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Jaron Lanier: The Internet destroyed the middle class - 2 views

  • His book continues his war on digital utopianism and his assertion of humanist and individualistic values in a hive-mind world. But Lanier still sees potential in digital technology: He just wants it reoriented away from its main role so far, which involves “spying” on citizens, creating a winner-take-all society, eroding professions and, in exchange, throwing bonbons to the crowd.
  • This week sees the publication of “Who Owns the Future?,” which digs into technology, economics and culture in unconventional ways.
  • Much of the book looks at the way Internet technology threatens to destroy the middle class by first eroding employment and job security, along with various “levees” that give the economic middle stability.
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  • “Here’s a current example of the challenge we face,” he writes in the book’s prelude: “At the height of its power, the photography company Kodak employed more than 140,000 people and was worth $28 billion. They even invented the first digital camera. But today Kodak is bankrupt, and the new face of digital photography has become Instagram. When Instagram was sold to Facebook for a billion dollars in 2012, it employed only 13 people. Where did all those jobs disappear? And what happened to the wealth that all those middle-class jobs created?”
  • But more important than Lanier’s hopes for a cure is his diagnosis of the digital disease. Eccentric as it is, “Future” is one of the best skeptical books about the online world, alongside Nicholas Carr’s “The Shallows,” Robert Levine’s “Free Ride” and Lanier’s own “You Are Not a Gadget.”
  • One is that the number of people who are contributing to the system to make it viable is probably the same.
  • And furthermore, many people kind of have to use social networks for them to be functional besides being valuable.
  • So there’s still a lot of human effort, but the difference is that whereas before when people made contributions to the system that they used, they received formal benefits, which means not only salary but pensions and certain kinds of social safety nets. Now, instead, they receive benefits on an informal basis. And what an informal economy is like is the economy in a developing country slum. It’s reputation, it’s barter, it’s that kind of stuff.
  • Yeah, and I remember there was this fascination with the idea of the informal economy about 10 years ago. Stewart Brand was talking about how brilliant it is that people get by in slums on an informal economy. He’s a friend so I don’t want to rag on him too much. But he was talking about how wonderful it is to live in an informal economy and how beautiful trust is and all that.
  • And you know, that’s all kind of true when you’re young and if you’re not sick, but if you look at the infant mortality rate and the life expectancy and the education of the people who live in those slums, you really see what the benefit of the formal economy is if you’re a person in the West, in the developed world.
  • So Kodak has 140,000 really good middle-class employees, and Instagram has 13 employees, period. You have this intense concentration of the formal benefits, and that winner-take-all feeling is not just for the people who are on the computers but also from the people who are using them. So there’s this tiny token number of people who will get by from using YouTube or Kickstarter, and everybody else lives on hope. There’s not a middle-class hump. It’s an all-or-nothing society.
  • the person who lost his job at Kodak still has to pay rent with old-fashioned money he or she is no longer earning. He can’t pay his rent with cultural capital that’s replaced it.
  • The informal way of getting by doesn’t tide you over when you’re sick and it doesn’t let you raise kids and it doesn’t let you grow old. It’s not biologically real.
  • If we go back to the 19th century, photography was kind of born as a labor-saving device, although we don’t think of it that way.
  • And then, you know, along a similar vein at that time early audio recordings, which today would sound horrible to us, were indistinguishable between real music to people who did double blind tests and whatnot.
  • So in the beginning photography was kind of a labor saving device. And whenever you have a technological advance that’s less hassle than the previous thing, there’s still a choice to make. And the choice is, do you still get paid for doing the thing that’s easier?
  • And so you could make the argument that a transition to cars should create a world where drivers don’t get paid, because, after all, it’s fun to drive.
  • We kind of made a bargain, a social contract, in the 20th century that even if jobs were pleasant people could still get paid for them. Because otherwise we would have had a massive unemployment. And so to my mind, the right question to ask is, why are we abandoning that bargain that worked so well?
    • anonymous
       
      I think that's a worthy question considering the high-speed with which we adopt every possible technology; to hell with foresight.
  • Of course jobs become obsolete. But the only reason that new jobs were created was because there was a social contract in which a more pleasant, less boring job was still considered a job that you could be paid for. That’s the only reason it worked. If we decided that driving was such an easy thing [compared to] dealing with horses that no one should be paid for it, then there wouldn’t be all of those people being paid to be Teamsters or to drive cabs. It was a decision that it was OK to have jobs that weren’t terrible.
  • I mean, the whole idea of a job is entirely social construct. The United States was built on slave labor. Those people didn’t have jobs, they were just slaves. The idea of a job is that you can participate in a formal economy even if you’re not a baron. That there can be, that everybody can participate in the formal economy and the benefit of having everybody participate in the formal economy, there are annoyances with the formal economy because capitalism is really annoying sometimes.
  • But the benefits are really huge, which is you get a middle-class distribution of wealth and clout so the mass of people can outspend the top, and if you don’t have that you can’t really have democracy. Democracy is destabilized if there isn’t a broad distribution of wealth.
  • And then the other thing is that if you like market capitalism, if you’re an Ayn Rand person, you have to admit that markets can only function if there are customers and customers can only come if there’s a middle hump. So you have to have a broad distribution of wealth.
    • anonymous
       
      Ha ha. Ayn Rand people don't have to admit to *anything,* trust me, dude.
  • It was all a social construct to begin with, so what changed, to get to your question, is that at the turn of the [21st] century it was really Sergey Brin at Google who just had the thought of, well, if we give away all the information services, but we make money from advertising, we can make information free and still have capitalism.
  • But the problem with that is it reneges on the social contract where people still participate in the formal economy. And it’s a kind of capitalism that’s totally self-defeating because it’s so narrow. It’s a winner-take-all capitalism that’s not sustaining.
    • anonymous
       
      This makes me curious. Is he arguing that there are fewer *nodes* because the information access closes them?
  • You argue that the middle class, unlike the rich and the poor, is not a natural class but was built and sustained through some kind of intervention.
    • anonymous
       
      My understanding was that the U.S. heads of business got the nod to go ahead and start manufacturing things *other* than weapons, because our industrial capabilities weren't anhialated (sp?) relative to so many others.
  • There’s always academic tenure, or a taxi medallion, or a cosmetology license, or a pension. There’s often some kind of license or some kind of ratcheting scheme that allows people to keep their middle-class status.
  • In a raw kind of capitalism there tend to be unstable events that wipe away the middle and tend to separate people into rich and poor. So these mechanisms are undone by a particular kind of style that is called the digital open network.
  • Music is a great example where value is copied. And so once you have it, again it’s this winner-take-all thing where the people who really win are the people who run the biggest computers. And a few tokens, an incredibly tiny number of token people who will get very successful YouTube videos, and everybody else lives on hope or lives with their parents or something.
  • I guess all orthodoxies are built on lies. But there’s this idea that there must be tens of thousands of people who are making a great living as freelance musicians because you can market yourself on social media.
  • And whenever I look for these people – I mean when I wrote “Gadget” I looked around and found a handful – and at this point three years later, I went around to everybody I could to get actual lists of people who are doing this and to verify them, and there are more now. But like in the hip-hop world I counted them all and I could find about 50. And I really talked to everybody I could. The reason I mention hip-hop is because that’s where it happens the most right now.
  • The interesting thing about it is that people advertise, “Oh, what an incredible life. She’s this incredibly lucky person who’s worked really hard.” And that’s all true. She’s in her 20s, and it’s great that she’s found this success, but what this success is that she makes maybe $250,000 a year, and she rents a house that’s worth $1.1 million in L.A.. And this is all breathlessly reported as this great success.
  • And that’s good for a 20-year-old, but she’s at the very top of, I mean, the people at the very top of the game now and doing as well as what used to be considered good for a middle-class life.
    • anonymous
       
      Quite true. She's obviously not rolling in solid gold cadillacs.
  • But for someone who’s out there, a star with a billion views, that’s a crazy low expectation. She’s not even in the 1 percent. For the tiny token number of people who make it to the top of YouTube, they’re not even making it into the 1 percent.
  • The issue is if we’re going to have a middle class anymore, and if that’s our expectation, we won’t. And then we won’t have democracy.
  • I think in the total of music in America, there are a low number of hundreds. It’s really small. I wish all of those people my deepest blessings, and I celebrate the success they find, but it’s just not a way you can build a society.
  • The other problem is they would have to self-fund. This is getting back to the informal economy where you’re living in the slum or something, so you’re desperate to get out so you impress the boss man with your music skills or your basketball skills. And the idea of doing that for the whole of society is not progress. It should be the reverse. What we should be doing is bringing all the people who are in that into the formal economy. That’s what’s called development. But this is the opposite of that. It’s taking all the people from the developed world and putting them into a cycle of the developing world of the informal economy.
  • We don’t realize that our society and our democracy ultimately rest on the stability of middle-class jobs. When I talk to libertarians and socialists, they have this weird belief that everybody’s this abstract robot that won’t ever get sick or have kids or get old. It’s like everybody’s this eternal freelancer who can afford downtime and can self-fund until they find their magic moment or something.
  • The way society actually works is there’s some mechanism of basic stability so that the majority of people can outspend the elite so we can have a democracy. That’s the thing we’re destroying, and that’s really the thing I’m hoping to preserve. So we can look at musicians and artists and journalists as the canaries in the coal mine, and is this the precedent that we want to follow for our doctors and lawyers and nurses and everybody else? Because technology will get to everybody eventually.
  • I have 14-year-old kids who come to my talks who say, “But isn’t open source software the best thing in life? Isn’t it the future?” It’s a perfect thought system. It reminds me of communists I knew when growing up or Ayn Rand libertarians.
  • It’s one of these things where you have a simplistic model that suggests this perfect society so you just believe in it totally. These perfect societies don’t work. We’ve already seen hyper-communism come to tears. And hyper-capitalism come to tears. And I just don’t want to have to see that for cyber-hacker culture. We should have learned that these perfect simple systems are illusions.
  • You’re concerned with equality and a shrinking middle class. And yet you don’t seem to consider yourself a progressive or a man of the left — why not?
  • I am culturally a man on the left. I get a lot of people on the left. I live in Berkeley and everything. I want to live in a world where outcomes for people are not predetermined in advance with outcomes.
  • The problem I have with socialist utopias is there’s some kind of committees trying to soften outcomes for people. I think that imposes models of outcomes for other people’s lives. So in a spiritual sense there’s some bit of libertarian in me. But the critical thing for me is moderation. And if you let that go too far you do end up with a winner-take-all society that ultimately crushes everybody even worse. So it has to be moderated.
  • I think seeking perfection in human affairs is a perfect way to destroy them.
  • All of these things are magisterial, where the people who become involved in them tend to wish they could be the only ones.
  • Libertarians tend to think the economy can totally close its own loops, that you can get rid of government. And I ridicule that in the book. There are other people who believe that if you could get everybody to talk over social networks, if we could just cooperate, we wouldn’t need money anymore. And I recommend they try living in a group house and then they’ll see it’s not true.
    • anonymous
       
      Group House. HAH!
  • So what we have to demand of digital technology is that it not try to be a perfect system that takes over everything. That it balances the excess of the other magisteria.
  • And that is doesn’t concentrate power too much, and if we can just get to that point, then we’ll really be fine. I’m actually modest. People have been accusing me of being super-ambitious lately, but I feel like in a way I’m the most modest person in the conversation.
  • I’m just trying to avoid total dysfunction.
    • anonymous
       
      See, now I like this guy. This is like the political equivalent of aiming for the realist view in geopolitics. We separate what is likely from what is unlikely and aim not for "the best" situation, but a situation where the worst aspects have been mitigated. It's backwards thinking that both parties would have a hard time integrating into their (ughhh) brand.
  • Let’s stick with politics for one more. Is there something dissonant about the fact that the greatest fortunes in human history have been created with a system developed largely by taxpayers dollars?
  • Yeah, no kidding. I was there. I gotta say, every little step of this thing was really funded by either the military or public research agencies. If you look at something like Facebook, Facebook is adding the tiniest little rind of value over the basic structure that’s there anyway. In fact, it’s even worse than that. The original designs for networking, going back to Ted Nelson, kept track of everything everybody was pointing at so that you would know who was pointing at your website. In a way Facebook is just recovering information that was deliberately lost because of the fetish for being anonymous. That’s also true of Google.
  • I don’t hate anything about e-books or e-book readers or tablets. There’s a lot of discussion about that, and I think it’s misplaced. The problem I have is whether we believe in the book itself.
  • Books are really, really hard to write. They represent a kind of a summit of grappling with what one really has to say. And what I’m concerned with is when Silicon Valley looks at books, they often think of them as really differently as just data points that you can mush together. They’re divorcing books from their role in personhood.
    • anonymous
       
      Again, a take I rarely encounter.
  • I was in a cafe this morning where I heard some stuff I was interested in, and nobody could figure out. It was Spotify or one of these … so they knew what stream they were getting, but they didn’t know what music it was. Then it changed to other music, and they didn’t know what that was. And I tried to use one of the services that determines what music you’re listening to, but it was a noisy place and that didn’t work. So what’s supposed to be an open information system serves to obscure the source of the musician. It serves as a closed information system. It actually loses the information.
    • anonymous
       
      I have had this very thing happen to. I didn't get to have my moment of discovery. I think Google Glass is going to fix that. Hah. :)
  • And if we start to see that with books in general – and I say if – if you look at the approach that Google has taken to the Google library project, they do have the tendency to want to move things together. You see the thing decontextualized.
  • I have sort of resisted putting my music out lately because I know it just turns into these mushes. Without context, what does my music mean? I make very novel sounds, but I don’t see any value in me sharing novel sounds that are decontextualized. Why would I write if people are just going to get weird snippets that are just mushed together and they don’t know the overall position or the history of the writer or anything? What would be the point in that. The day books become mush is the day I stop writing.
  • So to realize how much better musical instruments were to use as human interfaces, it helped me to be skeptical about the whole digital enterprise. Which I think helped me be a better computer scientist, actually.
  • Sure. If you go way back I was one of the people who started the whole music-should-be-free thing. You can find the fire-breathing essays where I was trying to articulate the thing that’s now the orthodoxy. Oh, we should free ourselves from the labels and the middleman and this will be better.I believed it at the time because it sounds better, it really does. I know a lot of these musicians, and I could see that it wasn’t actually working. I think fundamentally you have to be an empiricist. I just saw that in the real lives I know — both older and younger people coming up — I just saw that it was not as good as what it had once been. So that there must be something wrong with our theory, as good as it sounded. It was really that simple.
  •  
    "Kodak employed 140,000 people. Instagram, 13. A digital visionary says the Web kills jobs, wealth -- even democracy"
anonymous

Huntington on Upheaval - 0 views

  • The very first sentences of Political Order have elicited anger from Washington policy elites for decades now -- precisely because they are so undeniable. "The most important political distinction among countries," Huntington writes, "concerns not their form of government but their degree of government." In other words, strong democracies and strong dictatorships have more in common than strong democracies and weak democracies.
  • hus, the United States always had more in common with the Soviet Union than with any fragile, tottering democracy in the Third World. This, in turn, is because order usually comes before freedom -- for without a reasonable degree of administrative order, freedom can have little value.
  • Huntington quotes the mid-20th century American journalist, Walter Lippmann: "There is no greater necessity for men who live in communities than that they be governed, self-governed if possible, well-governed if they are fortunate, but in any event, governed."
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  • Huntington, who died in 2008, asserts that America has little to teach a tumultuous world in transition because Americans are compromised by their own "happy history."
  • Americans assume a "unity of goodness": that all good things like democracy, economic development, social justice and so on go together. But for many places with different historical experiences based on different geographies and circumstances that isn't always the case.
  • many countries in the developing world are saddled either with few institutions or illegitimate ones at that: so that they have to build an administrative order from scratch. Quite a few of the countries affected by the Arab Spring are in this category. So American advice is more dubious than supposed, because America's experience is the opposite of the rest of the world.
  • For the more complex a society is, the more that institutions are required. The so-called public interest is really the interest in institutions. In modern states, loyalty is to institutions. To wit, Americans voluntarily pay taxes to the Internal Revenue Service and lose respect for those who are exposed as tax cheaters.
  • For without institutions like a judiciary, what and who is there to determine what exactly is right and wrong, and to enforce such distinctions?
  • What individual Arabs and Chinese really want is justice. And justice is ultimately the fruit of enlightened administration.
  • How do you know if a society has effective institutions? Huntington writes that one way is to see how good their militaries are. Because societies that have made war well -- Sparta, Rome, Great Britain, America -- have also been well-governed. For effective war-making requires deep organizations, which, in turn, requires trust and predictability.
  • The ability to fight in large numbers is by itself a sign of civilization. Arab states whose regimes have fallen -- Egypt, Libya, Syria -- never had very good state armies. But sub-state armies in the Middle East -- Hezbollah in Lebanon, the Mehdi Army in Iraq, the various rebel groups in Syria and militias in Libya -- have often fought impressively. Huntington might postulate that this is an indication of new political formations that will eventually replace post-colonial states.
  • Huntington implies that today's instability -- the riotous formation of new institutional orders -- is caused by urbanization and enlightenment. As societies become more urbanized, people come into close contact with strangers beyond their family groups, requiring the intense organization of police forces, sewage, street lighting, traffic and so forth.
  • The main drama of the Middle East and China over the past half-century, remember, has been urbanization, which has affected religion, morals and much else. State autocrats have simply been unable to keep up with dynamic social change.
  • He writes that large numbers of illiterate people in a democracy such as India's can actually be stabilizing, since illiterates have relatively few demands; but as literacy increase, voters become more demanding, and their participation in democratic groupings like labor unions goes up, leading to instability. An India of more and more literate voters may experience more unrest.
  • As for corruption, rather than something to be reviled, it can be a sign of modernization, in which new sources of wealth and power are being created even as institutions cannot keep up. Corruption can also be a replacement for revolution. "He who corrupts a system's police officers is more likely to identify with the system than he who storms the system's police stations."
  • In Huntington's minds, monarchies, rather than reactionary, can often be more dedicated to real reform than modernizing dictatorships. For the monarch has historical legitimacy, even as he feels the need to prove himself through good works; while the secular dictator sees himself as the vanquisher of colonialism, and thus entitled to the spoils of power.
  • Huntington thus helps a little to explain why monarchs such as those in Morocco, Jordan and Oman have been more humane than dictators such as those in Libya, Syria and Iraq.
  • As for military dictatorships, Huntington adds several twists.
  • He writes, "In the world of oligarchy, the soldier is a radical; in the middle-class world he is a participant and arbiter; as the mass society looms on the horizon he becomes the conservative guardian of the existing order.
  • Thus, paradoxically but understandably," he goes on, "the more backward a society is, the more progressive the role of its military..." And so he explains why Latin America and sub-Saharan Africa underwent a plethora of military coups during the middle decades of the Cold War: The officer corps often represented the most enlightened branch of society at the time.
  • Americans see the military as conservative only because of our own particular stage of development as a mass society.
  • The logic behind much of Huntington's narrative is that the creation of order -- not the mere holding of elections -- is progressive.
  • Only once order is established can popular pressure be constructively asserted to make such order less coercive and more institutionally subtle.
  • Precisely because we inhabit an era of immense social change, there will be continual political upheaval, as human populations seek to live under more receptive institutional orders. To better navigate the ensuing crises, American leaders would do well to read Huntington, so as to nuance their often stuffy lectures to foreigners about how to reform.
  •  
    "In 1968, Harvard political scientist Samuel P. Huntington published Political Order in Changing Societies. Forty-five years later, the book remains without question the greatest guide to today's current events. Forget the libraries of books on globalization, Political Order reigns supreme: arguably the most incisive, albeit impolite, work produced by a political scientist in the 20th century. If you want to understand the Arab Spring, the economic and social transition in China, or much else, ignore newspaper opinion pages and read Huntington."
anonymous

Wikileaks and the Long Haul - 0 views

  •  
    "Like a lot of people, I am conflicted about Wikileaks. Citizens of a functioning democracy must be able to know what the state is saying and doing in our name, to engage in what Pierre Rosanvallon calls "counter-democracy"*, the democracy of citizens distrusting rather than legitimizing the actions of the state. Wikileaks plainly improves those abilities. On the other hand, human systems can't stand pure transparency. For negotiation to work, people's stated positions have to change, but change is seen, almost universally, as weakness. People trying to come to consensus must be able to speak frankly, and to privately voice opinions they would publicly abjure, and may later abandon. Wikileaks plainly damages those abilities. (If Aaron Bady's analysis is correct, it is the damage and not the oversight that Wikileaks is designed to create.*)"
anonymous

1848: History's Shadow Over the Middle East - 0 views

  • ethnic interests in Europe soon trumped universalist longings.
  • While ethnic Germans and Hungarians cheered the weakening of Habsburg rule in massive street protests that inspired liberal intelligentsia throughout the Western world, there were Slavs and Romanians who feared the very freedom for which the Germans and Hungarians cried out. Rather than cheer on democracy per se, Slavs and Romanians feared the tyranny of majority rule.
  • There are fundamental differences between 1848 in Europe and 2011-2012 in the Middle East.
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  • his polyglot Habsburg system, lying at the geographical center of Europe, constituted a morality in and of itself, necessary as it was for peace among the ethnic nations. This is why Metternich's system survived, even as he himself was replaced in 1848.
  • While there is no equivalent in the Middle East of the Habsburg system, not every dictatorial regime in the Arab world is expendable for some of the same reasons that Habsburg Austria's was not.
  • That is the burdensome reality of the Middle East today: If conservative -- even reactionary -- orders are necessary for inter-communal peace, then they may survive in one form or another, or at least resurface in places such as Egypt and Iraq.
  • Iraq in 2006 and 2007 proved that chaos is in some respects worse than tyranny. Thus, a system is simply not moral if it cannot preserve domestic peace.
  • nobody is saying that conservative-reactionary orders will lead to social betterment. Nonetheless, because order is necessary before progress can take hold, reactionary regimes could be the beneficiary of chaos in some Middle Eastern states, in a similar way that the Habsburgs were after 1848. For it is conservative regimes of one type or another that are more likely to be called upon to restore order.
  • To wit, if the military is seen to be necessary for communal peace between Muslims and Copts in Egypt, that will give the generals yet another reason to share power with Islamists, rather than retreat entirely from politics. The overthrow of Mubarak will therefore signify not a revolution but a coup.
  • Indeed, democratic uprisings in 1848 did not secure democracy, they merely served notice that society had become too restive and too complex for the existent monarchical regimes to insure both order and progress.
  • So one should not confuse the formation of new regimes in the Middle East with their actual consolidation.
  • If new bureaucratic institutions do not emerge in a more socially complex Middle East, the Arab Spring will be a false one, and it will be remembered like 1848.
  • Syria is at this very moment a bellwether. It is afflicted by ethnic and sectarian splits -- Sunnis versus Shia-trending Alawites versus Druze and Kurds. But Syria also can claim historical coherence as an age-old cluster of cosmopolitanism at the crossroads of the desert and the Mediterranean, a place littered with the ruins of Byzantine and medieval Arab civilizations. The Western intelligentsia now equate a moral outcome in Syria with the toppling of the present dictator, who requires those sectarian splits to survive.
  • But soon enough, following the expected end of al Assad's regime, a moral outcome will be associated with the re-establishment of domestic order and the building of institutions -- coercive or not. Because only with that can progress be initiated.
  • 1848 had tragic repercussions: While democracy in Europe flowered briefly following World War I, it was snuffed out by fascism and then communism. Thus, 1848 had to wait until 1989 to truly renew itself.
  • Because of technology's quickened advance, political change is faster in the Middle East. But for 2011 to truly be remembered as the year of democracy in the Arab world, new forms of non-oppressive order will first have to be established. And with the likely exception of Tunisia -- a country close to Europe with no ethnic or sectarian splits -- that appears for the moment to be problematic.
  •  
    1848 in Europe was the year that wasn't. In the spring and summer of that year, bourgeois intellectuals and working-class radicals staged upheavals from France to the Balkans, shaking ancient regimes and vowing to create new liberal democratic orders. The Arab Spring has periodically been compared to the stirrings of 1848. But with the exception of the toppling of the Orleans monarchy in France, the 1848 revolutions ultimately failed. Dynastic governments reasserted themselves. They did so for a reason that has troubling implications for the Middle East: Conservative regimes in mid-19th century Europe had not only the institutional advantage over their liberal and socialist adversaries but also the moral advantage.
anonymous

Elections Don't Matter, Institutions Do - 0 views

  • Well, of course that's true, they're only states, not countries, you might say. But the fact that my observation is a dull commonplace doesn't make it any less amazing.
  • as the late Harvard Professor Samuel P. Huntington once remarked, the genius of the American system lies less in its democracy per se than in its institutions. The federal and state system featuring 50 separate identities and bureaucracies, each with definitive land borders -- that nevertheless do not conflict with each other -- is unique in political history.
  • In fact, Huntington's observation can be expanded further: The genius of Western civilization in general is that of institutions. Sure, democracy is a basis for this; but democracy is, nevertheless, a separate factor. For enlightened dictatorships in Asia have built robust, meritocratic institutions whereas weak democracies in Africa have not.
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  • We take our running water and dependable electric current for granted, but those are amenities missing from many countries and regions because of the lack of competent institutions to manage such infrastructure.
  • Having a friend or a relative working in the IRS is not going to save you from paying taxes, but such a situation is a rarity elsewhere.
    • anonymous
       
      Not so much with law enforcement, though, where having a friend in the system is invaluable.
  • Of course, Americans may complain about poor rail service and deteriorating infrastructure and bureaucracies, especially in inner cities, but it is important to realize that we are, nevertheless, complaining on the basis of a very high standard relative to much of the developing world.
  • With all of their problems and challenges, the Baltic states, Poland, the Czech Republic, Slovakia and Hungary have not fared badly and in some cases have been rousing success stories.
  • The Balkans have been less fortunate, with bad government and unimpressive growth the fare in Romania since 1989, semi-chaos rearing its head in Albania and Bulgaria, and inter-ethnic war destroying the Yugoslav federation in the 1990s.
  • Russia, too, fits into this category. Its system of oligarchs is a telltale sign of weak institutions, since corruption merely indicates an alternative pathway to getting things done when laws and the state bureaucracies are inadequately developed.
  • The so-called Arab Spring failed because the Arab world was not like Central and Eastern Europe. It had low literacy, especially among women. It had little or no tradition of a modern bourgeois, despite commercial classes in some cities, and so no usable institutions to fall back upon once dictatorships crumbled.
  • Turkey and Iran, as real states with more successful urbanization and higher literacy rates, are in an intermediate category between southern Europe and the Arab world.
  • Obviously, even within the Arab world there are distinctions. Egyptian state institutions are a reality to a degree that those in Syria and Iraq are not. Egypt is governable, therefore, if momentarily by autocratic means, whereas Syria and Iraq seem not to be.
  • In many African countries, when taking a road out of the capital, very soon the state itself vanishes. The road becomes a vague dirt track, and the domains of tribes and warlords take over. This is a world where, because literacy and middle classes are minimal (albeit growing), institutions still barely exist.
  • Indeed, people lie to themselves and then lie to journalists and ambassadors. So don't listen to what people (especially elites) say; watch how they behave. Do they pay taxes? Where do they stash their money? Do they wait in line to get drivers' permits, and so forth? It is behavior, not rhetoric, that indicates the existence of institutions, or lack thereof.
  • Elections are easy to hold and indicate less than journalists and political scientists think. An election is a 24- or 48-hour affair, organized often with the help of foreign observers. But a well-oiled ministry must function 365 days a year.
  • Because institutions develop slowly and organically, even under the best of circumstances, their growth eludes journalists who are interested in dramatic events. Thus, media stories often provide a poor indication of the prospects of a particular country. The lesson for businesspeople and intelligence forecasters is: Track institutions, not personalities.
  •  
    "Many years ago, I visited Four Corners in the American Southwest. This is a small stone monument on a polished metal platform where four states meet. You can walk around the monument in the space of a few seconds and stand in four states: Arizona, New Mexico, Colorado and Utah. People lined up to do this and have their pictures taken by excited relatives. To walk around the monument is indeed a thrill, because each of these four states has a richly developed tradition and identity that gives these borders real meaning. And yet no passports or customs police are required to go from one state to the other."
anonymous

A Note Of Warning And Encouragement For Egyptians, From An Iranian Writer Who Lived Thr... - 0 views

  • But both the leader and his American supporters were caught off-guard by the size of the demonstrations.
  • When the leader tried to use the force of his military to calm the situation, the United States issued ambiguous statements, indicating support for the leader’s desire to establish law and order on the one hand while at the same time insisting that the march of democracy must continue, and that the use of force could not be a solution to the country’s problems.
  • The country I am speaking of is not Egypt in 2011 but Iran in 1979.
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  • For Egyptians, the history of the Iranian Revolution should serve as a warning. In 1978, Ayatollah Khomeini hid his true intentions—namely the creation of a despotic rule of the clerics—behind the mantle of democracy.
  • For over a century, Egypt, like Iran, has been a bellwether state for the entire region. The arrival of freedom to Egypt would therefore put the Iranian mullahs on the defensive.
  •  
    "After days of unrest, after declaring martial law in some of the country's main cities, the authoritarian leader gave a much anticipated television speech. His tone was repentant. He promised change and reform. The people wanted democracy and he promised to bend to their wishes. "
anonymous

Egypt: The Distance Between Enthusiasm and Reality - 0 views

  • What we see is that while Mubarak is gone, the military regime in which he served has dramatically increased its power. This isn’t incompatible with democratic reform. Organizing elections, political parties and candidates is not something that can be done quickly. If the military is sincere in its intentions, it will have to do these things. The problem is that if the military is insincere it will do exactly the same things. Six months is a long time, passions can subside and promises can be forgotten.
  • Power rests with the regime, not with the crowds. In our view, the crowds never had nearly as much power as many have claimed.
  • In a genuine revolution, the police and military cannot contain the crowds. In Egypt, the military chose not to confront the demonstrators, not because the military itself was split, but because it agreed with the demonstrators’ core demand: getting rid of Mubarak. And since the military was the essence of the Egyptian regime, it is odd to consider this a revolution.
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  • The crowd in Cairo, as telegenic as it was, was the backdrop to the drama, not the main feature.
  • Mubarak’s decision to name his son represented a direct challenge to the Egyptian regime. Gamal Mubarak was not a career military officer, nor was he linked to the military’s high command, which had been the real power in the regime.
  • The demonstrators never called for the downfall of the regime. They demanded that Mubarak step aside. This was the same demand that was being made by many if not most officers in the military months before the crowds gathered in the streets.
  • What happened was not a revolution. The demonstrators never brought down Mubarak, let alone the regime. What happened was a military coup that used the cover of protests to force Mubarak out of office in order to preserve the regime. When it became clear Feb. 10 that Mubarak would not voluntarily step down, the military staged what amounted to a coup to force his resignation. Once he was forced out of office, the military took over the existing regime by creating a military council and taking control of critical ministries. The regime was always centered on the military. What happened on Feb. 11 was that the military took direct control.
  • We now face the question of whether the coup will turn into a revolution. The demonstrators demanded — and the military has agreed to hold — genuinely democratic elections and to stop repression. It is not clear that the new leaders mean what they have said or were simply saying it to get the crowds to go home.
  • First, Mubarak’s repression had wrecked civil society.
  • Second, the military is deeply enmeshed in running the country.
  • The largest number of protesters arrived in Tahrir Square after the Internet was completely shut down.
  • For all the chatter about the Egyptian people demanding democracy, the fact is that hardly anyone participated in the demonstrations, relative to the number of Egyptians there are, and no one really knows how the Egyptian people would vote on this issue.
  • The Egyptian regime is still there, still controlled by old generals. They are committed to the same foreign policy as the man they forced out of office. They have promised democracy, but it is not clear that they mean it. If they mean it, it is not clear how they would do it, certainly not in a timeframe of a few months. Indeed, this means that the crowds may re-emerge demanding more rapid democratization, depending on who organized the crowds in the first place and what their intentions are now.
  • The week began with an old soldier running Egypt. It ended with different old soldiers running Egypt with even more formal power than Mubarak had. This has caused worldwide shock and awe. We were killjoys in 2009, when we said the Iranians revolution wasn’t going anywhere. We do not want to be killjoys now, since everyone is so excited and happy. But we should point out that, in spite of the crowds, nothing much has really happened yet in Egypt. It doesn’t mean that it won’t, but it hasn’t yet.
  •  
    "On Feb. 11, Egyptian President Hosni Mubarak resigned. A military council was named to govern in his place. On Feb. 11-12, the crowds that had gathered in Tahrir Square celebrated Mubarak's fall and the triumph of democracy in Egypt. On Feb. 13, the military council abolished the constitution and dissolved parliament, promising a new constitution to be ratified by a referendum and stating that the military would rule for six months, or until the military decides it's ready to hold parliamentary and presidential elections."
anonymous

Anarchy and Hegemony - 0 views

  • Everyone loves equality: equality of races, of ethnic groups, of sexual orientations, and so on. The problem is, however, that in geopolitics equality usually does not work very well. For centuries Europe had a rough equality between major states that is often referred to as the balance-of-power system. And that led to frequent wars
  • East Asia, by contrast, from the 14th to the early 19th centuries, had its relations ordered by a tribute system in which China was roughly dominant. The result, according to political scientist David C. Kang of the University of Southern California, was a generally more peaceful climate in Asia than in Europe.
  • The fact is that domination of one sort or another, tyrannical or not, has a better chance of preventing the outbreak of war than a system in which no one is really in charge
    • anonymous
       
      That is quite the statement. On the surface, it *feels* true. Let's see the follow-through.
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  • Columbia University's Kenneth Waltz, arguably America's pre-eminent realist, says that the opposite of "anarchy" is not stability, but "hierarchy."
  • Hierarchy eviscerates equality; hierarchy implies that some are frankly "more equal" than others, and it is this formal inequality -- where someone, or some state or group, has more authority and power than others -- that prevents chaos. For it is inequality itself that often creates the conditions for peace.
  • Government is the most common form of hierarchy.
  • It is a government that monopolizes the use of violence in a given geographical space, thereby preventing anarchy. To quote Thomas Hobbes, the 17th century English philosopher, only where it is possible to punish the wicked can right and wrong have any practical meaning, and that requires "some coercive power."
  • The best sort of inequality is hegemony.
  • Whereas primacy, as Kang explains, is about preponderance purely through military or economic power, hegemony "involves legitimation and consensus."
  • That is to say, hegemony is some form of agreed-upon inequality, where the dominant power is expected by others to lead.
  • When a hegemon does not lead, it is acting irresponsibly.
  • hegemony has a bad reputation in media discourse.
  • But that is only because journalists are confused about the terminology, even as they sanctimoniously judge previous historical eras by the strict standards of their own. In fact, for most of human history, periods of relative peace have been the product of hegemony of one sort or another. And for many periods, the reigning hegemonic or imperial power was the most liberal, according to the standards of the age.
  • Rome, Venice and Britain were usually more liberal than the forces arranged against them.
    • anonymous
       
      I call BULLSHIT on the Rome thing. There is some strong evidence that they were quite lacking in human rights relative their northern Gaulish neighbors (which they smashed to claim their gold mines).
  • There are exceptions, of course, like Hapsburg Spain, with its combination of inquisition and conquest. But the point is that hegemony does not require tyrannical or absolutist rule.
    • anonymous
       
      I'll buy it. I remember how John Green noted that the Greek city states won a war against the Persians - who had abolished slavery and had greater rights of expression for the multiplicity of ethnicities within their borders.
  • there are few things messier in geopolitics than the demise of an empire.
  • The collapse of the Hapsburgs, of the Ottoman Turks, of the Soviet Empire and the British Empire in Asia and Africa led to chronic wars and upheavals. Some uncomprehending commentators remind us that all empires end badly. Of course they do, but that is only after they have provided decades and centuries of relative peace.
  • Obviously, not all empires are morally equivalent.
  • Therefore, I am saying only in a general sense is order preferable to disorder.
  • Though captivating subtleties abound: For example, Napoleon betrayed the ideals of the French Revolution by creating an empire, but he also granted rights to Jews and Protestants and created a system of merit over one of just birth and privilege.
  • In any case, such order must come from hierarchal domination.
  • Indeed, from the end of World War II until very recently, the United States has performed the role of a hegemon in world politics. America may be democratic at home, but abroad it has been hegemonic.
  • That is, by some rough measure of international consent, it is America that has the responsibility to lead. America formed NATO in Europe, even as its Navy and Air Force exercise preponderant power in the Pacific Basin. And whenever there is a humanitarian catastrophe somewhere in the developing world, it is the United States that has been expected to organize the response.
  • Periodically, America has failed. But in general, it would be a different, much more anarchic world without American hegemony.
  • But that hegemony, in some aspects, seems to be on the wane. That is what makes this juncture in history unique.
  • When it comes to the Greater Middle East, Americans seem to want protection on the cheap, and Obama is giving them that. 
  • We will kill a terrorist with a drone, but outside of limited numbers of special operations forces there will be no boots on the ground for Libya, Syria or any other place.
  • Richard Nixon, Ronald Reagan and George H.W. Bush were noted for American leadership and an effective, sometimes ruthless foreign policy.
  • Since the Cold War ended and Bill Clinton became president, American leadership has often seemed to be either unserious, inexpertly and crudely applied or relatively absent.
    • anonymous
       
      Yeah, that pussy Clinton, who couldn't get UN support for the Balkans and then proceeded to move through Nato. Sure, it was airstrikes and logistics, but it was no equivocal. Whether you like the action or not. ::raspberry:: [citation needed]
  • Nevertheless, in the case of the Middle East, do not conflate chaos with democracy. Democracy itself implies an unequal, hierarchal order, albeit one determined by voters. What we have in the Middle East cannot be democracy because almost nowhere is there a new and sufficiently formalized hierarchy. No, what we have in many places in the Middle East is the weakening of central authority with no new hierarchy to adequately replace it.
  • Unless some force can, against considerable odds, reinstitute hierarchy -- be it an American hegemon acting globally, or an international organization acting regionally or, say, an Egyptian military acting internally -- we will have more fluidity, more equality and therefore more anarchy to look forward to.
  •  
    "Everyone loves equality: equality of races, of ethnic groups, of sexual orientations, and so on. The problem is, however, that in geopolitics equality usually does not work very well. For centuries Europe had a rough equality between major states that is often referred to as the balance-of-power system. And that led to frequent wars. "
anonymous

How can we boost distributed solar and save utilities at the same time? - 0 views

  • On one hand, more distributed renewable energy is a good thing. It reduces carbon emissions, increases resilience, stimulates the growth of new industries with new jobs, and gives Americans a taste of energy democracy.
  • On the other hand, it just won’t do to have utilities view the spread of rooftop solar PV as an existential threat. Whatever you think of them, utilities still have tons of political power. If they want to slow the spread of distributed energy, they can. A lot.
  • the utilities’ primary objective, the impetus behind the recent report from their trade group, Edison Electric Institute, is to protect their business model and their profits.
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  •  it’s not clear why protecting utility shareholders ought to outrank other social goals. EEI’s recommendations should be taken with a grain of salt.
  • As solar customers pay less to the utility, they contribute less to the maintenance of the electric grid and other utility “fixed” assets. The utility’s fixed costs (as opposed to the variable costs of fuel and electricity) must be recovered from the other ratepayers.
    • anonymous
       
      It's so funny to think that solar was written off by so many, and now it's going to morph from joke to threat.
  • This is always the rap on solar PV programs from critics: They amount to forcing poor ratepayers to subsidize the green indulgences of the more well-to-do.
  • In some ways, EEI’s discussion reflects utilities’ instinctive hostility toward distributed energy. It makes a great deal of the costs of incorporating rooftop solar PV into the system, but says little about the benefits.
  • And there are benefits. In January, energy analysts at Crossborder Energy did a careful study [PDF] of California’s net-metering policy, tallying up costs and benefits.
  • (The study was commissioned by the Vote Solar Initiative.) The costs are those described above — all utility customers pay for credits to solar customers and for the metering and billing necessary to integrate them in the grid.
  • But as utilities get power from solar, they don’t have to get it elsewhere. There are “avoided costs,” which benefit all ratepayers, not just the solar few. Here are the benefits Crossborder considered (and the California PUC has considered in rate cases): • Avoided energy costs • Avoided capacity costs for generation • Reduced costs for ancillary services • Lower line losses on the transmission and distribution system (T&D) • Reduced investments in T&D facilities • Lower costs for the utility’s purchase of other renewable generation
  • Now, obviously this doesn’t mean distributed solar always and everywhere lowers costs for non-solar utility customers. But it does suggest that utilities shouldn’t assume the inverse either.
  • Midwest Energy News (which you should be reading) did a great piece on this subject recently. I thought this bit captured it well: “This is exactly the same as when a private company, an electric utility, for example, is approved by its regulator to build a conventional power plant ‘in the public interest’,” says [renewable energy analyst Paul] Gipe. The costs and benefits are studied, and if regulators think the plant is in the public’s interest, they will approve it even if it results in new costs for customers.
  • However, the prospect of a bunch of utilities going bankrupt isn’t exactly attractive. So what does EEI think it needs for utilities to avoid being swept away?
  • Not surprisingly, the short-term recommendations mostly amount to making rooftop solar customers pay more.
  • First, EEI wants all power bills to include a flat charge for fixed costs, which would apply to all grid-connected customers.
  • Second, they want solar customers charged for the services the grid provides them: “off-peak service, back-up interruptible service, and the pathway to sell [distributed energy resources] to the utility or other energy supply providers.”
  • And third, it wants net-metering programs revised to pay solar customers only the going market rate, not some fancy subsidized rate.
  • All these measures would have the same effect: reduce the economic incentives for rooftop solar and thus slow its adoption.
  • the utilities cannot be locked into a death spiral this far in advance. It’s not healthy for them to be in a pitched battle with their customers and the planet. It’s politically untenable.
  • On energy efficiency, which poses many of the same threats to utilities, the conflict has been somewhat papered over by “decoupling,” whereby a utility’s profits are disassociated from its sales of energy.
  • But decoupling has always struck me as a classic kludge. It amounts to forcing utilities to slowly dig their own graves, strand their own assets.
  • They’ll do it if forced by law, but they won’t do it enthusiastically. They won’t innovate. They’ll do what they have to and no more.
  • What’s needed, then, is something deeper, a more fundamental restructuring of the utility model, a way to escape once and for all the cross-incentives that are pitting utilities against energy democracy.
  • further reading:
  • Over at NDN, Michael Moynihan did a great report called “Electricity 2.0: Unlocking the Power of the Open Energy Network.” It wrestles with exactly these issues in an incisive and comprehensive way.
  • At the Center for American Progress, Bracken Hendricks and Adam James recently put out a report called “The Networked Energy Web” that addresses many of the same questions.
  • The Rocky Mountain Institute has a program called eLab devoted to creating a modern electricity system. Check out this video they made and see if it doesn’t sound familiar!
  •  
    "Yesterday I wrote that solar PV and other distributed-energy technologies pose a radical threat to U.S. power utilities and the centralized business model they've operated under for the last century. This is, I hasten to add, according to the utilities themselves."
anonymous

Information Consumerism: The Price of Hypocrisy - 0 views

  • let us not pass over America’s surveillance addiction in silence. It is real; it has consequences; and the world would do itself a service by sending America to a Big Data rehab. But there’s more to learn from the Snowden affair.
  • It has also busted a number of myths that are only peripherally related to surveillance: myths about the supposed benefits of decentralized and commercially-operated digital infrastructure, about the current state of technologically-mediated geopolitics, about the existence of a separate realm known as “cyberspace.”
  • First of all, many Europeans are finally grasping, to their great dismay, that the word “cloud” in “cloud computing” is just a euphemism for “some dark bunker in Idaho or Utah.”
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  • Second, ideas that once looked silly suddenly look wise. Just a few months ago, it was customary to make fun of Iranians, Russians and Chinese who, with their automatic distrust of all things American, spoke the bizarre language of “information sovereignty.”
  • Look who’s laughing now: Iran’s national email system launched a few weeks ago. Granted the Iranians want their own national email system, in part, so that they can shut it down during protests and spy on their own people AT other times. Still, they got the geopolitics exactly right: over-reliance on foreign communications infrastructure is no way to boost one’s sovereignty. If you wouldn’t want another nation to run your postal system, why surrender control over electronic communications?
    • anonymous
       
      This could have been written by StratFor.
  • Third, the sense of unconditional victory that civil society in both Europe and America felt over the defeat of the Total Information Awareness program – a much earlier effort to establish comprehensive surveillance – was premature.
  • The problem with Total Information Awareness was that it was too big, too flashy, too dependent on government bureaucracy. What we got instead, a decade later, is a much nimbler, leaner, more decentralized system, run by the private sector and enabled by a social contract between Silicon Valley and Washington
  • This is today’s America in full splendor: what cannot be accomplished through controversial legislation will be accomplished through privatization, only with far less oversight and public control.
  • From privately-run healthcare providers to privately-run prisons to privately-run militias dispatched to war zones, this is the public-private partnership model on which much of American infrastructure operates these days.
  • Communications is no exception. Decentralization is liberating only if there’s no powerful actor that can rip off the benefits after the network has been put in place.
  • Fourth, the idea that digitization has ushered in a new world, where the good old rules of realpolitik no longer apply, has proved to be bunk. There’s no separate realm that gives rise to a new brand of “digital” power; it’s one world, one power, with America at the helm.
    • anonymous
       
      THIS right here, is crucial.
  • The sheer naivete of statements like this – predicated on the assumption that somehow one can “live” online the way one lives in the physical world and that virtual politics works on a logic different from regular politics – is illustrated by the sad case of Edward Snowden, a man with a noble mission and awful trip-planning skills.
  • Fifth, the once powerful myth that there exists a separate, virtual space where one can have more privacy and independence from social and political institutions is dead.
  • Microsoft’s general counsel wrote that “looking forward, as Internet-based voice and video communications increase, it is clear that governments will have an interest in using (or establishing) legal powers to secure access to this kind of content to investigate crimes or tackle terrorism. We therefore assume that all calls, whether over the Internet or by fixed line or mobile phone, will offer similar levels of privacy and security.”
  • Read this again: here’s a senior Microsoft executive arguing that making new forms of communication less secure is inevitable – and probably a good thing.
  • Convergence did happen – we weren’t fooled! – but, miraculously, technologies converged on the least secure and most wiretap-friendly option available.
  • This has disastrous implications for anyone living in dictatorships. Once Microsoft and its peers start building software that is insecure by design, it turbocharges the already comprehensive spying schemes of authoritarian governments. What neither NSA nor elected officials seem to grasp is that, on matters of digital infrastructure, domestic policy is also foreign policy; it’s futile to address them in isolation.
  • This brings us to the most problematic consequence of Snowden’s revelations. As bad as the situation is for Europeans, it’s the users in authoritarian states who will suffer the most.
  • And not from American surveillance, but from domestic censorship. How so? The already mentioned push towards “information sovereignty” by Russia, China or Iran would involve much more than protecting their citizens from American surveillance. It would also trigger an aggressive push to shift public communication among these citizens – which, to a large extent, still happens on Facebook and Twitter – to domestic equivalents of such services.
  • It’s probably not a coincidence that LiveJournal, Russia’s favorite platform, suddenly had maintenance issues – and was thus unavailable for general use – at the very same time that a Russian court announced its verdict to the popular blogger-activist Alexei Navalny.
  • For all the concerns about Americanization and surveillance, US-based services like Facebook or Twitter still offer better protection for freedom of expression than their Russian, Chinese or Iranian counterparts.
  • This is the real tragedy of America’s “Internet freedom agenda”: it’s going to be the dissidents in China and Iran who will pay for the hypocrisy that drove it from the very beginning.
  • On matters of “Internet freedom” – democracy promotion rebranded under a sexier name – America enjoyed some legitimacy as it claimed that it didn’t engage in the kinds of surveillance that it itself condemned in China or Iran. Likewise, on matters of cyberattacks, it could go after China’s cyber-espionage or Iran’s cyber-attacks because it assured the world that it engaged in neither.
  • Both statements were demonstrably false but lack of specific evidence has allowed America to buy some time and influence.
  • What is to be done? Let’s start with surveillance. So far, most European politicians have reached for the low-hanging fruit – law – thinking that if only they can better regulate American companies – for example, by forcing them to disclose how much data and when they share with NSA – this problem will go away.
  • This is a rather short-sighted, naïve view that reduces a gigantic philosophical problem – the future of privacy – to seemingly manageable size of data retention directives.
  • Our current predicaments start at the level of ideology, not bad policies or their poor implementation.
  • As our gadgets and previously analog objects become “smart,” this Gmail model will spread everywhere. One set of business models will supply us with gadgets and objects that will either be free or be priced at a fraction of their real cost.
  • In other words, you get your smart toothbrush for free – but, in exchange, you allow it to collect data on how you use the toothbrush.
  • If this is, indeed, the future that we are heading towards, it’s obvious that laws won’t be of much help, as citizens would voluntarily opt for such transactions – the way we already opt for free (but monitorable) email and cheaper (but advertising-funded) ereaders.
  • In short, what is now collected through subpoenas and court orders could be collected entirely through commercial transactions alone.
  • Policymakers who think that laws can stop this commodificaton of information are deluding themselves. Such commodification is not happening against the wishes of ordinary citizens but because this is what ordinary citizen-consumer want.
  • Look no further than Google’s email and Amazon’s Kindle to see that no one is forced to use them: people do it willingly. Forget laws: it’s only through political activism and a robust intellectual critique of the very ideology of “information consumerism” that underpins such aspirations that we would be able to avert the inevitable disaster.
  • Where could such critique begin? Consider what might, initially, seem like a bizarre parallel: climate change.
  • For much of the 20th century, we assumed that our energy use was priced correctly and that it existed solely in the consumer paradigm of “I can use as much energy as I can pay for.” Under that paradigm, there was no ethics attached to our energy use: market logic has replaced morality – which is precisely what has enabled fast rates of economic growth and the proliferation of consumer devices that have made our households electronic paradises free from tiresome household work.
  • But as we have discovered in the last decade, such thinking rested on a powerful illusion that our energy use was priced correctly – that we in fact paid our fair share.
  • But of course we had never priced our energy use correctly because we never factored in the possibility that life on Earth might end even if we balance all of our financial statements.
  • The point is that, partly due to successful campaigns by the environmental movement, a set of purely rational, market-based decisions have suddenly acquired political latency, which has given us differently designed cars, lights that go off if no one is in the room, and so forth.
  • It has also produced citizens who – at least in theory – are encouraged to think of implications that extend far beyond the ability to pay their electricity bill.
  • Right now, your decision to buy a smart toothbrush with a sensor in it – and then to sell the data that it generates – is presented to us as just a purely commercial decision that affects no one but us.
  • But this is so only because we cannot imagine an information disaster as easily as we can imagine an environmental disaster.
  • there are profound political and moral consequences to information consumerism– and they are comparable to energy consumerism in scope and importance.
  • We should do our best to suspend the seeming economic normalcy of information sharing. An attitude of “just business!” will no longer suffice. Information sharing might have a vibrant market around it but it has no ethical framework to back it up.
  • NSA surveillance, Big Brother, Prism: all of this is important stuff. But it’s as important to focus on the bigger picture -- and in that bigger picture, what must be subjected to scrutiny is information consumerism itself – and not just the parts of the military-industrial complex responsible for surveillance.
  • As long as we have no good explanation as to why a piece of data shouldn’t be on the market, we should forget about protecting it from the NSA, for, even with tighter regulation, intelligence agencies would simply buy – on the open market – what today they secretly get from programs like Prism.
  • Some might say: If only we could have a digital party modeled on the Green Party but for all things digital. A greater mistake is harder to come by.
  • What we need is the mainstreaming of “digital” topics – not their ghettoization in the hands and agendas of the Pirate Parties or whoever will come to succeed them. We can no longer treat the “Internet” as just another domain – like, say, “the economy” or the “environment” – and hope that we can develop a set of competencies around it.
  • Forget an ambiguous goal like “Internet freedom” – it’s an illusion and it’s not worth pursuing. What we must focus on is creating environments where actual freedom can still be nurtured and preserved.
  • The Pirates’s tragic miscalculation was trying to do too much: they wanted to change both the process of politics and its content. That project was so ambitious that it was doomed to failure from the very beginning.
  • whatever reforms the Pirates have been advancing did not seem to stem from some long critical reflections of the pitfalls of the current political system but, rather, from their belief that the political system, incompatible with the most successful digital platforms from Wikipedia to Facebook, must be reshaped in their image. This was – and is – nonsense.
  • A parliament is, in fact, different from Wikipedia – but the success of the latter tells us absolutely nothing about the viability of the Wikipedia model as a template for remodeling our political institutions
  • In as much as the Snowden affair has forced us to confront these issues, it’s been a good thing for democracy. Let’s face it: most of us would rather not think about the ethical implications of smart toothbrushes or the hypocrisy involved in Western rhetoric towards Iran or the genuflection that more and more European leaders show in front of Silicon Valley and its awful, brain-damaging language, the Siliconese.
  • The least we can do is to acknowledge that the crisis is much deeper and that it stems from intellectual causes as much as from legal ones. Information consumerism, like its older sibling energy consumerism, is a much more dangerous threat to democracy than the NSA.
  •  
    "The problem with the sick, obsessive superpower revealed to us by Edward Snowden is that it cannot bring itself to utter the one line it absolutely must utter before it can move on: "My name is America and I'm a dataholic.""
anonymous

Are predictions of endless war self-fulfilling? - 0 views

  • The implicit assumption of the entire conference was that there will always be wars.
  • "No," Mansoor replied immediately when I asked him if he thought international war would ever end, as some scholars have recently proposed. He acknowledged that since World War II there have been relatively few international wars and no wars between major powers (although of course the U.S. and the Soviet Union fought through proxies). But he likened our era to the century of relative calm following the end of the Napoleonic Wars in 1815.
  • There are many more democracies in the world now, and democracies rarely fight against each other (although they obviously fight against non-democracies, as Mansoor pointed out). Moreover, modern media rub our noses in war's ugliness as never before.
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  • What bothers me most about Mansoor's vision of the future is its potential to be self-fulfilling.
  •  
    By John Horgan at Scientific American on May 19, 2010
anonymous

Revolution and the Muslim World - 0 views

  • There have been moments in history where revolution spread in a region or around the world as if it were a wildfire.
  • Each had a basic theme.
  • But in the end, the reasons behind them could reasonably be condensed into a sentence or two.
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  • The key is that in each country where they took place, there were significant differences in the details — but they shared core principles at a time when other countries were open to those principles, at least to some extent.
  • The Muslim countries of North Africa and the Arabian Peninsula have been the prime focus of these risings, and in particular North Africa where Egypt, Tunisia and now Libya have had profound crises.
  • The key principle that appears to be driving the risings is a feeling that the regimes, or a group of individuals within the regimes, has deprived the public of political and, more important, economic rights — in short, that they enriched themselves beyond what good taste permitted.
  • Why has it come together now?
  • One reason is that there was a tremendous amount of regime change in the region from the 1950s through the early 1970s, as the Muslim countries created regimes to replace foreign imperial powers and were buffeted by the Cold War.
  • More than anything, if we want to define this wave of unrest, particularly in North Africa, it is a rising against regimes — and particularly individuals — who have been in place for extraordinarily long periods of time.
  • In this case, the question of greatest importance is not why these revolutions are taking place, but who will take advantage of them.
  • In this case, whatever the cause of the risings, there is no question that radical Islamists will attempt to take advantage and control of them. Why wouldn’t they? It is a rational and logical course for them.
  • Whether they will be able to do so is a more complex and important question, but that they would want to and are trying to do so is obvious.
  • But while there is no question that Islamists would like to take control of the revolution, that does not mean that they will, nor does it mean that these revolutions will be successful. Recall that 1848 and 1968 were failures and those who tried to take advantage of them had no vehicle to ride. Also recall that taking control of a revolution is no easy thing. But as we saw in Russia in 1917, it is not necessarily the more popular group that wins, but the best organized. And you frequently don’t find out who is best organized until afterwards.
  • Democratic revolutions have two phases.
  • The first is the establishment of democracy. The second is the election of governments.
  • So there are three crosscurrents here.
  • The first is the reaction against corrupt regimes. The second is the election itself. And the third? The United States needs to remember, as it applauds the rise of democracy, that the elected government may not be what one expected.
  • pictures of peaceful demonstrators are not nearly as significant as the media will have you believe, but pictures of demonstrators continuing to hold their ground after being fired on is very significant.
  • This leads to the key event in the revolution. The revolutionaries cannot defeat armed men. But if those armed men, in whole or part, come over to the revolutionary side, victory is possible. And this is the key event.
  • In Libya, the military has split wide open.
  • If the split in the military is roughly equal and deep, this could lead to civil war.
  • Far more common is for the military to split. If the split creates an overwhelming anti-regime force, this leads to the revolution’s success.
  • It is this act, the military and police coming over to the side of the demonstrators, that makes or breaks a revolution.
  • Therefore, looking at the students on TV tells you little. Watching the soldiers tells you much more.
  • The danger is not radical Islam, but chaos, followed either by civil war, the military taking control simply to stabilize the situation or the emergence of a radical Islamic party to take control — simply because they are the only ones in the crowd with a plan and an organization. That’s how minorities take control of revolutions.
  • Only in the case of Eastern Europe do we see broad revolutionary success, but that was against an empire in collapse, so few lessons can be drawn from that for the Muslim world.
  • democracy and pro-Western political culture do not mean the same thing.
  • There are three possibilities.
  • One is that this is like 1848, a broad rising that will fail for lack of organization and coherence, but that will resonate for decades.
  • The second is 1968, a revolution that overthrew no regime even temporarily and left some cultural remnants of minimal historical importance.
  • The third is 1989, a revolution that overthrew the political order in an entire region, and created a new order in its place.
  •  
    "The Muslim world, from North Africa to Iran, has experienced a wave of instability in the last few weeks. No regimes have been overthrown yet, although as of this writing, Libya was teetering on the brink."
anonymous

Libya, the West and the Narrative of Democracy - 0 views

  • There is no question that the intervention is designed to protect Gadhafi’s enemies from his forces. Gadhafi had threatened to attack “without mercy” and had mounted a sustained eastward assault that the rebels proved incapable of slowing.
  • they want to intervene to protect Gadhafi’s enemies, they are prepared to support those enemies (though it is not clear how far they are willing to go in providing that support), but they will not be responsible for the outcome of the civil war.
  • Three assumptions have been made about this unrest.
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  • The first was that it represented broad-based popular opposition to existing governments
  • Second, it assumed that these revolutions had as a common goal the creation of a democratic society.
  • Third, it assumed that the kind of democratic society they wanted was similar to European-American democracy, in other words, a constitutional system supporting Western democratic values.
    • anonymous
       
      As regards item #3, I call 'projection.' As usual, the West interprets events in a manner that reinforces our own sense of self importance and historical righteousness.
  • Whether they supported the demonstrators in Tahrir Square is a matter of conjecture. They might have, but the demonstrators were a tiny fraction of Egyptian society
  • a narrative on what has happened in the Arab world has emerged and has become the framework for thinking about the region.
  • The narrative says that the region is being swept by democratic revolutions (in the Western sense) rising up against oppressive regimes. The West must support these uprisings gently. That means that they must not sponsor them but at the same time act to prevent the repressive regimes from crushing them.
  • Gadhafi did not run Libya for the past 42 years because he was a fool, nor because he didn’t have support. He was very careful to reward his friends and hurt and weaken his enemies, and his supporters were substantial and motivated.
  • Italy has an interest in Libyan oil, and the United Kingdom was looking for access to the same. But just as Gadhafi was happy to sell the oil, so would any successor regime be; this war was not necessary to guarantee access to oil. NATO politics also played a role. The Germans refused to go with this operation, and that drove the French closer to the Americans and British. There is the Arab League, which supported a no-fly zone (though it did an about-face when it found out that a no-fly zone included bombing things) and offered the opportunity to work with the Arab world.
  • Waging war for ideological reasons requires a clear understanding of the ideology and an even clearer understanding of the reality on the ground. In this intervention, the ideology is not crystal clear, torn as it is between the concept of self-determination and the obligation to intervene to protect the favored faction. The reality on the ground is even less clear. The reality of democratic uprisings in the Arab world is much more complicated than the narrative makes it out to be, and the application of the narrative to Libya simply breaks down. There is unrest, but unrest comes in many sizes, democratic being only one.
  •  
    "Forces from the United States and some European countries have intervened in Libya. Under U.N. authorization, they have imposed a no-fly zone in Libya, meaning they will shoot down any Libyan aircraft that attempts to fly within Libya. In addition, they have conducted attacks against aircraft on the ground, airfields, air defenses and the command, control and communication systems of the Libyan government, and French and U.S. aircraft have struck against Libyan armor and ground forces. There also are reports of European and Egyptian special operations forces deploying in eastern Libya, where the opposition to the government is centered, particularly around the city of Benghazi. In effect, the intervention of this alliance has been against the government of Moammar Gadhafi, and by extension, in favor of his opponents in the east."
anonymous

USENIX 2011 Keynote: Network Security in the Medium Term, 2061-2561 AD - 1 views

  • if we should meet up in 2061, much less in the 26th century, you’re welcome to rib me about this talk. Because I’ll be happy to still be alive to rib.
  • The question I’m going to spin entertaining lies around is this: what is network security going to be about once we get past the current sigmoid curve of accelerating progress and into a steady state, when Moore’s first law is long since burned out, and networked computing appliances have been around for as long as steam engines?
  • a few basic assumptions about the future
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  • it’s not immediately obvious that I can say anything useful about a civilization run by beings vastly more intelligent than us. I’d be like an australopithecine trying to visualize daytime cable TV.
  • The idea of an AI singularity
  • the whole idea of artificial general intelligence strikes me as being as questionable as 19th century fantasies about steam-powered tin men.
  • if you start trying to visualize a coherent future that includes aliens, telepathy, faster than light travel, or time machines, your futurology is going to rapidly run off the road and go crashing around in the blank bits of the map that say HERE BE DRAGONS.
  • at least one barkingly implausible innovation will come along between now and 2061 and turn everything we do upside down
  • My crystal ball is currently predicting that base load electricity will come from a mix of advanced nuclear fission reactor designs and predictable renewables such as tidal and hydroelectric power.
  • We are, I think, going to have molecular nanotechnology and atomic scale integrated circuitry.
  • engineered solutions that work a bit like biological systems
  • Mature nanotechnology is going to resemble organic life forms the way a Boeing 737 resembles thirty tons of seagull biomass.
  • without a technological civilization questions of network security take second place to where to get a new flint arrowhead.
  • if we’re still alive in the 26th century you’re welcome to remind me of what I got wrong in this talk.
  • we’re living through the early days of a revolution in genomics and biology
  • We haven’t yet managed to raise the upper limit on human life expectancy (it’s currently around 120 years), but an increasing number of us are going to get close to it.
  • it’s quite likely that within another century the mechanisms underlying cellular senescence will be understood and treatable like other inborn errors of metabolism
  • another prediction: something outwardly resembling democracy everywhere.
  • Since 1911, democractic government by a republic has gone from being an eccentric minority practice to the default system of government world-wide
  • Democracy is a lousy form of government in some respects – it is particularly bad at long-term planning, for no event that lies beyond the electoral event horizon can compel a politician to pay attention to it
  • but it has two gigantic benefits: it handles transfers of power peacefully, and provides a pressure relief valve for internal social dissent.
  • there are problems
  • . In general, democratically elected politicians are forced to focus on short-term solutions to long-term problems because their performance is evaluated by elections held on a time scale of single-digit years
  • Democratic systems are prone to capture by special interest groups that exploit the information asymmetry that’s endemic in complex societies
  • The adversarial two-party model is a very bad tool for generating consensus on how to tackle difficult problems with no precedents
  • Finally, representative democracy scales up badly
  • Nor are governments as important as they used to be.
  • the US government, the largest superpower on the block right now, is tightly constrained by the international trade system it promoted in the wake of the second world war.
  • we have democratic forms of government, without the transparency and accountability.
  • At least, until we invent something better – which I expect will become an urgent priority before the end of the century.
  • The good news is, we’re a lot richer than our ancestors. Relative decline is not tragic in a positive-sum world.
  • Assuming that they survive the obstacles on the road to development, this process is going to end fairly predictably: both India and China will eventually converge with a developed world standard of living, while undergoing the demographic transition to stable or slowly declining populations that appears to be an inevitable correlate of development.
  • a quiet economic revolution is sweeping Africa
  • In 2006, for the first time, more than half of the planet’s human population lived in cities. And by 2061 I expect more than half of the planet’s human population will live in conditions that correspond to the middle class citizens of developed nations.
  • by 2061 we or our children are going to be living on an urban middle-class planet, with a globalized economic and financial infrastructure recognizably descended from today’s system, and governments that at least try to pay lip service to democratic norms.
  • And let me say, before I do, that the picture I just painted – of the world circa 2061, which is to say of the starting point from which the world of 2561 will evolve – is bunk.
  • It’s a normative projection
  • I’m pretty certain that something utterly unexpected will come along and up-end all these projections – something as weird as the world wide web would have looked in 1961.
  • And while the outer forms of that comfortable, middle-class urban developed-world planetary experience might look familiar to us, the internal architecture will be unbelievably different.
  • Let’s imagine that, circa 1961 – just fifty years ago – a budding Nikolai Tesla or Bill Packard somewhere in big-city USA is tinkering in his garage and succeeds in building a time machine. Being adventurous – but not too adventurous – he sets the controls for fifty years in the future, and arrives in downtown San Francisco. What will he see, and how will he interpret it?
  • a lot of the buildings are going to be familiar
  • Automobiles are automobiles, even if the ones he sees look kind of melted
  • Fashion? Hats are out, clothing has mutated in strange directions
  • He may be thrown by the number of pedestrians walking around with wires in their ears, or holding these cigarette-pack-sized boxes with glowing screens.
  • But there seem to be an awful lot of mad people walking around with bits of plastic clipped to their ears, talking to themselves
  • The outward shape of the future contains the present and the past, embedded within it like flies in amber.
  • Our visitor from 1961 is familiar with cars and clothes and buildings
  • But he hasn’t heard of packet switched networks
  • Our time traveller from 1961 has a steep learning curve if he wants to understand the technology the folks with the cordless headsets are using.
  • The social consequences of a new technology are almost always impossible to guess in advance.
  • Let me take mobile phones as an example. They let people talk to one another – that much is obvious. What is less obvious is that for the first time the telephone network connects people, not places
  • For example, we’re currently raising the first generation of kids who won’t know what it means to be lost – everywhere they go, they have GPS service and a moving map that will helpfully show them how to get wherever they want to go.
  • to our time traveller from 1961, it’s magic: you have a little glowing box, and if you tell it “I want to visit my cousin Bill, wherever he is,” a taxi will pull up and take you to Bill’s house
  • The whole question of whether a mature technosphere needs three or four billion full-time employees is an open one, as is the question of what we’re all going to do if it turns out that the future can’t deliver jobs.
  • We’re still in the first decade of mass mobile internet uptake, and we still haven’t seen what it really means when the internet becomes a pervasive part of our social environment, rather than something we have to specifically sit down and plug ourselves in to, usually at a desk.
  • So let me start by trying to predict the mobile internet of 2061.
  • the shape of the future depends on whether whoever provides the basic service of communication
  • funds their service by charging for bandwidth or charging for a fixed infrastructure cost.
  • These two models for pricing imply very different network topologies.
  • This leaves aside a third model, that of peer to peer mesh networks with no actual cellcos as such – just lots of folks with cheap routers. I’m going to provisionally assume that this one is hopelessly utopian
  • the security problems of a home-brew mesh network are enormous and gnarly; when any enterprising gang of scammers can set up a public router, who can you trust?
  • Let’s hypothesize a very high density, non-volatile serial storage medium that might be manufactured using molecular nanotechnology: I call it memory diamond.
  • wireless bandwidth appears to be constrained fundamentally by the transparency of air to electromagnetic radiation. I’ve seen some estimates that we may be able to punch as much as 2 tb/sec through air; then we run into problems.
  • What can you do with 2 terabits per second per human being on the planet?
  • One thing you can do trivially with that kind of capacity is full lifelogging for everyone. Lifelogging today is in its infancy, but it’s going to be a major disruptive technology within two decades.
  • the resulting search technology essentially gives you a prosthetic memory.
  • Lifelogging offers the promise of indexing and retrieving the unwritten and undocmented. And this is both a huge promise and an enormous threat.
  • Lifelogging raises huge privacy concerns, of course.
  • The security implications are monstrous: if you rely on lifelogging for your memory or your ability to do your job, then the importance of security is pushed down Maslow’s hierarchy of needs.
  • if done right, widespread lifelogging to cloud based storage would have immense advantages for combating crime and preventing identity theft.
  • whether lifelogging becomes a big social issue depends partly on the nature of our pricing model for bandwidth, and how we hammer out the security issues surrounding the idea of our sensory inputs being logged for posterity.
  • at least until the self-driving automobile matches and then exceeds human driver safety.
  • We’re currently living through a period in genomics research that is roughly equivalent to the early 1960s in computing.
  • In particular, there’s a huge boom in new technologies for high speed gene sequencing.
  • full genome sequencing for individuals now available for around US $30,000, and expected to drop to around $1000–3000 within a couple of years.
  • Each of us is carrying around a cargo of 1–3 kilograms of bacteria and other unicellular organisms, which collectively outnumber the cells of our own bodies by a thousand to one.
  • These are for the most part commensal organisms – they live in our guts and predigest our food, or on our skin – and they play a significant role in the functioning of our immune system.
  • Only the rapid development of DNA assays for SARS – it was sequenced within 48 hours of its identification as a new pathogenic virus – made it possible to build and enforce the strict quarantine regime that saved us from somewhere between two hundred million and a billion deaths.
  • A second crisis we face is that of cancer
  • we can expect eventually to see home genome monitoring – both looking for indicators of precancerous conditions or immune disorders within our bodies, and performing metagenomic analysis on our environment.
  • If our metagenomic environment is routinely included in lifelogs, we have the holy grail of epidemiology within reach; the ability to exhaustively track the spread of pathogens and identify how they adapt to their host environment, right down to the level of individual victims.
  • In each of these three examples of situations where personal privacy may be invaded, there exists a strong argument for doing so in the name of the common good – for prevention of epidemics, for prevention of crime, and for prevention of traffic accidents. They differ fundamentally from the currently familiar arguments for invasion of our data privacy by law enforcement – for example, to read our email or to look for evidence of copyright violation. Reading our email involves our public and private speech, and looking for warez involves our public and private assertion of intellectual property rights …. but eavesdropping on our metagenomic environment and our sensory environment impinges directly on the very core of our identities.
  • With lifelogging and other forms of ubiquitous computing mediated by wireless broadband, securing our personal data will become as important to individuals as securing our physical bodies.
  • the shifting sands of software obsolescence have for the most part buried our ancient learning mistakes.
  • So, to summarize: we’re moving towards an age where we may have enough bandwidth to capture pretty much the totality of a human lifespan, everything except for what’s going on inside our skulls.
  •  
    "Good afternoon, and thank you for inviting me to speak at USENIX Security." A fun read by Charlie Stoss."
  •  
    I feel like cancer may be a bit played up. I freak out more about dementia.
anonymous

Machiavelli's Virtue - 0 views

  • For the state must organize the lives of millions of strangers and protect their need to selfishly acquire material possessions. If everyone stole from everyone else there would be anarchy. So the state monopolizes the use of force, taking it away from criminals. The state appeals not to God, but to individual selfishness. Thus, it clears the path for progress.
    • anonymous
       
      I positively *love* these 'meta' discussions about the state. I also love the idea that right-wing StratFor subscribing nutjobs, normally excited to learn about American military power, also have to wade through hard thoughts about the nature of the state.
  • Thomas Hobbes conceived of the modern state in his Leviathan, published in 1651. Hobbes is known wrongly as a gloomy philosopher because of his emphasis on anarchy. Hobbes was actually a liberal optimist, who saw the state as the solution to anarchy, allowing people to procure possessions and build a community. Hobbes knew that in the path toward a better world, order first has to be established. Only later can humankind set about making such order non-tyrannical.
  • But what did Hobbes' philosophy ultimately build on? It built on the first of the moderns, the early 16th century Florentine Niccolo Machiavelli, whose masterpiece, The Prince, was written 500 years ago in 1513. Here is an anniversary as important as the 500th anniversary of Columbus discovering America, celebrated in 1992.
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  • By taking politics away from the narrowing fatalism of the medieval Roman Catholic Church, Machiavelli created the very secular politics from which Hobbes could conceive of the idea of the state.
  • The Prince may be less a work of cynicism than an instructional guide to overcome fate -- the fatalism of the Roman Catholic Church at that time. Thus, Machiavelli, more than Michelangelo perhaps, was the true inventor of the Renaissance.
  • The founders of the American Republic, who conceived of a polity in which church and state were separate and in which government existed to lay the rules for individuals to compete freely in the struggle to acquire wealth, owed much to Machiavelli and Hobbes.
  • But it is with Machiavelli, more than with Hobbes, where the principles of Western modernity truly begin.
  • Harvard Professor Harvey C. Mansfield Jr. Mansfield knows that it is more important to tell hard truths than it is to be liked and to get good reviews.
  • For by setting the terms for political reality, Machiavelli helps lay the foundation for geopolitics.
  • necessity frees people from religious faith. People may pray to God and go to church or synagogue or the mosque, but they must also acquire food and possessions for the sake of their loved ones, and thus they must enter into competition with their fellow human beings
  • just as nations must enter into competition with other nations.
  • Self-interest informs compromise with other human beings, and thus a state governed by self-interest is likely to compromise with other states: whereas a person or state governed solely by religious or moral virtue will tend to delegitimize as immoral those with whom he or it disagrees -- and therein lies conflict.
  • Virtue, in other words, is fine. But outstanding virtue -- because it tempts sanctimoniousness -- is dangerous. It is ultimately with this maxim that we find philosophical justification for moderation in contemporary politics and statecraft.
  • Those who find such thinking dark or cynical may be under the illusion that politics can bring respite from primitive necessity. Machiavelli, as Mansfield explains, is doubtful of this.
  • Yes, politicians may announce their intention to strive for truth and justice, but their unspoken concerns and desires, even in a democracy -- especially in a democracy -- are really about satisfying the selfish needs of their constituents.
  • Face it, primitive necessity is a fixture of the human condition. And, therefore, the only way to reduce conflict and suffering is through anxious foresight: the ability to foresee danger and necessities ahead. Thus are intelligence agencies more likely to prevent atrocities than humanitarians.
    • anonymous
       
      Ouch... This hurts. Probably because, though my monkey mind keeps resisting, I suspect it is very true.
  • In politics, explains Machiavelli (through Mansfield), one who does good often cannot be good. One must even learn how to be bad, or at least devious, for the sake of the common good. This is not necessarily the end justifies the means, for Machiavelli is careful to stipulate that only the minimum amount of cruelty should be applied for the sake of the greatest amount of good.
  • Machiavelli is all about results. He believes that you define something in politics not by its inherent excellence, but by its outcome.
  • A leader may be honest, unselfish and moral, but if he starts a war that later proved unnecessary and killed many people, he lacks virtue -- despite being on a personal level very sympathetic.
  • Conversely, a leader may be cynical, selfish and excessively ambitious, but if he keeps his countrymen away from danger he can still be said to have virtue -- despite being personally unappealing.
  • Likeability has nothing to do with virtue, it turns out.
  • For politics -- and especially geopolitics -- is concerned, according to Machiavelli, with knowing about the world rather than knowing about heaven. Indeed, precisely because Machiavelli was concerned with men and not with God, he was a humanist.
  • Machiavelli has his limits. For example, he could not have foreseen 20th century totalitarianism that mirrored the self-righteousness of the medieval Church with which he was in conflict, but on a much larger scale.
  • Because the stakes are arguably higher now because of weapons of mass destruction, there is a danger of taking Machiavelli too far and using his philosophy to justify all sorts of risky subterfuges.
  • But there is a greater danger in simply dismissing his philosophy as unworthy of our so-called enlightened age. For our age is determined less by globalization than by the battle of space and power, both between states and between groups within states themselves -- as witnessed most recently by the ethnic and sectarian turmoil throughout the Greater Middle East. An American leader who is forced to grapple with such anarchy, even as he must take care to adopt the right tone with a militarily ascendant China and with an economically rising Latin America, could do worse than act "Machiavellian." And thanks to Professor Mansfield, we now know the true meaning of that adjective.
  •  
    "What is modernity? Is it skyscrapers, smart phones, wonder drugs, atomic bombs? You're not even close. Modernity, at least in the West, is the journey away from religious virtue toward secular self-interest. Religious virtue is fine for one's family and the world of private morality. But the state -- that defining political structure of modern times -- requires something colder, more chilling. "
anonymous

The Universe is Indifferent to Your Illusion of Control - 0 views

  • Especially at a national scale, your vote does not make a difference in a democracy, no matter what institutional type of democracy we are talking about. Libertarians who recognize this fact tend to emphasize persuasion, but they are just as naive as the voters they make fun of.
  • The probability that your pet ideology will hit the diffusion of innovations jackpot, and that you will have had anything to do with it at all, are so vanishingly small that you might actually have a better shot of personally electing the next President of the United States.
  • If I love my local coffee shop, I am not really in a financial position to keep it operating by myself—my ability to enjoy what it offers depends entirely on other people’s willingness to spend money there.
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  • This isn’t just about any random person’s experience with life; it is the universal human condition.
  • Even with all of the armed forces in occupied Japan at his disposal, Douglas MacArthur could not simply bend the fate of the nation to his will. You would think he could have written any constitution he pleased, pointed his guns, and said “sign!” But the reality is that he was enormously constrained, and made many compromises in order to get an approximation of his ideal constitution passed.
  • If Douglas MacArthur and his conquering army couldn’t do as they pleased in Japan, you are not going to get what you want in a national policy.
  • The stressors that are much closer to home, on the other hand, are those that we have some reasonable ability to influence.
  • If you participate in your homeowner’s association, neighborhood advisory board, and attend local hearings, you won’t be able to bend your circumstances to some ideal, but you will have some visible sway.
  • The only healthy way to live in a world you cannot control is to take pride in participating in something much larger than yourself—be it the community you live in, civil society, or one of the many communities of scholars. Participate, focus on a craft that takes a lifetime to master, and release the illusion of control.
  •  
    "I have had many friends for whom the passion for politics infected them like a debilitating disease. They have such a clear vision for where they believe our policies should end up, and who the good guys and bad guys are in the struggle to take and hold public office. Reality was never going to move to satisfy their one specific story of the world, and so they ended up bitter and angry, and, ultimately, disenchanted and burned out. I have gone through these stages at various times in my own life, but in the end it is clear to me that we emotionally invest far too much in forces and circumstances we could never hope to influence. A healthier life is one spent treating policy, institutions and fashions generally as no different from any other sort of random volatility, and focusing on the small sphere we have some measure of impact on."
anonymous

Niall Ferguson: Don't Believe the Techno-Utopian Hype - Print View - The Daily Beast - 0 views

  • Viewed from Beijing, Western “participatory democracy” is defective in at least three ways. It is anti-intellectual (politicians are condemned if they are too “professorial”). It is short-sighted, to the detriment of future generations. And, if democracy is applied in multiethnic societies, it can lead to discrimination and even violence against minorities.
  • As for the problem of corruption, it is all too real. But it takes two forms: the power of cash-rich vested interests as exemplified by the lobbyists on K Street; and the growing share of public-sector employees and welfare recipients relative to direct taxpayers in the electorate. If anything, it is the second of these that has been pushing the Western world ever deeper into debt over the past decade.
  •  
    Talk to anyone who manages money these days and you will hear a doleful litany: the global economic slowdown, the persistence of unemployment, widening inequality, the problem of excessive debt, the declining effectiveness of monetary policy, and the looming fiscal cliff. Only last week, Ray Dalio-founder of the mega- hedge fund Bridgewater-spoke of a "dangerous dynamic ... making a self-reinforcing global decline more likely." With good reason, Dalio frets about the dangers of a "debt implosion" or currency breakup in Europe.
anonymous

5 Myths About the Chinese Communist Party - 0 views

  • "China Is Communist in Name Only." Wrong. If Vladimir Lenin were reincarnated in 21st-century Beijing and managed to avert his eyes from the city's glittering skyscrapers and conspicuous consumption, he would instantly recognize in the ruling Chinese Communist Party a replica of the system he designed nearly a century ago for the victors of the Bolshevik Revolution. One need only look at the party's structure to see how communist -- and Leninist -- China's political system remains.
  • As in the Soviet Union, the party controls the media through its Propaganda Department, which issues daily directives, both formally on paper and in emails and text messages, and informally over the phone, to the media. The directives set out, often in detail, how news considered sensitive by the party -- such as the awarding of the Nobel Peace Prize to Liu Xiaobo -- should be handled or whether it should be run at all.
  • Perhaps most importantly, the party dictates all senior personnel appointments in ministries and companies, universities and the media, through a shadowy and little-known body called the Organization Department. Through the department, the party oversees just about every significant position in every field in the country. Clearly, the Chinese remember Stalin's dictate that the cadres decide everything.
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  • "The Party Controls All Aspects of Life in China." Not anymore. No question, China was a totalitarian state under Mao Zedong's rule from 1949 until his death in 1976. In those bad old days, ordinary workers had to ask their supervisors' permission not only to get married, but to move in with their spouses. Even the precise timing for starting a family relied on a nod from on high.
  • "The Internet Will Topple the Party." Nope. Bill Clinton famously remarked a decade ago that the efforts of Chinese leaders to control the Internet were doomed, akin to "nailing Jell-O to a wall." It turns out the former president was right, but not in the way he thought. Far from being a conveyor belt for Western democratic values, the Internet in China has largely done the opposite. The "Great Firewall" works well in keeping out or at least filtering Western ideas. Behind the firewall, however, hypernationalist netizens have a much freer hand.
  • "Other Countries Want to Follow the China Model." Good Luck. Of course, many developing countries are envious of China's rise. Which poor country wouldn't want three decades of 10 percent annual growth? And which despot wouldn't want 10 percent growth and an assurance that he or she would meanwhile stay in power for the long haul? China undoubtedly has important lessons to teach other countries about how to manage development, from fine-tuning reforms by testing them in different parts of the country to managing urbanization so that large cities are not overrun by slums and shantytowns.
  • "The Party Can't Rule Forever." Yes it can. Or at least for the foreseeable future. Unlike in Taiwan and South Korea, China's middle class has not emerged with any clear demand for Western-style democracy. There are some obvious reasons why. All three of China's close Asian neighbors, including Japan, became democracies at different times and in different circumstances. But all were effectively U.S. protectorates, and Washington was crucial in forcing through democratic change or institutionalizing it.
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    "5 Myths About the Chinese Communist Party" - an interesting look at some assumptions that Westerners tend to make, and how they are classically wrong (like so many things we take a magnifying glass to).
anonymous

Why So Much Anarchy? - 0 views

  • Civil society in significant swaths of the earth is still the province of a relatively elite few in capital cities -- the very people Western journalists feel most comfortable befriending and interviewing, so that the size and influence of such a class is exaggerated by the media.
  • The End of Imperialism. That's right. Imperialism provided much of Africa, Asia and Latin America with security and administrative order. The Europeans divided the planet into a gridwork of entities -- both artificial and not -- and governed. It may not have been fair, and it may not have been altogether civil, but it provided order. Imperialism, the mainstay of stability for human populations for thousands of years, is now gone.
  • The End of Post-Colonial Strongmen. Colonialism did not end completely with the departure of European colonialists. It continued for decades in the guise of strong dictators, who had inherited state systems from the colonialists. Because these strongmen often saw themselves as anti-Western freedom fighters, they believed that they now had the moral justification to govern as they pleased.
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  • No Institutions. Here we come to the key element. The post-colonial Arab dictators ran moukhabarat states: states whose order depended on the secret police and the other, related security services. But beyond that, institutional and bureaucratic development was weak and unresponsive to the needs of the population -- a population that, because it was increasingly urbanized, required social services and complex infrastructure.
  • with insufficient institutional development, the chances for either dictatorship or anarchy proliferate. Civil society occupies the middle ground between those extremes, but it cannot prosper without the requisite institutions and bureaucracies.
  • Feeble Identities. With feeble institutions, such post-colonial states have feeble identities. If the state only means oppression, then its population consists of subjects, not citizens. Subjects of despotisms know only fear, not loyalty. If the state has only fear to offer, then, if the pillars of the dictatorship crumble
  • Doctrinal Battles. Religion occupies a place in daily life in the Islamic world that the West has not known since the days -- a millennium ago -- when the West was called "Christendom." Thus, non-state identity in the 21st-century Middle East generally means religious identity.
  • As the Roman Empire collapsed and Christianity rose as a replacement identity, the upshot was not tranquility but violent, doctrinal disputes between Donatists, Monotheletes and other Christian sects and heresies. So, too, in the Muslim world today, as state identities weaken and sectarian and other differences within Islam come to the fore, often violently.
  • Information Technology. Various forms of electronic communication, often transmitted by smartphones, can empower the crowd against a hated regime, as protesters who do not know each other personally can find each other through Facebook, Twitter, and other social media.
  • while such technology can help topple governments, it cannot provide a coherent and organized replacement pole of bureaucratic power to maintain political stability afterwards. This is how technology encourages anarchy.
  • The Industrial Age was about bigness: big tanks, aircraft carriers, railway networks and so forth, which magnified the power of big centralized states. But the post-industrial age is about smallness, which can empower small and oppressed groups, allowing them to challenge the state -- with anarchy sometimes the result.
  • Because we are talking here about long-term processes rather than specific events, anarchy in one form or another will be with us for some time, until new political formations arise that provide for the requisite order. And these new political formations need not be necessarily democratic.
  • When the Soviet Union collapsed, societies in Central and Eastern Europe that had sizable middle classes and reasonable bureaucratic traditions prior to World War II were able to transform themselves into relatively stable democracies
  • But the Middle East and much of Africa lack such bourgeoisie traditions, and so the fall of strongmen has left a void.
  • The real question marks are Russia and China.
  • The possible weakening of authoritarian rule in those sprawling states may usher in less democracy than chronic instability and ethnic separatism that would dwarf in scale the current instability in the Middle East. Indeed, what follows Vladimir Putin could be worse, not better. The same holds true for a weakening of autocracy in China.
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    "Twenty years ago, in February 1994, I published a lengthy cover story in The Atlantic Monthly, "The Coming Anarchy: How Scarcity, Crime, Overpopulation, Tribalism, and Disease are Rapidly Destroying the Social Fabric of Our Planet." I argued that the combination of resource depletion (like water), demographic youth bulges and the proliferation of shanty towns throughout the developing world would enflame ethnic and sectarian divides, creating the conditions for domestic political breakdown and the transformation of war into increasingly irregular forms -- making it often indistinguishable from terrorism. I wrote about the erosion of national borders and the rise of the environment as the principal security issues of the 21st century. I accurately predicted the collapse of certain African states in the late 1990s and the rise of political Islam in Turkey and other places. Islam, I wrote, was a religion ideally suited for the badly urbanized poor who were willing to fight. I also got things wrong, such as the probable intensification of racial divisions in the United States; in fact, such divisions have been impressively ameliorated."
anonymous

Voters, Not Tycoons, Should Set Priorities - 0 views

  • Charity is a virtue -- and it is one of the great, traditional strengths of U.S. civil society. The problem is that as the gap between the rich and everyone else increases, among the super-elite there is a creeping temptation to conflate charity with taxation.
  • "I think we should get rid of taxes as much as we can," Friess explained. "Because you get to decide how you spend your money, rather than the government. I mean, if you have a certain cause, an art museum, or a symphony, and you want to support it, it would be nice if you had the choice to support it. Where we're headed, you'll be taxed, your money taken away, and the government will support it."
  • From the point of view of the person writing the check, the appeal of the self-tax is self-evident: you get to choose where your money goes and you get the kudos for contributing it. But for society as a whole, the self-tax is dangerous. For one thing, someone needs to pay for a lot of unglamourous but essential services, like roads and bank regulation, which are rarely paid for by private charity.
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    "Philanthro-capitalism, as its fans have dubbed the muscular and innovative charitable giving favored by today's super-rich, can be an energetic contribution to global civil society. But it must not replace or, worse yet, usurp, public policy as formulated and implemented by our society as a whole. That is called democracy, and it takes taxes, including those paid by the philanthro-capitalists, to pay for it."
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