Capitalism and Schizophrenia: a book for our century

THE text, the seminal text, written about our society, industrial and digital society, modern society, especially American society, in the 20th century, is not the Postmodern Condition. It is not Dialectic of Enlightenment. It is not even One Dimensional Man, or Empire by Antonio Negri. The seminal text, the Das Kapital of the 20th century, is not Civilization and its Discontents. That is THE text to be opposed. It is Capitalism and Schizophrenia by French philosopher Gilles Deleuze. Philosopher Michel Foucault agreed, “the 21st century will be the Deleuzian century”.

In an era of mass incarceration, of mass shootings, of one day of depressing news after another with no end in sight, why do we need to read a book written by an eccentric French philosopher with unkempt hair? Why not, as Marxists argue, should we not continue to comb the archives of a communism that failed? Why not Lenin? Well, we should read Lenin. We should read everything else I mentioned as well, and not be exclusive. Because at the heart, Deleuze is the philosopher of addition, not of subtraction or opposition, which is the dialectical logic. Are “dialectics” (whatever that means) still useful? They are one tool in our arsenal, our assault against the forces of oppression, which has begun to tear away at the fabric of social reality itself, and has begun to convince people that their servitude is their only chance at freedom. Deleuze offers us a theory for thinking the Whole, for rethinking what Being itself is, that offers us also a pragmatics of the possible.

Those who scoff at the idea of revolution will always tell you- “the banks are too big to fail”, “not in my lifetime will that happen”. They have accepted life as it is- for how can they not? They don’t want to live a dreamlike reality. Deleuze takes the schizophrenic, who already lives in a dreamlike reality, the crazy, as the model of the subversive, as the model of a person who imminently fights against the capitalist model of a lifetime of servitude to work, because they truly have no other choice. Deleuze proposes that instead of going to “resolve your problems”, going to therapy or on the psychoanalyst’s couch will only put a band-aid on a problem that emanates fundamentally from the social field. This is what Freud missed, and this is why Deleuze titles the first book of Capitalism and Schizophrenia Anti-Oedipus. 

Deleuze starts by talking about schizophrenia in the abstract, and moves on to conceive of how we could remake the whole “socius”- we need a psychoanalysis of the social itself, society itself needs to go to therapy! Who would be the psychoanalyst for that? Well, we, each other, would be. Schizoanalysis is born- we realize we are all crazy together, and we can do something about it. Because before the father beats the son, the father is beaten by the system every day at work, by the boss, by the check out line, by the debt collectors, by his whole life. This is no justification of the way things are- it is a way to get out of the moralism that traditionally plagues psychology, the moralism attached to what are essentially just the norms of bourgeois society. And as Foucault and Deleuze realized, though Marx is the towering thinker of the 19th century, he still swims like a fish in 19th century water. The 21st century is here, Mao is dead, Marx is dead, and we have to carry on, with only the record and ghostly trails left in the tracks.

How do we make sense of reality, Deleuze claims, when one is constantly fed information by way of digital feedback? When the advertisers know exactly what to show you at any given time on your computer screen, how do you escape from the digital prison? Deleuze not only shows, like Guy Debord in the Society of the Spectacle, that modern subjectivity is formed by the media, but how they form an inseparable whole, how they together form a person-media-technology assemblage. Why is this important? Because it portrays reality the way it actually is, where two things that look separate actually are not. Deleuze’s conclusions start out looking like common sense, but put together, they challenge the fundamental wisdom of Capitalism. Put together, like the main character in They Live, we are able to see through the prison of how we were conditioned to see the world, and a whole new world of potentiality emerges, almost visible, sometimes perceptible on the margins.

Deleuze continues his saga in A Thousand Plateaus, considered in postmodern philosophy a conceptual breakthrough and a work of towering genius. It must be said at this junction that Deleuze co-wrote the book with anti-psychiatric radical Felix Guatarri, to whom I have not given enough credit. The only reason Deleuze has been marked here as the genius is because we are pre-programmed to prefer the work of One over many, even though there have been many productive intellectual pairs- Watson and Crick, Marx and Engels, Sartre and Beauvoir, and not enough women pairs. Deleuze is the philosopher of addition, of multiplication- we need new assemblages, new becomings. It is here that Deleuze elaborates on the concept of becoming. This may be too much of a poetic concept for those hardened political and social thinkers who are concerned about the value of the GDP, materialism. But Deleuze is also a materialist, and becoming is essentially material. There is materially a becoming that we experience concretely when we take a walk in the woods, we become more like the animals themselves. We don’t want to be told anymore about logic and maxims and means of production- feeling matters to us. We don’t want to be told our culture doesn’t matter, our traditions don’t matter- they do, and capitalism has been stripping them away from us, and we are continually alienated from ourselves. Of course there are material processes going on, and I could quote statistics about world hunger. But I could also tell you about the story of one woman who contracted AIDS from a soldier in Haiti she thought loved her, and before that worked as a maid in the capital city for pennies while her rich clients engorged themselves. That is what we aim to do! Our suffering is real, and also our happiness!

This is why Deleuze and Guatarri are important to me, and important to the world, and self-respecting “experts” on Deleuze should not look to his more “rigorous” books on Kant and Hume as examples of his “true genius”, for they are perpetuating the logocentric model of thinking that has driven people away from academia, from thinking, as yet another example of “disconnected elitism”. Philosophy can matter to our lives, so much so that can shape history. D&G can shape history, and should, or we may face even darker times

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A collection of aphorisms

I am going to do this post in Nietzschean aphorisms because, I feel like it. They are all connected, but cover a wide range of topics.

  1.  All paradoxes about the infinite are not really paradoxes- all seemingly illogical conclusions that come from infinities and the mathematics of infinite series only seem that way, but actually there is a deeper intuition at play. The infinite must contain all within itself and yet be able to add more- that is the definition after all of infinite. Correspondingly, all mathematics about infinities is not fascinating, just simply boring.
  2.  This is what Nietzsche meant by the fact that “mystical explanations are thought to be deep, the truth is they are not even shallow.” However this aphorism itself will be misunderstood by those who think that Nietzsche only thought that religion tricked the foolish. Nietzsche elsewhere in his corpus praised the surface of things, the shallowness, as opposed to pretensions of being “deep”. Therefore, paradoxically, Nietzsche’s statement is a praise of mysticism, or rather, a recognition that those who have “mystical insight” only have relative insight to the “herd”.
  3. One could misinterpret Nietzsche’s above-mentioned aphorism as pretentious, as a claim to immediate understanding of all metaphysical insights. But rather, Nietzsche understood that mystical understandings of the world precisely work from taking what is everyday ordinary experience and making it uncommon. We all have experienced those moments (which may be profoundly uncomfortable) where suddenly we see something we thought we knew very well and suddenly it seems frightening or strange.
  4. Human beings only learn through experience. The constant sensory flux of information, combined with the overwhelming amount of stuff that is in the world and the fact that the world is always changing, means we only learn through repetition. (Oh there’s that thing again- what was it called? Cow!)
  5. This is what Tantric Buddhism or Zen means by the fact that ordinary mind is the basis for everything, or rather, why the ordinary itself is brought out as something to be exalted. Because behind what we view everyday, if we alter our perception, are entire worlds. Like in the scene at the beginning of Blue Velvet by David Lynch, where a dead man is laying on the ground, and they gradually begin to zoom into his ear, and one begins to see the bugs crawling on the grass. Behind our normal human way of viewing the world, there are things that are normally beyond our perception.
  6. Much of the unseen world has been conquered by humanity, through microscopes, telescopes, infrared detectors, or simply exploring places that were ignored, forgotten, or previously uncharted in our own world, like the bottom of the ocean. Most of the world is now aware of things that are invisible- how incredible is that! Things like viruses, bacteria, etc. Therefore, one day, humanity will not only be aware of levels below that of the microbiological (the protein, DNA), but one day organic chemistry will also become ubiquitous, even though it is generally still specialized knowledge.
  7. Most of the world is aware of the atom, probably because of the advances in nuclear physics that led to nuclear reactors and the atomic bomb. But the quantum world is so new of a discovery, that humanity hasn’t had time to situate it into its understanding of the world. With discoveries of phenomena like the Planck length, we have seemingly hit the bottom of the barrel. History should show us that there is no bottom of the barrel. The human can transcend the human, but not through merging with technology. Humanity will simply no longer apply to what we have become.
  8. Through all of the change that humanity has undergone, we are still mortal beings of flesh and blood for whom death is no abstract concept, but an ever-pressing reality. Science will not save us from this. But perhaps now the difference is this- in days gone by humanity accepted the infinite, made peace with it. Now it stands as a dark chasm that is both threatening and a challenge waiting to be explored. The question now is- will we, or have we, already reached those limits? Is knowledge of humanity’s theoretical limitations a prerequisite for a full understanding of what it means to be human?
  9. Heidegger undertook a project of full ontological understanding of Being, through the lens of understanding humanity, or Dasein. One was necessary for the other. Dasein is fundamentally, for Heidegger, a being towards death. If this is Dasein’s fundamental nature, can other aspects of Dasein be changed? Our lifespan? The way we act in the world? The way we relate to each other as a species?
  10. I think of Star Trek every time I want to understand what humans could be someday. The Vulcans are just a picture of what we could become, a society wholly based on logic, with an understanding of who they are in the cosmos. As knowledge continues to build over time, could we not, in some sci-fi future, approximate the Vulcans? Couldn’t all of humanity be given, from the time of birth, the tools to go through the world and all knowledge from prior generations, like the Vulcans do in their Science Academy? In my mind, what humanity has yet to achieve is a kind of worldwide planetary society.
  11. A worldwide planetary society would not be homogeneous, or tell everyone what to do. But it would instead allow the entire world to thrive, and create an end to things like hunger through automatic restitution of lost crops due to natural disasters, etc. It would require basically a UN that we pay taxes to, and is fully functional with no dominance of one nation (cough cough the United States). Only then could humanity look back collectively on our dark past and basically say- what the hell happened?
  12. Zizek is right when we say we need to go further and not admire local organization. We need new international solutions to our problems- international laws with real teeth, levels above the state level that can coordinate things with a degree of actual consistency. As it is, our fledgling attempt at world order has failed- it did not stop Rwanda, it did not Bosnia, or Darfur. And it certainly won’t stop Syria, because we have yet to let go of the doctrine of national sovereignty

DINOS (Democrats in Name Only)- The Deathknell of America

 

Senator Dianne Feinstein votes with Trump a third of the time. I repeat, a third of the time! Her Joe Manchin, and company give new meaning to the term “with friends like these, who needs enemies?”

The spotlight on Donald Trump has clothed the Republican party in an air of hypothetical “decency” in comparison, based purely on rhetoric alone. They are all just as corrupt. Every single one of them.

And I’m tired of the asinine, school-boyish type of politics, where Trump says a dirty word, or says something stupid, and we all gawk. Oooh, gasp! Grow up and read something about policy.

The defenders of the establishment will always come back and say “but Trump! The decorum, where’s our decency, o my lord!!” *Cue fainting* O my heavens, golly gee willakers!

Please.

That doesn’t mean we have to lower the terms of debate and become as crude as our opponents. But it means we have to seriously think about what’s actually wrong with our country, what’s BEEN wrong with our country, long before Trump came into office. We have to think about the structural reasons that gave us Trump! *Hint hint its the electoral college and gerrymandering*

On a serious note, the electoral college, gerrymandering, money in politics- all of these fall under one rubric, systemic corruption, or what my adviser likes to call structural corruption (as an analog for structural violence). If you know anything about structural violence, its the violence that is caused by those in power to keep the status quo the way it is, and violence is understood in a broader sense. Structural violence is the daily misery and poverty that we face in our inner cities, the exploding prison population, or so the buzzword goes, the “school to prison pipeline”.

The only candidate who was serious about ending funding and kickbacks for private prisons (and outlawing them) was Bernie Sanders. The military industrial complex, the prison industrial complex- all perpetuated by structural corruption.

In a Marxist framework, does the ideological-state apparatus, or hegemony, or whatever you want to call it, insure that the bourgeois state will always reproduce itself until there is revolution? Yes, but I’m not willing to accept that that revolution has to be violent, as the election of Salvador Allende in Chile showed (as long as its not undermined by the CIA).

Feinstein, just like Trump, and just like Clinton, is controlled by the elite, and everyone knows it, but some aren’t willing to admit the problem. I have yet to find a serious middle class Clinton supporter (or I should say anti-progressive Democrat) willing to admit that that isn’t the case. They just DON’T CARE. All history is the history of class struggle. I’m sorry if that scares the socks of the older elite, but I really don’t care!

They didn’t believe students when they protested the Vietnam War, they will always look down upon us. Elitism and snobbery is the name of the game in this country- poor whites look down on poor blacks, etc. Its what perpetuated segregation and Jim Crow. People like to feel they are superior to other people, even when they just profit off an unfair system, and found themselves in a good position in life. Class is always perpetuated by nepotism.

So once again, I tell my friends who are unwilling to embrace the socialist label- embrace it! Its what they fear the most! It has always been the hope of a true emancipatory politics, there is no shame in it, because socialism represents the vision of a society that takes care of all its people, not just in name only. It is a society that doesn’t let you, or your mother, go bankrupt when you get sick (which still happens in America- thanks Obama).

If you are frightened by what Trump represents, and what he means for your family, I ask you to extend your heart even further, to those innocent lives bombed by drone strikes that are kept in place by complicit Democrats, to those who were foreclosed on and became homeless through no fault of their own in 2008, to those in North Korea who still languish under the banner of “sane foreign policy” and are starved by an imperialist embargo.

A socialist vision is a world without oppression, a world where we take seriously what Martin Luther King said, that injustice anywhere is a threat to justice everywhere. A world where we no longer suffer under what MLK called the triple evils of our world: Racism, Imperialism, and Poverty (or Capitalism). Trump represents a strengthening of that first evil. But we should not ignore our complicity in the other two.

 

What is Love? (baby don’t hurt me)

So let’s get one thing out of the way- the title of my blog is Amorinoblog because that’s just my last name. But I think it was Jung who said that names sometimes direct the course of a person’s life in unseen ways. The deep unconscious definitely exists, that’s one thing I know for a fact through my experiences as a person. My unconscious is constantly operating and making connections for me and directing my life in ways I never consciously could. But a friend recently drew my attention to the fact that my blog could be read as “amor (love) in blog”. Now that’s something.

My last name is Portuguese in origin, and it translates to cupid or little love, the diminutive form of love. I don’t know the origin of this name or why it was the name of a family in Portugal, but I’ve always felt that my name has a certain guiding role for me or spiritual kind of power. At least personally. In Tibetan culture, indeed most cultures outside of the West, names have power, they are more directly attached to things in the world, their meanings aren’t obscure or etymological. But using Tibetan/Bhutanese culture as an example, children are named after holy or auspicious things such as jewels (Pema) and holy sceptres (Dorje). Sometimes they are just named Karma, pretty straightforward. Name is destiny. Tenzin Gyatso, the name of the Dalai Lama, literally means Ocean of Wisdom.

So what is love? Love for most of us is the personal feeling of loving specifically another person. It is based on certain characteristics about a person, based on familial familiarity, on things like kinship or friendship. Is love these things? On a relative level, the answer has to be yes. Simply “letting go” of these attachments often doesn’t work or is detrimental. But is love an attachment?

First of all, in my mind, there can be attachment that mutually fulfills two people, and attachment that is essentially negative in character. But the fundamental insight that the Buddha had was that love is based on the desire for permanence, a permanence that cannot ultimately be satisfied. Attachment leads to suffering. This does not mean that breaking attachments does not lead to suffering as well.

Is it possible to love without being attached? I think this is the meaning of karuna, or the Sanskrit term for compassion. In ultimate karuna, there is no desire for ANY kind of repayment in one’s love. Most love is selfish- it wants to be loved. Kind of like the John Lennon Love is Real- “Love is wanting to be loved”. Well hate to disagree with John, but real love does not need anything in return. A mother’s love approaches this kind of love, it is a good model for thinking about it, but even a mother desires her son or daughter to repay them with kindness, and this should be our desire as well. But this should, this ethical dimension to love, is what is lacking I think in people’s everyday understanding of love.

Christian love, brotherly love- this of course approaches this concept as well. But ultimately, even Christian dogma reproduces the idea that God is a “jealous” god (maybe more Judaism, but its still in the Bible, so sorry Slavoj). Now from a Buddhist point, the idea that God is jealous is very strange. The whole idea of divinity in Eastern religion is based on the idea that one has achieved liberation from negative emotion. The essential insight of Buddhist psychology is the idea of the near enemy. Love has as its near enemy jealousy, determination has as its near enemy stubbornness, and so on. Maybe the Nichomachean ethics is like this as well, but I’m not sure.

So maybe it could be phrased like this- love is a desire, but Love is a desire to not only help, but free any living being from suffering.

It is the identification of love purely with personal happiness that has caused many problems in our culture, even beyond material structural problems. It has caused us to ignore our neighbor, it has created callousness in the upper classes. This is why Jesus said “I come with the sword”, as well as the famous parable about the eye of the needle- because his message was one of righteous indignation at the treatment of the poor.

At the end of the day, its not that our understanding of love has to be reintegrated into any particular sort of Theology, as fundamentalists claim. True love for me actually isn’t God’s love, unless it is as an ideal. True love is compassion for the suffering.

I also believe, as Dzongsar Khyentse Rinpoche says in his book Not for Happiness, that we have to modify our Western idea of compassion as trying to materially aid the poor and the meek, the normal objects of compassion for probably most people. Ultimate highest compassion encompasses every single living thing, including our enemies, political or otherwise. For me this is a valuable lesson for leftist movements. We will never sway the masses with hatred. As much hate and resentment as we feel is justified for those that hoard resources at the expense of the “wretched of the Earth”, I feel fundamentally that the idea that revolution can only be achieved by violent revolution has to be wrong. For our mutual survival, it has to be wrong- the stakes are ultimately too high, in an age of nuclear weapons, to repeat the mistakes of the 20th century. Non-violence is the solution of the 21st century, where it was only a glimmer of hope in the 20th.

To me, one of the best exemplars and expressions of love in the recent past was Martin Luther King Jr. He represents for many people still today the hope and promise of a better tomorrow, a real fighter for social justice, who was not afraid to call out hypocrisy, but used his prophetic voice to advocate for a higher calling. It is people like MLK, Bishop Oscar Romero, the Dalai Lama- in short, advocates of Peace and Human Rights, who knew and advanced our notion of what love is. It is fitting that two of the people I just mentioned won the Nobel Prize for Peace, and one of them is in the process of becoming beatified as a saint.

I don’t want to turn this into a debate about non-violent vs. violent tactics of the oppressed- all I know is that despite certain gains made by violent revolution, they came at great cost, and often reproduced systems of oppression in the long run. Whether non-violent revolutions like the Indian revolution ultimately worked is a different story. But I know that our message now for how to change our world has to not only be practical but ethical. Non-violence or ahimsa is both practical and ethical. 

As the Dalai Lama says, “if you have to be selfish, be selfish wisely- love others!”

Also, kudos to the developers of wordpress for making it so that it saves your draft as you write. I accidentally swiped left on my keyboard and thought I lost my post. Saves a whole lot of frustration with that feature

OM MANI PADME HUM

The specter of Marx in anthropology

Anthropology, as a humanistic enterprise, has always had (except for periods of extreme empiricism/biologism and certain isolated schools) a humanitarian mission since its real inception by Franz Boas. With the rise (and maybe fall) of postmodernism in anthropology, which has been always in the context of how to get cultural relativism and the depiction of other cultures right, the question has become not how to depict other cultures, but how to not get it wrong, and see within ourselves as writers of culture possible sources of bias. However, given the enormous influence of political economy, globalization studies, etc. anthropology has still to ask the question- what about Marx?

Anthropology COULD normatively assign Marx the category of another social theorist of the 19th century, and integrate his theories as just one more theory to study along with Weber and Durkheim. Or, it could (and I believe it already has, based on my experience in anthropology) take Marx seriously. I believe the answer why it should is not only an empirical question that someone like David Harvey or David Graeber could answer with judicious use of anthropological data and explanation of the rise of the neoliberal economic order and why it has influenced every local culture. There are a myriad books on this subject, from Graeber’s Debt: A 5000 year History to Wallerstein’s Introduction to World Systems Analysis- the right anthropologist’s have already done a good job of doing this. They have already analyzed colonialism from the right historical perspective, looked at it from the perspective of the colonized with postcolonialism, applied critical analysis. But what I don’t think they have had done a good job of doing is taking philosophy seriously, or justifying their project on a level of fundamentals, ethics, etc.

At first glance, this statement should appear nonsensical, because why wouldn’t anthropology try to accurately describe the postcolonial neoliberal reality of the 21st century? Haven’t they done enough by appealing to notions of human rights, etc?

The political problems of the 1950s and 1960s still haunts anthropology. During the Cold War and the Red Scare, many anthropologists worked for the government to understand the Communist threat, and many of afraid of being accused of having Marxist leanings. But while good critiques have already been made of the sort of public anthropology that sells their soul to corporations, works with the military in Iraq to understand local culture in order to further American foreign policy objectives, anthropologists remain reticent to unabashedly in writing critique capitalism. Now, I say this knowing that some anthropologists (like Graeber) remain professed and “out” anarchists, and many anthropologist’s writings are geared toward working against the established order of things.

But why Marx? Because anthropology still has a commitment at the end of the day, to Fanon’s wretched of the earth”. We remain committed to those who lack the voice to speak for themselves, the powerless. And this commitment, which does not exclude the First World as much as the Third World may be its focus, is fundamentally, and this cannot be denied- a spiritual commitment. This is what Marx himself failed to grasp. Why should he care? Why have compassion at all? Why not embrace the individualism of the modern age?

A “rationalist” or “pragmatic” reason may be that one could easily be oneself in the lumpen, in rags, and that as capitalism ravages our planet, we are beginning to personally feel the heat in our middle class dens (literally). But it is something that we have to own up to- that a commitment to the powerless among us is a fundamentally social commitment, a commitment to what philosopher Slavoj Zizek likes to refer to as the commons- our common social and ecological substance. This is why we cannot pretend that at least in this more deep sense (maybe not in the sense of previous incarnations of the idea in political movements of the 20th century) that the study of society and sociality must be socialist in orientation. To ignore the insights of Marx in history, in the fundamental difference between the haves and have nots, the dynamics between labor and capital, is to be blind to the immensity of human suffering on this planet that is structural, and caused by our economic system working for the few, not the many

The Fallacies of Neoliberal Protest, Part 2

Recently, a professor at Cornell University named Russell Rickford wrote a fascinating article about the Black Lives Matter movement called “The Fallacies of Neoliberal Protest”. In this article, Rickford outlines what he calls the “false assumptions” that are “propagated by the corporate power structure [sic]”. He calls these fallacies “dialogue and awareness” “appeal to authority” and “the myth of the disembodied voice”. In short, the first fallacy is the idea that protest should be channeled into legitimate “safe channels”, the second and third fallacy is the idea that the people in power know how to manage effective protest, and the disembodied voice is the idea that people in power will adequately respond to the concerns of the protestors. We see all these fallacies currently at play with the protest movements at Trump’s inauguration. How so?

The Women’s March on Washington, the protest movement that has gained so much traction that plans to protest the inauguration, is essentially a mainstream protest. While it is expected that the March will have 3x the amount of actual attendees of the inauguration in what is expected to be a historic movement, we can safely say certain things about this march. The Women’s March, planned and funded by Planned Parenthood and NARAL, is largely geared toward a single issue, namely the woman’s right to choose and pro-choice movement. Given Trump’s stance on abortion, this is not a bad thing to protest about, and the protest is more broadly a show of opposition toward the incoming Trump administration. It is ALSO true that this opposition has already been co-opted by these previously established “legitimate” power structures and organizations in exactly the way Rickford describes. This is exactly the way wide-scale opposition toward a government is “pacified” and “de-fanged”.

Now, of course, the Women’s March plans to be non-violent, and I am NOT advocating violence. But I believe the “pressure politics” of this protest have been rendered largely impotent, even before it began. Why? Because there is no “day after” for this protest, no concerted movement. People will come to Washington, they will leave on the same Planned Parenthood buses they came in on. Families will come in, experience the “high” of organized activism, the ecstatic moment of being apart of something historical, and then go home.

Precisely by being under the banner of something “legitimate”, opposition to Trump  has been stripped of any power to scare or influence the incoming regime. Yes, I said regime. The incoming regime of the Trump administration is completely illegitimate. In my mind, as Trump was outvoted by 3 million votes, he has absolutely no mandate, and even worse. If it was not for our antedilluvian election laws, we would not have this reactionary holding the highest office of the United States. He deserves to be protested, 100%. But we ourselves our to blame for it, for protesting at the gates of death. We could have broken the electoral college long ago. But now, it seems as if the whole world is panicking the prospect of a Trump presidency, when this is the natural outcome of successive neoliberal policies. Brexit was partially a reaction to corporate neoliberalism which removed all barriers to trade, and Trump is also using anti-globalization sentiments to his advantage by playing the right-wing populist (even though his administration picks demonstrate he is staunchly corporatist).

I like Planned Parenthood, but in this context it also has to be admitted that they are part of an existing power structure, even if that structure is social justice/activism groups. Planned Parenthood’s sponsoring of the march also sidelines economic issues in favor of more identity specific issues (hence Women’s March, even though other groups will also be hypothetically targeted by the Trump administration even more fiercely, like immigrants, Muslims, and people of color).

I think that political will in this country is very dependent on circumstance. And that is ok, to a certain extent. One shouldn’t just protest without just cause. But I believe that these “fallacies” about neoliberal protest and its supposed effectiveness are still in play, especially the “appeal to authority”. If we allow all protest to be guided, managed, and staged, yes we risk the protest devolving into unorganized chaos, but we also also risk the protest becoming part of the existing system. For some, this is a good thing. The protest “should be perceived as legitimate”. The problem with this argument is that civil disobedience, in even wide-scale protest like this one, in the eyes of a reactionary administration, will NEVER be perceived as legitimate. Expect fierce opposition, by reactionary counter-protestors, agitators, and police.

My larger issue with this Women’s March protest, however, is that it does not encompass enough issues. The march is purely an “anti-Trump” movement, and that is how the media will cover it. Sure there will be signs that will say “Save Healthcare”, “protect immigrants”, and “Black Lives Matter”, but if these struggles aren’t given their specific articulations, the existing power structures will not hear the voices of concerned citizens. It does not matter the size of this protest. It could be 1 million, it could be 3 million people. If it continues to be an anti-Trump and nothing but anti-Trump march, and that is the messaging people get, then that is all that will register. Neoliberalism will continue, in its completely unfettered form, and the protestors will all transform back into paranoid and frightened private citizens.

Here is my advice- THINK. Don’t just act. Yes, this is the time for action. But the more we question the ways in which we too, are participating in our own subordination, the more I think we can change the course of history.

Link to “The Fallacies of Neoliberal Protest”: 

What this blog is about

This blog is about thinking, and the value of thinking, and of philosophy, or love of truth (philo meaning “love of” and sophia meaning “wisdom” in Greek) in the broadest sense. G.W.F Hegel, one of the greatest philosophers ever, considered the philosophy the process of edifying the soul. In his words:

“In this respect culture or development of mind (Bildung), regarded from the side of the individual, consists in his acquiring what lies at his hand ready for him, in making its inorganic nature organic to himself, and taking possession of it for himself. Looked at, however, from the side of universal mind qua general spiritual substance, culture means nothing else than that this substance gives itself its own self-consciousness, brings about its own inherent process and its own reflection into self.”

Later he makes some provocative statements like this one:

“Truth is not like stamped coin that is issued ready from the mint and so can be taken up and used. Nor, again, is there something false, any more than there is something evil.”

He means to say that Truth is not given, divinely given or revealed, for then there would be no reason to think at all! Also that “truth is born out of error”.  Of course this was heresy at the time, so he had to shroud a lot of his philosophy in more Christian sounding language. Even though you would expect a nominal Christian philosopher who talks about the Absolute and Spirit all the time to believe philosophy is all about religion and edifying stuff like that, Hegel thought it was all about the lone soul coming to Reason through his own personal struggle. But I digress. The point is we SHOULD think, because it is our God given right as free beings, and freedom is also the freedom to think! And not be afraid to make mistakes. This all seems like common sense, but then again, everything that is common sense was probably originally written complexly by some 16th century philosopher.

This blog is about my thoughts, on every subject. It’s my attempt to get thoughts out on paper, and share them, for public debate or consumption. The main topic I’ll explore will be politics, but I will try to stay away from mainstream American politics (try), and try to have a tone that is more analytical rather than partisan. Anthropological so to speak. That’s really my passion, anthropology, analyzing culture.

Apart from the brainy stuff, I might talk about spirituality or personal research that I do over the course of my studies in anthropology, or past research. Maybe more artsy things. Don’t expect it all to be nerdy, although most of it probably will be.

A word on politics. It can be divisive sure, but I feel like there are many things that aren’t very divisive about politics that should be a no brainer. The goal should be to maximize human happiness for one- I don’t know anyone who doesn’t think that way besides extremely selfish people and social Darwinists. Of course, people can disagree about the extent to which politics SHOULD determine peoples lives. But as it stands, we live in a state society, where politics does have a huge influence on our lives. So even if you want to return to small scale society (which won’t happen on a large-scale), politics will have some effect on you globally. Of course there are topics that are cultural that aren’t political per se, but as someone once said, “the personal is political”, or as Gilles Deleuze calls it, “micropolitics” is all around us, from the way our workplaces are run, to how much things cost at the supermarket, etc.

Economic and environmental anthropology are two of my big interests, specifically “political ecology” and the anthropology of development when it comes to the Global South or “third world”. I’m specifically interested in the complex interplay between local people, governments, and environmental policy. So there may be some articles about that here.

On my personal politics- I’m a Socialist.

*E-gad!* *cue John McCain fainting*

And I’ll explain why later in some post particularly about that. When I say socialist, I don’t mean some crazy Stalinist or whatever, I don’t usually have to clarify that, but then again, there are some crazy people out there on the internet and far corners of Reddit (they are usually called tankies). And I don’t have starry eyes for people like Castro or Tito either.

My particular “tendency” on the Left would probably be called “libertarian socialist”, but more along the lines of IWW as opposed to “insurrectionist” for those of you who are adept in the radical jargon. Then again, I’m also somewhat of a pessimist, and don’t believe the revolution is coming anytime soon, so I’m not opposed to party politics on principle. As in, I admire the ideals of the SYRIZA party in Greece, if SYRIZA had not caved to the demands of Germany, but that’s a whole other debacle.

Anyway, I’m Stephen, this is my blog, and thank you for reading, I hope to post much more in the future on life, learning, and other fun things. 🙂

Oh, and its called Traveler’s Thoughts because I travel due to being an anthropology major. Some places I’ve gone and done research in are Bhutan, Guyana, and I may do my masters thesis here in the US on environmental problems on Indian reservations. So there may be travel posts or updates from those places if I return or find somewhere else exciting to go.

In essence, this blog will be a trip of the mind, a philosophical journey…an exploration of my own thoughts and ideas.

Thanks!

What’s wrong with Social Democracy?

Take a look at this comic. It’s humorous (its actually very funny) I know, I shouldn’t take it too seriously. Even though it is a leftist comic, and I’m a Leftist, I believe it perfectly encapsulates what Ideology is.

What is Ideology?

Let’s take a few somewhat amorphous quotes from Slavoj Zizek:

“The stepping out of (what we experience as) ideology is the very form of our enslavement to it”

“Every ideology attaches itself to some kernel of jouissance which, however, retains the status of an ambiguous excess”

“The form of consciousness that fits late-capitalist “post-ideological” society – the cynical, “sober” attitude that advocates liberal “openness” in the matter of “opinions” (everybody is free to believe whatever she or he wants; this concerns only his or her privacy”

Let’s take the first quote. First of all, in and of itself, it’s very profound. Let’s say you have a political ideology. When you view things through the lens of your political ideology, and try to subject another’s ideology to your lens, then you are just enslaved to Ideology IN GENERAL.As in, if you say to yourself, “I have a viewpoint”, that viewpoint is fixed, solid, immutable. You are now trapped by ideology, you can now never question your dogmatic beliefs.

Now you chime in and say, “now Stephen, that’s quite unfair, anyone has the right to their opinion!”. This is a typical American statement. The third quote captures the problems with this belief. You can believe whatever you want! Ultimate freedom! What a great society we live in when we get to express and believe whatever we want! Underlying that whole belief structure is the belief that the society we live in has allowed us to form opinions that are rational in the first place. This is Foucault’s “Regime of Truth” problem if you will. At every moment, you have chosen to believe that what you believe is ultimately true and comes from yourself, without recognizing the ways society has influenced you to have a certain belief.

Now let’s ideologically analyze the comic using this method:

The cartoon is titled “Social Democracy in one Senate seat”. You see some young people watching Bernie Sanders speak. They have a preformed idea of what socialism is. The funny part comes from the juxtaposition of them being excited about “real” socialist ideas, then hearing old cranky Bernie talk about Norway and Sweden (which are still capitalist countries, strictly speaking). They walk away feeling depressed.

Here’s where you should start getting suspicious of this comic: the underlying message is- where’s the excitement??? I wanted real Socialism, not Larry David talking about how great the Scandinavian welfare state is! This is the “ideological kernel of jouissance [enjoyment]” Zizek talks about. Why were they disappointed? Bernie wasn’t ideologically pure! He wants a model from a country with a working economy and the highest standard of living in the world- what a sellout!

It’s almost as if the students were expecting him to say “Long live the Soviet Socialist Republic!” or something to that effect (I’m being unfair to the creator of this comic, I know that’s not the socialism he envisions). But it gives the reader with no knowledge of Leftism the impression…”what do those students actually want?”. This is the “Occupy Wall Street” problem, or the day after the revolution problem. Even though the comic does not go on, say to a different panel where they explain what kind of socialism they actually envision, you are left with the impression, “ok they disagree with Bernie because of his support of the invasion of Yugoslavia, and that jobs need to stay in America, and the military jets thing”. But that’s not what makes the comic funny. The underlying funniness is that Bernie is a lame old guy, he’s not “with” the real Leftism of the students.

So what about the positions Bernie advocates for on the podium. “Let’s keep jobs in America”. Well what’s wrong with that?

The problem with that statement in today’s PC culture is that it smacks of jingoism. The fact that Bernie is running for President of the US doesn’t make a difference. The fact that it would be a completely socialist policy of economic protectionism and intervention in the free market doesn’t make a difference. The reason it’s not a “pure enough” belief for the students is its all about America. The policy doesn’t “care” about the Third World enough. Now there’s a lot of ins and outs to what happens to other countries when free trade is adopted, but in general when companies outsource jobs, it exploits horrible labor laws in other countries and moves their factories over there. It kills jobs in the US, and overseas creates an economy based sometimes virtually on slave labor. It’s like when those on the far-left criticize Bernie for not being open borders- that position is very easy to take when you ignore the American economy. It is a position of extreme hypocrisy, where you claim to have the morally righteous position- the poor immigrants! All the while, a permanent underclass grows in America…that could be topic of a whole other long post on the immigration debate in the US. I’m willing to consider arguments from open borders people, but it seems to me that its too idealistic. And there would be nothing the capitalists would like more than for cheap labor to be able to migrate across borders at will. That’s not good for immigrants, its not good for us.

So either the students are pro-free trade socialists, because at least the poor Chinese children have jobs that way (an obvious contradiction), or they don’t think at all.

Let’s move on to the intervention in Yugoslavia. A true Leftist would never use the military!…would they? Obviously, from a hardcore non-interventionist perspective, the intervention was unjustified by its very nature. Unfortunately, this removes all context about the war in Yugoslavia (which I may write a whole other post about). The war in Yugoslavia was a war of aggression waged by a genocidal Serbian regime. Everyone agrees about that (if you are a sane person, and not brainwashed by the Serbian government). However, over the course of my internet adventures, I have encountered some strange pseudo-Leftists who argue that the intervention in Yugoslavia was a pretext by NATO against the completely innocent Serbian regime, who was actually going after Islamic terrorists. Ayiyi! I don’t have time to explain why that’s a complete crock of shit, anyone with any knowledge or time to watch an hour long documentary would know Milosevic was a genocidal maniac who wanted nothing more than to incorporate Bosnia into a greater Serbian state. The problem is, the people who that advocate position do so from a position of, “the American government is evil and has to be doing something wrong”. There are some who even claim NATO bombings killed more people than Milosevic! Do some research man!! These sort of gross ideological mystifications are the same sort of problems Chomsky ran into when he claimed the Khmer Rouge was being unfairly persecuted by the imperialist West and the genocide figures were inflated. It is true that the secret bombings of Cambodia were horrific. The problem comes when one equates that action under the Nixon administration, by all accounts a criminal administration, to the actions of the Clinton administration. “It’s all just imperialism” is a cop out.

Now would I have supported the NATO intervention in Yugoslavia? No, with some caveats. I think retroactively some sort of stronger UN intervention was necessary instead. But it is interesting how it is THAT issue that comes up over and over. It always seems to return to the Balkans, that bastion of ideological confusion. There were some who even claimed that the NATO intervention would just strengthen Milosevic’s hold on power- that didn’t end up occurring, but the fierce partisans of non-intervention in Serbia (coming at just the right time of an ethnic cleansing) seem to have held their tongues after the fact. No surprise that an actual committed leftist from the former Yugoslavia, was not as critical of the NATO intervention. He criticized NATO for depoliticizing the conflict on “humanitarian” grounds, but here’s what he said about its opponents:

“But it’s not only NATO that depoliticized the conflict. So has its opponents on the pseudo-Left. For them, the bombing of Yugoslavia played out the last act of the dismemberment of Tito’s Yugoslavia. It acted out the end of a promise, the collapse of a Utopia of multi-ethnic and authentic socialism into the confusion of an ethnic war. Even so sharp-sighted a political philosopher as Alain Badiou still maintains that all sides are equally guilty. There were ethnic cleansers on all sides, he says, among the Serbs, the Slovenes and the Bosnians. “Serbian nationalism is worthless. But in what respect is it worse than the others? It is more popular and it goes back further in time, it has more weapons at its disposal and in the past it doubtless had more opportunities to act out its criminal passions . . Certainly, Milosevic is a brutal nationalist, just as much as his colleagues in Croatia, Bosnia or Albania . . . From the beginning of the conflict the West has been on the side of the weaker nationalisms (the Bosnian, the Kosovar) and against the stronger nationalisms (the Serbian and, by means of subtraction, the Croatian).” (Zizek, NATO, the Left Hand of God).

So here, the specter of nostalgia for the old Communist bloc (or Tito’s Yugoslavia, which was outside Soviet influence) rears its ugly head. It begs the question: are the students in the comic secret Titoists who would throw Bernie in the gulag?

Here is where there is a kernel of truth in the comic for me. Social Democracy, in Europe, has failed to always not intervene in unjustified wars (Tony Blair invading Iraq), and has only promised to retain the welfare state, while all too often capitulating to the Right in their austerity policies. It’s “program” has failed to galvanize support- even the Jeremy Corbyn wing of the Labour Party has not attracted enough support in Britain. So what is to be done, in the words of Lenin?

What is to be done is to recognize that Bernie Sanders represents a REAL alternative to the extremely conservative ideological atmosphere in the United States, in the Democratic and Republican party. And not to judge him on the basis of so-called purist principles and subject him to ridiculous ideological purity tests.

We should also to recognize that Social Democracy is not a cure-all alternative, and it has its own problems, but I believe they are largely the result of neoliberal influence into those parties. REAL social democracy, like in Norway and Finland, does and should work. That’s my view. The Left of today should not be so quick to judge those who fight the existing powers that be, completely removed from solving the concrete problems of today.