Adler and modern society

If there were any principle of permitting expression of all valid points of view, then we would have a claim on financial support and social recognition for our squashed and suppressed philosophy department.

But why should one expect that to be the case? Neither Nazi Germany nor Marxist Russia permitted the expression of views critical of their ideology, so why should socialist Britain? In fact socialist America and Europe as well. We have never had any interest taken by any overseas university in the possibility of setting us up properly with funding and status.

Why should a state-financed system have any interest at all in providing opportunity for intellectual activity of any kind? Both Nazi Germany and communist Russia successfully eliminated contributions to culture from relatively high-IQ sections of the population and reduced them in numbers. This was not explicitly stated as the real object of the exercise, but should one expect any ideological movement openly to state its real aims and objects?

As Adler said (but it applies more precisely to the users of public money – freedom confiscated from individuals – than to the individuals who may be left with very limited resources) what someone is aiming at in life may be more realistically inferred from the situations he consistently brings about than from his verbal protestations.

Accepting that the society in which I live is aiming to destroy people like me, which seems the only realistic conclusion, it is no surprise that my life is still so bad.

Vulnerable to doctors

Another terrible development which has not yet come about, but soon will, and which as usual we are prevented from speaking out against by lack of social status and financial support. Discussing different plans to computerise medical records in a recent Daily Mail:

Patients’ medical records could be transferred to Google under plans being considered by the Tories ... But campaigners and doctors claim patient information could be vulnerable to hackers.

And there are also concerns it could put lives in danger because it would be harder for doctors to access vital medical information in an emergency than under Labour’s rival NHS computer scheme. *

Campaigners claim that the medical records of victims might be ‘vulnerable to hackers’. But it seems no one is complaining that they would be vulnerable to doctors which is – or ought to be – the most serious concern. ‘Patient confidentiality’ now means that not only the socially authorised sadist you have consulted will be free to record his opinions about your problems, but that these opinions are accessible to all members of the medical Mafia. Which makes a mockery of the idea of seeking a second (or third) opinion and starting from scratch with another doctor, difficult though that is anyway already, and almost impossible without the ‘permission’ of the doctor first consulted, and without the second doctor knowing that he had a predecessor.

* 7 July 2009

The genius of the proletariat

I think that statusful agents of the collective should want to visit the least fortunate members of society to hear how they experience the difficulties of their position. But I know that this is an old-fashioned idea which seems natural to me because I remember pre-Marxist society, and it has no applicability within the current quasi-Marxist society in which everyone, even those old enough and middle-class enough to remember society before the revolution, has converted to the new religion and regards themselves as agents of it.

The idea that innate ability is to be done down and suppressed has always been intrinsic to communist ideology. This is a quotation from a book about Marxism which shows that Trotsky had this idea.

The proletariat, [Trotsky] argued, could not produce any culture at the present time because it was not educated, and, as for the future, socialist society would not create a class culture of any sort but would raise the whole of human culture to new levels. The dictatorship of the proletariat was only a short, transient phase after which the glorious classless society would set in – a society of supermen, any one of whom could become the intellectual equal of Aristotle, Goethe, or Marx. *

What such ideas mean in practice, in Britain today and for at least the last 60 years, is that those who have shown any signs of the sort of ability that makes them potential geniuses (i.e. who might do something noticeable if not prevented from doing so) are thrown down and out, and kept down and out.

* L. Kolakowski, Main Currents of Marxism, Vol. 3, Oxford University Press, 1978, p 52.

The outsider-hero in children’s fiction, then and now

.
1905:
The look in her eyes was exactly the look which Miss Minchin most disliked. She would not have it; she was quite near her, and was so enraged that she actually flew at her and boxed her ears …
It made Sara start. She wakened from her dream at the shock, and, catching her breath, stood still a second. Then, not knowing she was going to do it, she broke into a little laugh.
'What are you laughing at, you bold, impudent child?' Miss Minchin exclaimed.
It took Sara a few seconds to control herself sufficiently to remember that she was a princess. Her cheeks were red and smarting from the blows she had received.
'I was thinking,' she answered.
'Beg my pardon immediately,' said Miss Minchin.
Sara hesitated a second before she replied.
'I will beg your pardon for laughing, if it was rude,' she said then, 'but I won't beg your pardon for thinking.'
'What were you thinking?' demanded Miss Minchin. 'How dare you think?'
‘… I was thinking what would happen if I were a princess and you boxed my ears – what I should do to you. And I was thinking that if I were one, you would never dare to do it, whatever I said or did …'
'Go to your room,' cried Miss Minchin breathlessly, 'this instant! Leave the schoolroom! Attend to your lessons, young ladies!'
Sara made a little bow.
'Excuse me for laughing if it was impolite' …
(Frances Hodgson Burnett, The Little Princess)

2005:
Narcissa Malfoy strolled out from behind the clothes rack.
'Put those away,' she said coldly to Harry and Ron. 'If you attack my son again, I shall ensure that it is the last thing you ever do.'
'Really?' said Harry, taking a step forwards and gazing into the smoothly arrogant face that, for all its pallor, still resembled her sister's. He was as tall as she was now. 'Going to get a few Death Eater pals to do us in, are you?'
Madam Malkin squealed and clutched at her heart.
'Really, you shouldn't accuse – dangerous thing to say – wands away, please!'
But Harry did not lower his wand. Narcissa Malfoy smiled unpleasantly.
'I see that being Dumbledore's favourite has given you a false sense of security, Harry Potter. But Dumbledore won't always be there to protect you.'
Harry looked mockingly all around the shop.
'Wow ... look at that ... he's not here now! So why not have a go? They might be able to find you a double cell in Azkaban with your loser of a husband!'
(J.K. Rowling, Harry Potter and the Half-Blood Prince)

Tories: honouring a commitment is ‘far too expensive’

I have commented previously on the victimisation of pensioners. They are suitable objects for victimisation because they tend to be relatively middle class. The fact that middle class people are able to live longer, through a combination of forethought, intelligence and prior capital accumulation, is taken as a reason for penalising them. According to the prevailing ideology, it ought not to be possible for them to benefit from these factors compared to other people, because it is unfair.

One of the most appalling features of the anti-pensioner policy programme is means-testing, which I have discussed before. A prior contract between individuals and the state – that they were guaranteed to benefit from contributions they made towards the state retirement fund – has been cavalierly rescinded. Some people, like myself, even made voluntary contributions on this understanding, which is now revealed to have been entirely conditional. More and more of the state pension will be contingent on people having no savings, once again penalising those with forethought, intelligence, etc. The excuse for this is to target increasingly scarce resources at those ‘with the greatest need’.

This ‘need’ argument seems to be becoming the excuse for penalising the majority of potential recipients of state benefits and handouts, with only the alleged ‘underclass’ or ‘underprivileged’ being the approved targets for state spending – though whether even these people truly benefit from any of the ‘services’ designed with them in mind may be doubted.

The Conservative Party, which might have been expected to take a different line on all this, shows little sign of recognising the principle involved. Once upon a time the principle of not reneging on contracts would have formed a natural part of the ethos in this country, and various politicians and spokespersons, particularly from the conservative end of the political spectrum, could have been expected to make reference to it in defence of maintaining (e.g.) the originally planned system of state pensions. No longer, it seems.

David Cameron, the current Conservative Party leader, has some strange priorities. He has said that:

One of the greatest unfairnesses for the elderly [is] that those who [have] worked hard, saved up and done the right thing [have] to pay the full cost of their care home place.

Thus, so long as a pensioner is willing to surrender his independence completely by going into a home, he may be allowed to retain his savings. On the other hand, says Mr Cameron, the Conservatives ‘would not abolish means testing altogether because it would be far too expensive’.

It seems odd that reversing the reneging on a prior contract by the government should be regarded as ‘too expensive’, while all kinds of other schemes to (supposedly) increase ‘social welfare’ are not regarded as too expensive.

What is needed is a return to a situation in which people can, by forethought, avoid becoming dependent on the state, and where they are not penalised for this avoidance either at the time, or later in life. A Conservative government should make this its top priority.

‘The question of ethics with regard to pension policy is one of the issues on which Oxford Forum could be producing fundamental critical analyses if it were provided with adequate funding. We appeal for £2m as initial funding to enable us to write and publish on this and similar issues, which are currently only discussed in the context of pro-collectivist arguments.’ Charles McCreery, DPhil

Eastern Orthodox marriage as joint coronation

The Eastern Orthodox Church seems to be closer to the Gnostic traditions of early Christianity than the Western is. In particular, it seems to be the only form of Christianity that incorporates into its rituals a recognition of the importance of royalty (i.e. of centralisation) as a psychological concept.

The Eastern Orthodox marriage ceremony takes the form of a joint coronation of the new husband and wife, thus indicating that centralisation is, at least in principle, accessible to both sexes. Either wreaths of flowers or ‘real’ red and gold crowns are used in the ceremony.

Transposing the idea of centralisation to the idea of the territory or realm of a household within which children are to be brought up is not an idea that would necessarily have appealed much to the Gnostic outlook. The Cathars regarded celibacy as the ideal state, not wishing to draw more souls or consciousnesses into involvement in the material world.

In non-Eastern Christianity, the assertions about kings and kingdoms seem only to be ascribing a peculiar status to Christ himself, rather than a recognition of a generally applicable piece of psychology.

The bride and groom are handed candles which they hold throughout the service. The candles are like the lamps of the five wise maidens of the Bible, who because they had enough oil in them, were able to receive the Bridegroom, Christ, when He came in the darkness of the night ...

The crowns are signs of the glory and honour with which God crowns them during the Mystery. The groom and the bride are crowned as the king and queen of their own little kingdom, the home – domestic church ... When the crowning takes place the priest, taking the crowns and holding them above the couple, says: "The servants of God, [names], are crowned in the name of the Father, and of the Son, and of the Holy Spirit. Amen." The crowns used in the Orthodox wedding service refer to the crowns of martyrdom since every true marriage involves immeasurable self-sacrifice on both sides.

The concepts of kings and servants are about equally anathema to the modern ideology. Those who might have been servants and done things useful to others have become social workers, doctors, and so forth, intruding on people’s lives and imposing restrictions on their liberty.

The couple return to their places and the priest, blessing the groom, says, "Be thou magnified, O bridegroom, as Abraham" ... And blessing the bride he says, "And thou, O bride, be thou magnified as Sarah ..."

Note references to honour, glory and being magnified, as reflecting the self-glorification which is eliminated from most traditions.

During [the] walk around the table, a hymn is sung to the Holy Martyrs, reminding the newly married couple of the sacrificial love they are to have for each other in marriage – a love that seeks not its own but is willing to sacrifice its all for the one loved.

(Extracts taken from www.orthodox.net)

Politeness is bourgeois

The communists thought of politeness as a product of bourgeois fetishism. By now, rudeness has become the norm in this country. Agents of the collective with power over individuals (doctors, teachers etc.) are now amazingly rude by the standards of fifty years ago; and fifty years ago had already seen some slippage from the norm that had prevailed earlier. On the other hand, of course, all agents of the collective are supposed to be above criticism, although there are now so many of them that it is wildly improbable to suppose that a high standard of impersonal motivation or objectivity could be maintained by more than a tiny proportion of them.

The lack of scepticism towards people with some status was certainly not the attitude that I had acquired from pre-socialist literature. One did not give up on thinking about the individual psychologies of headmasters, priests or aristocrats because of their social position.

Actually old-fashioned politeness can be seen as trying not to make it more difficult than need be for other people to remain, or to become, centralised, by showing respect for their territory of decision. Modern social interactions make any centralised position almost impossible to maintain.

I once described myself to an academic philosopher as a bourgeois capitalist, which of course is automatically pejorative in the modern world. I became identified with that position well before I went to the Ursuline school at the age of ten.

By the time I was five I had read the equivalent of what a fairly bright child would get through in their entire primary school education, and by the time I was ten I had read a similar amount as a person would have read by the time they were twenty. The local juvenile library was supposed to provide for readers up to the age of sixteen, and I had exhausted it before I was eleven, supplementing it with what adults at that time read for fun, as found in my grandfather’s library.

There was practically no trace of modern egalitarian or communist ideology in any of this, nor of the modern belief system of psychological interpretations that is now universally encountered.

A totally lost point of view

It is amazing how completely the modern ideology has wiped out the worldview that was present approximately at the peak of the British Empire, which was the worldview of the books which I read in my grandfather’s library.

It is perhaps no accident that Christianity arose at about the peak of the Roman Empire. Clearly there was a good deal in both situations that would favour centralised psychology, moral relativism and existential awareness.

In both cases you have an upper class with territories consisting of landed estates and servants or slaves, putting its push into sending out armies; thus very militaristic and hierarchical. War makes people very aware of reality as threatening, and the awareness that one’s own life is always at risk may lead to existential perceptions. (As Nietzsche said, ‘Build your cities on the slopes of Vesuvius ... Live at war with your peers and yourselves.’)

One encounters other civilisations, other cultures, and becomes aware that many social structures, many different power structures, many variants of religious belief are possible. There may be suggestions that some cults or priesthoods have some knowledge of, or access to, psychic forces.

So perhaps you get a kind of open-minded existential agnosticism, like that of Rider Haggard or like my own; and ideas associated with centralised psychology are not far away in the traditions of an aristocratic and militaristic ruling class.

Now the outlook is entirely different. There are all sorts of ideas about ‘social justice’, and an antagonism to centralisation and existential awareness. It is as if everyone has entered into a social contract. The state will protect its citizens from the most obvious threats so that they will never have to think about reality, and in return they surrender their liberty. They will actually have no rights at all; society will own them, and their children, body and soul, and will tell them what they should want and need. If any individual says that he wants or needs something else, he will be told that he does not really want or need it.

Ideological themes in social work

In an earlier post I discussed the recent case of a mother deemed ‘too stupid’ to look after her own child, and expressed surprise that even conservative journalists no longer find it shocking that children should be removed on such grounds.

This case, discussed at greater length in another recent Daily Mail article, presents a number of interesting issues.

A) The first is the way that reacting emotionally to a stressful situation seems to be taboo, since it is interpreted as implying that your viewpoint is irrational.

Her confrontational, argumentative nature - (she likens herself to a lioness trying to protect her cub ) - must have done her no favours with social workers. In truth, she is not the most sympathetic of characters, her voice steadily rising as she angrily dismisses the 'mad' social workers and lawyers involved in her case as the real 'idiots' or 'bimbos'. She just sounds very, very angry, frustrated and upset - convinced, in her humiliation, that social workers acted out of their intense dislike of her rather than the welfare of the child. [1]

I have referred previously to the idea that anger at the way one has been treated is taken as weakening one’s case. Also taken as weakening one’s case is the expression of criticisms of social workers or other agents of the collective. A similar phenomenon can be observed in another recent case, in which a woman’s twin babies were taken away from her after she joked that their caesarean birth had ‘ruined her body’, which allegedly showed that she felt ‘bitter’ towards her children.

And when the desperate mother lost her temper at social workers who had taken her babies, officials said she had ‘anger problems’ and could pose a threat to her twins. [2]

B) A second issue raised by the article about the 'stupid mother' case relates to the concept of property.

... Rachel has been fighting to get back the child she claims was 'stolen' from her ... She has a one-track mind: the child belongs to her, no matter what. [1]

It is well known that left-wing ideology has tended to be hostile to the idea of property. But this scepticism about its moral defensibility has now become more or less universal, and is no longer confined to people who think of themselves as left-wing. Even people as ostensibly pro-property as libertarians now seem uncertain about defending it. The recently established British Libertarian Party has avoided the word ‘property’, dropping it from the more traditional libertarian slogan of ‘life, liberty, property’ in favour of ‘life, liberty, prosperity’. The concept of prosperity is ill-defined and does not, without qualification, imply an individual territory of decision.

The mother says her child has been ‘stolen’: this is supposed to show she has a ‘one-track mind’, i.e. she is (allegedly) wrong to think in terms of the child belonging to her, or being part of her territory of control.

C) The third issue raised by the 'stupid mother' case is unrealism about human psychology, and ignorance (actual or feigned) about the underlying power relations of a social interaction, particularly between an individual and an agent of the collective.

... as with many such cases, nothing relating to Rachel's story is entirely clear-cut. Listening to her, it is impossible not to feel sympathy for her distress. And yet who would envy the social workers charged with making these difficult decisions? [1]

‘It is impossible not to feel sympathy for her distress.’ But evidently possible to the extent of acquiescing in the outcome. Analogously, outside observers may think they experience some reservations about such cases when encountering face-to-face the suffering caused, but it is clearly possible for most people to allow such suffering to continue nonetheless, presumably on the basis that a decision by an authorised agent of the collective legitimates the outcome, however gruesome.

‘Who would envy the social workers?’ Lots of people, I should think. Many people find power enjoyable, and quickly become desensitised about the suffering their decisions cause. ‘Mmm, lots of difficult decisions to make about whose lives to destroy and in what way. What fun!’

[1] How dare they say I'm too dumb to be a mum: defiant mother speaks out after courts rule she's 'too stupid' to care for her child, Daily Mail, 4 June 2009
[2] 'Social workers took away my twins after I'd joked that birth spoilt my body', Daily Mail, 20 June 2009

Extract from She

Certain works of fiction, significant during the Victorian and Edwardian eras, are no longer read much, but contain elements of a certain outlook – relatively aware of existential reality – which is almost totally absent from modern culture. That this is so is no accident. The outlook in question is incompatible with the ethos which now prevails, after the cultural revolution we have had. The following extract is from Rider Haggard’s She. I may comment on it in detail in a future post.

'I brought you,' went on Ayesha presently, 'that ye might look upon the most wonderful sight that ever the eye of man beheld – the full moon shining over ruined Kôr ...

Court upon dim court, row upon row of mighty pillars, – some of them (especially at the gateways) sculptured from pedestal to capital – space upon space of empty chambers that spoke more eloquently to the imagination than any crowded streets. And over all, the dead silence of the dead, the sense of utter loneliness, and the brooding spirit of the Past! How beautiful it was, and yet how drear! ... Ayesha herself was awed in the presence of an antiquity compared to which even her length of days was but a little thing; ... It was a wonderful sight to see the full moon looking down on the ruined fane of Kôr . It was a wonderful thing to think for how many thousands of years the dead orb above and the dead city below had gazed thus upon each other, and in the utter solitude of space poured forth each to each the tale of their lost life and long-departed glory. ... and the untamed majesty of its present Death seemed to ... speak more loudly than the shouts of armies concerning the pomp and splendour that the grave had swallowed, and even memory had forgotten.

... she led us through two more pillared courts into the inner shrine of the old fane.

... in the exact centre of the court, placed upon a thick square slab of rock, was a huge round ball of dark stone, some forty feet in diameter, and standing on the ball was a colossal winged figure ...

It was the winged figure of a woman of such marvellous loveliness and delicacy of form that the size seemed rather to add to than to detract from its so human and yet more spiritual beauty. She was bending forward and poising herself upon her half-spread wings as though to preserve her balance as she leant. Her arms were outstretched like those of some woman about to embrace one she dearly loved, while her whole attitude gave an impression of the tenderest beseeching. Her perfect and most gracious form was naked, save – and here came the extraordinary thing – the face, which was thinly veiled, so that we could only trace the marking of her features. A gauzy veil was thrown round and about the head, and of its two ends one fell down across her left breast, which was outlined beneath it, and one, now broken, streamed away...

'Who is she?' I asked ...

... 'It is Truth standing on the World, and calling to its children to unveil her face. See what is writ upon the pedestal. Without doubt it is taken from the book of the Scriptures of these men of Kôr,' and she led the way to the foot of the statue, where an inscription of the usual Chinese-looking hieroglyphics was so deeply graven as to be still quite legible, at least to Ayesha. According to her translation it ran thus:

'Is there no man that will draw my veil and look upon my face, for it is very fair? Unto him who draws my veil shall I be, and peace will I give him, and sweet children of knowledge and good works.'

And a voice cried, 'Though all those who seek after thee desire thee, behold! Virgin art thou, and Virgin shall thou go till Time be done. No man is there born of woman who may draw thy veil and live, nor shall be. By Death only can thy veil be drawn, oh Truth!'

And Truth stretched out her arms and wept, because those who sought her might not find her, nor look upon her face to face.

'Thou seest,' said Ayesha, when she had finished translating, 'Truth was the Goddess of the people of old Kôr, and to her they built their shrines, and her they sought; knowing that they should never find, still sought they.'

'And so,' I added sadly, 'do men seek to this very hour, but they find not; and, as this scripture saith, nor shall they; for in Death only is Truth found.'