of taboos, about new forms of entertainment to mask the economic and political collapse of Yugoslavia. War and sex were the stimulants to divert a society that was collapsing.

The world, as it is in war, had been turned upside down. Those who had worked hard all their lives, put their meager savings into banks, and struggled to live on pensions or salaries, lost everything. The unscrupulous, who had massive debts, never had to repay them, lived off the black market or crime, used force to get what they wanted, and became fabulously rich and powerful. The moral universe disintegrated. There was a new code.

The criminal class, many of whom had made their fortunes by plundering the possessions of ethnic Croats and Muslims who were expelled from their homes or killed in Bosnia during the war, had rented apartments where they sold stolen clothes from Italy. Huge outdoor fairs were held where you could buy stolen cars complete with fake registrations. Drugs, protection rackets, prostitution, not to speak of duty-free cigarettes (smuggled into Italy with speedboats from the Montenegrin coast), became the country’s major businesses as state-run factories folded. In Belgrade, at the war’s height, there were seventy escort services, three adult cinemas, and twenty pornographic magazines. After midnight the public television channels ran hard-core porno films.

Hedonism and perversion spiraled out of control as inflation ate away at the local currency. Those who had worked hard all their lives were now reviled as dupes and fools. They haunted the soup kitchens. The loyalty they had expressed to the state of the institutions they worked for had left them beggars. They held worthless war bonds. They collected pensions, when they were paid, that amounted to a few dollars. They sold rugs, tea sets, china, paintings, anything they could dig out of their apartments at huge open-air flea markets. Their children, no matter how well educated, worked in menial jobs abroad so they could mail back enough for their parents to buy food. Distraught teachers said they struggled to cope with children as young as eleven who had been exposed to scenes of graphic sadomasochism on television and copied the sexual acts they witnessed. Domestic violence, often by men who were out of work or had not received their small salaries for months, was widespread.

The ancient Greeks linked war and love. Aphrodite, the goddess of love and the wife of Hephaestos, the lame blacksmith who forged the weapons and armor for the gods, became the mistress of Ares, the god of war. It was an illicit affair. Ares, impetuous, quarrelsome, and often drunk, was hated among the gods. He loved battle for its own sake. His sister, Eris, spread rumor and jealousy to whip up the winds of war. Ares never favored one city or party against another. He frequently switched loyalties, abandoning those he had once helped. He delighted only in slaughter. It was only Eris and Aphrodite, who had a perverse passion for him, who loved him. Hades honored him because of the legions of slain young men he dispatched to the underworld.

There is in wartime a nearly universal preoccupation with sexual liaisons. There is a kind of breathless abandon in wartime, and those who in peacetime would lead conservative and sheltered lives give themselves over to wanton carnal relationships. Men, and especially soldiers, are preoccupied with little else. With power reduced to such a raw level an the currency of life and death cheap, eroticism races through all relationships. There is in these encounters a frenetic lust that seeks, on some level, to replicate or augment the drug of war. It is certainly not about love, indeed love itself in wartime is hard to sustain or establish.

Casual encounters are charged with a raw, high-voltage sexual energy that smacks of the self-destructive lust of war itself. The erotic in war is like the rush of battle. It overwhelms the participants. Women who might not otherwise be hailed as beauties are endowed with the charms of Helen. Men endowed with little more than the power to kill are lionized and desired. Bodies, just as they lie scattered and immobile a few hundred yards away, become tools, objects to an end. The fleeting sexual encounters, intense, overpowering, and largely anonymous, deflate with tremendous speed and leave behind guilt, even disgust, and a void that expands into a swamp of loneliness. Stay long enough in war and real love, tenderness and connection, becomes nearly impossible. Sex in war is another variant of the drug of war.

“If we are honest,” the philosopher J. Glenn Gray wrote in The Warrior, “most of us who were civilian soldiers in recent wars will confess that we spent incomparably more time in the service of Eros during our military careers than ever before or again in our lives. When we were in uniform almost any girl who was faintly attractive had an erotic appeal for us. For their part, millions of women find a strong sexual attraction in the military uniform, particularly in time of war.”

Skipping a few paragraphs, continuing on page 102:

Those relationships that appear to extend beyond the erotic, however, are also hollow. Many liaisons in wartime look and feel like love, but they too have more to do with projection than reality. Soldiers fall in love with women across a vast cultural divide, although the linguistic barrier makes communication difficult. Here too war perverts the relationship. For in the soldier lies absolute power, protection, and possibly escape. The women’s appeal lies in the gentleness that is absent in war. Each finds in the other attributes that war wipes out–tenderness or security. But few of these liaisons last once the conflict ends.

The young are drawn to those who wield violence and power. Why study to be a doctor or a lawyer when such academic toil was not rewarded, indeed often considered worthless? Why uphold a common morality, including hard work, when the outcome was destitution? Why have any personal or moral standards when these standards were irrelevant?

The killers and warlords became the object of sexual fantasy. The paramilitary leader Željko Ražnatović, known as Arkan, was, according to Serbian opinion polls, one of the most desired men in the country.

War turned Belgrade, along with every other capital caught up in conflict, into Caligula’s Rome. There was a moral lassitude in the air, bred of hopelessness and apathy. The city’s best-known gangsters, sometimes in the company of Milošević’s son Marko, who threatened bar patrons with automatic weapons, cruised the streets in BMWs and Mercedes. They filled the nightclubs of Belgrade, dressed in their expensive black Italian suits and leather jackets.

At the Lotus, one such club in the downtown area of the city, pulsating music thumped through the blue haze of cigarette smoke and strobe lights. Scantily clad strippers spun around poles and leapt into two huge floodlit animal cages with men and women from the dance floor. The young couples began to peel off their shirts and simulate sex with the dancers.

“Stay a little longer,” a patron shouted at me. “The simulation is just the beginning.”

Under a spotlight a stripper known as Nina, a star of Belgrade’s violent and frenetic nightlife, descended a spiral staircase into the mayhem. Her lover and bodyguard, a stocky woman with closely cropped hair and a German Luger tucked in her belt, followed her menacingly from the shadows. Nina moved seductively around the dance floor bathed in light. She nuzzled up to the patrons.

War breaks down long-established prohibitions against violence, destruction, and murder. And with this often comes the crumbling of sexual, social, and political norms as the domination and brutality of the battlefield is carried into personal life. Rape, mutilation, abuse, and theft are the natural outcome of a world in which force rules, in which human beings are objects. The infection is pervasive. Society in wartime becomes atomized. It rewards personal survival skills and very often leaves those with decency and compassion trampled under the rush. The pride one feels in a life devoted to the nation or to an institution or a career or an ideal is often replaced by shame and guilt. Those who have lived upright, socially productive lives are punished for their gullibility in the new social order.

The wars in the Balkans saw the rise of the rape camps, places where women were kept under guard and repeatedly abused by Serbian paramilitary forces. When this became boring–for perverse sex, like killing, must constantly entail the new and bizarre–the women were mutilated and killed, reportedly on video. Women were also held in very similar conditions, and later murdered, in Argentina during the Dirty War. Sexual slaves in Argentina were used and then discarded like waste, their drugged bodies at times dumped from helicopters into the sea.

Disturbing stuff to think about, especially when you consider the parallels visible in American society. We may not broadcast porn on public television stations, but we don’t have to—we have the Internet now. And we all know parental controls are largely a joke, primarily because parents won’t consistently use them. No shocker there.

What’s disturbing to me is how the sort of decadence described by Chris Hedges doesn’t appear restricted to war-ravaged nations. The U.S. is waging wars elsewhere on the planet, and while none of that touches our streets, the decadence and sex obsession absolutely has. I wonder why that is. Is it the mindset that accompanies a sense of superiority ushered in during wartime, though not necessarily resulting from it? Like maybe war and this form of decadent living are both symptoms of a larger societal ailment?

That’s enough of that for now.

Ethics After Certainty

I have just finished rereading the paper titled “Alone Again: Ethics After Certainty” written by philosopher Zygmunt Bauman.

Very, very good piece. On pages 40-41, he goes into the option to either engage or disengage, and while I understand the point he was making, I will argue that disengagement on a higher level can become the best option once voicing critical concerns and exhausting legal channels have proven insufficient for rectifying our problems. And this form of disengagement I’m referring to is for communities, provinces, willfully-determined groups of citizens, clans and tribes that choose to no longer partake in being subjected to the corruption of this government, thereby making the determination to go sovereign. It is a right citizens do possess, and most certainly not a trivial one at that. I won’t pretend to know how communities might secede in this fashion, though I would suspect having several do so simultaneously will prove too difficult for the government to effectively thwart.

That is indeed an extreme measure. I’d personally rather we thoroughly seek redress through our political channels, demanding that our representatives cater to the people over their major financial contributors, backed by our willingness to impeach and replace them if they refuse to comply. But who do we replace with? It is my opinion that average people would do a better job than these so-called “Washington insiders” and “professionals,” but then that all depends on the integrity we expect and the values we choose to embrace and uphold.

In a society with a toxic culture, we’ve all been fed lies and fantasies, dangerous ones at that. How does one come to see and think outside of the common indoctrinated lens? It’s a struggle and it requires time alone, away from television, with quality books full of ideas, remaining open yet critical, allowing deep introspection while examining the world outside of our own selves.

Thoughts will be expanded on as time rolls on. Time to finish dinner. Partner is sick with a cold, so I whipped up spaghetti bake with sides of whole green beans and Texas toast.  Happy

“The Century of the Self”

This film is one of my personal favorites, offered by the BBC and titled “The Century of the Self”:

 

Key name to take away from this video: Edward Bernays, the grandfather of American public relations (a.k.a. propaganda) and nephew of Sigmund Freud. Very important information there that tells us so much about the last American century and how we as a people have wound up where we now sit.

What if the world embodied our highest potential?

“What if the world embodied our highest potential?” A film uploaded by goodnesstv:


What if the world embodied our highest potential? by goodnesstv

Too bad Obama was just kidding around and so many fell for it. Aside from that though, this is largely a peace-invoking, thought-provoking 23-minute film about humanity and the power of love.

But in critique I offer this. “Why don’t we walk left instead of right?” That quote stood out to me. Why don’t we walk forward instead of backward? Why must everything loop back around to right and left, red and blue? Hey, why don’t we give those words a rest for a while, maybe retire them for a decade or so and consider the possibility that maybe —just maybe— life needn’t be viewed as a duel involving opposing teams? We know there are far more than 2 perspectives deserving attention; furthermore, all this ‘duality talk’ dumbs us down and oversimplifies complex problems we’re all suffering from in one way or another. The duality bullshit gives us an easy out, a team to side with to avoid thinking critically for ourselves. Why not say fuck the Right and the Left? I’d be happy to live the rest of my life never again hearing our political forum reduced down to dumb and dumber talking heads. What are they even saying anymore? Nothing but divisive shit.

Chris Hedges’ book “Empire of Illusions: The End of Literacy and the Triumph of Spectacle”

Having read a number of Chris Hedges’ books, including American Fascists: The Christian Right and the War on America, War is a Force That Gives Us Meaning, Losing Moses on the Freeway, I Don’t Believe in Atheists, his 2010 book titled Empire of Illusion: The End of Literacy and the Triumph of Spectacle is another I’d like to offer up to others, though I wouldn’t recommend beginning with reading this one, this book being more of a summary and broad treatment of a collection of problems facing society. Hedges hits several major points, from our tantalization with Jerry Springer-esque forms of entertainment to the personal and societal destructiveness of hardcore pornography; from the dangers of corporatism and the realities and consequences we face today, as a nation and a people, politically, socially, and economically, to the power of love. This man does a great job of telling it like it is!

I’ll include some excerpts below, beginning on pages 14-15:

In The Republic, Plato imagines human beings chained for the duration of their lives in an underground cave, knowing nothing but darkness. Their gaze is confined to the cave wall, upon which shadows of the world above are thrown. They believe these flickering shadows are reality. If, Plato writes, one of these prisoners is freed and brought into the sunlight, he will suffer great pain. Blinded by the glare, he is unable to see anything and longs for the familiar darkness. But eventually his eyes adjust to the light. The illusion of the tiny shadows is obliterated. He confronts the immensity, chaos, and confusion of reality. The world is no longer drawn in simple silhouettes. But he is despised when he returns to the cave. He is unable to see in the dark as he used to. Those who never left the cave ridicule him and swear never to go into the light lest they be blinded as well.

Plato feared the power of entertainment, the power of the sense to overthrow the mind, the power of emotion to obliterate reason. No admirer of popular democracy, Plato said that the enlightened or elite had a duty to educate those bewitched by the shadows on the cave wall, a position that led Socrates to quip: “As for the man who tried to free them and lead them upward, if they could somehow lay their hands on him and kill him, they would do so.”

We are chained to the flickering shadows of celebrity culture, the spectacle of the arena and the airwaves, the lies of advertising, the endless personal dramas, many of them completely fictional, that have become the staples of news, celebrity gossip, New Age mysticism, and pop psychology.

On porn and profits, page 58:

There are some 13,000 porn films made every year in the United States, most in the San Fernando Valley in California. According to the Internet Filter Review, worldwide porn revenues, including in-room movies at hotels, sex clubs, and the ever-expanding e-sex world, topped $97 billion in 2006. That is more than the revenues of Microsoft, Google, Amazon, eBay, Yahoo!, Apple, Netflix, and Earthlink combined. Annual sales in the United States are estimated at $10 billion or higher. There is no precise monitoring of the porn industry. And porn is very lucrative to some of the nation’s largest corporations. General Motors owns DIRECTV, which distributes more than 40 million streams of porn into American homes every month. AT&T Broadband and Comcast Cable are currently the biggest American companies accommodating porn users with the Hot Network, Adult Pay Per View, and similarly themed services. AT&T and GM rake in approximately 80 percent of all porn dollars spent by consumers.

[Bold emphasis mine.]

Broaching the topic of the fall of the United States of America on page 142:

The country I live in today uses the same civic, patriotic, and historical language to describe itself, the same symbols and iconography, the same national myths, but only the shell remains. The America we celebrate is an illusion. America, the country of my birth, the country that formed and shaped me, the country of my father, my father’s father, and his father’s father, stretching back to the generations of my family that were here for the country’s founding, is so diminished as to be unrecognizable. I do not know if this America will return, even as I pray and work and strive for its return.

The words consent of the governed have become an empty phrase. Our textbooks on political science and economics are obsolete. Our nation has been hijacked by oligarchs, corporations, and a narrow, selfish, political, and economic elite, a small privileged group that governs, and often steals, on behalf of moneyed interests. This elite, in the name of patriotism and democracy, in the name of all the values that were once part of the American system and defined the Protestant work ethic, has systematically destroyed our manufacturing sector, looted the treasury, corrupted our democracy, and trashed the financial system. During this plundering we remained passive, mesmerized by the enticing shadows on the wall, assured our tickets to success, prosperity, and happiness were waiting around the corner.

Chris Hedges includes substantiating literature on the topics discussed, listed in the bibliography, with a few titles and authors specifically mentioned on page 146:

There were some who saw it coming. The political philosophers Sheldon S. Wolin, John Ralston Saul, and Andrew Bacevich, writers such as Noam Chomsky, Chalmers Johnson, David Korten, and Naomi Klein, and activists such as Bill McKibben, Wendell Berry, and Ralph Nader warned us about our march of folly. In the immediate years after the Second World War, a previous generation of social critics recognized the destructive potential of the rising corporate state. Books such as David Riesman’s The Lonely Crowd, C. Wright Mills’s The Power Elite, William H. White’s The Organization Man, Seymour Mellman’s The Permanent War Economy: A Guide to Pseudo-Events in America, and Reinhold Niebuhr’s The Irony of American History have proved to be prophetic. This generation of writers remembered what had been lost. They saw the intrinsic values that were being dismantled. The culture they sought to protect has largely been obliterated. During the descent, our media and universities, extensions of corporate and mass culture, proved intellectually and morally useless. They did not thwart the decay. We failed to heed the wisdom of these critics, embracing instead the idea that all change was a form of progress.

In his book Democracy Incorporated, Wolin, who taught political philosophy at Berkeley and at Princeton, uses the phrase inverted totalitarianism to describe our system of power. Inverted totalitarianism, unlike classical totalitarianism, does not revolve around a demagogue or charismatic leader. It finds expression in the anonymity of the corporate state. It purports to cherish democracy, patriotism, and the Constitution while manipulating internal levers to subvert and thwart democratic institutions. Political candidates are elected in popular votes by citizens, but candidates must raise staggering amounts of corporate funds to compete. They are beholden to armies of corporate lobbyists in Washington or state capitals who author the legislation and get the legislators to pass it. Corporate media control nearly everything we read, watch, or hear. It imposes a bland uniformity of opinion. It diverts us with trivia and celebrity gossip. In classical totalitarianism regimes, such as Nazi fascism or Soviet communism, economics was subordinate to politics. “Under inverted totalitarianism the reverse is true,” Wolin writes. “Economics dominates politics—and with that domination comes different forms of ruthlessness.”

[Italicized emphasis his. Bold emphasis mine.]

Excerpts don’t do this book justice. I agree so much with this author. The man makes a great deal of sense, especially when I read this book in conjunction with other books like Naomi Klein’s The Shock Doctrine: The Rise of Disaster Capitalism, Chris Hedges’ American Fascists: The Christian Right and the War on America, Jared Diamond’s Collapse: How Societies Choose to Fail or Succeed, Richard L. Rubenstein’s The Cunning of History: Mass Death and the American Future, Aldous Huxley’s Brave New World, as well as Ron Paul’s End the Fed (not that I personally share Ron Paul’s exuberance for returning to a gold standard).

Here is a review of Empire of Illusion in The Cleveland Leader. I don’t share the reviewer’s disappointment with the ending, lamenting that “Hedges didn’t conclude his work with some small glimmers of hope.” Au contraire. Mr. Hedges ended on the most hopeful message one can offer: that we learn to love one another and make the necessary sacrifices to pull through. Love is no small matter. It may be all we really have…all that will ever set things right.

Below is an interview of Chris Hedges on GRITtv (July 2009):

The Various Forms of Love — an excerpt from Ch. 3 of “The Sane Society”

Having left off on page 35 of Chapter 3 with Fromm’s question “What are these needs and passions stemming from the existence of man?“, let’s pick back up there in Erich Fromm’s book The Sane Society (1955):

A. Relatedness vs. Narcissim

Man is torn away from the primary union with nature, which characterizes animal existence. Having at the same time reason and imagination, he is aware of his aloneness and separateness; of his powerlessness and ignorance; of the accidentalness of his birth and of his death. He could not face this state of being for a second if he could not find new ties with his fellow man which replace the old ones, regulated by instincts. Even if all his physiological needs were satisfied, he would experience his state of aloneness and individuation as a prison from which he had to break out in order to retain his sanity. In fact, the insane person is the one who has completely failed to establish any kind of union, and is imprisoned, even if he is not behind barred windows. The necessity to unite with other living beings, to be related to them, is an imperative need on the fulfillment of which man’s sanity depends. This need is behind all phenomena, which constitute the whole gamut of intimate human relations, of all passions which are called love in the broadest sense of the world.

There are several ways in which this union can be sought and achieved. Man can attempt to become one with the world by submission to a person, to a group, to an institution, to God. In this way he transcends the separateness of his individual existence by becoming part of somebody or something bigger than himself, and experiences his identity in connection with the power to which he has submitted. Another possibility of overcoming separateness lies in the opposite direction: man can try to unite himself with the world by having power over it, by making others a part of himself, thus transcending his individual existence by domination. The common element in both submission and domination is the symbiotic nature of relatedness. Both persons involved have lost their integrity and freedom; they live on each other and from each other, satisfying their craving for closeness, yet suffering from the lack of inner strength and self-reliance which would require freedom and independence, and furthermore constantly threatened by the conscious or unconscious hostility which is bound to arise from the symbiotic relationship. The realization of the submissive (masochistic) or the domineering (sadistic) passion never leads to satisfaction. They have a self-propelling dynamism, and because no amount of submission, or domination (or possession, or fame), is enough to give a sense of identity and union, more and more of it is sought. The ultimate result of these passions is defeat. It cannot be otherwise; while these passions aim at the establishment of a sense of union, they destroy the sense of integrity. The person driven by any one of these passions actually becomes dependent on others; instead of developing his own individual being, he is dependent on those to whom he submits, or whom he dominates.

There is only one passion which satisfies man’s need to unite himself with the world, and to acquire at the same time a sense of integrity and individuality, and this is love. Love is union with somebody, or something, outside oneself, under the condition of retaining the separateness and integrity of one’s own self. It is an experience of sharing, of communion, which permits the full unfolding of one’s own inner activity.The experience of love does away with the necessity of illusions. There is no need to inflate the image of the other person, or of myself, since the reality of active sharing and loving permits me to transcend my individualized existence, and at the same time to experience myself as the bearer of the active powers which constitute the act of loving. What matters is the particular quality of loving, not the object. Love is in the experience of human solidarity with our fellow creatures, it is in the erotic love of man and woman, in the love of the mother for the child, and also in the love for union. In the act of loving, I am one with All, and yet I am myself, a unique, separate, limited, mortal human being. Indeed out of the very polarity between separateness and union, love is born and reborn.

Love is one aspect of what I have called the productive orientation: the active and creative relatedness of man to his fellow man, to himself and to nature. In the realm of thought, this productive orientation is expressed in the proper grasp of the world by reason. In the realm of action, the productive orientation is expressed in productive work, the prototype of which is art and craftsmanship. In the realm of feeling, the productive orientation is expressed in love, which is the experience of union with another person, with all men, and with nature, under the condition of retaining one’s sense of integrity and independence. In the experience of love the paradox happens that two people become one, and remain two at the same time. Love in this sense is never restricted to one person. If I can love only one person, and nobody else, if my love for person makes me more alienated and distant from my fellow man, I may be attached to this person in any number of ways, yet I do not love. If I can say, “I love you,” I say, “I love in you all of humanity, all that is alive; I love in you also myself.” Self-love, in this sense, is the opposite of selfishness. The latter is actually a greedy concern with oneself which springs from and compensates for the lack of genuine love for oneself. Love, paradoxically, makes me more independent because it makes me stronger and happier—yet it makes me one with the loved person to the extent that individuality seems to be extinguished  for the moment. In loving I experience “I am you,” you—the loved person, you—the stranger, you—everything alive. In the experience of love lies the only answer to being human, lies sanity.

Productive love always implies a syndrome of attitudes; that of care, responsibility, respect and knowledge. If I love, I care—that us, I am actively concerned with the other person’s growth and happiness; I am not a spectator. I am responsible, that is, I respond to his needs, to those he can express and more so to those he cannot or does not express. I respect him, that is (according to the original meaning of re-spicere) I look at him as he is, objectively and not distorted by my wishes and fears. I know him, I have penetrated through his surface to the core of his being and related myself to him from my core, from the center, as against the periphery, of my being.

Productive love when directed toward equals may be called brotherly love. In motherly love (Hebrew: rachamin, from rechem= womb) the relationship between the two persons involved is one of inequality; the child is helpless and dependent on the mother. In order to grow, it must become more and more independent, until he does not need mother any more. Thus the mother-child relationship is paradoxical and, in a sense, tragic. It requires the most intense love on the mother’s side, and yet this very love must help the child to grow away from the mother, and to become fully independent. It is easy for any mother to love her child before this process of separation has begun—but it is the task in which most fail, to love the child and at the same time to let it go—and to want to let it go.

In erotic love (Gr. eros; Hebrew: ahawa, from the root “to glow”), another drive is involved: that for fusion and union with another person. While brotherly love refers to all men and motherly love to the child and all those who are in need of our help, erotic love is directed to one person, normally of the opposite sex, with whom fusion and oneness is desired. Erotic love begins with separateness, and ends in oneness. Motherly love begins with oneness, and leads to separateness. If the need for fusion were realized in motherly love, it would mean destruction of the child as an independent being, since the child needs to emerge from his mother, rather than to remain tied to her. If erotic love lacks brotherly love and is only motivated by the wish for fusion, it is sexual desire without love, or the perversion of love as we find it in the sadistic and masochistic forms of “love.”

[Italicized emphases his; bold emphasis mine.]

Leaving off on page 39. That’s enough transcribing for this afternoon.