The Public Must Be Compensated

Political partisans have been trying to claim that Sweden’s Public Health authority, fronted by Anders Tegnell, is unique in pursuing a “cruel” herd immunity goal. It is a bald lie. Herd immunity to COVID-19 is the end-game for all decisionmakers in public health, including in the authoritarian-coalition NPI (Non-Pharmaceutical Intervention, AKA mass, indefinite Isolation and Immobilization) response designed by Biosecurity experts (See the FOIA’d Red Dawn emails in the New York Times).

The difference from Sweden’s democratic-scientific approach to the pandemic is that the authoritarian coalition’s NPI Mass Isolation & Immobilization approach allows the security state to practice implementing population lockdown (Red Dawn emails discuss this goal, along with testing the internet.), while technocratic epidemiologists are thrilled to be using societies as laboratories (See https://www.nytimes.com/2020/03/20/opinion/coronavirus-pandemic-social-distancing.html). All the “early”/”late” implementation discourse in the media is scientistic nonsense typically used to sell Biosecurity indefinite mass house arrest, as opposed to a testing-forward, selective-isolation policy that no coalition has emerged to champion within the authoritarian societies.

But we must start focusing on the bait dangled by the authoritarian-coalition strategy. The avalanche of economic, social and health costs it unleashes cannot be worth the golden carrot swaying before the manhandled public: an immunization crafted over 18 months for one (1) version of coronavirus, where novel coronaviruses develop repeatedly. (A new avian flu, the Red Dawn biosecurity experts noted, had developed in China early this year even while COVID-19 was taking the spotlight.)

The people must rise together and demand compensation from the state for their epic sacrifices to the authoritarian coalition’s social-control practice and universal-lab conveniences.

The Apartheid Democracy Disposition

Directly opposing democratic Enlightenment theory, institutions, and practices, Apartheid Democracy is a conservative reconstruction of the democracy concept. An historical- provisional variant of Herrenvolk Democracy, Apartheid Democracy abjects democratic development institutions and dispositions, such as suggested by Rousseau, Dewey (1915), socialist-backed social democratic theory, inter alia.

In the 21st century, Apartheid Democracy inheres in and is exported by the US and Israel. Rooted in a coalition of slavery institutions and partisanship (including within the US polity and military), colonial Lebensraum theory, the post-Holocaust rejection of the European Enlightenment, and strategic Schmittian “Enemy” and Straussian exoteric politics theories, partisans of Apartheid Democracy are disposed to conceiving of all interactions with even tangential democratic implications as crucial win-loss contests. They have learned from the history of slavers’ US Civil War loss and the Holocaust that the Enemy, democratic Enlightenment, must be ruthlessly attacked and where possible destroyed. There can be no compromise. Capacity enhancement resources must be monopolized by the community, the enemies of the Enlightenment.

Thus, the Apartheid Democracy disposition readily tends to–overrelies on–bullying and lying in interactions with perceived Enemies.  Breaking down the opposition is not just policy, but also the interactional goal, directly opposed to practicing the democratic-development skills of exchanging information, ideas and grievances, permitting collective capacity growth across difference and change, and materializing collective objectives enhancing distributed sovereignty and human development.

While the Apartheid Democrat’s self-professed brand may be as a political realist, in situations where the partisan of Apartheid Democracy does not possess coercive power, the reflexive disposition to bully and lie through interactions can backfire, reducing the Apartheid Democrat’s capacity to achieve her objectives. Apartheid Democrats are highly sensitized to indicators of democratic alignment. By reflexively attacking Enemies regardless of the strength or probability of the democratic threat, the Apartheid Democrat cuts off paths and blows up bridges that could divert Enemies to mutually-acceptable alternative outcomes. The Apartheid Democrat’s realism is confined to situations where she possess monopoly control over the means of coercion. Branding aside, Apartheid Democrats are idealists deeply engaged in a war of position.

Moreover, by indiscriminately, too frequently shifting into belligerent gear within an institutional network she inhabits, the Apartheid Democrat reduces her own credit and cooperation linkages within that institutional network. Other network members may come to occasionally or even methodically constrain her capacity to disrupt the institutional network. The Apartheid Democrat will practice an exoteric politics of self-branding as apolitical to reduce constraint.

Neoliberals, by contrast, specialize in perceiving options that can divert Enlightenment democrats toward inegalitarian conservative objectives.

Corollaries & Hypotheses:

  1. The US military is the absolutely essential condition for Apartheid Democracy.
  2. While Anglo-America/Israel can aggressively dominate and subordinate jurisdictions without coercive power, clashes between Anglo-America/Israel and Europe likely produce fewer wins for the Apartheid Democracies than would otherwise be possible if they used a more varied (eg. neoliberal) tactical repertoire.
    1. Thus, a Trump presidency is suboptimal for US strategy and power relative to Europe. Discounting the relationship with Europe may be an effect of post-Cold War, reduced European-theatre US military interests, where Apartheid Democracy centers the US military.  As well, the US may be assigning EU relations to the UK.
  3. Individual Apartheid Democrat dispositions are best constrained by Europeans and Europeanists.
  4. Politically-mobilized neoliberals and other conservatives enable and supplement Apartheid Democrats where they do not possess control over the means of coercion.

 

 

Strategic Error Bias amongst Authoritarian Nonelites

Hypothesis 1: At least a portion of the lower-managerial and producer “Middle” working class is  systematically afflicted with an inability to accurately assess power relations and strategize messaging and action.

Hypothesis 2: This social segment’s systematic analytical error reproduces collective action incapacitation within working-class communities.

Corollary: In particular, non-elite subjectivities can be strategically handicapped by an overly-simplified Power Structure and Power Resource analytical framework. The interactional failures this analytical oversimplification produces in turn reproduce an inadequate tactical and strategic repertoire biased toward individual and collective de-capacitation.

The Non-elite Power-perception Error: Deploying an overly-simplified model of power, and importing elite perspectives on non-elite individuals’ object status, non-elite dispositions can misrecognize any individual power as monopolized sovereign power. For example, they can imagine that a strong individual will or passion alone can reliably overmaster and subordinate other individuals in any situation. As well, they theorize inaccurately that when an objectified will does not simply submit to the command of a presumptive Master will, this is because the objectified person is a faulty object. As with other objects that fail to ameliorate human sentience in the world, the resistant person targeted for objectification is psychologically apprehended by the presumptive Master as treasonous.

Psychological or discursive domination can work on a limited scale; but it is more limited than authoritarian non-elites tend to perceive. Psychological domination tends to work at a low hum along, and not against, categories of social status. Its effects may not be reliable or durable. In a complex society, psychological domination is not transposable to all interactions and relations.

Consequent to a misrecognition of all power as monopoly sovereign power, an authoritarian non-elite individual A (ANE-A) will tend to assign to other non-elite individuals (NE-N) the responsibility for carrying out ANE-A’s own personal interests. Probably, other individuals will not serve as instruments for the individual passion of ANE-A, but rather will pursue their own individual interests or the interests of a more-powerful, organized collectivity.

This is because non-elite individuals do not have sufficient structural social power to individually incentivize or impose what is a hierarchical functioning (subordinating others’ wills, converting other people into manipulable objects, tools, hands).

This structured experience the authoritarian non-elite individual (ANE-A) psychologically projects as a function failure, or malevolent defection, of the object (the objectified), NE-N. Psychological projection of harmful intention onto objects is natural (See Scarry 1985.); but the error that leads to the objectification of people, and projection of treasonous intent or incapacity upon insubordinate people, lies in power-relations illiteracy. The authoritarian non-elite subjectivity misinterprets insubordination as a malevolent and dysfunctional (incompetence) withholding of cooperation and credit in a world of fluid but absolute monopolized sovereignty, realized in simple domination by force of personality in individual interactions.

Emergent problem: Because the structured experience of subordination/objectification failure is rampant within authoritarian non-elite relations, incompetence and treason are perceived as ubiquitous in non-elite subjectivity, and so non-elite people tend to lean heavily on punishment as a tool for managing all but ideal patronage relations. This reinforces a tendency toward patronage-seeking behaviour and social hierarchy. Where corporal punishment is inaccessible, authoritarian nonelites will rely on moral condemnation in an effort to break down their target’s semi-sovereign (social but positionally-distinctive) self.

This produces a collective-action problem within the working-class: Working-class communities are bound up in punishing and thwarting each other. Their strategic capacities and tactical repertoires–including Power Structure and Power Resources analyses, negotiation, and cooperation–are constantly bound, atrophied, and stunted, and not just from above. Defection is universalized within the working class.

In capitalism, capitalists are relieved of universalized defection and crippling by monopoly control over resources. Their monopoly access to social power allows capitalists greater tactical latitude to make allies, form coalitions, and collaborate with rivals, while distributing patronage to delegate their agency. These rich tactical and strategic resources also incentivize capitalists to hysterically avoid expulsion from the capital-saved network and fortify class boundaries. Capitalists can be authoritarian without undermining their collective action capacity. This is not true of non-elite people.

Common “ameliorative” interventions in this serious social inequality problem tend to be constrained to moral discourse: Smallholder identity group coalitions simply exhort each other to act more deferentially, validating authoritarian non-elite individuals’ analytical error–the overprojection of hierarchical relationships of command and objectification. Doomed to fail and to proliferate a sense of alienation, the deference-demand “fix” reproduces the class’ strategic incapacitation.

Note: Some theory entrepreneurs have intimated that British Commonwealth or Southern US culture provide superior deference skills–presumably such that prevent, for example, authoritarianism from eroding nonelite collective action capacity. They suggest that a strong deference culture provides a micro-interactionist solution to collective-action capacity inequality, or makes collective-action capacity inequality a moot issue. I think this (often chauvanist) claim can be contested, including with empirical evidence from the Commonwealth and US South.

If we allow ourselves to imagine that non-elites can use their supposed surfeit of time to become psychological therapists preserving authoritarianism, then we can alternatively propose that instead, they can be assisted to better conceptualize power and improve their collective action capacity. Non-elite people need a better power-analysis framework and a relational-tactics and strategy repertoire expanded beyond authoritarian Master-servant relations, however glorified as “deference,” toleration, or accommodation. For a model, elites are not only better incentivized to understand each other as more than simple hands, they are also better socialized to use a broader array of interpersonal tactics and strategies, to work together coalitionally across rival interests. The sociological craft tradition (Mills, Bourdieu, Lamont, et al) can study and convey to working-class, racialized, and feminized people more expansive power knowledge.

Recommendation: To organize the balkanized smallholders, including feminized and racialized contingents, use the television series Game of Thrones, up through season 8 episode 3 (“Battle of Winterfell”) as a resource to stimulate power-structure and power-resources identification and theory development. Like The Prince, The Prison Notebooks, and The Power Elite before it, Game of Thrones is designed up through season 8, chapter 3 as a prolonged, multi-pronged, didactic corrective to popular misunderstandings of power relations. It was built to stimulate power-theory development. More effective would its pedagogy be if implemented as curricular discussion material in collectives.

(Note: After season 8, episode 3, Game of Thrones degenerates into a dog’s breakfast of Whiggish ideology and movie industry auto-canonization. Zeynep Tufekci (2019) recognized the show abandoned sociology for psychology at the end. If you’re the sort who enjoyed the democratic Enlightenment, or even if you’re a non-slaver American, you will hate being force-fed the Red Coat/Cold War moral framing of Daenerys’ clunky M.O. swerve, along with most of the hackneyed gruel you’re served after the Battle of Winterfell. Orly, Sam Tarly is a naive academic, but our True ‘n’ Just King is The Storyteller. Get over yourselves, Renaissance Festival. Truly, neoliberal times blow in terms of moral-fable product.)

The goal of power-theory development and tactical-strategic repertoire building amongst non-elites would be to replace the preponderance of thwarting and punitive tactics–both corporeal and psycho-discursive–with a broader, more valid power-relations analysis and skills repertoire, thereby reducing working-class political stunting.

 

Game of Thrones: Lessons on Power

GoT power-relations lessons are not necessarily encapsulated in pithy verbal recommendations, but rather by examining how characters embody power-relations tactics and strategies, and their effects, as well as learn over time. Still, the character Peter Baelish pivots to advise Sansa Stark, as she moves into a queen role, with an important reminder to remain strategically adroit:

Everyone is your enemy, everyone is your friend… Live that way and nothing will surprise you. Everything that happens will be something that you’ve seen before.” –Peter Baelish to Sansa Stark, Season N, Episode N.

 

References

Adorno, Theodor et al. 1950. The Authoritarian Personality. University of California Press.

Benner, Erica. 2017. Be Like the Fox: Machiavelli’s Lifelong Quest for Freedom. New York: Penguin Random House.

Game of Thrones, seasons 1-8, episode 3.

Kierkegaard, Soren. 1846. The Present Age.

McAlevey, Jane. 2016. No Shortcuts: Organizing for Power in the New Gilded Age. Oxford.

Machiavelli, Niccolo. 1513. The Prince.

Mills, C Wright. 1956. The Power Elite.

Nietzsche, Friedrich. 1887. On the Genealogy of Morals.

Tufekci, Zeynep. 2019. “The Real Reason Fans Hate the Last Season of Game of Thrones.” Scientific American, May 17.

 

 

 

Antienlightenment & “the Venerable Arsenal of Catholic Theology”: Themes and Weaknesses

McMahon, Darrin M. 2002. Enemies of the Enlightenment: The French Counter-enlightenment and the Making of Modernity. Oxford University Press.

Hylton, Forrest. 2019. Left Business Observer interview, December 5. http://shout.lbo-talk.org/lbo/RadioArchive/2019/19_12_05.mp3

Forrest Hylton describes 2019 upheavals in Latin America, including the unusual mystery of  the Brasilian middle class supporting conservative elites to stop middle class expansion and supports.

I suggest that Latin American politics are illuminated by (investigation into imperial power interventions and) Darrin McMahon’s analysis (2002) of the conservative Catholic French Ultra Royalists and the ideological legacy they have bequeathed the West.

Experientially, as an educated working-class American with some background at a Latin Americanist university and traveling in Latin America, I have generally found Latin American elites to be impossibly belligerent–savage–in interaction. They have so much passion, interest at stake. They rely on extraordinary patronage. Though Western commercial-state communications professionals work to convince working-class northerners that we share values and interests in common with Latin American elites, that comms strategy is only plausible so long as the Northern educated working class stays within the All-Inclusive and never actually meets a Latin American elite. It is a case where it is quite possible that Latin American elites and anyone with some democratic socialization do not share any common concept of what it is to be human. Here’s why.

As Corey Robin has observed (2011), conservatives are ideological opportunists surrounding a non-negotiable core commitment to inequality. Their interests (passions) are inflamed: Conservatives cannot imagine a world in which they thrive if others are allowed to develop like humans. Starting and staying with the assumption that hell is other people, conservatives are committed to the enslavement of humanity. Hence, distributed semi-sovereign human development is verboten, an abjected unthought in the conservative tradition.

(Side note on theoretical hybridity: Conservative-social democratic hybrid psychology centaur Svend Brinkmann reduces human development to a variety of managerialism, and then lays out a nice case for asserting boundaries on HR excesses in order to permit (not semi-sovereign human development but) distributed “moral integrity.”)

Correcting T.H. Marshall’s (1949) ideal-type argument naturalizing the advent of social citizenship rights, Albert O. Hirschman (1991) reminded us that conservatives push back, influencing knowledge and social developments in reaction to democratic institutional progress. For example, McMahon points out that although they lost to democracy in their time, French Ultra Royalists threw themselves upon the printing press, churning out blizzards of right-wing text (McMahon 192, 199), deeply influencing French (and beyond) common sense, politics, sociology, and philosophy.

Hirschman analyzed the three tactics conservatives use to defend their inequality pole: Arguments accusing democracy of perversity, futility, and jeopardy. But McMahon’s research leads him to insist that beyond the instrumentalist deployment of these Anti-enlightenment discursive tactics, religion is also an essential tool for conservatives in defending their core principle, inequality. The ancient, philosophically-elaborated, legally-codified, imperial-warlord support institution that is Roman Catholicism is necessary to sacralize inequality, and to demonize equality, universal human development. Roman Catholic tradition is necessary to laden the thought of shared sovereignty and distributed human development with irrational fear (Robin 2004). Christian religion also provides a competing alternative to the socio-materialist, commons, and democratic Enlightenment concept of human development within shared sovereignty.  Conservatives tell us, You’ll get change when you die, and you’ll like it. Or not.

I am interested in analyses of conservatism because I want to aid working-class, colonized, racialized, and feminized people’s understanding of how to incorporate knowledge for democratic development, and how to set boundaries on knowledge that denies working-class people’s development of their own human capacities. The problem with philosophy, social theory, and the social sciences is not that they derived from the Enlightenment effort to build human science knowledge–knowledge beyond authority and habit–but that they became infused with Antienlightenment thought, and so dissipated. Science was reduced to scientism, and conservative philosophy stepped in. This needs to be disentangled and clarified. For example, meritocratic ideology in the context of capitalism is a variant of antihuman aristocratic ideology. Meritocratic ideology’s capacity to permit human development is severely limited. There’s no need for antidemocratic social science, except as an instrumental, disposable conservative tactic.

According to McMahon’s analysis of French Catholic conservatism, these are the themes that the Ultra-Royalists‘ voluminous literature (McMahon 192, 199) bequeathed to Western thought, particularly Postmodernism (McMahon 201-202):

  • Animosity toward the Enlightenment.
  • The critique of Enlightenment as about little more than cold rationalism.
  • Philosophes were depicted as abstract speculators, and as intolerant and fanatical, a “Dry Terror” like their tyrannical “Wet Terror” offspring, the Jacobins.
  • Locating the cause of the Terror not in the clash between Enlightenment and Counterenlightenment, but as the sole responsibility of the Enlightenment (McMahon 201). Philosophes were depicted as mob fluffers.
  • A Pandora’s Box, Enlightenment caused an expansive package of related social ills: the decline of faith, Breakup of the family, Moral turpitude, Separation of church and state, Political upheaval, Tolerance, free speech, civil marriage and divorce, moral and economic laissez faire, democracy, and natural rights.
  • The Enlightenment as the sign and source of modernity’s ills: rationalism, intolerance, the Holocaust, antisemitism, totalitarianism, racism, environmental destruction, imperialism, misogyny (201-202).
  • Philosophes created both capitalist individualism and international pacifism.
  • Enlightenment is on the evil side of the world-epic drama between Christian Civilization and counter-civilization. Per Gustave Gautherot and up through Samuel Huntington et al., counter-civilization extends from previous opponents and rivals of major European imperial powers to Enlightenment to communism to Islam.
  • The Enlightenment was a “conspiracy against the social order in a clear line of descent from the philosophe bugbear of the eighteenth century through the Freemason, Jewish, liberal, and socialist pariahs of the nineteenth and twentieth centuries” (McMahon 194, citing Johannes Rogalla von Bieberstein’s analysis of conservative conspiracism).
  • Enlightenment thought was antisocial, in that it advocated for the interests and extra-religious pleasure of nonelites. The social is a steep, immobile hierarchy; thus, the “interests” of nonelites would be nested under the interests of elites. But their natural subordination means that nonelites do not have their own interests, though as Homo Vir, Passionate Man, they can be recognized as related to proper, elite humans.
  • In addition to the hierarchical social, the primacy of history and human fallibility all mean that collective action for democratic social change is not natural or possible.
  • Happiness is bestowed exclusively by submission to religious authority, particularly for the servile classes.
  • Individual rights deplete organic (True, patriarchal) community, family.
  • Restore religion to politics. Religion is identical with both morals and culture.
  • A belief in the power of the individual Mind to make human history. Some men are essentially demigods; their existence transcends the material world. The conservative conceptualization of the human is bipolar. Corresponding to the apotheosis of some men, most people are subhuman, dirtbags. As every Latin American elite knows, the people are either to be tapped (1), or ushered to their “change” (death, 0). Like an HR lady clinging to her salary and self-concept as a People Person, the church manages nonelites, human resources, through their binary states.

Extrapolating McMahon’s analysis of French Catholic conservatism, here is the weakness of conservatism in contests against rival paradigmatic communities:

  1. The conservative conception of the “mob” is too alienated to maintain a social network under the pressure of a rival. Conservatives conceive of the people as fatally dehumanized, crippled, stunted herd animals to be corralled by the fearsome, shock ‘n’ awe institution of religion. This conceptual reduction results in conservatives failing to build a strong base to their pyramid, to support them when a rival social order is organizing. It results in conservative overconfidence in religion as a social control institution. And it results in conservatives failing to recognize that rivals may rebuild the human collective action and solidarity capacities of the people, diverting those people from the conservative institutions of social control. Note: At this point in history, with the help of slavers’ racialized ideology and institutions, it looks like American conservatives have polished their “mob”-control game. Also, the Democratic Party has not been an alternative to the Republican Party–They both rest on variants of aristocratic ideology.
  2. Like other historical victors, Ultra-Royalist conservatives did not recognize the limits of their victories. In particular, Ultra-Royalists did not recognize that their pro-monarchy allies were pragmatic, not as idealist as themselves. After some democratic changes were institutionalized by the Republic, when monarchy was restored, even French pro-monarchy allies failed to care enough to work with conservatives to crush democratic institutions and culture, and install an inegalitarian utopia in their place (McMahon 192).
  3. Catholic conservatives have had their own international network, based in Italy, Germany, Spain, Portugal, Ireland, Quebec, Poland, Hungary, Martinique, and Latin America (McMahon 195). This network is not identical with France’s allies. France’s international allies, even monarchs, were not necessarily Catholic conservative. Sweden was one of France’s most steadfast allies. Its monarch used Swedish troops and took down the Holy Roman Empire.
  4. It’s probably a good temporary strategy to maintain one core principle, and otherwise be super instrumentalist, as conservatives are. But under serious pressure from rivals (not, for example, the Democratic party, or ambient liberalism), all the hypocrisy can pile up and block the view. Sometimes all the (Leo) Straussian exoteric posturing can become so obfuscatory that it loses its audience. Under the fast-changing conditions of heightened class warfare, conservatives drown out their own voice, leaving everyone to notice that they’re wearing the emperor’s new clothes.
    1. One among many examples from the Ultra-Royalists is that when the king revoked their speech privilege, they embraced freedom of speech, which they had just previously been repudiating savagely. As mounted such expedient deviations from previous, furiously-held “principles,” conservatives lost discursive power. “They glorified power, hierarchy, and deference yet were quick to break ranks when their particular interests clashed” (McMahon 191). They began to appear “incoherent.” Conservatives did not see their crowd fading until too late, because they took their exceptionalist privilege too seriously, and failed to recognize other, lesser humans as necessary adherents to their social network. Cosseted by Catholicism and other conservative traditions, conservatives can care too little what others think.
    2. However, this conservative vulnerability at the margins tends to be optimistically overgeneralized by lazy liberals. Under normal conditions, conservatives are correct that few non-comms pros care how hypocritical they are. Hence, Trump and the modern Republican Party. Unfortunately for liberal party tacticians, conservatives disintegrate not when they are hypocritical (Exceptionalism is the privilege of the boss, so exercising hypocrisy only affirms conservatism.), but only when they become incoherent. Before that happens, they have a big, familiar arsenal to unload. And it’s comfortingly encoded in all sorts of institutions, from Catholic doctrine, to Evangelical Christian doctrine, to American law.
    3. Still, conservative incoherence can happen in class warfare, because conservatives cannot publicly name their central principle, inequality, and maintain sufficient social support. Meanwhile, they enjoy themselves, getting off on surfing the risk of exposure.
  5. The religious backing, the sacralization of conservatives’ interest, inequality, encourages conservative savagery in inequality’s defense. Savagery reduces their degrees of credibility and tactical freedom when conservatives excessively, instrumentally switch tactics. (“Why are these jackasses moral authorities again?”)
  6. As well, when you’re trying to sell predatory obfuscation as “enchantment” (See McMahon 197), the savagery undercuts the brand. This is why Romanticism, attuned to the suffering of the hi-lo coalition of the marginal, is friable.
  7. Since they cannot really consolidate publicly around their fundamental platform of elevating themselves by stepping on everyone else, conservatives can be divided along secondary “principles” and clashing advantage-securing strategies, undercutting their coalition. Crucially, dividing conservatives requires previous success circulating a captivating egaliberte justice telos, as was accomplished in the Enlightenment.
    1. The French Right’s internal disintegration was caused by revolutionaries manipulating an ongoing history of conflict among the king, the nobility, and a clergy vacillating between France and the Vatican.
    2. Likewise, in Sweden, when GIVA was ready to lead the nobility slyly into British-style capitalism, the elite was unmanageably divided–including along gendered networks.  For many reasons, the nobility no longer trusted the king. Moreover, and crucially, elements of the Swedish nobility, including female aristocrats, had subscribed to some Enlightenment ideas. Elites could not coalesce; Swedish democrats were able to organize for political power instead.
    3. Legion are the modern (20th-21st c. neoliberal era) examples of how conservatives cannot be substantively divided where there is no egaliberte justice telos to capture any elites.
  8. Discursive determinism is an idealistic right-wing projection (McMahon: 200). However, discursive essentialism can also keep your enemies on life support. When conservatives narrated the Enlightenment as sin committed by individual Minds, they cast memorial statues to Enlightenment contributors. Now any CBC radio program can run an evening feature on Diderot.
  9. In short, there are plenty of ways for organized democrats to skin a conservative.
    1. The reason why the liberal parties like the US Dems fail to dominate the conservative parties in the modern era is because the liberal parties are not equipped to oppose the conservatives. This is a result of the Austrian Chamber of Commerce tacticians’ (Mises & Hayek’s) great political insight: Just remind the capitalists that they are also aristocrats, with all the predatory privileges these power-elite classes may claim, and their liberal servants will be pulled into conservatism’s wake.

However, the French conservatives were modern, used all the technology, published the discourse, helped create the Terror, and their thoughts weigh heavy on our thought today. They didn’t really lose the long game, any more than the American slavers lost.

The Enlightenment philosophers strove to build a global community seeking philosophically-informed, comparative, empirical knowledge with which to suggest, for democratic consideration, the varieties of ways that humans can live together. The Enlightenment didn’t create all the problems. Conservatives are very much with us today, doing what they need to do to us to make their utopia.

Next step: Find articles on Scholastic influence on American constitutional law developments after 1986 (Reagan’s appointment of Scalia to the Supreme Court).

Susan J. Stabile, “Catholic Legal Theory,” Journal of Catholic Legal Studies 44, no.
2 (2005): 421-432.

Stabile doesn’t lend insight into what I’m looking for– How Scholastic legal education imbues neoliberal constitutional thought in the US. She clearly mashes Catholic and Enlightenment concepts (development, metaphysical specification of the good society, positive freedom) in arguing for the importance of Catholic morality in legal formation for cultural change. Where science advances knowledge (not linearly) over time, idealism merely disguises its metaphysics with borrowed language.

In Stabile’s effort to sell the Catholic tradition as an important corrective to “secular” law and society, with a smattering of some general consensus points most people can agree with (The need for “curbing excessive individualism where that interferes with the common good” (426); the tacit importation of private privilege into Rule of Law, as it is bereft of metaphysical specification), you can still see a number of persistent issues with the Roman Catholic paradigm that make it an unsatisfactory corrective to capitalist law. After all, it’s the unsatisfactory, imperial feudal institution from whence unsatisfactory, imperial capitalist institutions developed.

According Stabile, Catholicism is all about, and introduces the following three novelty principles into American law:

1) the principle of the dignity of each individual. This dignity is guaranteed by the extent to which the individual signifies the Catholic God, is “in God’s image” in this idealist paradigm. Thus, Catholicism has traditionally supported not egaliberte, as Stabile disingenuously intimates in asserting that all humans are made in God’s image, but an allocation of dignity based on a Great Chain of Being. If humans are all in God’s image, some humans are more so, some are less so, with consequences for dignity distribution. This isn’t about recognizing difference; it’s about reproducing inequality.

Stabile specifies that human dignity in the Catholic tradition means that Catholic authority, and not life-giving women or selves in socio-material context, governs all individual decisions involving reproduction and  human life length. While life chances and life quality are governed by the allocation of rank and obligation, the supplemental Catholic algorithm determines that length of individual existences will be optimized within that governing framework. Since perinatal life is in our big-cranium mammalian species on Earth an extension of women’s lives, “dignity” requires Catholic institutional management of women.

Perhaps hinting at one of the reasons for its capitalist replacement, Catholic obligations are heavily, permanently enforced on some kinds of individuals. For Catholics, it is not a priority to enforce any collective responsibility to create conditions supporting human longevity, and the Catholic tradition is not going to expend as much effort fighting pollution, war, exploitation and expropriation as they are going to expend micromanaging the ladies. In the first place, targeting institutional and systemic threats to human longevity would require scientific knowledge, which, as we shall see, is not a kind of knowledge Catholicism recognizes. Rather, it is individuals’ (women’s) obligation to the community to make the Catholic life-length optimization algorithm work.

When did “universalist” Catholicism master the trick of smuggling sociological inequality within universalist abstractions? Long enough ago to be very swift and sure in hot-potatoing the critique upon its rivals?

Each individual has 2) obligations within a non-exclusive, mystified community. Because community must be mystified (Stabile: 427), the rank and obligations that any particular individual or group must fulfill are worrisomely underspecified in Stabile’s persuasion essay, see discussion under principle 1, human dignity, above. It must be that the allocation of rank and obligations are to be managed in part by the institution of the Roman Catholic church, both because of its monopoly on Truth and because mystified relations (community) require expert management.

Rank and obligations can also be, and have been established and allocated via economics and politics, including war. Catholicism traditionally performs a supplementary function in managing and enforcing individual obligations to the community. It seems evident that Catholicism’s rigid focus on women’s obligations to the community is overly determined by the atavistic manpower and tax revenue (marketable crop) requirements of feudal warlords, which interest and associated morality shifts somewhat under capitalist conditions.

Similarly, 3) freedom must be distributed according to Catholic “truth.” Again, Catholic authorities must be the institution required to distribute freedom across any community, which Stabile terms “Authentic Freedom,” because Catholic authorities have monopoly access to Truth.

Stabile seems to be simply suggesting legal principles which require reattaching the Roman Catholic Church, as an institution, to the state.

Throughout, Stabile’s bete noir is “secularism,” where the issues cited are clearly rooted in capitalism, eg. It is capitalism that fosters sociopathic individualism, Homo Economicus. Perhaps this conflation is motivated by the tradition of Catholic opposition to Enlightenment, as well as the venerable Catholic tradition of supplementing power elites, see the history of fascism. Without sufficient capacity to even correctly (or, acknowledging the Liberation Theology offshoot, reliably) identify a global, motivating, mobilizing, governance institution like capitalism, the fundamental institution allocating rank and obligation, Catholicism must be little help in dealing with the central social problem Stabile identifies: The widespread diminishment of human welfare, integrity, and development where the common good is dismissed, deprioritized, and distorted.

The relation between the individual and the common good is a central concern of much secular philosophy. Reducing secularism to capitalist problems obfuscates (not only Catholicism’s Aristotelian supplement but also) non-imperial, secular, non-mystifying, sociomaterialist traditions–such as informed the Enlightenment philosophes–investigating and weighing how to best permit social humans’ development, integrity, and welfare. These sociomaterialist community traditions are well known to imperial Roman Catholicism, which has long attacked them as rivals and enemies. As secularism is reduced to capitalist culture, and the varieties of sociomaterialist philosophy and praxis are excluded, then Stabile’s case for catholicizing law relies on an additional, unspoken assumption: To optimize collective and individual human life, humans need to be governed by mystification. That is an interested assumption. It also belies Catholicism’s incompatibility with Rule of Law, which telos requires transparency improvements. Stabile’s is not a good-faith argument, as suggested by her argument’s deployment of opaque, institutional-brand “truth.”

Is the Roman Catholic tradition, with its specialization in mystification, actually adept at centering the human, as Stabile claims (430), or is its real forte obfuscatory shock-and-awe population management as a supplement to warlord rule? Why don’t we ask the surviving legions of systematically-molested altar boys? At the end of her article, Stabile tries to make a relativist argument for including Catholicism in law–arguing that Catholicism’s vision of the common good is adequately specified and defended (430), for example, where Catholic rhetoric implies that simply advising maturing youth to ignore their sexuality is identical to the common good of no youth sex. In so doing, Stabile demonstrates that Catholic Truth/faith is  hopelessly mired in parochial idealism: Assuming that everyone can “know” that ignorance and denial in the mind = nonsexual behaviour in the sociomaterial world, where this is an authority “knowledge” that has been scientifically demonstrated invalid and would only be evident and reasonable to a committed dogmatist.

As well, Stabile’s closing example demonstrates that Catholic Truth prohibits (or drastically deprioritizes) curiosity, empirical investigation into the context-embedded efficacy and validity of that institution, policy, or practice (sex education or instruction in abstinence) putatively optimizing human welfare. How compatible with legal discovery is that religious commitment to dogma? On its margins, nervous Roman Catholic monks may have once unleashed the Renaissance; but Roman Catholicism’s anti-Enlightenment prohibition against expanded and normalized empirical investigation and curiosity, its prohibition against methodical (designed to deploy human capacities and adjust for human limitations), collective self-correction–science, casts in deep doubt whether the Catholic tradition can adequately specify the institutional support for human dignity, community, and freedom-to.

The Catholic tradition cannot fill in capitalist law’s holes. It can only dig them deeper, witness the modern US Supreme Court. Why should this be surprising? Capitalists to a great extent emerged from the wealth of aristocracy. Capitalist exploitation rests upon an ocean of expropriation, the source of wealth familiar to all feudalists. What the Catholic institution is designed to do is supplement expropriation with human resources management. But is the feudalist institution Catholicism a better population manager than capitalist HR ladies? It is! It’s got sturm und drang, rituals, amazing buildings, lovely candles, songs. And it’s an HR department run by guys!…which has its pluses and minuses. But resourceful capitalism has more population-management departments than corporate HR and religious institutions.

Excessively rigid, authoritarian Catholic interpretations (“truth”) of superficially-consensus humane and pro-social principles sure are old, elaborate, and opaque to most; but mystification cannot provide appreciable corrective upon existing capitalist epistemological problems impinging a collective good that permits individual human development–epistemological problems such as are evident in scientistic communities like conservative economics, which also excessively serves power elites, limits collective learning, and prohibits Kuhnian paradigmatic adjustment (Varoufakis 2011). If a tradition cannot offer improvements–observable in outcomes–in coordinating individual development and the collective good, then it’s not what’s needed to address (not “secularism”‘s shortcomings but) capitalism’s failings.

For compelling insight into how conservative Evangelical Protestantism works, see Adam Kotsko’s “The Evangelical Mind.” The important distinction is that Evangelical Protestantism violently dispenses with Christian Good Works as a framework disciplining community members. For Evangelicals, Good Works, or acts of benevolence consign non-Evangelicals to Hell. Committing evil upon people and other life outside of the Evangelical community is sanctified as proof of the individual’s hermetically-sealed, mutually-chosen relationship with the Divine. In the Evangelical view, sabotaging an atheist or bombing a Muslim neighbourhood is what demonstrates God’s favor and gets individual Evangelicals into Heaven.

Whereas Weberians once imagined Evangelical Protestantism as a path to capitalist affluence, we can now recognize Evangelical Protestantism as a framework fit for a militarized society of soldiers and guards.

Understanding this solves a mystery. I had a roommate, raised Calvinist, with a half-sister recovering from terrible self-esteem, likely due a lot to her businessman step-father’s abuse. While we were roommates for a couple of years in grad school, the half sister would travel to visit us, along with her children. To get out of the house, as a teenager the half-sister had gotten repeatedly knocked up by a criminal, drug-addict ne’er-do-well. They had joined a suburban Evangelical church. While the Calvinist-background young woman raised four tiny children, kept home, and stayed fit, her ne’er-do-well partner stole, got caught, had affairs, beat her in front of the children, beat the children, and continually relapsed into very hard drugs. Through it, their church supported her partner, the young man. When, after many years, the young woman finally drew a line– her family had been too beseiged, she was separating from the thug, the church and its congregation shunned…the young woman and her children.

I couldn’t understand it at the time; but that’s because I didn’t understand Evangelical Protestantism. Likely, the young woman, raised Calvinist (a fairly f’d-up religion itself, see Weber), didn’t adequately understand contemporary Evangelical Protestantism either. In the Evangelical view, the young man was repeatedly proving his close relationship with God. By laboring diligently to create a non-traumatizing household life, including for the children, the young woman was, in the Evangelical faith, only demonstrating that she was hell-bound. The Evangelical Church sided with its hand-grenade “God,” such as it is.

 

References

 

Varoufakis, Yanis. 2011. “Chapter 9. A Most Peculiar Failure: The curious mechanism by which neoclassicism’s theoretical failures have been reinforcing its dominance since 1950,” pp. in Modern Political Economics.

 

 

The Forbearance of the Mob

A clarification

When torture was regularly used against exponents of democratic Enlightenment, including Van den Enden and the anti-absolutist aristocratic insurrection in 1674,
when the Bastille, guillotine, and gallows were reserved for their execution,
the assembled “mob” was silent and grim

…rather than enthusiastic (or “bloodthirsty,” depending on your politics).

 

Ref

Israel, Johnathan I. 2001. Radical Enlightenment, pp. 183-84. Oxford.

The US is militarized because it is a global class-contested territory

There are four outlier countries in the affluent world, each characterized by an extremely high percentage of the working-class population employed in guarding property from the rest of the working-class population: Greece, the US, the UK, and Spain. Depending on how you count it, 1 out of 4 (or 5) of every US workers is guarding property from other workers. That proportion increased over fourfold in the US between the late 19th century and today. By contrast, there is only 1 guard for every 20 workers in Sweden.

Brought together, empirical analyses by Bowles and Jayadev (2007), and Gourevitch (2015)  reviewing Brecher (2014) and Mitrani (2013), identify correlates of the guard labour market & militarized police state: 1) socio-economic inequality; and 2) a strong history of class contention. Bowles & Jayadev caution that though these factors, and not others, correlate with the policed society, by themselves they cannot explain the extent of guarding and policing in a society, because in the US, guarding continued to rise as a proportion of employment even in the exceptional, lower-inequality Trente Glorieuses period following WWII and prior to 1975. However, as Gourevitch will clarify, even during the short period of reduced aggregate socio-economic inequality in the US, at a finer-grain level of analysis we recognize that inequality reduction was very patchily distributed (Fraser 2017), and quiescence was even briefer, as the Civil Rights Movement was organizing during that period to more widely distribute novel social citizenship and welfare state protections from expropriation.

Although the state is designed to protect large domestic (and some global) capitalists from expropriation, only white male smallholders enjoyed new state protection from expropriation during the short Trente Glorieuses (Fraser 2017), spurring other social groups to organize to expand those protections and state accountability to the entire working class, including African-Americans and other racialized groups, women, and indigenous peoples in the US. This organization was famously met by expanding US police forces and militaries as warfare, and it was met by politicians with carceral expansion (Murakawa 2014), contributing to continued guarding and policing expansion. Moreover, as we see below, in 1947, at the outset of the Trente Glorieuses, the US cemented in an extraordinary legal regime for hobbling working-class people in the US.

While there are surely automatic structural mechanisms, both macro and meso-institutional, favoring capital and crippling working-class people in capitalism, the briefness of the Trente Glorieuses is well explained by the extraordinary level of capitalist organizing to restrain and divest the American working class of collective action capacity, including by diverting work into guarding and militarized policing, as well as via legal mechanisms (Pistor 2019). On both sides of the pond, of course, deregulation of finance, beginning in the City of London only a third of the way into the Trente Glorieuses, permitted the reorientation of US capital from national to global class alignment, permitted inflation coordination as a form of capital strike, and thereby permitted the dismantling of working class-accountable institutions (social citizenship, the welfare state, public infrastructure) within the US state–converting nascent US state capacity to protect workers from expropriation into military, militarized policing, and guarding property, a Nightwatchman state exclusively protecting global capital from expropriation.

But why did the working class, which had developed independent, leading ideas about the good, democratic society, had been highly organized in previous decades, and had innovated and led policy in the FDR era, acquiesce to this massive state conversion, to its tremendous neutralization and increasing disadvantage? Given its former independence and leadership, why did the working class allow itself to be co-opted into a giant police force merely doing the bidding of economic Masters, circling a drain of decreasing capacity to protect itself as a class from expropriation?

There are intermediary steps to this conversion, and path-dependency can be a factor. However, if we explain the rise of the policed society by returning to the question of Why Greece, the US, the UK, and Spain (with NZ, Australia, and Belgium in hot pursuit)?  it becomes reasonable to suggest that in the late capitalist era, these places may be distinguished as the most desirable combined markets and territories from both a capitalist and labour perspective. These are the contested territories of capitalism.

The US and UK contain the globe’s leading financial institutions, all of the top four policed societies feature brash traditions of conservativism and antihuman repression targeting the working class, and Greece, the US, and Spain contain some of the globe’s most liveable territory, from a human perspective, combined with at least moderately-developed economies and institutions. I hypothesize that what distinguishes surveilled, militarized, policed societies is an ongoing history of class warfare over primo global territory. This explanation has the virtue of also explaining the observed correlates of socio-economic inequality and bursts of civil warfare. Greece, the US, the UK, and Spain are barely nations. Riddled by class and regional internal divisions, they are nations in the sense that they are cemented together by heavy resource expenditure on force and nationalism.

We can return to the issue of increasing guard labour in the US during the Trente Glorieuses with the explanation that, despite the cross-class consensual drive to continue the economic expansion initiated with high state-capital coordination during the war, the class conflict over the territory was not closed, and the domestic police force was being built out of the imperial military post-war in order for global capital to resume control of the territory by 1980. This hypothesis is confirmed by the 1947 passage of the Taft-Hartley Act, and its perpetual institutional maintenance, preserving the absolute rejection of workers’ human rights in favor of limitless, global capitalist liberty in the US. When the US built global capitalism back up following WWII (Varoufakis 2011), it was rebuilding global capitalist class collective action capacity to storm the lands that everyone wants to claim.

Because it’s capitalism, the global capitalist class has secured the hierarchical social order and regulated collective behaviour in the heavily-policed societies. Interesting follow-up project: A working-class Moneyball TM analyst would recommend the (relatively-neglected) best places for labour to migrate to based on attractive features without the Policed Four’s military level of surveillance, co-optation,  repression, thin citizenship, and mounting expropriation.

Though, a Geographic Economist I once knew said that capital follows labour. Could the working class even abandon the US, UK, Greece, and Spain in significant numbers? Or are compensating factors, and the complicating factors of migration, so overwhelmingly on the side of these four lands that the class conflict and militarization of society cannot help but lurch on?

Certainly the Anglophone model provides a steam valve in its repressive framework. It directs social subsidy to capital, incentivizing a large portion of the American working class to migrate into and through precarious small-business ownership (Nail salons!) as an alternative to suffering the obscene state-reinforced class dehumanization and unfreedoms.

**************************************************

In Lawrence 2014, pp. 205-206 are particularly succinct and poignant summaries of the stand-out manacled life of the American working class. The legal mechanisms for shackling the American working class include the following:

  1. Following its codification by US Supreme Court Justice Charles Evans Hughes in the 1937 NLRB v. Jones & Laughlin Steel Corp (affirming the Wagner Act), American law denies “the fact that the coercion and intimidation inherent in a threat of discharge (firing) are intrinsic to virtually all employment contexts” in capitalism (Lawrence 205). US law refuses to recognize and regulate capitalist powers, including capital strike.
  2. Preserving absolute private property right, Taft-Hartley section 2(5) prohibits workers from bargaining (contributing information or decision-making to) many issues affecting their work, the business, the community, and the socio-economy: layoffs, plant closings, production decisions, investment decisions, product pricing, etc.
  3. Enforcing “Right to Work” TM laws, Taft-Hartley section 7 enables vulnerable workers to forfeit to state-protected, politically-mobilized, wealthier employers the workers’ own, human collective action capacity.
  4. Taft-Hartley section 8(b) prohibits the following repertoire of worker solidarity and collective action: sympathy strikes, solidarity strikes, support strikes, industry-level agreements or cross-class planning (in an industry, or in an industrial council).
  5. Taft-Hartley section 303 illegalizes sympathetic boycotts.
  6. Taft-Hartley section 301 enables employers to use their superior economic resources to sue and break labor organizations via US federal court. This includes, when an employer repeatedly violates an employment contract, and if the union responds with a strike, the US courts enable the employer to sue and financially cripple the labour organization; and if a wildcat strike breaks out, the US courts enable the employer to sue and financially cripple the workers’ labor organization.
  7. Taft-Hartley section 14(a) provides a grotesquely-expansive definition of the workers who are not allowed to unionize, whom employers can force to serve as scabs: Any worker whose work includes any sort of “coordination” or “guidance” to other workers.
  8. On behalf of absolute private property right, Adair 1908 established in the US the unilateral managerial right to fire any worker “at will.”
  9. On behalf of absolute private property right, Mackay 1938 established in the US the unilateral managerial right to replace workers with scabs.
  10. US law denies working-class peoples’ rights as human rights (Lawrence 2014: 204). The 2000 Human Rights Watch report highlighted how US labor law violates fundamental human rights.
  11. In labor law, the US stands out as preserving property owner (employer) absolute liberty, based on servitude, per American slaver John C. Calhoun’s and others’ influential formulation.
  12. That is why the US Supreme Court features so many jurists educated in the ancient conservative Catholic legal tradition, developed to support warlords’ feudal privileges.
  13. This extreme anti-worker legal framework, treating working-class people as second-class citizens (or third-class in the case of slaves, prisoner-slaves, immigrants, and immigrant prisoners and prisoner-slaves), is unique in the world for its dogged enforcement and lack of modification over the years (Lawrence 2014: 199). It is also probably why investment capital flooded into the US when Nixon took the dollar off the gold standard in 1971, and why global capital is attracted to the US. The US has committed to sacrifice its own people’s freedom and suppress their human development, in order to most faithfully service domestic and global elites.

 

References

Abraham, David.

Bowles and Jayadev (2007)

Brecher (2014)

Fraser, Nancy. 2017. “From Exploitation to Expropriation: Historic Geographies of Racialized Capitalism: Roepke Lecture in Economic Geography.” Economic Geography 94(1): 1-17.

Gourevitch, Alex. 2015. “Police Work: The Centrality of Labour Repression in American Political History.” Perspectives on Politics 13(3): 762-773.

Klare, Karl E. 1977-78. “Judicial Deradicalization of the Wagner Act and the Origins of Modern Legal Consciousness, 1937-41.” Minnesota Law Review 61: 265-339.

Lawrence, Andrew G. 2014 Employer and Worker Collective Action: A Comparative Study of Germany, South Africa, and the United States. Cambridge.

Lambert, Josiah Bartlett. 2005. If the Workers Took a Notion. ILR Press (Cornell University).

Mitrani (2013)

Mittelstadt, Jennifer. 2015. The Rise of the Military Welfare State. Harvard.

Murakawa, Naomi. 2014. The First Civil Right: How Liberals Built Prison America. Oxford.

Orren, Karen. 1991. Belated Feudalism: Labor, the Law, and Liberal Development in the United States. Cambridge.

Pistor, Katharina. 2019. The Code of Capital: How the Law Creates Wealth and Inequality. Princeton.

Reply to Reader:

Thanks to the contribution of the reader with an institutionalist meso-level hypothesis on how the US (ignoring the other countries discussed above) produces extreme guarding (not including policing) of the American population. Meso-level, institutional facts, such as high levels of litigation or insurance requirements in the US, suggest a couple of the possible mechanisms for how the US arrives at extreme policing and guarding, and nest under and support the above socio-geographic explanatory (why) framework. Logical modesty begs a distinction between identifying mechanisms and inferring causality. (Causal explanation would have to be able to address the factors the explanatory frameworks address: Why have the mechanisms changed in the top four policed & guarded countries? Why aren’t they as important factors in some other countries? Are they as important in Spain, Greece, and the UK?)

Without assessing common incentives and sanctions driving mechanisms, and without even acquiring a fuller map of mechanisms and their relative contribution to building policed societies, collectives could organize to address a couple of the mechanisms–insurance incentivization and sanctions, and litigation capacity, as suggested in this case. Liberal and conservative political collectives do that all the time. No one really wants to stop reformist organization. I only suggest here that identifying a couple of mechanisms cannot be the be-all and end-all of knowledge. Such undertheorized, piecework reforms are a lot of grinding work, take a lot of coordination and a long time to organize, fail to avoid conflict, still redirect and consume lots of resources, and in the end, the George Bush IIs of the world can keep chortling about how they make the world and the underlings only tap-dance in reaction. The hazard of accepting a couple of institutional mechanisms as a fulsome explanatory framework (accepting how for why) is that if you intervene to suppress these identified mechanisms without considering the underlying cause, you’re just playing whack-a-mole. Whack-a-mole may be profitable for lawyers, and it may occupy political wonks and unfree bureaucrats while more powerful collectives make the decisions, but we pursue social scientific knowledge to improve collective agential contribution to change. They’re two types of knowledge with different functions, built for advancing different types of societies: technocratic v. democratic.

Alternative to using technocratic knowledge to preoccupy the staff, a scientific research contribution for an institutional, meso-level analyst would be to run a regression testing those (litigation rate, volume of insurance requirements for guard protection) and other theorized mechanisms proliferating guard labour (such as extent of military welfare/keynesianism (Mittlestadt 2015), carceral growth rate, etc). If a researcher were able to do that (using rate of change data) across countries, that would be particularly helpful towards mapping out the mechanisms by which policed societies are built. Again, that’s not explanation. It’s not philosophy, and it’s not science. But it would contribute  toward science, a collective knowledge, and thus, unlike technocratic knowledge, would not foreclose against democratic development at the outset.

My thesis presented above is distinctively designed to explain not only Bowles & Jayadev’s comparative findings (About guarded and policed societies, inclusive of, but not just lost in the blare and glare of the US. Because they are comparative, they can support more disciplined, valid hypotheses.), but also the work of political historians (also comparative data, across time). As Gourevitch points out in his review of Mitrani & Brecher’s historical work, we can observe the connection between, on the one hand, the historical, high levels of impactful working class (and Civil Rights Movement) organization and the subsequent growth and militarization of policing in the US, solidified into the extremity and comparative absoluteness of working-class repression in the US, see also the notes on US labour law above (per Lawrence 2014), and changes in citizenship law & administration (See legal theorist David Abraham’s work) since 1970. The macro-level explanatory thesis presented here is designed to explain both the political history of militarized policing and labour law & administration in the US, and Bowles and Jayadev’s comparative studies of guarding, as it is reasonable to explain the coincidence of quantitatively-extreme guarding with quantitatively- and qualitatively-extreme policing, though they may have different arrays of mechanisms of implementation, particularly as we have observed change over time and variation across countries in guarding and policing. (Particularly given policing is a state function, insurance or legal “markets” is not a response that can provide adequate insight or explanatory power.)

Explanatory power: The contribution of the macro-level explanatory thesis, here highlighting the relationship between human preferences in geography, climate, and institutional development–particularly state capacity to protect groups from expropriation (Fraser 2017), (as well as aversion to dislocation and loss of financial, cultural, and social capital), is that it supports and guides a number of reasonable, useful consequent hypotheses concerning support for the ongoing development of social conflicts, policing, militarization, surveillance technology, domestic and international politics, racial formation, gender relations, and migration, within the US and similar policed societies (Greece, Spain, the UK).

For example, some of these consequences even impact lawyers. Consider a consequent hypothesis about the spectacular growth of disciplinary student debt amongst lawyers. A fair question that people have asked is: Why do American lawyers put up with that expropriation? With the theory in this post I suggest: Because despite the fact that debt, expropriation, is a major cost to many lawyers, the US still presents globally-comparative benefits (along with the constraint of illiquid smallholder assets): climate, geography, and state protection from even more expropriation (directly or indirectly transferring capacities and assets to financial metropoles). As well, we can add the hypothesis that a litigious market contributes another offsetting benefit to lawyers. This cost-benefit constellation continues to reduce workers’ strategic degrees of freedom; they cling on, with no recourse to voice and no exit strategy. (As well, in the highly-policed society, the voice of the policed is replaced with the sovereign’s voice (See Scarry 1985).) There’s no effective voice for democratic change–it’s bound and gagged by militarized policing and guarding, and as yet there is no substantial defection (exit). So the expropriation– in this case, law school debt– stays. For now, even lawyers are impotent to protect themselves in significant ways.

I also suggest that even taking into account the adverse conditions that exiting the US would impose within the human lifespan (and which Americans, observing, exploiting, and violating immigrants, are very familiar), this individual cost-benefit rationality is not in equilibrium: The structural and political tendency has been and continues to be toward increasing expropriation. In this sense, global capitalists are all the more committed to claiming the hot, policed societies, because they can easily and cheaply mine them. However, that understandably-strong preference (even backed up by state support and a sense of class entitlement) is also a strategic constraint in the changing context of expropriation.

 

Controlling Asia by installing and enforcing Middle East tyranny

From Tom Stevenson’s May 2019 LRB review of David Wearing’s Angloarabia (2018):

The Middle Eastern Tyrannies Serve to Allow Anglo-America to Control Europe and Asia

Starting in the late 18th century, Britain installed satraps in the Middle East. Installing and working primarily with the Saud family as its proxy, Britain developed these satraps into monarchical family dictatorships serving as a colonial, geographical flying buttress to the British Empire. What the Middle East primarily offers to empire is great supplies of particularly cheap and high-quality oil, which continental Europe and Asia are dependent upon. The Anglo-Americans that installed and enforce the ruling Middle East tyrannies are strategically independent of Middle Eastern oil. By installing and enforcing a proxy tyranny in Middle Eastern countries, the Anglo-America wing of the Atlantic ruling class quietly holds a knife over the  throats of continental Europe and Asia. Relations between Middle East tyrants and the US and UK are secondarily girded with the re-circulation of oil wealth through arms sales, finance, and urban real estate. Moreover, the Middle East ruling class is reproduced through the British military college Sandhurst.

The Costs of Middle Eastern Colonialism

The most terrible, primary cost of of the US and UK maintaining the Middle Eastern  tyrannies is to the 400 million nonelites in the Middle East, from Palestinians to the local population and imported Egyptian and South Asian workers all forbidden democracy, enslaved, surveilled, imprisoned, tortured, and finally, continuously disrupted, traumatized, and dislocated, as the massive US military and the Saudi tyrannies that purchase US, UK, and French arms bombard these populations to maintain absolute control of that region and the leverage it confers over Asia and continental Europe. The Middle Eastern dictatorships draw in fresh supplies of hapless labor from overpopulated Asia and North Africa, which workers are maltreated and soon bombed around the Middle East and North Africa, and onto Europe and the Anglo-American settler states. 11.4 million refugees circulated within the Middle East in 2017, as the global (internally-displaced and cross-regional) refugee population soared in recent years above WWII records to over 65 million disrupted, traumatized, and displaced people (UNHCR 2019).

It is important to understand that these migrant laborers are the wretched unprotected of the Earth. As a recent study by has shown, countries that rely on migrant remittances are more tyrannical rather than less (TBD).

A second cost with far-reaching antidemocratic implications is the reverse control, beyond support, that the Saudi dictators exert over their colonial patrons, as the huge profits of oil secured by the absolute control provided courtesy of the American military sloshes around within the colonial relationship. The Middle Eastern tyrants’ piling wealth is used to prop Anglo-America financially, with anti-democratic results: 1) Chicago darling Monica Prasad tells a sweet, mendacious story of financial innocence, starring Nixon defying the French, taking the dollar off gold, and finding to his “surprise” that the financiers of the world rushed in with cash to support the US as the global financial center. The truth is that financiers had been organizing to deregulate finance from the moment FDR regulated it (Fridell & Hudson 2010), and they accomplished deregulation quickly in Britain (Blyth 2002), which served as global finance’s power base. Defying France wasn’t completely a Nixonian feat of capitalist solidarity and faith, the dollar backed by aught but heroic, immaterial financial speculation. While Nixon was being cut out of power in 1974, US treasury secretary William Simon arranged with the Sauds for the Middle Eastern tyrannies to back the US dollar with their all-too-materially-based oil revenues (Spiro, David. 1999).

Saudi support accomplished a lot, a lot on behalf of finance and military. It enabled the US to continue military expansion, and provided the additional independence to Wall Street-City of London finance it needed to maintain inflation as capital strike and liquidate and privatize the working-class accountable state in the US and UK. Backing the US dollar with Middle East oil permitted the reversal of democratic gains in the US and UK, enabling neoliberalization as the conservatization of liberalism as well as the public-private Nightwatchman State militarization of the US and UK. Swiftly deprived of state institutions supporting working class organization and democratic citizenship, the US and UK working classes were converted from an indirect brake on finance and war into a militarized police force topped by a management class, all with no capacity for independent organization. 2) The Middle Eastern tyrants ostentatiously finance the City of London as a global elite real estate holding, an ever-more gilded hole in which to hoard rents far away from the excluded 99% of humanity. This has become a decadent urban model throughout the world, proliferating not just inequality and inegalitarianism, but housing and transportation poverty as well. 3) When the unregulated Anglo banks were self-aggrandizing, self-deluding, and profligate in the 21st century, it was the Middle Eastern tyrants that bailed them out and allowed them (including Barclays) to avoid economists’ beloved moral hazard reckoning. The Middle Eastern tyrants make Too Big to Fail work. The Middle Eastern tyrants maintain the lack of regulation over Anglo-American finance. The significant secondary costs of Middle East colonialism accrue to core capitalism’s vast smallholding class and to democracy.

Is the Middle Eastern Tyranny Indispensable?

The one flaw of Stevenson’s account is the notion that the primary, humanitarian cost (with its immigration impacts) could be reversed if only the US encouraged Britain’s satraps to behave more kindly. Stevenson lays the blame for this great, rolling imperial disaster squarely on the shoulders of the US, on account of the US’s general barbarism and ignorance. Would that the British could manage everything absolutely, surely they would restore a kinder, gentler colonialism. Though the Anglo ruling class didn’t maintain a kinder, gentler colonialism from the late 18th century up to 1943, when the US joined Britain in bankrolling the Saud’s war on the Gulf, nor up to 1971 when Britain was no longer able to cover the costs of the Gulf military protection racket and transferred the military economy over to the US. Invoking the beloved liberal political-science phantasm of socially-rational state bureaucrats (This may be the sensitive Anglo elite v. US barbarian contrast that liberals and Anglos are imagining as the norm.), perhaps Stevenson has in mind that the UK could finally volunteer to be the benevolent dictator today that it formerly failed to be, and the US fails to be, and that it’s the US that forces the UK to continue to maintain the enabling military support the Gulf States rely on to crush democracy at home and abroad. It seems the British terror of US barbarism is real and not just performative, and yet surveying history as well as contemporary imperial relations (For example, to forestall an Iran-style revolution, “Britain equips and trains the Saudi police force, has military advisors permanently attached to the internal Saudi security forces, and operates a strategic communicaions programme for the Saudi National Guard.”), it is difficult to see how the British offer a positive alternative protection racket, any more than capitalist Russia offers “multipolarity” (distinct from patronage for a handful of political scientists).

Maybe the problem is that the Anglo-American ruling class is too tight. Maybe the recursive jackboot could be eased by splitting the US and UK’s territory in the Middle East, creating a sort of Anglo-American multipolarity. Maybe that’s what a powerful state would do, if it actually valued and pursued humanitarian goals. Both the Obama and Trump administrations suggested publicly that the US has the strategic latitude to cut out the middle man. Presumably if the UK and the Middle Eastern tyrannies attempt to exert too much control over the unholy imperial alliance, the US could roll up its military and, following Nixon, treat directly with the East Asian states, what Stevenson refers to in alarm as “the Asian plot.” Curiously on the affronted Saudis behalf, Stevenson warns US strategists that with climate change, Middle Eastern tyranny affords more precious control over East Asia than ever.

So many questions open up. Does the US need the UK and its colonial satraps as much as they need the US? With this perhaps small or merely-symbolic divergence in UK and US interests in mind, it would be interesting to assess the indispensability of the Middle East tyrannies, within them distinguishing alignments with the US and UK, versus the relative strength of the US’s v. UK’s coercive ties and alliances with China. Certainly, within the British Commonwealth, Canada and Australia have been integrating with China. Why are UK partisans so keen to keep space between the US and China? How do the US and UK interests align with or diverge from China’s interests?

How do US and UK interests diverge from each other, not just in arms sales (The Middle East tyrants are the world’s largest buyer of military equipment, and the US, UK, and France compete with each other to bribe them.), but particularly in finance, as its independence is propped and wagged by the Middle East tyrants? Yes, Saudi oil wealth maintains the US’s war economy, and absolute libertine finance in both Wall Street and the City of London. It helpfully dismantles democracy in both the US and UK. Yet are the Saudi dictators necessary to controlling East Asia, putatively their primary role? The British assure us they are. But can the US exert sufficient control over East Asia in its alliance with the Israeli and Egyptian tyrannies, and by colonial dominance over Iraq, Afghanistan, Syria, and perhaps Yemen and Iran? (Note: Check out Sunni v. Shi’a alignments.)

A League of Innocent Tyrants

I do not think that the British Empire fell quite as gracefully, in the early 20th century, as is commonly told. The story goes that the expense of WWII was the end of the British Empire, and the transfer of Atlantic ruling class leadership to the US as well as the granting of Indian independence. And it’s true that the locus of power shifted within the Atlantic ruling class family coalition, but did not completely retract from the UK. The Atlantic ruling class is a robust, inbred alliance, and it commands enough of world wealth to grease its internal conflicts. However, together with 20th century financial history, UK-US relations in the Middle East reveal fissures within that robust league of imperialists.

See my brief account UK v. US states and finance from the 1950s – the early 1970s, in “6 Pivotal Class Collective Actions in the US in the Second Half of the 20th Century.” To preserve its power, Britain deregulated finance in the 1950s. This deregulation provided US and global finance extra degrees of tactical freedom and leverage over the US state, including the power to enforce inflation as a form of capital strike. Indicative of solidarity within the UK ruling class and a lack of solidarity between the UK’s rulers and a then-fractured US ruling class, US political leaders did not grasp that the US state had been subordinated to international finance until Nixon was brought down in 1974, a couple years after he inadvertently demonstrated, with state-coordinated price control boards, that (finance-coordinated) capital was manipulating inflation to end US state accountability to the working class (See Blyth 2002: 135-6).

Contrary to much-circulated conservative theorization, inflation was not simply caused by the working class, or even the US’s imperial wars against SE Asians and the OPEC oil embargo (from which the UK was secretly exempted, see Stevenson p. 11). The results of the price-control boards clearly showed that capital was intensifying domestic US inflation, which indicates that capital had heightened coordination and strategic capacity, a capacity typically provided by deregulated finance. With Nixon serving as a publicly-flayed goat signifying the inexorable fate of that perennial bugaboo of Atlantic ruling class meritocracy–upstart American provincial political miscalculation, the US political class was deeply embarrassed, cowed, and fully chastened for decades, bound to faithfully serve finance and military in exchange for top-manager income and financially-advantageous marriages for their daughters…until the rise of socialists over the last couple of years.

Not only running the 1973 OPEC oil embargo and adding to US inflation panic, the Saudis were right there throughout the 1970s, supporting US imperialism, US and UK de-democratization, and a financial hegemony that turned the City of London and New York City into powerbrokers and international elite real estate enclaves populated inter alia by Middle Eastern tyrants and Russian oligarchs. The Saudis switched from the British currency, pounds sterling, to the US dollar in 1971, when Nixon took the US dollar off the gold standard to defy anti-imperial runs on US gold reserves. Three years later, in 1974, while Nixon was being removed (arguably more for his presumption of state capacity than for his connivance with petty political party crimes revealed by plucky newsmen), in an agreement with the US Treasury Secretary William Simon, the Saudis infused US finance with oil revenues to again back up with solid material wealth the otherwise speculation-backed US dollar (Spiro 1999).

 

Bibliography

 

Blyth, Mark. 2002. Great Transformations: Economic Ideas and Institutional Change in the Twentieth Century. Cambridge.

Fridell, Mara and Mark Hudson. 2010. “Financialization, Enabling Policy, and Elite Policy Networks.”

Schenk, Catherine R. 1998. “The Origins of the Eurodollar Market in London: 1955-1963.” Explorations in Economic History 35: 221-238.

Spiro, David. 1999. The Hidden Hand of American Hegemony.

Stevenson, Tom. 2019. “What are we there for?” LRB 11, 9 May.

Wallich, Henry C. 1971. “One chance in a generation: Guideposts for the Commission on
Financial Structure and Regulation.” Journal of Money, Credit and Banking 3(1): 21-30.

Wearing, David. 2018. Angloarabia: Why Gulf Wealth Matters to Britain. Polity.

 

 

 

 

Scandinavian history in the revolutionary era & Implications

From Barton, H. Arnold. 1986. Scandinavia in the Revolutionary Era: 1760-1815. Minneapolis: University of Minnesota

Gustav IV Adolf’s (GIVA) monarchal crusade againt democratic Enlightenment in Europe,
Feat.: Sweden, France, Russia, England, Prussia, and some bit players.

At the turn of the 1800s in Sweden, Gustav IV Adolf (GIVA) succeeded his father Gustav III to the throne. GIVA was determined to restore Swedish prominence in Europe. Prepared to wheel and deal both for territory and his conservative-idealist aspiration to organize and lead royalist Europe against the democratizing French, in 1803 Gustav IV Adolf traveled to Germany with his Queen Frederika, a German princess. GIVA was a pretty good strategist, but he was striving from the geographic margins against the historical tide, and as with his father who had tried in vain to institute pro-aristocratic policies against welling democracy, his elite power strategy was generally underappreciated by his rivalristic, Enlightenment-bedazzled royal relatives.

Cosmopolitanism as Responsible Management;
Disorganizing Rivals via Management

The noble German administrators who managed European kingdoms were well-educated, efficient, and cosmopolitan. Their “cosmopolitanism,” understood as responsible management, did not stop them from keeping the Nordic countries divided (in accord with Russian and British policy), even making clandestine agreements with Great Britain to break emergent pan-Nordic coalition (eg. Bernstoff 1780, see Barton 1986: 118.). That is an interesting aspect of statescraft (and its market equivalent): Providing managers to your potential rivals, to keep them just disorganized enough.

What Denmark got out of this is not having to follow Sweden’s lead, or lose its Norwegian colony to Sweden. As a more egalitarian country, Sweden was more solidaristic, stronger, innovative and ambitious. Run by Germans, Denmark was the ag-economic market of Scandinavia, at the cost of a stunted domestic peasantry.

So long as the Nordic countries were divided, Bernstorff served as a reliable noble German administrator for Denmark, until he pulled a fast one and, in the face of an agreement amongst the Scandinavian countries and Russia to form a coalition to defeat belligerent imperial England’s control of sea trade, he made a secret deal with England to subvert the coalition.

His betrayal was discovered pretty soon and he was ousted.

How the Holy Roman Empire Ended: A Swedish King Subjugated Pomeranian Aristocrats in 1805

In 1804 Duke Enghien was captured by French Republican forces in Baden. This provided Gustav IV Adolf with the pretext to declare that he was ready to lead monarchist Europe against Republican France.

GIVA spearheaded a royalist Russian, British, and Austrian coalition against the French Republic. “Brutal oppression, French despotism” is how the royalist described democratic France. He took his time negotiating, as he was bargaining for a military subsidy in exchange for Sweden’s strategic bridgehead geoposition, as well as a royal French Bourbon restoration. Finally in 1805, at the Treaty of Backaskog, GIVA won himself command of the troops in Germany, 20K pounds sterling, security of Swedish rule over Pomerania, in an all-in/all-out deal. In the Treaty, there was no mention of a royal Bourbon restoration.

Along with actually commanding soldiers in war, Gustav IV Adolf was an absolutist ruler. The Treaty of Backaskog enjoyed no support from his court advisors, and given that Sweden had long depended on French support, was considered overly idealistic, in the anti-democratic direction. Gustaf af Wetterstedt grumbled that it was “Impossible to speak with the King about commercial interests.”

Prussia was lurking, playing the dozens. It joined the monarchical coalition, only to immediately conclude an agreement with France that promised non-intervention in exchange for Hanover. Prussia’s fancy footwork broke the coalition: England and Russia withdrew from Northern Germany. But Gustav IV Adolf occupied the Hanoverian territory of Lauenberg. He used a legalistic justification to try to restore British and Russian backing and to extort unpaid, promised military subsidies. England and Russia declared GIVA’s position untenable, urging him to abandon the fight. GIVA was relentless: “A Prussian attack on Lauenberg is an attack on Sweden!” he declared, but he quietly reduced his army in Lauenberg to a token 300 men. Then GIVA instituted a naval blockade. Their commerce disrupted, this move deeply irritated his erstwhile allies, England and Russia.

Fortunately for Gustav IV Adolf, France and Russian détente broke, and GIVA returned to occupy Lauenberg. GIVA’s victory in that moment has been dubbed a “Triumph of Obstinacy.” When Sweden’s aristocratic Pomeranian subjects resisted conscription, GIVA dissolved their constitution and their aristocratic privileges, which as a side-effect, dissolved the Holy Roman Empire. GIVA replaced Pomerania’s German legal institutions with Swedish legal institutions, outlawing serfdom. Pomeranian Junkers were pissed.

Prussia declared war on the French in fall of 1806, whereupon the French smashed the Prussian forces. Frederick William, King of Prussia retreated east for protection under the royal Russian wing. Now Swedish Pomerania was behind the front. Napoleon asked if GIVA would agree to peace. How do you think Old Obstinatey replied? That’s right. Absofuckinglutely not. No peace!

Varieties of Modernization;
How “German” Tyranny Propels Migration

The German nobility of the Danish Dutchies, in Swedish Pomerania, and in Prussia were furious about the abolition of serfdom at the turn of the 19th century. But what GIVA’s modernization allowed German nobles to do is steal peasant land and stop contributing to the public. They became fatter cats than ever.

In the Scandinavian territories, as in France (even today, places like Minnesota and Quebec have protections for family farms that jurisdictions under the most inegalitarian policy traditions lack), the nobles were prevented, by enforced law, from stealing peasant land.

But in German lands, together with ‘rational,’ ‘producivity’-enhancing enclosures, the abolition of serfdom just created a small pool of petit-bourgeois farmers (kulaks) and tens of thousands of landless people who were existentially and legally forced into compulsory labor for the liberated kulak class. The resolution to this land theft and hyper-exploitation “modernization” was mass migration.

Capitalism’s robust structure of command

At a minimum, whatever France’s government, Sweden has geopolitically required France’s support, and either Britain or Russia’s lack of opposition.

Between 1803-07, Gustav IV Adolf’s belligerent monarchism produced geopolitical policy failure, as he opposed revolutionary/Napoleonic-phase France.

GIVA’s ideologically-blinded geopolitical failure depleted confidence amongst not only his allies, the British, Russian, Prussian, Austrian and Portuguese anti-democratic coalition, but most fatefully, amongst the Swedish people.

Despite his commitment to monarchism and opposition to democratic enlightenment, GIVA was a nationalist who, like his Danish counterpart, sidelined the Scandinavian nobility, instead working with a rational bureaucracy and freeing peasants in German communities. The foundation of his absolutism was the Swedish free-peasant social model. Monarchy enjoyed political flexibility, but perhaps too much political flexibility.

Sociologically, capitalism’s comparative ruling advantage is an articulated chain of command AND return fealty (though the fealty may skip rungs). Significance: This is not the same as saying capitalism is only about exploitation and not appropriation. Rather, capitalism’s graduated networks of exploitation and rung-skipping upward fealty (It’s okay if you secretly hate your manager, as long as you admire Bill Gates and Michelle Obama.) more reliably secure valuable appropriation.

Conservative theorists and organizers including Burke and Hayek understood capitalism’s advantages for elite rule.

 

Salon life is more important to democracy than a Free Press

Is a breakdown in centralized, professional comms the right variable for explaining information quality and political outcomes, as is so often asserted by professional comms technicians today?

In 18th century Denmark the free press was the model for Europe, while Sweden’s press was under strict censorship. And yet what seems to matter much more to information flow and its capacity to support needed, otherwise-blocked reforms was the fecund culture of salons and clubs, wherein diverse, gender-inclusive, but often-homogeneous groups exchanged and debated ideas of the good life and the institutions needed to support that utopic horizon.

Our professional press would say that these salons and clubs were little more than “echo chambers;” but that dismissive characterization would run counter to the salons’ impressive impact–fomenting enlightenment pressure, eliciting elite efforts to preemptively own those enlightenment ideas by implementation, and ultimately producing the democratic social realization that rational reform did not require elites.

Cross-class Legal Consciousness v. the Antistatist Justice of the Exception

“…and this law should, if it is to protect a weaker class against a more powerful one, be given such strength and consistency that the latter shall not be able, through its strength and the other’s weakness, to disturb or hinder its effective enforcement.”

–Norwegian juridical counselor to the Danish government, Christian Colbjornsen, 1783. With the wall of Enlightenment ideas behind it, this viewpoint won the majority on the agrarian commission, leading to reforms and revolutionary advancement.

The aristocrats, as is always the case, complained that this politics of “animosity and grudge against proprietors” would result in transferring too much power to the “petty functionaries” of the state bureaucracy and so result in the society’s “ruin.”

Democracy: Expanding, not contracting, privilege

The difference between emancipation in the Scandinavian countries v. the liberal republics is that privilege was not first abolished in the Scandinavian countries. Rather, they levelled upward. “The privileges thus gained would ultimately clear the way for the peasant’s full integration into national life” (Barton 1985: 173). That’s how you do inclusion. You make everyone sacred, not everyone profane.

The Ideas and Decisionism of the Democratic Enlightenment

The laboring class, which alternately is utilized both by [princes and other classes]…stands ready, with the sword of destruction in one hand and the torch of enlightenment in the other” (Minerva, Sverige, 1798).

The French Revolution put the fear of god into Europe’s aristocratic and bourgeois classes. The Enlightenment was no man’s property. Together, elite fear and intellectual intimidation got shit done.

“Orders and decorations are hung on idiots,
Stars and ribbons go to noblemen alone…

(By contrast) We teach no despotic principles,
It is for equality among men that we strive;
Nor do we, like the Jutland proprietors
Wish for slaves and peasants for us to flay.”

–from a 1787 Danish poem (PA Heiberg). The urban Danes were really getting about the freedom of expression in the late 18th century, in the context of Enlightenment clubs. periodicals,and anonymous pamphleteering.

Jutland, in breadbasket Denmark, was the Scandinavian outpost of hard-core feudal despotism.

The Swedish Female Aristocracy: Sufficiently Traitorous to their Class

Denmark very much dicked around with German princes. In 1765 the amazing and ballsy Dr. Johann Friedrich Streunsee inserted himself in that inbred morass to introduce the first real progressive reforms in Denmark. They were almost immediately overturned by a reactionary aristocratic coup; but Streunsee’s reform model nonetheless served as a policy bank thereafter. Streunsee was executed by the Danish aristocracy, but it was probably totally worth it.

Sweden was systematically super dynamic. I can never recommend enough Barton’s (1986) Scandinavia in the Revolutionary Era for anyone interested in the Enlightenment and how that works out class-wise.

Sweden took on the Enlightenment as a political project. The Swedes wrestled straight up with class conflict in the 1770s parliament (The Swedish Riksdag long included affluent farmers, in addition to the royals); and while their king tried to organize their aristocracy as an elite bloc, the country was too influenced by Enlightenment thought, and the aristocratic ladies especially refused to follow the king’s effort at elite political mobilization. This gendered elite refusal to cooperate was one of the major factors that provided room for labor and social democratic organization in Sweden.

Rousseau was a favored theorist amongst the Swedish royal ladies.

Voltaire called Sweden “the freest kingdom on earth” (1756). Mably considered Sweden’s pioneering 1720 constitution the “masterpiece of modern legislation” in its provisions for “the rights of humanity and equality.”

Ideas for Organization

One of the most important things to be done is to– like your life, people’s lives around the world and after you, and the Earth– depend upon it, produce egaliberte Enlightenment ideas and culture, including proliferating in-person “clubs” and salons, which my reading of Swedish history tells me, turn political (as tyrants know and quixotically arrange for their legal and policing apparatus to suppress). The ideas, it’s the fecundity of ideas you produce and share with vigor and confidence that can capture the minds of political-economic elites enough for others to gain strategic organizational footholds.

Sure, no one wants little you to tell them how to think. But if you work with ideas from the master class position, like a servant, you make us all slaves.

Conservative-liberal Enlightenment: Egaliberte as the Enemy of Liberty

Upon Gustav III’s 1772 coup d’etat, overthrowing the formidable, pugnacious, and increasingly egalitarian Riksdag, the king was keen to both improve Sweden’s war-ruined currency on the financial markets and to implement liberal-physiocrat modernizing reforms, including in the first four years, enclosures, reducing guild control over labor conditions, removal of mercantilist trade constraints, outlawing judicial torture, reducing Sweden’s model freedom of the press to mere critique of middle class state employees, and the introduction of a secret police on the French model.

Within a Swedish social environment inducing him to competition on the grounds of rationality, amongst the European monarchs Gustav was the greatest admirer of strains of Enlightenment philosophy. But he sternly distinguished between “true (elite) freedom” and harmful hoi poloi “license,” “benevolent philosophy” and “dangerous philosophy” which “to dominate alone, overturns all that is respectable.” As a liberal and elitist, Gustav redefined despotism as failing to preserve the executive role as distinct from the legislative, and cited philosophy that supported his incomplete autocratic rule as the kind of philosophy that “clears away all harmful prejudices, all those petty considerations.”

The reduction of critique to a focus on middle class state employees is the signature of the reactionary, elitist, conservative-liberal coup d’etat.

Liberalism: Violence occurs strictly when elites are disrupted. versus:
Socialism: See the continuous slavery and mass killing.

We won’t call those displaced multitudes any form of “slave,” because that would be “un-nuanced” and “uncivilized.” The liberal world is discontinuous. Where socialists see the continuity of slavery, liberals see absolute, progressive breaks in the relations of production, both what they proudly claim as “nuanced” differentiation, and just as the nobility had initially feared.

The liberal world is not only discontinuous, it is flat. Liberals don’t recognize institutionalized and automated violence. For them, as for conservatives (eg. Burke) before them, there’s just an apparent order of civility–a flat world, in which culture is Truth, and networks, institutions, and material relations are not subject to civilized observation. Violence is strictly perceived in breaking that civility, as all the opponents of the French Revolution, and fans of enlightened absolutism (incurious about how it got enlightened) have agreed.

It does no good just to point this out. You have to use it strategically.
If we allow ourselves to think in terms of forms of slavery, then we can think together about how to stop producing the continuous, inhumane rolling modification of slaveries.

To Suppress Democratic Ideas, Appoint Conservatives to Govern Universities

In Scandinavia, the tactic of stifling hegemonic challenge by appointing belligerent conservative aristocrats to head the universities goes back to the turn of the 19th c.

Count Axel Fersen was appointed to Uppsala to throw out the enlightenment democrats. In the Duchies (theoretically incorporated in Denmark, but German, built on serfdom, opposed to both enlightenment democracy and enlightenment absolutism, and an original cesspool of the mysticist German romanticism that would be regurgitated in the Nazi period), Fritz Reventlow was appointed to attack enlightenment thought from the helm of the Univesity of Kiel.

Plus ca change…

 

“(Swedish Hats’) economic policy was rigidly mercantilistic, considering necessary both a small, favored entrepreneurial elite, concentrated mainly in the capital, and a large and growing population, strictly regulated in its economic pursuits and held close to the poverty line to provide cheap labor. Their system of subsidies, protective tariffs, and monetary inflation favored the larger exporters and manufacturers. As war and expansion held out tempting opportunities for officers, bureaucrats, and entrepreneurs alike, the Hats favored alliance with France…To stifle criticism, they held strongly to secrecy in Riksdag transactions and to press censorship…

The faction turned out of power in 1738, which came to be called the Caps, was in disarray, and certain of its leaders were discredited through unseemly intrigues with the Russians to overthrow their rivals.”

 

Capitalist Murder

“Behind the self destructive behaviour, the authors say, are economic factors, including rising poverty rates, unemployment, financial insecurity, and corruption. Whereas only 4%of the population of the region had incomes equivalent to $4 (£2.50) a day or less in 1988, that figure had climbed to 32%by 1994. In addition, the transition to a market economy has been accompanied by lower living standards (including poorer diets), a deterioration in social services, and major cutbacks in health spending.” James Ciment 1999

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC1116380/

“Though the Whites executed and starved tens of thousands of Reds after the war, they were particularly ruthless with the Women’s Guards. White soldiers raped and mutilated them before shooting them dead. Their bodies were stripped naked or twisted into obscene positions.

A 2016 study by a young historian, Marjo Liukkonen, uncovered evidence revealing that the Whites executed far more women and children in the infamous Hennala concentration camp than previously believed.” –“Finland’s Red Women,” Jacobin

A Century of U.S. Intervention Created the Immigration Crisis.

 

View this collection on Medium.com

Slavery and absolute elite freedom

“For us (Western civilization) freedom has been understood to sanction the ability of creditors to demand payment from debtors without restraint or oversight. This is the freedom to cannibalize society. This is the freedom to enslave. This is, in the end, the freedom proclaimed by the Chicago School and the mainstream of American economists.” —John Siman, reviewing Michael Hudson’s “And forgive them their debts” (2018).

Hudson argues that prior to the Roman Empire, previous agrarian Western civilizations enforced periodic debt amnesty in recognition of the inevitable, inevitably corrosive relationship between financial speculators and smallholding producers. After the Romans, Western economic elites were able to outrun the negative consequences of forcing those with the least degrees of freedom to carry the costs of market failure.

Why were elites able to dump economic failure on nonelites, cut and run, from the Romans onward–which is generally, popularly considered the geographic and historical boundary of Western civilization? Perhaps Hudson answers this? My guess: Incentives or balance of power changed in the relation between the king and the oligarchy/financiers. Why from the Romans on did it not usually pay for the king to intervene between financiers and their slaver tendency? Did monarchs become more dependent upon financiers, for example to fight wars and imperial wars? That Sweden was a late exception is interesting–In that country, there was alienation between the king and the aristocracy into the 19th century, which produced a heritage of space for non-elite semi-sovereign agency. Did something–for example the capacity to concentrate agriculture ownership and production–change in societies’ ability to contain economic and  political damage within their enslaved smallholder class? This was clearly a part of the British advantage in achieving early capitalism.

But what permitted this shift? Transportation technology, permitting export-oriented agriculture? Perhaps this is why economists are so insistent that agricultural production be export-oriented: Export-oriented agriculture removes control over the means of reproduction from non-elites. [Note to self: Draw the following mechanism out with examples:] Centrally controlling the means of reproduction, as means of production, coheres otherwise-divided elite interests, permits elite solidarity around a shared interest in advancing slavery.

As Siman says, this reproductive-productive controlling ownership is what we define as “economic growth;” it creates certain kinds of heavily-touted benefits, but certainly we recognize it produces vast, deep, endemic costs: epigenetic, environmental, war and violence, institutionalized incapacity to shift into ecologically- and socially-rational directions, stunting smallholders’ development, imposing a sin and shame psychological burden upon smallholders, racialized and genderized alienation and defection, inducing corrupt governance, etc.

With the French Revolution and the mass emigration, however, all of Europe’s financial class were restrained from enslaving the domestic population…slavery was instead imposed in the colonies. To this day, nonelite sovereignty is fragile or highly compromised in the colonies.

Research note: Seems like you could trace this ultra-burden/ultra-freedom discrepancy epigentically.

While debt is the slavery-instituting mechanism, Hudson’s analysis complements and goes back in history beyond Losurdo (2011) and Blyth (2002), locating the connection between Western political economy and slavery not just in liberalism, but liberalism as an extension of that Roman elitist innovation in transferring risk and culpability for market failure onto debtors rather than on gambling financiers.

“Moral Hazard” My Ass

…The last bit of Siman’s article, having to pedantically explain that it’s a little weird that conservative economists’ “Moral Hazard” only applies to smallholders, and doesn’t apply to financial speculators, despite their theory that these speculators are the agents, principally doing everyone a liquidity solid (favor), reminds me of a grad geographic economics class I took as a student. This, and how other blind spots were strutted out as if they were logical achievements, rather than formalized marketing and legitimation flim-flammery, went a long way toward revealing what the Economics discipline actually is and does.