Saturday, September 4, 2010

Conquering Naivete and Channeling Active Resistance

In the peace and decentralization movements, as if by bio-psychological defense mechanism, critical analysis is clipped by a nagging propensity to incorporate the unobjectivity of naivete in its dialogue and action. Although the ere in understanding might not be fundamental in the ongoingness of cultural events and sociality, it is a phenomenon worthy of illumination. To be sure, it seems quite a natural desire to, now and then, fantasize that the way things are aren’t truly so dire.

Analysts of current affairs, from all backgrounds and dispositions, showcase a tendency to underestimate the dark genius driving the world’s political economy, if only periodically. This bio-psychological urge speaks to the mind’s knack for protecting the individual by not uploading it with a torrential flood of data and information that seem to imply that, survival in the long-term, might not be readily attainable. Similar discipline is demonstrated in most people’s perception of death, assuming, as we generally tend to do, that our death’s are reserved for a day far off in the future. In a more dramatic manifestation of this, many people disbelieve in death as an ending.

It is a fundamentally unscientific process to observe and participate in the events of our own daily lives, since we are already the participants. The cognitive tick of thinkers to trick themselves into believing falsities, when pondering their own lots, comes into play for a variety of reasons, from vanity to strategy. Vanity when one doesn’t wish to come to terms with a perceived lack of stuff, things or the popular conception of beauty; strategy when the desperate individual needs all strength and energy to pull through adversity, and cannot spare any for mere worrying. In other words, when action is the order of the day.

When unobjectivity or, in other words, the absence of flawed premise, becomes colored by naivete, in a movement where the determined search for a truth of crystalline purity favors the drivers of civilization, found in truthful and moralistic exploration, discovery and research, the said movements methods of understanding and knowing are undermined.

For instance, when pro-peace and pro-decentralization economists talk of the state of the global financial and economic systems, they often declare the present as a time of international recession, and the future as a time of international depression.

Many of these same economists, in a perhaps negligible manifestation of doublethink, simultaneously perceive the total magnitude of today’s systemic cataclysms as an entirely different transpiration. That, in fact, we are not experiencing a recession-soon-to-be-depression, but, rather, a social, political and economic re-engineering of the way things are--that is, the status-quo--towards a new, singular international order, in which no other population groups enjoys a standard of living above another population group.

Still, this no-brainer does not remain at the nucleus of economic discourse,and the remaking of civilization and political-economic society continues to be conceived of as a cyclical recession and depression, with the most pessimistic of this lot conjecturing that the hardships will continue for thirty to fifty years. But, as these same recession-turned depression “pessimists,” in many cases, also acknowledge, if the re-engineering process towards a transnational and corporate feudal order succeeds to varying degrees, we can seek no reprieve for, probably, the duration of a neo-dark age (a couple centuries).

This re-engineering, to be sure, is experienced by those who must live through it as a linear process, and so divvying it up in stages, such as recession and depression, is a useful tool in facilitating an understanding of the unfolding. Eventually, though--say, in fifty years--it will be useless to claim we are still in a depression that has it seeds in the 2008 “banking crisis.”

Considering that the pre-eminent mode of social organization, other than the planet, is the nation-state--in nearly all cases, not only a public, but also a private initiative--in this contemporaneously engineered world order, transnational conglomerates, the planet’s keystone centralizing forces, will attack nation-states so as to ensure they endure at subsistence level until the nation-state fades as a means for the individual, and his group, to “find themselves.”

From then on, theoretically, what’s left over of humanity, will live lifetimes on communitarian-style plantations devoid of technology for personal use. A hyper-rational and hyper-scientific social environment, in which goods and services are issued as opposed to earned and owned, will delegate all high technology to “authorities,” who are appointed according to habits reminiscent of crony capitalism. Conservatively, such an order could entrench itself, in a near complete manner, by mid-point this century.

In this social environment, the individual will have been so propagandized and therefore developmentally tortured--first by public education, then by television and film--that the processes of networking certain ideas in the mind, and the associated neural arrangements, will be, in many individuals, dramatically inhibited. This will then inhibit the potential for free thought outside authorized philosophies and worldviews. .

Therefore, fundamentally so, the conditions needed for the smooth functioning of a truly free market culture, in the infrastructural, cultural and psychological realms, will have been demolished. What mainline economists and many alternative economists are not incorporating into their analyses, solutions and philosophies is that, with a manufacturing base stalled decades in the past, the west’s economic woes cannot be solved in the economics paradigm alone or, for that matter, in any single paradigm. Does this, then, proceed the need for a re-conceptualization of mainline western scholarship, reason and logic?

The magnitude of the crisis in mind, the vertically-managed disassembling of culture, society and civilization, by a well-organized cabal of capstone market makers and their assets--who, through investment, created, conservatively, the last 150 years of culture and political economy in the former British Empire--cannot be reformed or recovered, with the hope of stopping there and having things truly improved for the better. Instead, a reorganization movement, of centrifugal flow, must counter a radically unequal allocation of wealth.

Re-engineering the economy down to such a size, by confiscating the capital and hoarding it amongst a ruling elite--saved for investments in line with the downsizing--is convenient for market makers, who, aware that the modern world was designed in the eyes of the British Empire, learned a lesson when the Empire’s wealthiest and most privileged subjects--New Englanders--were the ones to revolt most definitively. The poorer a people, the less likely the success of any sort of revolutionary and reformative skirmishes. Indeed, the less likely the people are to stand up for themselves. Therefore, the safer the fortunes of those proclaiming a neo-divine right of corporate kings.

In light of the desperation, to be certain, objectivity need not be the driver of exploration, discovery and research in the truth movement, although it must be divinely valued. Emotion and feeling can inform the individual, as well as objectivity itself, therefore making these bio-chemical exchanges important to the processes of understanding and knowing. Of most importance, emotion and feeling can inform the individual of what action to take, beyond ratiocination.

The sorts of action to be taken promote independence. By self-organization, the individual not only weans himself off dependence and domestication--two conditions of citizenry amid deference--but, moreover, learns how to take care of himself.

Direct action includes initiatives like growing one’s own food (with the expectation of feeding oneself and others), protecting wealth through diversification (into gold and silver), learning self-defense, informing oneself about circumstantial problems and solutions. Community action includes informing others, while building up a social network of awakened and proactive individuals who are seeking, not only to help themselves, but, also, others.

By partnering with local farmers, offering them assistance in their endeavoring, business or information (by, for example, strategically informing them of their industry’s plight, and offering them solutions), one increases his likelihood of enjoying access to pure food in times of crisis, shortage or famine.

In summation, what I am trying to get across here (in an arrogantly convoluted manner), is that we cannot deny that the collapse of cultures, societies and civilization is upon us, and those who are sitting on the planet’s wealth seek to profit from it. Therefore, we must now be responsible by obsessing over our shortcomings and the solutions thereto. By returning earnership and ownership to the estate of the individual, and giving what’s earned and owned value by denying the use of forceful theft and violence as a viable means of wealth attainment, power can be returned to the increasingly empty lives of global consumer-peasant and peasant classes.

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