Introduction

In The Reactionary Mind, Corey Robin convincingly argues that a large part of what drives reactionaries is the desire to silence and repress (or, in academese: deny voice to) others, who they call or consider inferiors. This partly from a strong belief that their putative inferiors have no right to speak (or to be heard), partly from a fear that loss of personal status if the latter are heard or successfully organize themselves; and partly from a conviction that society can only function properly when everyone 'knows their place'. I found Robin's explanation intuitive and thought-provoking, and it led me to wonder what the analogous desire and world-view were of those who the media refer to as 'the (center-)left' (called liberals in the US, liberal or social democrats elsewhere), given that I knew that the overwhelming majority of in no way subscribe to the ("radical") egalitarianism, inclusiveness and pro-emancipatory solidarity that I consider see as central to "leftism" (and generally to being human).


On Personal Responsibility and Careerism

For decades, we've been hearing how everyone should 'take responsibility for their actions,' and that we are each responsible for our 'success' (or lack thereof). And because this is obviously pretty glib, it's fostered a kind of reflexive denial in others. As such, we seem to me stuck in a false dichotomy, which leads us us to ignore a very important point. Namely, that we are actively socialized not to take responsibility for our actions, and not to apply our values, for a large part of our lives. Namely, when we perform institutional roles, especially but not limited to when we do 'our jobs.' And that seems to me a pretty important omission, given the amount of time we spend acting out such roles (aside from 'worker', 'boss' or 'manager', also 'student', 'teacher', 'parent' and so on), because of how influential those institutions are, and because what we do while working for institutions tends to affect how we think and act 'privately'.*


On Myths, Religion and Innocence

As I've argued previously, the society we live in today strongly encourages us to reason meritocratically, and to embrace notions such as that your moral value depends on whether and how highly others value you. In extreme cases, this can include dismissing people and their needs wholesale (such as when we categorize the other as our property, or as a pest or monster). Now as I see it, Marshall Rosenberg, Walter Wink, and Walter Kaufmann have made compelling cases that both this way of thinking, and the accompanying conviction that it's okay to employ violence to "put people in their place," or to realize a desired outcome, have to be actively taught, as they aren't very intuitive; and that even though most people alive today think this way, in our better moments we will still strive to embody egalitarianism and respect for all life -- which also happens to be the only stance that is consistent with the notion that equal needs merit equal consideration (as the alternative will always mean at least some people are being treated as means). And there is quite compelling archaeological and anthropological evidence suggesting that hierarchical organizational forms are a relatively recent development, after a long period in which humans organized themselves along fairly egalitarian (if violent) lines.


Linking (Neo-)Liberalism, Identity Politics and Bureaucracy

Both David Harvey and Noam Chomsky have already done a lot to analyze and explain the rise of neoliberalism. Both agree that it should primarily be understood as a political project, aimed at discouraging, and keeping 'ordinary' people from participating in politics, after the events of the 1960s.* But where Harvey's account of the start of the counterrevolution only includes the conservative response, Chomsky points out that elite liberals were just as disturbed by what they termed "an excess of democracy". He notes, describing the Trilateral Commission's The Crisis of Democracy:

This is a consensus view of the liberal internationalists and the three industrial democracies. They—in their consensus—they concluded that a major problem is what they called, their words, “the institutions responsible for the indoctrination of the young.” The schools, the universities, churches, they’re not doing their job. They’re not indoctrinating the young properly. The young have to be returned to passivity and obedience, and then democracy will be fine. That’s the left end.


Remarks on Violence, War and Terrorizing

In this post, I'd like to talk about violence in general, and war in particular, how the use of violence relates to and is sold via bureaucratic (and hence meritocratic) thinking and reasoning.

As Walter Wink has argued, nearly everyone who resorts to the use of violence does so because on some level, we understand it as a tool that we can use to realize a certain outcome: to change either the person we inflict it on, or those around them. Yet as Marshall Rosenberg has noted, if we wish to foster lasting behavioral change, violence doesn't work. Because although people may comply, this only seems a success because of internalized misanthropy, which discourages us to care about the reason why someone chooses to behave differently -- it's only logical if you start from the assumption that people must be forced to care about others. Moreover, it's a way of thinking that reinforces the notion that violence is an acceptable tool.


Some thoughts on "How to Turn Litter into Money": Linking Promises, Money and Violence

Reintegrating the dismal science

There are a number of ways to explain what money is, and what it allows us to do. Sadly, the "origin story" that we were all taught in school is a very misleading morality tale, in which exchange of goods is presented as a wholly separate sphere of life. Supposedly, humans were stuck with a so-called "barter economy" until they invented money. This is a complete fairy tale, and this matters a great deal.


Nonviolent Communication -- an introduction

One of the main reasons why I created this blog is in order to introduce people to, and explain the personal, cultural and institutional consequences of taking Marshall Rosenberg's Nonviolent Communication (NVC) seriously. I was introduced to NVC a few years ago, shortly after I and my partner went vegan. I've since come to find it invaluable, because of how it's helped me to better understand not just why it is so easy to lose sight of the fact that everyone's needs have equal value, but also how we can overcome this.