Ruskin and work…

December 10, 2018

More Ruskin. One of his aims was to distinguish ‘good’ work from ‘diabolic’ work. It may still be relevant. This is slightly edited for ease of reading.

Good work, then, will be, —

a) Letting in light where there was darkness; as especially into poor rooms and back streets; and generally guiding and administering the sunshine wherever we can, by all the means in our power.

And the correspondent Diabolic work is putting a tax on windows, and blocking out the sun’s light with smoke. [Using coal instead of solar for livelihood]

b) Disciplining the falling waters. In the Divine work, this is the ordinance of clouds; in the human, it is properly putting the clouds to service; and first stopping the rain where they carry it from the sea, [or slowing the water’s passage] and then keeping it pure as it flows back to the sea again.

And the correspondent Diabolic work is the arrangement of land so as to throw all the water back to the sea as fast as we can; and putting every sort of filth into the stream as it runs.

c) The separation of earth from water, and planting earth with trees. The correspondent human work is especially clearing morasses, and planting on desert ground.

The correspondent Diabolic work is turning good land and water into mud [or desert]; and cutting down trees that we may drive steam ploughs, etc., etc.

d) The establishment of times and seasons. The correspondent human work is a due watching of the rise and set of stars, and course of the sun; and due administration and forethought of our own annual labours, preparing for them in hope, and concluding them in joyfulness, according to the laws and gifts of Heaven. Which beautiful order is set forth in symbols on all lordly human buildings round the semi-circular arches which are types of the rise and fall of days and years.

And the correspondent Diabolic work is turning night into day with candles, so that we never see the stars; and mixing the seasons up one with another, and having early strawberries, and green peas and the like. [So that all sense of the rhythm of life and the cosmos is lost.]

e) Filling the waters with fish, and air with birds.

The correspondent Diabolic work is poisoning fish, as is done at Coniston, with copper-mining; and catching them for Ministerial and other fashionable dinners when they ought not to be caught; and treating birds — as birds are treated, Ministerially and otherwise.

f) Filling the earth with beasts, properly known and cared for by humans; but chiefly, breathing into the clayey and brutal nature of humanity itself, the Soul, or Love, of God.

The correspondent Diabolic work is shooting and tormenting beasts; and grinding out the soul from the flesh, with machine labour; and then grinding down the flesh, when nothing else is left, into clay, with machines for that purpose such as machine guns, huge cannon, bombs and the like.

These are the six main heads of God’s and the Devil’s work.

Trump Russia, again

December 1, 2018

People repeatedly suggest that the Russians could not have had much effect on the US elections… This is naïve at best, and is probably a resistance to recognizing how easy it is for us all to be manipulated in our online societies.

What I did observe, and I assume many other people observed, is that within a year and a half maximum, many people on the right seemed to shift from believing that Russia was the evil empire that could never be trusted, into thinking that the Russians were the victims of Obama’s aggression, and that their interventions in Ukraine, Georgia, and Syria, showed that Vladimir Putin was an all-round good guy just doing his best to defend his country from external aggression. Anyone who opposed Putin’s dominance, like George Soros, became seen as a devil. This was and is proclaimed with very high confidence.

This change was truly remarkable. One I would not have believed possible if I had not observed it. It demonstrates that Russians have remarkable knowledge of how to do propaganda in the “disinformation age”.

Given that we know that the Russians were interested in making sure that Donald Trump became President (or making sure Clinton did not), then it seems probable that they worked towards having an effect on the election and it was probably successful. They may well be still having an effect on maintaining his support.

It needs to be emphasized that President Trump won by an extremely small margin in a few states (and lost the popular vote), even with the help of the FBI re-accusing Clinton over the emails. Consequently the effect of Russian work, could be much smaller than the change in opinion towards Russia suggests is possible for them to obtain, for it to have had an effect on the election. I have in earlier posts discussed some of the factors which may have helped the spread of this propaganda.

One thing we know for sure is that Putin would never support anyone who he thought could make America Great again – so he clearly does not think President Trump is much of a challenge to his projects.

The other thing we know for sure, is that in the Trump Tower meeting, members of Trump’s campaign sought to conspire with the Russians to gain dirt on Clinton, and then lied about it. So clearly the Trump campaign thought contact with the Russians was worthwhile; the only question is how deep that conspiracy went.

Complexity again

November 27, 2018

Another summary

A complex system is a system in which ‘participants’ and their contexts are either modified by other participants and events in the system or self-modify in response to those participants and events. All living ecologies are complex systems, including social systems. Complexity has several important, and routine, implications including:

  • Complex systems are dynamic and fluxing, producing patterns rather than lasting structures.
  • Systems are rarely lone systems. Patterns tend to overlap having fuzzy boundaries with other systems. This can involve nesting and hierarchies, which may provide temporary limits on variation, but also makes ‘interference’ (both within the system and from ‘external’ systems) normal.
  • Actions taken will frequently produce unintended consequences. Even simple conversations may go in completely unexpected directions with lasting unintended consequences.
  • We cannot understand the world completely due to the numbers of linkages, the variety of effects and the possible changes in participants. Consequently, there will always be gaps in knowledge and expectation, which add to uncertainties and unexpectedness. We can call this unknown a social ‘unconscious’, and explore its dynamics and effects.
  • Large-scale transitions can arise from quite small events. Greater accuracy of measurement may not give greater certainty, but give completely different predictions, as actions do not always cancel each other out statistically. Similarly, statistical ‘long tails’ can have large effects.
  • While systems are unpredictable in specific, they can sometimes be predictable by trend and pattern. For example, we can predict a continuing rise in global temperature and climate turmoil if we do not change various activities, but we cannot predict weather patterns at a particular time, and our accuracy decreases the further into the future we go.
  • Despite this variability, there seem to be patterns of transition which can be used to postulate, or interpret, the type of course events may take.
  • “Primitive Accumulation”

    November 23, 2018

    “Primitive accumulation” is a somewhat confusing Marxist term for pre-capitalist modes of accumulation. Primitive accumulation is the accumulation, and breaking of social bonds, necessary to raise the capital to make private investments. The term points out that capitalism does not start off with a blank slate and that the accumulation of capital did not simply arise because some people worked harder, or had more talent, than others.

    Capital/capitalism arose out of several pre-existing processes, such as:

  • Hereditary appropriation by violence.
  • Dispossession of people from their land and the ability to be self-supporting (that is the main reason you have a group of people who are prepared to sell both their labour and control over their lives to a boss)
  • Ongoing violence: of trade as with the East India Company; US and Australian murder of original inhabitants to get land and resources; colonialism/conquest; slavery; enclosure of commons; busting of craft guilds etc.
  • Refusal to hand back the wealth in the form of ‘gifts,’ massive feasts, or on the appropriator’s death, as is standard in non-capitalist stateless societies.
  • None of these processes by themselves guarantee capitalism, but the people who can do this violence to create capital, can come to make a ruling class, capture the State, and instigate legislation to allow their violence to be sanctified by law.

    Ideals of private and bounded property are developed to stop those who have been dispossessed from taking their property back. Wages become ways of the business owning what the wage earner produces or creates. The ecology becomes something to be plundered and dumped on until it starts to fail. The ruling class usually get a religion, or form of economics, to support all this violence as non-violent evidence of God’s will and the natural talent of the despoilers etc.

    Primitive accumulation does not stop with the birth of capital, and even today wealthy people are given public lands cheap, the power to pollute and poison, companies can use the courts to deprive others of property, they bribe state operatives for powers to despoil and steal etc.

    Inquiries in Australia suggest that it is standard for businesses to defraud customers, and defraud their workers of promised wages. Yet despite this, it seems rare for someone at a high level in the business to suffer for this theft; the worse that happens is that the business has to pay it back sometimes. On the other hand, theft from employers is treated quite seriously, people go to jail for that. Capitalism legitimates and encourages ongoing primitive accumulation. In the 2008 financial crisis we could frequently read about forged, or heavily misleading, contracts, and it was the customer who lost their homes, the banks were given taxpayer bailouts and sold the homes from under people.

    Corporations are tools whereby the owners and controllers avoid responsibility and liability for the results of their actions, frauds and thefts. Who benefits from this system is clear.

    Competition can exist, but only to the extent that it does not threaten the rulers and buyers of state power, as a whole. Businesses often collaborate to charge the maximum price and the lowest wages, as that is what the system rewards. They try and repeal any legislation which may have given workers or independents any comeback against them.

    Supporters of corporate power, argue that the State should support even fewer people in their ability to challenge capitalist power, and that the state should give more power and more rewards to those with wealth, and we end up with something like we have now.

    Capitalism requires a State, and will always build a State, in order to function and protect its capital and its property. There is no such thing as anarcho-capitalism, other than as an ideology which functions to hand over more of the State to the corporate sector

    Ruskin and Economics I

    November 13, 2018

    There is no ideal single book to learn about Victorian ‘sage’ John Ruskin’s economics, but there are lots of scattered ideas in various books. Some say that at the time he had more influence on British Labour politics than Marx…. Ruskin is not always admirable perhaps, but he braved a lot of criticism and ostracism to make these points

    Ruskin argues economics should be about both the conditions of survival and the generation of wealth rather than riches. ‘Riches’, he defines as appropriation from another, ‘wealth’ the general benefit: wealth is tied in with the cultivation of souls and the provision of beauty: “There is no wealth but life.” Riches can brought about through death and injustice. As such, wealth involves the higher pleasures natural to humans. Not surprisingly, for Ruskin, economics should encourage manufacture and appreciation of art and beauty, but also of care for others.

    True economics also grows out of social affections and associations and a recognition of those affections and ties.

    “Independence you had better cease to talk of, for you are dependent not only on every act of people whom you never heard of, who are living all around you, but on every past act of what has been dust for a thousand years. So also does the course of a thousand years to come depend upon the little perishing strength that is in you.”

    Economic theory is about relationship and structures relationship. Ruskin argues that, recognizing this, the rich have obligations to the poor and their workers. He is paternalistic, although often his model involves a woman tending her household. He considers the relationship between an employer and a worker to be ideally, and perhaps necessarily, one of voluntary kinship. To him contemporary capitalists simply avoided their responsibilities to others (praising their own ‘individuality’) to the detriment of the nation. They were helped in this avoidance by a liberal economics which strips all that is valuable about human life, relationship and art away. Liberal economics reduces life to covetous calculation and demand. Laissez faire, which avoids or breaks any human ties with others is simply the principle of death and the destruction of common-wealth. It is also the death of real economics.

    Breaking human ties also means that the higher pleasures cannot survive in capitalism. Capitalists have no thought for beauty, unless they monopolise it for themselves as a tool of status and as a demonstration of their ability to exclude others from its benefits. If profit is brought by destruction and ugliness (physical and mental) then that is what relationship denying capitalists will produce. Their riches depends on ‘illth’ – the very opposite of wealth, and this can be seen in despoiled landscape and the ruined bodies and souls of the labouring classes. Any difference between the labouring and the rich classes comes about by this illth and their conditions of living for labourers. It is a matter of violence, not virtue.

    True economics is concerned with the circumstances of everyone not just the rich, and this concern also grows out of cultivation of nobility of soul. Labour is necessary, but only so far as it enables life outside of labour and manages holidays. Labour in a good economy should be joyful and creative, rather than confined to dank and ugly slums. It should also be about craft and responsibility, tasks which refine the soul, rather than the monotony of machinc production or rote tasks. The cultivation of craft and purity of produce is ultimately what delivers the wealth of real ‘goods’ that can be consumed well.

    However, good consumption requires instruction, and higher values; another moral question for a real economy is whether people can use what is produced nobly or not. The point being that wealth does not consist in producing or owning massive numbers of possessions, but in the possessions that increase life and its value. This also implies that economics has to be in harmony with ecologies and its effects on the future.

    “God has lent us the earth for our life. It is a great entail. It belongs as much to those who are to come after us…as to us. And we have no right, by anything we might do or neglect, to involve them in unnecessary penalties or deprive them of benefits which it was in our power to bequeath… Every human action gains in honor, in grace, in all true magnificence, by its regard of things that are to come… Therefore, when we build, let us think that we build forever. Let it not be for present delight, nor for present use alone. Let it be such work as our descendants will thank us for”

    An economics which puts relationships, beauty, cultivation of souls, ecology, well made lasting goods, and the long-term future in front of us, certainly seems unusual.

    capitalism and eco-system collapse again

    November 11, 2018

    Old fashioned capitalism that did not rule the State, could have dealt with eco-system collapse – because it would not, and could not, have opposed action that affected everyone and was clearly for the public good.
    Post 1980s neoliberal capitalism cannot because:

  • Profit is the only good.
  • Nothing must impede the right of a business to make profit, and that includes attempts to preserve nature.
  • Corporations and wealthy people fund politicians and think tanks and own the media. They control policies, and feed information to people which largely expresses their interests. News on ecosystem collapse and climate change, has been repeatedly shown to be rather rare, given its importance.
  • There is little well funded opposition to corporate plutocracy. Almost everything is run according to corporate principles and maximizing the bottom line.
  • Free markets are essentially those markets over which the general populace has no control, and which generally harm those without much wealth.
  • In this set up, business can push the cost of pollution and destruction onto the taxpayers without much restraint. People like President Trump roll back restrictions on this.
  • Attempts to save the earth are made to seem like impositions on general liberty, when they are only impositions on business liberty to destroy nature for profit no matter how many people they hurt.
  • Businesses keep telling people that avoiding ecological destruction will mean the collapse of the economy. That should tell people that the economy is not friendly towards them. Without a functional ecology, there is no economy.
  • The growth in inequality means that people who profit from destruction think they are safe from other people. Who can afford to sue them? And it gets harder to do class actions
  • Unconstrained neoliberal capitalism finds it very hard not to be destructive, because businesses need maximal profit to survive competition, and if that means destruction then that is ok.

    Random remarks on climate and politics

    November 4, 2018

    There are at least two ways of looking at the planet: one as isolated being, and one as relational being in which the planet exists in the cosmos, in relation to the sun, the solar system, vast emptiness and so on.

    With the first view you can imagine manipulating and dominating the planet, because that is all there is. With the second the planet is what keeps you alive in the vast emptiness of space; without it we cannot survive, it is something that needs tending and repairing as best we can. It is our vehicle of life. There is no practical alternative, we cannot all move to Mars.

    You cannot do politics the way we normally do politics with the planet because it does not negotiate – it just acts. In particular it has no truck with authoritarian politics, where people tell others what will happen and there is no negotiation or little interest in the way things work, because an ideology is more important than checking if that ideology works. I suspect the less well the ideology works, the stronger this tendency can be when bonded to group loyalty.

    One problem with Republicans is not that there are not Republicans who don’t admit climate change, but it seems far more necessary for them to abuse Democrats than to discuss practical solutions. This is probably because they need to demonstrate that they are really Republicans to other Republicans. If we were of a particular brand of irony, we would call this virtue signalling.

    Being virtuous in the face of destruction is not particularly useful, especially when that virtue favours destruction, but at least you know you are not betraying your identity group.

    However, while it may not be possible to tell the planet anything, we can try to listen to the planet, paying attention to what is happening, and attempting to perceive what the results of our actions are with the planet. This is almost the exact opposite of geoengineering… Listening to the planet and using basic logic, we cannot keep dumping waste which cannot be absorbed and reprocessed by the system – and this involves changing our economic and manufacturing processes to change the waste we produce.

    Vague thoughts about economics

    November 2, 2018

    1) Producing goods involves waste and environmental destruction. This cost can be counted or not, depending on the power of the destroyer and the convenience of destruction. It still has an effect. How do we make sure that the waste an destruction can be processed by the Systems involved? If economics and waste breaks the boundaries of the earth system, then we are all under considerable pressure, if not dead. We are not yet able to treat the planet as if it was not a closed set of systems.

    2) Wealth equals power in the market and in society. Power can be used to alter the structures of markets to prevent innovation and the distribution of goods to people who need them. This may not always have the effects intended, by those powerful. Hence a functional economics which is not just about protecting the wealthy, has to recognise politics and power inequalities and seek to subvert them.

    3) Markets do not always work to maximise social benefits for everyone (through the “invisible hand” or otherwise, so it is probably false to claim that as a principle of economics. Perhaps we should more realistically start economics with looking at how markets do not achieve this, and are not intended to achieve this?

    4) When dealing with climate change we should probably think about the general disorganisation, disruptions and costs that come from not doing anything. This is the base cost of action.

    5) There is no reason to assume the least cost intervention will be the best, although it is, by definition, probably least costly to the powerful wealthy and therefore to be favoured.

    6) We may need to identify those people who will resist any intervention, and why. This takes us out of economics.

    More on Trump and ‘Fake News’

    November 1, 2018

    Anger is vital to understanding contemporary politics as is an ethics based on group loyalty and out-group hatred. Current politics shows something about the ways that humans engage in social self-deception through group bonding. Perhaps as a solution we need some kind of revitalised classical Skepticism.

    Non-social media is possibly the origins of this ‘syndrome’ of group bonding and ethical anger, in particular that mainstream media which belongs to Rupert Murdoch, such as Fox, but it has spread to most commercial social media and news sites.

    The original idea seems to have been that if you made viewers morally angry, then they would feel engaged and stay tuned. Similarly if you cast doubt on every other form of media, by implying those media were immoral, then you could further enforce loyalty to the anger makers, and stop viewers from gaining any information which might lead them to suspect that ‘their’ news was not entirely accurate.

    So it began as a marketing tool, which became a political tool, and got transferred elsewhere to keep other forms of media functional and profitable. And now we have a completely crazy political process in which the created ‘sides’ cannot talk to each other, have no sketicipsm about what they are told, and what used to be mainstream politics is completely marginalised.

    We even find the situation where after 30 years of abuse directed by ‘their’ media, politicians and celebrities towards ‘progressives’, self-proclaimed ‘conservatives’ wonder why those ‘progressives’ are now rude towards them. The rudeness they operated within, became part of the air they breathed and part of their identity and was rarely if ever perceived, or commented upon. Creating an out-group seems to have been part of the way people were encouraged to behave.

    Donald Trump seems to be a master manipulator of this syndrome. Now Trump’ political leanings are not random; they generally seem directed at benefiting some parts of the established corporate class. He has given corporations more rights to poison people and the environment for example, and actively fought to suppress information about Climate Change, removing it from relevant Government websites. However this factor about his politics is obscured by the now disguising categories of ‘conservative’ or ‘liberal/progressive’.

    While Trump is not remotely conservative, neither is he liberal. He primarily seems interested in destroying any checks and balances which might inhibit his power and action. We might characterise him, more usefully, as a vandal.

    However, because he is categorised as Republican, people who categorise themselves as conservative generally do not see this; they tend to see him as one of them, or as someone they should be loyal to, or support rather than support “the other side” (at least this is my experience listening to people). This process is helped by his incoherent speeches in which he refuses to lay out any policies other than he is great, everyone is doing great and people who oppose him are part of a vast evil conspiracy, and should never be listened to or engaged with. It is easy for ‘followers’ to get worked up and angry with non-Trump supporters, and assume that Trump is for whatever they want. The speeches may have a hypnotic quality as they constantly disrupt expectations of linear sense making narrative, but keep coming back to how great he is, and how great he is doing… etc.

    As part of his rhetoric, Trump appears to encourage the worst form of identity politics (as previously discussed on this blog), in which his followers are defined as morally superior, with the right to stop everyone else from participating in politics or from speaking – they are totally righteous, everyone else is wrong and wrong headed. They have the right to hate. This could be predicted to reinforce the lack of skepticism in his followers and the adherence to dogma.

    Educated people were generally too much in their own bubbles to see that Trump was a danger, or even likely to succeed, and contributed to his success by arrogantly abusing people who supported him, while forgetting the media environment they operated in, in which this arrogance would further confirm Trump supporter’s loyalties.

    In terms of Clasical Pyrrhonism people are being encouraged to abandon a skeptical position and quietude, in order to get worked up and believe that their dogmas are in place and working. Eventually the current process will end in the total fragmentation of society, and its disruption. The way that ‘the right’ has attempted to impose its corporate plutocracy, will eventually bring that plutocracy and way of life crashing down in ecological catastrophe.

    The opponents of Trump may find it useful not to feed into the binary hatred, but to transcend it with gestures of openness… I’m not sure.

    What might happen to the poor in libertarian society?

    October 28, 2018

    Let’s be clear we don’t know exactly what would happen, but we can predict based on what happens in plutocracies generally. What we do know is that Libertarians tend to equate wealth with virtue and poverty with laziness and vice. They also refuse to admit that wealth is a source of power, and that people should be allowed to constrain that power. Consequently we can assume that the general trend would not be good.

    Poor people could get employment that was radically unsafe and harmed them because nobody could make employers think this was a bad idea, and there are always more poor workers to use up. This is what happens in unregulated industries.

    Workers would have to obey bosses totally or starve, because bosses like power with their wealth – and bosses club together while making unions illegal.

    They could buy food that poisoned them because there would be no restrictions on selling it, and no requirements to list ingredients, and food business would love this, and agitate for it all the time.

    Farm subsidies would be eliminated putting small farmers out of work, and allowing their farms to be taken over by ‘big agriculture’ and possibly increasing the price of food. One of the main drives of capitalism has been to displace people from self-sufficiency and offer them the choice of wage labour or poverty – or both – as this increases the power of wealth.

    Poor areas would get even more pollution than they do now, because wealthy people could dump it all on them, and there would be no recourse.

    Poorer people would be continually hassled by privatised police forces that worked solely to impose the whims of those who could afford them – and there is no recourse again.

    Police could kill poor suspects with even more ease as there would be no regulations to stop them, and relatives probably would not have enough money to hire a rival police to fight it out.

    Probably everyone who could afford police and law could kill anyone who was poor. It might even become a sport.

    Random people would probably be sent to prison as private prisons would make money from them without restriction, and they could pay the private police forces to collect workers for them.

    Education would not be free or cheap as restrictions on education helps maintain class lines. If you are poor give up all hope of education for your kids. Or you could be taught at charity schools about being respectful to business and knowing your place when a rich person passes by.

    Science counts for nothing, unless it increases wealth, so there may be free range on ‘consensual’ human experimentation – on paid victims with commercial in confidence clauses and penalization for speaking out.

    Only knowledge that supports the ruling elite, or which sells advertising, would be widely available to poor people, so the poor would have little understanding of what was causing their problems. Informing them about reality would make you a class traitor, and you might disappear.

    There would be nothing like the GI bill, so no reward when you go to war to protect markets and cheap labor.

    People would say the poor are always with us, and that attempts to do anything to improve people’s opportunities would corrupt them.

    Charity would be about forcing people to give respect to donors, because its not like you deserve support – your inferiority is shown by you needing it, and you have to encourage donors by boosting them.

    Poor people in ill health, or orphans, might be locked up in institutions to force them to work, for someone’s profit – this how charity used to work.

    As class/wealth lines would intensify, there would be less mass production, because there is no point in trying to sell stuff to people who can’t afford it. Money would be better made selling one-off vanity products to the rich.

    Libertarianism is not anarchism, never forget that.

    *************

    Adendum

    In late 2021, in response to this post, someone asked me why I would assume there would be no rules about what can be sold, and protecting people against harmful or bad work environments in libertarian society, They also pointed out that forms of what I was pointing to already exist, and that other societies, such as communist societies are very bad.

    My response is:

    In my experience, libertarianism is most often presented as an anarchist, or small State theory. However, it does not seem to function that way in practice – which is why I say it is not anarchist.

    Let us be clear, if by anarchist, you mean a ‘stateless society’ then that is how humans have lived for most of human existence, so anarchism is quite possible. However, capitalism has never existed without a State or without making a State – so anarchist capitalism does not seem possible

    Libertarianism, like neoliberalism, seems to favour quite a strong state which supports the wealth elites and puts them first, because, the nature of capitalism is that who can pay the most usually wins. This could be considered the secret doctrine of capitalism. Certainly there is no level playing field, as some people have massively more wealth than most of us put together.

    There are all kinds of rules in the current free market state, but being made by the wealth elites, or their bought representatives (as these are the only people with access to the State or the law), these rules are unlikely to favour (or protect) ordinary people and much more likely to favour retaining the power of wealth. They are also likely to try and structure the market to benefit the existing victors. You can see a little of this in the way ‘big tech’ companies receive criticisms which could apply equally to established companies, but are not applied.

    The more wealth is allowed to gain control, then the worse this situation is likely to get. Hence my stretching of what is happening now.

    I agree that other systems can also be bad, there is no reason not to agree.

    I also agree that everything I talk about is already a problem, but we have had 40 years of endless free market talk, and so this is likely to be a problem of capitalism, and a problem of government to the extent that capitalists own and control the government in this reality as much as they would, perhaps less than they would, in the Libertarian reality. They make the huge governments that are the problem, but they also like smaller governments which cannot stand up to their superior wealth and power.

    Small farms are dying precisely because of the capitalist state and the power of the capitalist market. Owners of small farms are not leaving for fun, but because they have to.

    Neither of us would accept it if a communist told us that according to Marxist theory the State would wither away so we just had to have faith while it got stronger and more authoritarian. So I equally refuse to accept that free market theories produce small states and community self-governance, when they certainly do not appear to.

    Capitalism appears to almost always produce plutocracy, and capitalism does not seem to favour anarchy or community as anything other than misdirections or misplaced nostalgia for what it has destroyed, but pretends it can bring back.