To the Editor:
Dick Tracy has provided an amusing political lesson with his March 10 "Right Sights" (Vermont Standard). The entire piece can stand just as well (or rather, as weakly) if all instances of "conservative" and "progressive" are simply switched. Every criticism he makes of progressives applies equally, and often more aptly, to conservatives. This may be because he limits his definitions to big government versus big business, which are effectively one and the same.
Another problem is that no thinking person actually lives according to Tracy's broad abstractions and crude absolutes. Each of us is an ever-evolving stew of democrat and reactionary, liberal and puritan, anarchist and authoritarian - even, I venture to suggest, Dick Tracy, if he dare admit it.
Until then, the ritual recital of caricatures and fantasy scenarios, not only of others but even more revealing of himself, that characterize Tracy's column remains meaningless, "full of sound and fury, signifying nothing."
[Related to this, see "Dooleysprudence" by James Joyce (1916).]
[Also: "Is it time for Obama to nationalize and peopleize America's industrial production and its profits?" ('In the early twentieth century, Theodore Roosevelt agreed with progressives and reformers that the greatest threat to the nation's economy and its security was excessive corporate centralization of power and the consolidation of wealth in the hands of the very rich and powerful. ... Roosevelt recognized the growing possibilities of a Workers Revolution and proclaimed: "We should enter upon a course of supervision, control, and regulation of those great corporations — a regulation which we should not fear, if necessary, to bring to the point of control of monopoly practices and prices." One of the lines he drew in the sand against massive corporate power and its abuses was to be the 1902 Anthracite Coal Strike and the right for workers to strike and collectively bargain.')]
Vermont
March 12, 2011
Loving Liberty
Tom Hodgkinson writes in his book The Idle Parent (Click here to visit The Idler web site):
As John Locke wisely observed, children are lovers of liberty. They resist confinement. They appear to have naturally imperious, even insolent natures. Clearly the purpose of 'civilizing' through parental nagging and school-based education systems is to squash the imperiousness and introduce docility. To make slaves out of gods. That the kids resist the process tooth and nail should be celebrated. Might their resistance not demonstrate that there is something at fault with the enclosing system rather than the things enclosed? We should learn from these liberty-lovers to resist enclosure ourselves, rather than attempting to drag the kids down to our slavish level. Forget ideas of 'good' and 'bad' behaviour. Keep instead the poles of 'free' and 'enslaved' in your mind. Reduce authority and enlarge freedom. Revere and respect the little creatures in your house. As Bertrand Russell wrote in 'Freedom Versus Authority in Education': 'Reverence for human personality is the beginning of wisdom, in every social question, but above all in education.'
And George Meredith writes in his novel The Ordeal of Richard Feverel:
It is difficult for those who think very earnestly for their children to know when their children are thinking on their own account. The exercise of their volition we construe as revolt. Our love does not like to be invalided and deposed from its command ...
As John Locke wisely observed, children are lovers of liberty. They resist confinement. They appear to have naturally imperious, even insolent natures. Clearly the purpose of 'civilizing' through parental nagging and school-based education systems is to squash the imperiousness and introduce docility. To make slaves out of gods. That the kids resist the process tooth and nail should be celebrated. Might their resistance not demonstrate that there is something at fault with the enclosing system rather than the things enclosed? We should learn from these liberty-lovers to resist enclosure ourselves, rather than attempting to drag the kids down to our slavish level. Forget ideas of 'good' and 'bad' behaviour. Keep instead the poles of 'free' and 'enslaved' in your mind. Reduce authority and enlarge freedom. Revere and respect the little creatures in your house. As Bertrand Russell wrote in 'Freedom Versus Authority in Education': 'Reverence for human personality is the beginning of wisdom, in every social question, but above all in education.'
And George Meredith writes in his novel The Ordeal of Richard Feverel:
It is difficult for those who think very earnestly for their children to know when their children are thinking on their own account. The exercise of their volition we construe as revolt. Our love does not like to be invalided and deposed from its command ...
March 11, 2011
Republican or Democrat?
The difference between today's Democratic and Republican parties is that whereas the latter simply take us backward step by step, the former, for every step forward, take us 2 steps backward. The result is the same.
Embarrassments of Empire
David Bromwich writes at Tomgram (click the title of this post):
The need to give assurance seems to be an inseparable trait of Obama’s character. He deals with big decisions by first moving to cement a secure alliance with the powers-that-be, no matter how discredited they are, no matter how resounding his previous contempt for them may have been. Yet this is a reflex that often prematurely cedes control to the powerful over whom he might otherwise be in a position to exert leverage. That fight, however, is not for him.
To say it another way, Obama visibly hates crisis. He is so averse to the very idea of instability that he seems unable to use a crisis to his advantage. Seldom, to judge by the evidence thus far, is he the first, second, or third person in the room to recognize that a state of crisis exists. The hesitation that looked like apathy and the hyper-managerial tone of his response to the BP oil spill offered a vivid illustration of this trait. Egypt brought out the same pattern.
The need to give assurance seems to be an inseparable trait of Obama’s character. He deals with big decisions by first moving to cement a secure alliance with the powers-that-be, no matter how discredited they are, no matter how resounding his previous contempt for them may have been. Yet this is a reflex that often prematurely cedes control to the powerful over whom he might otherwise be in a position to exert leverage. That fight, however, is not for him.
To say it another way, Obama visibly hates crisis. He is so averse to the very idea of instability that he seems unable to use a crisis to his advantage. Seldom, to judge by the evidence thus far, is he the first, second, or third person in the room to recognize that a state of crisis exists. The hesitation that looked like apathy and the hyper-managerial tone of his response to the BP oil spill offered a vivid illustration of this trait. Egypt brought out the same pattern.
March 10, 2011
Thomas Friedman is off today
From the New York Times:
Thomas L. Friedman is off today.
It's a start, but at some point they will have to admit that Thomas Friedman is always off.
It's a start, but at some point they will have to admit that Thomas Friedman is always off.
March 9, 2011
Energy Cycling
Ben Falk writes in Vermont Commons (click the title of this post for the entire piece):
Why are trees – especially nut trees – at the basis of these regenerative land use systems and highly adapted human cultures? In the simplest terms, it has to do with inputs and outputs. A nut tree is simply more effective and efficient at converting sunlight and precipitation into value, over the long term, than any other technology humans have yet designed.
This becomes clear when comparing biological systems in general with non-living technologies. Consider a photovoltaic panel or wind turbine. Each requires large and damaging inputs to generate single outputs. What are the inputs for a photovoltaic panel? Bauxite from which to smelt the aluminum frame, silicon and numerous other minerals (many only found in difficult-to-access and a dwindling number of places on the planet), and myriad other mined and smelted metals and minerals. These all must be mined, transported, refined, transported again, then fabricated, then shipped again. All for one output: electricity.
What are the inputs required for a nut tree? An exchange between breeder and planter, transporting of the seed or seedling, some woodchip mulch, rain, and sunshine. And time. What are its yields? Oxygen, soil, wildlife food and housing, moisture retention, carbon sequestration, air filtration, human food, stock feed, building materials, shade, windbreak, and beauty, to name a few.
The former resource path – the abiotic – provides us with a practical service at great cost. The latter, biological (or “soft”) path creates an enduring and generative legacy of positive value. And whereas a solar panel or wind turbine or green building offers diminishing yields over time, a nut tree’s output actually increases, for at least the first century or two of its lifetime.
Such is the power – and imperative – of biological systems: they are the only means we have of sidestepping entropy, at least for significant periods of time, on this planet. That’s what tips the balance; it all comes down to capture, storage, and transfer. The best system is the one that can harvest the most sunlight and moisture, then store that value for the longest period of time while converting some of it into products and services that other living things, like humans, can use. And biological systems do this very well, while non-living mechanical systems cannot.
tags: environment, environmentalism, Vermont
Why are trees – especially nut trees – at the basis of these regenerative land use systems and highly adapted human cultures? In the simplest terms, it has to do with inputs and outputs. A nut tree is simply more effective and efficient at converting sunlight and precipitation into value, over the long term, than any other technology humans have yet designed.
This becomes clear when comparing biological systems in general with non-living technologies. Consider a photovoltaic panel or wind turbine. Each requires large and damaging inputs to generate single outputs. What are the inputs for a photovoltaic panel? Bauxite from which to smelt the aluminum frame, silicon and numerous other minerals (many only found in difficult-to-access and a dwindling number of places on the planet), and myriad other mined and smelted metals and minerals. These all must be mined, transported, refined, transported again, then fabricated, then shipped again. All for one output: electricity.
What are the inputs required for a nut tree? An exchange between breeder and planter, transporting of the seed or seedling, some woodchip mulch, rain, and sunshine. And time. What are its yields? Oxygen, soil, wildlife food and housing, moisture retention, carbon sequestration, air filtration, human food, stock feed, building materials, shade, windbreak, and beauty, to name a few.
The former resource path – the abiotic – provides us with a practical service at great cost. The latter, biological (or “soft”) path creates an enduring and generative legacy of positive value. And whereas a solar panel or wind turbine or green building offers diminishing yields over time, a nut tree’s output actually increases, for at least the first century or two of its lifetime.
Such is the power – and imperative – of biological systems: they are the only means we have of sidestepping entropy, at least for significant periods of time, on this planet. That’s what tips the balance; it all comes down to capture, storage, and transfer. The best system is the one that can harvest the most sunlight and moisture, then store that value for the longest period of time while converting some of it into products and services that other living things, like humans, can use. And biological systems do this very well, while non-living mechanical systems cannot.
tags: environment, environmentalism, Vermont
March 8, 2011
Anarchism: What It Really Stands For
Emma Goldman, 1910:
... Anarchism is the great liberator of man from the phantoms that have held him captive; it is the arbiter and pacifier of the two forces for individual and social harmony. To accomplish that unity, Anarchism has declared war on the pernicious influences which have so far prevented the harmonious blending of individual and social instincts, the individual and society.
Religion, the dominion of the human mind; Property, the dominion of human needs; and Government, the dominion of human conduct, represent the stronghold of man's enslavement and all the horrors it entails. Religion! How it dominates man's mind, how it humiliates and degrades his soul. God is everything, man is nothing, says religion. But out of that nothing God has created a kingdom so despotic, so tyrannical, so cruel, so terribly exacting that naught but gloom and tears and blood have ruled the world since gods began. Anarchism rouses man to rebellion against this black monster. Break your mental fetters, says Anarchism to man, for not until you think and judge for yourself will you get rid of the dominion of darkness, the greatest obstacle to all progress.
Property, the dominion of man's needs, the denial of the right to satisfy his needs. Time was when property claimed a divine right, when it came to man with the same refrain, even as religion, "Sacrifice! Abnegate! Submit!" The spirit of Anarchism has lifted man from his prostrate position. He now stands erect, with his face toward the light. He has learned to see the insatiable, devouring, devastating nature of property, and he is preparing to strike the monster dead.
"Property is robbery," said the great French Anarchist Proudhon. Yes, but without risk and danger to the robber. Monopolizing the accumulated efforts of man, property has robbed him of his birthright, and has turned him loose a pauper and an outcast. Property has not even the time-worn excuse that man does not create enough to satisfy all needs. The A B C student of economics knows that the productivity of labor within the last few decades far exceeds normal demand. But what are normal demands to an abnormal institution? The only demand that property recognizes is its own gluttonous appetite for greater wealth, because wealth means power; the power to subdue, to crush, to exploit, the power to enslave, to outrage, to degrade. America is particularly boastful of her great power, her enormous national wealth. Poor America, of what avail is all her wealth, if the individuals comprising the nation are wretchedly poor? If they live in squalor, in filth, in crime, with hope and joy gone, a homeless, soulless army of human prey. ...
Such free display of human energy being possible only under complete individual and social freedom, Anarchism directs its forces against the third and greatest foe of all social equality; namely, the State, organized authority, or statutory law,–the dominion of human conduct.
Just as religion has fettered the human mind, and as property, or the monopoly of things, has subdued and stifled man's needs, so has the State enslaved his spirit, dictating every phase of conduct. "All government in essence," says Emerson, "is tyranny." It matters not whether it is government by divine right or majority rule. In every instance its aim is the absolute subordination of the individual.
Referring to the American government, the greatest American Anarchist, David Thoreau, said: "Government, what is it but a tradition, though a recent one, endeavoring to transmit itself unimpaired to posterity, but each instance losing its integrity; it has not the vitality and force of a single living man. Law never made man a whit more just; and by means of their respect for it, even the well disposed are daily made agents of injustice."
Indeed, the keynote of government is injustice. With the arrogance and self-sufficiency of the King who could do no wrong, governments ordain, judge, condemn, and punish the most insignificant offenses, while maintaining themselves by the greatest of all offenses, the annihilation of individual liberty. Thus Ouida is right when she maintains that "the State only aims at instilling those qualities in its public by which its demands are obeyed, and its exchequer is filled. Its highest attainment is the reduction of mankind to clockwork. In its atmosphere all those finer and more delicate liberties, which require treatment and spacious expansion, inevitably dry up and perish. The State requires a taxpaying machine in which there is no hitch, an exchequer in which there is never a deficit, and a public, monotonous, obedient, colorless, spiritless, moving humbly like a flock of sheep along a straight high road between two walls."
Yet even a flock of sheep would resist the chicanery of the State, if it were not for the corruptive, tyrannical, and oppressive methods it employs to serve its purposes. Therefore Bakunin repudiates the State as synonymous with the surrender of the liberty of the individual or small minorities,–the destruction of social relationship, the curtailment, or complete denial even, of life itself, for its own aggrandizement. The State is the altar of political freedom and, like the religious altar, it is maintained for the purpose of human sacrifice.
In fact, there is hardly a modern thinker who does not agree that government, organized authority, or the State, is necessary only to maintain or protect property and monopoly. It has proven efficient in that function only. ...
The most absurd apology for authority and law is that they serve to diminish crime. Aside from the fact that the State is itself the greatest criminal, breaking every written and natural law, stealing in the form of taxes, killing in the form of war and capital punishment, it has come to an absolute standstill in coping with crime. It has failed utterly to destroy or even minimize the horrible scourge of its own creation.
Crime is naught but misdirected energy. So long as every institution of today, economic, political, social, and moral, conspires to misdirect human energy into wrong channels; so long as most people are out of place doing the things they hate to do, living a life they loathe to live, crime will be inevitable, and all the laws on the statutes can only increase, but never do away with, crime. What does society, as it exists today, know of the process of despair, the poverty, the horrors, the fearful struggle the human soul must pass on its way to crime and degradation. ...
But what about human nature? Can it be changed? And if not, will it endure under Anarchism?
Poor human nature, what horrible crimes have been committed in thy name! Every fool, from king to policeman, from the flatheaded parson to the visionless dabbler in science, presumes to speak authoritatively of human nature. The greater the mental charlatan, the more definite his insistence on the wickedness and weaknesses of human nature. Yet, how can any one speak of it today, with every soul in a prison, with every heart fettered, wounded, and maimed?
John Burroughs has stated that experimental study of animals in captivity is absolutely useless. Their character, their habits, their appetites undergo a complete transformation when torn from their soil in field and forest. With human nature caged in a narrow space, whipped daily into submission, how can we speak of its potentialities?
Freedom, expansion, opportunity, and, above all, peace and repose, alone can teach us the real dominant factors of human nature and all its wonderful possibilities.
Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth; an order that will guarantee to every human being free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations. ...
[click here for complete essay]
human rights, anarchism, anarchosyndicalism
... Anarchism is the great liberator of man from the phantoms that have held him captive; it is the arbiter and pacifier of the two forces for individual and social harmony. To accomplish that unity, Anarchism has declared war on the pernicious influences which have so far prevented the harmonious blending of individual and social instincts, the individual and society.
Religion, the dominion of the human mind; Property, the dominion of human needs; and Government, the dominion of human conduct, represent the stronghold of man's enslavement and all the horrors it entails. Religion! How it dominates man's mind, how it humiliates and degrades his soul. God is everything, man is nothing, says religion. But out of that nothing God has created a kingdom so despotic, so tyrannical, so cruel, so terribly exacting that naught but gloom and tears and blood have ruled the world since gods began. Anarchism rouses man to rebellion against this black monster. Break your mental fetters, says Anarchism to man, for not until you think and judge for yourself will you get rid of the dominion of darkness, the greatest obstacle to all progress.
Property, the dominion of man's needs, the denial of the right to satisfy his needs. Time was when property claimed a divine right, when it came to man with the same refrain, even as religion, "Sacrifice! Abnegate! Submit!" The spirit of Anarchism has lifted man from his prostrate position. He now stands erect, with his face toward the light. He has learned to see the insatiable, devouring, devastating nature of property, and he is preparing to strike the monster dead.
"Property is robbery," said the great French Anarchist Proudhon. Yes, but without risk and danger to the robber. Monopolizing the accumulated efforts of man, property has robbed him of his birthright, and has turned him loose a pauper and an outcast. Property has not even the time-worn excuse that man does not create enough to satisfy all needs. The A B C student of economics knows that the productivity of labor within the last few decades far exceeds normal demand. But what are normal demands to an abnormal institution? The only demand that property recognizes is its own gluttonous appetite for greater wealth, because wealth means power; the power to subdue, to crush, to exploit, the power to enslave, to outrage, to degrade. America is particularly boastful of her great power, her enormous national wealth. Poor America, of what avail is all her wealth, if the individuals comprising the nation are wretchedly poor? If they live in squalor, in filth, in crime, with hope and joy gone, a homeless, soulless army of human prey. ...
Such free display of human energy being possible only under complete individual and social freedom, Anarchism directs its forces against the third and greatest foe of all social equality; namely, the State, organized authority, or statutory law,–the dominion of human conduct.
Just as religion has fettered the human mind, and as property, or the monopoly of things, has subdued and stifled man's needs, so has the State enslaved his spirit, dictating every phase of conduct. "All government in essence," says Emerson, "is tyranny." It matters not whether it is government by divine right or majority rule. In every instance its aim is the absolute subordination of the individual.
Referring to the American government, the greatest American Anarchist, David Thoreau, said: "Government, what is it but a tradition, though a recent one, endeavoring to transmit itself unimpaired to posterity, but each instance losing its integrity; it has not the vitality and force of a single living man. Law never made man a whit more just; and by means of their respect for it, even the well disposed are daily made agents of injustice."
Indeed, the keynote of government is injustice. With the arrogance and self-sufficiency of the King who could do no wrong, governments ordain, judge, condemn, and punish the most insignificant offenses, while maintaining themselves by the greatest of all offenses, the annihilation of individual liberty. Thus Ouida is right when she maintains that "the State only aims at instilling those qualities in its public by which its demands are obeyed, and its exchequer is filled. Its highest attainment is the reduction of mankind to clockwork. In its atmosphere all those finer and more delicate liberties, which require treatment and spacious expansion, inevitably dry up and perish. The State requires a taxpaying machine in which there is no hitch, an exchequer in which there is never a deficit, and a public, monotonous, obedient, colorless, spiritless, moving humbly like a flock of sheep along a straight high road between two walls."
Yet even a flock of sheep would resist the chicanery of the State, if it were not for the corruptive, tyrannical, and oppressive methods it employs to serve its purposes. Therefore Bakunin repudiates the State as synonymous with the surrender of the liberty of the individual or small minorities,–the destruction of social relationship, the curtailment, or complete denial even, of life itself, for its own aggrandizement. The State is the altar of political freedom and, like the religious altar, it is maintained for the purpose of human sacrifice.
In fact, there is hardly a modern thinker who does not agree that government, organized authority, or the State, is necessary only to maintain or protect property and monopoly. It has proven efficient in that function only. ...
The most absurd apology for authority and law is that they serve to diminish crime. Aside from the fact that the State is itself the greatest criminal, breaking every written and natural law, stealing in the form of taxes, killing in the form of war and capital punishment, it has come to an absolute standstill in coping with crime. It has failed utterly to destroy or even minimize the horrible scourge of its own creation.
Crime is naught but misdirected energy. So long as every institution of today, economic, political, social, and moral, conspires to misdirect human energy into wrong channels; so long as most people are out of place doing the things they hate to do, living a life they loathe to live, crime will be inevitable, and all the laws on the statutes can only increase, but never do away with, crime. What does society, as it exists today, know of the process of despair, the poverty, the horrors, the fearful struggle the human soul must pass on its way to crime and degradation. ...
But what about human nature? Can it be changed? And if not, will it endure under Anarchism?
Poor human nature, what horrible crimes have been committed in thy name! Every fool, from king to policeman, from the flatheaded parson to the visionless dabbler in science, presumes to speak authoritatively of human nature. The greater the mental charlatan, the more definite his insistence on the wickedness and weaknesses of human nature. Yet, how can any one speak of it today, with every soul in a prison, with every heart fettered, wounded, and maimed?
John Burroughs has stated that experimental study of animals in captivity is absolutely useless. Their character, their habits, their appetites undergo a complete transformation when torn from their soil in field and forest. With human nature caged in a narrow space, whipped daily into submission, how can we speak of its potentialities?
Freedom, expansion, opportunity, and, above all, peace and repose, alone can teach us the real dominant factors of human nature and all its wonderful possibilities.
Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth; an order that will guarantee to every human being free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations. ...
[click here for complete essay]
human rights, anarchism, anarchosyndicalism
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