Archive for April, 2018

What can we do to protect the Environment?

April 30, 2018

This is a much asked question, and it is one that people often retreat from. It seems too big because the simplest answer is also the most difficult, and that is.

We must stop wrecking and polluting the environment as soon as possible; the environment is amazingly resilient, and it is likely to come back, if we give it a chance, and its better if we don’t interfere too much with what comes back, until its clear what comes back.

Stopping destruction is expensive, and will cut some people’s profit down, hence it is resisted politically. Furthermore, some people will put their temporary interests ahead of permanent ones, or they may freeload on other people’s attempts to put things right.

However, it will almost certainly be more expensive in all kinds of ways from simple prosperity to health and even personal survival, if we don’t take some preventative action NOW.

The ‘now’ is important. Which sets the first condition: “Do what you can, no matter how small.” It all helps.

The first step is to realize that Nature (the air, the water, the soils, the caves) cannot be used as dumping grounds for harmful waste products. Harmful in this case, means not just directly poisonous substances, but those substances like CO2 which are fine in small amounts, but become environmental stressors in large amounts.

Once you really realize this, then make your trash output as small as possible. Compost your food waste and use it in your garden. Most people buy too much food, cut back and eat what you have, that will save money too. If you are offered recycling use it, but also check the material actually is recycled – this may not be the case. In any case reduce your use of plastics. Ask local shops to stop wrapping everything in plastic – or unwrap it in the store (after you have paid:). Go to the street and pick up some plastic waste and at least stop it entering the drains.

If you can buy or install renewable energy then do so – again that reduces your waste over time, and this action is vital to stabilize the climate and wider ecology.

Protest against any attempts to promote deforestation in your region, or pollute rivers, or streams. Planned destruction rarely helps. Get to know the local wildlife and flora – even the creatures and plants you don’t like. Campaign for nature zones, and don’t be dismayed if you get the “wrong creatures” first off – nature is full of unintended consequences, while people have to learn how ecologies work in your area, and it may take a while for things to improve.

Support political parties which have a chance of gaining some power and influence, and which recognize the facts of ecological degradation and propose plausible solutions. Join them, and help! If you are a member of a political party which is doing nothing, think of leaving them or agitating for real action. Political participation is important and helps all kinds of people protect their own backyard against excessive development or useless highways, or whatever your local business/government people think is essential but wrecks things for others. And remember, many small business people like where they live and work and can help. The destructive organize, so help constructive people to organize as well. If you participate you cannot fail, you can (at worst) only learn about the obstacles to success, and move on.

If you have money and invest, then invest in green companies or, at least, protest at what is being done in the name of shareholders.

Do not be welded to solutions, but be prepared to learn what works and what doesn’t. Always remember unintended consequences are everywhere – because some plan sounds good does not mean it will always work, but do your best.

There are lots of books around to help with change, borrow them and read them. Buy them if they are good and helpful to support the authors.

Above all, do what you can. If you think you can’t do much, at least do that. It all helps, and builds consciousness, and that makes it easier to learn and do more.

Classical Liberalism

April 30, 2018

Liberalism was an ideology whereby the rising business classes fought against the land-owning aristocracy. It’s birth is usually assumed to occur in the 17th Century, with the alchemist, doctor and sponsored political writer, John Locke being its first significant philosopher.

While it has many virtues as a philosophy, classical liberalism (and modern libertarianism) also functions as a way of disguising the interests of capitalists and protecting the liberty of the capitalist and helping to ensure the wage-slavery of the workers. This is not accidental. Classical liberalism has been used to justify conquest, because of its insistence that unworked land is open for conquest, as people have not ‘improved it’ in a recognizable capitalist way – even if it was common land and occupied and used. Classical liberalism also either approved of slavery or the conquest of “lower races”, as part of capitalist expansion. It was a convenient philosophy. The work of Domenico Losurdo is good on this.

By emphasizing the individual alone, it also naturalizes people’s alienation from each other and from the creative process of co-operative labor and co-operative survival, this further acts as a way of preventing workers from organizing to form unions or political parties to participate in the political process, or to reject the organization of their lives by wage labor. Classical liberalism tends to be hostile to workers organizing, as it is a disruption of “free trade” and business power. Anything that disrupts business power becomes bad and unnatural in liberalism. In the long run everything becomes judged in terms of profit. Art is good if it makes money. Virtue is good if it makes money, and so on.

This is why the right spends so much time creating a false binary and arguing that socialism suppresses individuality and capitalism protects it, when (in reality, we are both social and individual. We exist in groups and require social being to truly exist – where else do we get language, ideas and culture from? Where else do our major satisfactions originate? Without society we cannot be individuals and vice versa. Any form which emphasizes one without the other is potentially tyrannous. Classical liberalism and modern individualisms all need modification by attention to their histories, unravelling the unintended consequences, and by the findings of social ‘science’.

Ethics and Culture

April 23, 2018

Ethics is cultural, we are brought up to feel that certain things are wrong, and that we should behave in certain ways. It is also bound up with political relationships between groups – if a person is a member of our group, or someone we identify with then we are likely to treat them specially; usually (but not always) we will be more sympathetic, accept excuses, assume they are really right, be persuaded by their arguments, and so on. These seem to be matters of fact. But our responses to them are ethical.

Should ethics be cultural? Should ethics be political? This is instantly an ethical question, and thus irresolvable if my initial question as to whether any ethical propositions could exist that were not already ethical, although I suspect most people would not say ‘yes’ to either of these propositions…

it seems to me that agreement with local customs cannot be a basis for ethics. It seems to be a cop out. I would expect a an ethicist to challenge local customs. That they would be socratic in the sense of seeing whether those customs had any basis in reality or were coherent, or likely to produce the results that the holders’ intended. While arguing that ethics should produce the result it intends is another ethical statement, it seems to be one most people might agree with – although they don’t have to, its not compelling. My kind of ethicist would not be socratic in looking for a definition of the good or the just, because that leads to the unreal….

When I suggest that there is no basis for ethics which is not already ethical, I’m not suggesting that ethics is always coherent, although I may assume an ethical position that coherence is usually good. For example an ‘ethics of love’, may also generate violence, oppression and hatred (especially if it is applied via rules… but that is another argument for another time), and this may not seem compatible with its initial formulation. People with this ethics may be aware of these problems (as when Franciscans were brought into the inquisition), but these ethical people may attempt to suppress awareness of unintended consequences, in order to support their ethical systems, and produce even worse consequences and incoherencies….. And it seems ethicists might challenge that, although the challenge can always be denied.

Ethics and its basis – Again….

April 22, 2018

My recurring question is whether it is possible to find a basis for ethics which is not already ethical?

Thus some people argue that we should obey God’s commands (let us ignore the fact that almost nobody obeys the complete commands of any religious text) but the idea that obeying God is ethical is already an ethical proposition which can be challenged by other ethical propositions.

The Utilitarian idea of the greatest good for the greatest number, depends on the ethical idea that ethics should benefit the many rather than the few, this also could be challenged by another ethical proposition.

The idea that we should behave in a situation in the way that we would want all such situations to be treated (‘the categorical imperative’), contains an ethical assumption that generality should override specific context. It could be argued that ethics must attend to context. (‘should’ and ‘must’ are almost always terms implying an ethics is going on).

The idea that ethical behaviour resides in a mean (Aristotelian arête ethics), is a proposition which implies that extremes are unethical (and come in binaries!)

Anti-cultural relativism, often seems to assume similarity is ethical and unsimilarity is not.

And so on.

I think people can argue that I am cheating here because I have not given a definition of ethics. But while definitions are helpful I don’t think it solves problems.

I’m not a Platonist, so I don’t believe that giving a definition always provides understanding, or is always possible.

Sometimes people know what they mean well enough…. But let us assume that ethics has to something to do with terms like virtue, good behaviour, right behaviour, morality and things like that. I may not know what ethics is, you (as reader) may, but I all I kind of know is how people use the word.

One gentleman discussing this issue with me gave the following definition:

By “ethical”, I mean “anything that pertains or is related to some system of ethical values and duties”.

I would also stipulate that, according to my own preferred use of terms, a system of values and duties is to be called “ethical” if — at a minimum — it is designed with the (implicit or explicit) goal of protecting (and even of increasing) the well-being of some sentient entities (human or non-human).

This encapsulates part of my problem with ethics as a “set of propositions” and illustrates my question… “Is it possible to find a basis for ethics which is not already ethical [i.e., value-laden]?”

Lets look at the beginning of this definition: “By ‘ethical’, I mean ‘anything that pertains or is related to some system of ethical values and duties’.”

I don’t have to say this is circular, and I certainly couldn’t do any better myself. ‘Ethics is about ethics.’ Obviously he moves on to illustrate what he means by ethics…

“a system of values and duties is to be called “ethical” if — at a minimum — it is designed with the (implicit or explicit) goal of protecting (and even of increasing) the well-being of some sentient entities (human or non-human).”

So he makes what seems to me to be an ethical proposition, that ethics is about ‘protection’, and ‘well being’, of ‘sentient entities’.

There is no non ethical reason why this should be the case. It is already value laden. Thus a person with a different ethical position might argue that not everyone should be protected, only particular special people (this is common in ethical systems – foetuses cannot be killed by surgery, but enemy mothers and foetuses can be killed by bombs). They might object to “well-being” saying that was the decadent ethics of bourgeois society and ‘hardiness’ or ‘spiritual discipline’ should be the end of ethics as it was ethically superior, etc. Finally a non-humanist eco-philosopher could argue that that ethics has to be directed to the environment, as there are no singly existing sentient entities, everything exists together, or that sentience is not that important ethically speaking; it is an “unethical” form of exclusion, structurally comparable to racist ethics, and so on…

If so, and if this makes sense, yet again we have an illustration of it appearing not to be the case that we can have an ethical proposition/axiom which is not already ethical, or value laden…

Libertarianism, communism and freedom

April 17, 2018

“Liberal” is a weird word. To people in the European tradition it means someone for whom free markets are important, and personal liberty is tied up with wealth and the removal of barriers, and so a nowadays a “non-conservative” member of the right. At one time this kind of liberalism was radical, now it is simply a way of enforcing the power of money, hence it sits well with the establishment. In America this position is “libertarian” while the term liberal implies a person who thinks that we should all get on with each other, that government should be helpful, and that participation in government should not be restricted to the wealthiest.

“Communist” is equally a weird word, because communism as a aspiration is radically different from the communist powers which used to exist. There were as many varieties of communism as liberalism. Originally communism meant the withering away of the state, liberty and co-operative freedom. This kind of communism recognized that freedom and life required other people, and sometimes required help, not simply the removal of barriers. Too much poverty and violence does not grant freedom, or the capacity to act on what freedom is available. Later, official communism simply supported the power of the Communist State and its rulers. Official communism was not an egalitarian arrangement.

“Freedom” is also weird. Some people have asserted that freedom is recognition of necessity, which often seems to mean keep carrying on with oppression. Personally I think there is no liberty without enablement, and without some degree of equality. Sure there will always be some inequality as people don’t have equal abilities or good fortune, but massive inequality usually means that the society is being run for the benefit of those at the top (who may not have great ability and who have some protection from ill fortune). Consequently the liberty of those people has to be curtailed slightly for the benefit of others. It is, for example, often (but not always) agreed that a person’s freedom to use their ability to beat other people up, or kill them, should be limited, so it is with other freedoms. Freedoms can always contradict, that is why it is a struggle.

In complex systems attempts to impose either order and freedom can have unintended consequences. Imposing the freedom of the market can lead to freedom for the wealthy and non for everyone else. Imposing equality through the State can also lead to lack of freedom for some people. We perhaps need to carry awareness of these oppositions and contradictions in mind, and allow something new to arise, rather than simply assert what we believe to be true, but which has never worked, is the way to go.

short libertarianism

April 13, 2018

Libertarianism seems to function as the friendly propaganda for the neoliberal project of tipping all power relations over to the side of the corporate sector and weakening any power that ordinary people may use to contain that sector.

It occupies a similar space to that libertarian communism occupied with respect to Stalinism – except (and its a vital except) that some libertarian communists were some of the fiercest critics of Stalinism. If libertarians say they are against corporate power, they never want to eliminate that power before they eliminate the check of government restriction on it.

This is why there is rarely any real facture between libertarians and ordinary politician conservatives, because they are both about preserving and increasing the power of money.

Any real conservative would recognise that libertarianism reduces all virtue and value to profit and stay as far away from it as possible. And any real anarchist would have nothing to do with supporting religious or corporate authority.

Libertarianism is fake news.

Commercial in Confidence

April 12, 2018

Commercial in-confidence is when a government makes an agreement with a private company either to outsource work which could be done by the government or sells off public property to a commercial concern, and at least some details of the contract are not to be revealed to tax payers.

Usually commercial in-confidence is used to hide details the public might object to such as: exit fees the government might have to pay if the work is not done on time; agreements that freight has to pay extra charges if it is landed in another port; tax and royalty concessions; changes of a road’s route so the toll charges can make more money; or simply paying more than is necessary to friends and donors. Yes this all refers to real cases…

In terms of social category theory the government identifies with the private sector and judges them with a friendly eye and aims to support them, while it sees tax payers as a hostile other who are ignorant.

Let’s be clear. If Taxpayers’ money is involved then commercial in-confidence should not exist after the contract is signed. It is our money, and we should know how it is being spent and what we are giving away. If companies don’t want to participate under these conditions, then that is their business and we probably don’t want them to participate.

Commercial in-confidence is simply a cover for commercial incompetence.

So far privatisation has failed, and it is largely because of these confidences, and sometimes because public servants do a better job.

Minorities rule….

April 12, 2018

The interesting thing about Australian Coalition Government’s policy which has been revealed by the so called “Monash group” (which is pro-coal), is that policy appears to be dictated by the fear of not offending five non-cabinet MPs.

This means our climate and energy policies, in a lower house of 150 people, is being decided by less than 10% of the members (I’m adding extra people to their cause out of generosity). This is not remotely democracy in action – this is rule by the miniscule; the fleas controlling the dog.

How does it come about? Firstly because those 5 people have the support of the Murdoch Empire and the Minerals Council of Australia, which have helped make resistance to the idea of climate change, a hallmark and definer of conservative politics. Indeed they supress discussion of climate change to make everything about an ‘economics’ that is concerned with the profit of established corporations. Mass protests against climate change just don’t get reported, while tiny protests against the left do. Even those radical conservatives like One Nation who think international corporations are destroying local customs and culture, and need to be checked, support fossil fuel companies who are as international and destructive as they come. Any right winger who breaks on this issue will be misinterpreted, seen as a traitor, seen as losing nerve, and punished. Any right winger with principles, fears they will lose selection.

This is polarized information group dynamics in action, and stopping discussion. These groups can be created for this purpose, and are reinforcing it. The 5 people become exemplary examples of a right wing ‘us’ group – while possibly moderate people like the Prime Minister Malcolm Turnbull become outsiders, who have to continually demonstrate their group loyalty, by not steering too far away from the extreme, and by refusing to challenge that extreme. In this situation the so called ‘centre’ suffers – even when the official ‘left’ move further rightwards to capture its shifting point, and even if ‘the people’ show their commitment to renewables by plopping them on every available rooftop.

The dedication of the far right is reinforced because they stick with the Murdoch Empire and do not see contrary evidence, or have it explained away for them well enough. They are hung up on being just and fair (so if anyone is doing less to mitigate climate change than them, they can always argue it is just for them to support even less action) and they suffer the Dunning Kruger effect, were they do not realise their ignorance in the field and subsequently cannot recognize competence in the field – and they reinforce their ignorance out of group loyalty and the sense of persecution which comes from being wrong.

And so it goes. It could be combatted by strong leadership which stood up for principles and argued against them for the good of the country. But we are probably not going to get that. All we can hope for is that the people themselves get on with the business of lowering carbon emissions, reducing their pollution, getting their workplaces to reduce emissions, protesting against government sell outs to corporations and doing anything else they can no matter how small. While voting Labor and Green is useful, it will not be enough either, because they continually move to the right, to keep on side with the powers that be.

It is up to us to do we what we need to do to survive, and to take government back should we want.

Organisational Ignorance vs Organisational Stupidity

April 2, 2018

I suspect “organisational ignorance” should be distinguished from “organisational stupidity”, even though they are related. Some level of organisational ignorance is normal and inevitable, some levels of organisational stupidity have to be cultivated.

Knowledge implies ignorance, and in some cases creates ignorance. Firstly people know what ‘knowledge’ is by its socially made contrast with what form of belief or practice serves to illustrate ignorance to the group holding the knowledge. Thus literate groups can assume illiteracy is ignorance of letters, theological groups can assume science is ignorance of God and Salvation, Platonists make Sophism an exemplar of ignorance, and so on. Groups usually do this kind of thing, to reinforce their boundaries, and to give them energy by making some other behaviour or belief ‘bad’.

Knowledge tends to create ignorance because, in complex interactive systems (and all social and ecological systems are complex), knowledge tends to be incomplete and a simplification. As such, what people know (and are supported in knowing) can actively direct attention away from areas of crisis and change, particularly if the knowledge has been successful, or associated with success (however that is measured) for a long time. We can see this with climate change; modes of waste disposal and profit acquisition which have brought success for the last 200 years are now threatening the conditions for that success. Hence many people are continuing as normal to destroy themselves, because there is no apparent alternative which delivers exactly the same benefits and distribution of benefits. This is also propelled by organisational and hierarchical stupidity, but more later.

Some knowledge is definitional and relatively easily shared once definitions are agreed, but that does not mean it is always accurate. I would claim mathematics is this kind of knowledge – so it can be very powerful as well – but I’m not particularly bothered to argue about this at the moment.

So knowledge and ignorance tend to be socially intertwined, and mastery can be a mark of status – in which case new knowledge can be dismissed if it comes from the wrong people – this is one place ‘organisational stupidity’ starts coming in.

Organisational stupidity is the active structuring of an organisation or a situation, so that new, different, or more accurate, knowledge is rejected. Punitive hierarchy is one way of generating stupidity. If people in a hierarchy routinely punish underlings for diversion from the official line, then everyone ends up ignorant and stupid actions become the norm. The more those actions become the norm, they more they seem part of the cosmos, and the more they probably become intensified to remove the chaos they generate. People at the top don’t tell people what they actually plan, to protect themselves and their knowledge. So everyone operates in a haze of fear, guesswork as to what is going on, and stupidity. This is further reinforced if mastery of organisationally approved knowledge is a mark of status, and those with status try and remove those challenging them, as those challenging them do not see “common-sense” or “understand reality”. Relatively accurate knowledge can become downplayed or even heretical and forbidden, as when Trump refuses to allow information about climate change to appear visibly on government websites.

Computer software encourages organisational stupidity when managers who have no idea what their underlings do become the consultants during requirements collection and the actual users are ignored, and have to adapt to what was thought to be an improvement.

“Siloing” is the horizontal form of this structural stupidity, in which people in different parts of an organisation do not know what other parts do, but fantasise about them, and attempt to control what the others do. For instance, when admin tries to control academics, or give them more admin work to encourage “responsibility”, or rewrites computer programs to stop necessary fudging or whatever. Getting others to do your work seems useful initially, but ultimately it stops you from having any quality control over that work.

Complexity can reinforce stupidity because, as nobody above knows what is possible in an engineering or social sense, and what is their fantasy is usually what is done, so they demand what they would like (even if it is not possible or not yet possible) and accuse people who tell them this is not possible as lacking positivity. Sales people generally don’t know what is possible either and agree to make the deal, because there is a lot of money being thrown around, and if they don’t get it someone else will. So the sale goes ahead and people get locked into the costly process of making the impossible, or the badly designed, work.

There is a sense in which capitalism furthers organisational stupidity, because;

  • 1) It’s organisations are extremely hierarchical. Even when they are supposedly level, there can be huge differences in power.
  • 2) Only the immediate small-future bottom line counts (but there are many other important things).
  • 3) Wealth becomes the only value, so plutocracy becomes the norm, and anything that produces wealth must be good.
  • 4) It depends on hype about existent and non-existent products to prevent other products being successful. So the environment is constantly full of informational falsity, even above the idea that wealth is the only measure of value and competence.
  • 5) Its managerial structures depend on managers fighting for allocation of internal wealth to allow their section to work and to give them status, and this may obstruct any observation of the external environment the company exists within.
  • 6) Elimination of costs, can eliminate worker satisfaction and competence, and leads to free-loading waste being approved without consideration of long-term consequences. Cost defined something as ‘unpleasant’, not to be observed or investigated, and to be removed forcibly.
  • 7) In takeovers, to establish power and discipline, those people who know how the victim firm works are nearly always sacked, as the victor reckons these people do not know anything, or might challenge their knowledge. So the firm begins its new career being forced into boxes and behaviours that may well not work for them.
  • The contemporary form of governance, which I call “distributed governance” which is power that is diffused through society via networks means that very few people with power have responsibility, or feel they have responsibility. Responsibility is elsewhere, so there is no need to know anything other than how to keep your own power and reinforce your own knowledge, and the chances of feedback overtly pointing out mistakes is extremely low, so managers do not learn from those mistakes. This helps reinforce stupidity.

    If these general points are correct, it does imply that decent knowledge workers may sometimes have to chose to engage in “revolutionary activity” even against their own organisational stupidity, or resign themselves to pointlessness.