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Chris Hedges: This Time We're Taking the Whole Planet With Us - Chris Hedges' Columns -... - 0 views

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    Civilizations rise, decay and die. Time, as the ancient Greeks argued, for individuals and for states is cyclical. As societies become more complex they become inevitably more precarious. They become increasingly vulnerable. And as they begin to break down there is a strange retreat by a terrified and confused population from reality, an inability to acknowledge the self-evident fragility and impending collapse. The elites at the end speak in phrases and jargon that do not correlate to reality. They retreat into isolated compounds, whether at the court at Versailles, the Forbidden City or modern palatial estates. The elites indulge in unchecked hedonism, the accumulation of vaster wealth and extravagant consumption. They are deaf to the suffering of the masses who are repressed with greater and greater ferocity. Resources are more ruthlessly depleted until they are exhausted. And then the hollowed-out edifice collapses. The Roman and Sumerian empires fell this way. The Mayan elites, after clearing their forests and polluting their streams with silt and acids, retreated backward into primitivism. As food and water shortages expand across the globe, as mounting poverty and misery trigger street protests in the Middle East, Africa and Europe, the elites do what all elites do. They launch more wars, build grander monuments to themselves, plunge their nations deeper into debt, and as it all unravels they take it out on the backs of workers and the poor. The collapse of the global economy, which wiped out a staggering $40 trillion in wealth, was caused when our elites, after destroying our manufacturing base, sold massive quantities of fraudulent mortgage-backed securities to pension funds, small investors, banks, universities, state and foreign governments and shareholders. The elites, to cover the losses, then looted the public treasury to begin the speculation over again. They also, in the name of austerity, began dismantling basic social services, set out to break th
thinkahol *

Chris Hedges: Why Liberal Sellouts Attack Prophets Like Cornel West - Chris Hedges' Col... - 0 views

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    The liberal class, which attempted last week to discredit the words my friend Cornel West spoke about Barack Obama and the Democratic Party, prefers comfort and privilege to justice, truth and confrontation. Its guiding ideological stance is determined by what is most expedient to the careers of its members. It refuses to challenge, in a meaningful way, the decaying structures of democracy or the ascendancy of the corporate state. It glosses over the relentless assault on working men and women and the imperial wars that are bankrupting the nation. It proclaims its adherence to traditional liberal values while defending and promoting systems of power that mock these values.The pillars of the liberal establishment-the press, the church, culture, the university, labor and the Democratic Party-all honor an unwritten quid pro quo with corporations and the power elite, as well as our masters of war, on whom they depend for money, access and positions of influence. Those who expose this moral cowardice and collaboration with corporate power are always ruthlessly thrust aside.
Arabica Robusta

West 86th - The Administration of Things: A Genealogy - 0 views

  • “If men never disagreed about the ends of life, if our ancestors had remained undisturbed in the Garden of Eden, the studies to which the Chichele Chair of Social and Political Theory is dedicated could scarcely have been conceived,” Isaiah Berlin told his audience at Oxford when he assumed that position in 1958. Philosophy was at its best when it was being contentious, especially when it was being contentious about the meaning and purpose of our common existence. Too much agreement was an abdication of its ethical responsibility
  • The task of philosophy was not to settle disputes, but to unsettle them, to encourage them, to keep them going. For it was only through disputation that we could resist the rule of experts and machines, the bureaucratic-technocratic society foretold by Saint-Simon and championed by Marx and Engels, a society in which we replace the “government of persons by the administration of things.”
  • Louis de Bonald pointed to the hard choices that the state would have to make. “In the modern state, we have perfected the administration of things at the expense of the administration of men, and we are far more preoccupied with the material than the moral,” he wrote. “Few governments nurture religion or morality with the same attention that they promote commerce, open communications, keep track of accounts, provide the people with pleasures, etc.” 12
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  • All history, Comte argued, is a history of class struggle. Not the struggle between master and slave, lord and serf, bourgeois and proletarian—that was still a couple decades away—but the struggle between two classes of phenomena: “critical” phenomena that contributed to moral and political decay and “organic” phenomena that promoted individual and social regeneration.
  • The objective was to protect against arbitrariness in all of its manifestation. Earlier political thinkers had tended to associate arbitrariness mainly with absolutist governments, but for Comte any form of government was susceptible so long as it rested on “metaphysical” rather than “positive” principles.
  • Engels believed that the obsession with detail that had characterized utopian socialism—its compulsion to work out every last aspect of future social organization—is precisely what made it so utopian.
  • When, at last, it becomes the real representative of the whole of society, it renders itself unnecessary. As soon as there is no longer any social class to be held in subjection; as soon as class rule, and the individual struggle for existence based upon our present anarchy in production, with the collisions and excesses arising from these, are removed, nothing more remains to be repressed, and a special repressive force, a State, is no longer necessary.
  • “I think it was Trotsky who used a very plain but very telling metaphor,” the historian Isaac Deutscher told graduate students in a seminar on bureaucracy at the London School of Economics in 1960. “The policeman can use his baton either for regulating traffic or for dispersing a demonstration of strikers or unemployed. In this one sentence is summed up the classical distinction between administration of things and administration of men.”
  • Our hasty genealogy of the “administration of things” must conclude with its latest, and quite possibly last, iteration: Bruno Latour’s “Parliament of Things,” or Dingpolitik. Initially proposed in his book We Have Never Been Modern (1991), then extended in a massive exhibition and accompanying catalog, Making Things Public (2005), Latour’s program has attracted a growing number of partisans in the world of political theory
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