Posts Tagged ‘Disinformation’

Is rectification of words possible?

February 4, 2019

Is it possible to clear up misunderstandings between right and left in the English speaking world and restore courteous discussion?

This seems like a nice question, but the problem is that many, but not all, right wingers, seem to consider that abuse, name calling, obfuscation, and lying are essential to argument when used by their side. They have been following this pattern in the media, in politics and internet discussion for at least 25-30 years. However, they tend to get upset if abused themselves, when someone they don’t identify with, beaks after years of continual abuse.

Quite a few times over the years, rightists have explained to me that they see the point of discussion as total elimination of the opposition, and that anything they do is fair in pursuit of that target. These people do not appear to have a sense of discussion as a tool to increase understanding, learn things or reach a workable compromise. This is obvious when you look at righteous media commentators and politicians, especially the President, and how they act.

So no, they will largely not be interested in such ideas. Words have very different meanings to both sides and this causes problems and confusion, and furthers the vitriol they desire.

What follows is caricature. I offer a commentary in the spirit of Right wing ‘argument’, so it is a little bitter. Many people (especially real conservatives) may say they don’t believe this, but look at what the politicians on their side actually do as opposed to what they say they will do.

For instance:

Justice:
On the left, justice may mean something like reparation, restoring things back to where they were before the crime. The system should do everything to help people who have been victimised by crime. Similarly, convicted criminals should be given every opportunity to reform rather than be punished for ever, or in advance. However, some people cannot, or will not, reform, that’s sad but reality. Justice can also mean something like preserving relative equality before the law, so that powerful people do not stomp over everybody or automatically get lower sentences for their crimes, on the rare occasion they get convicted. Hence the idea of avoiding profiling as much as possible.

For the righteous, justice should be defined by the highest bidder. Libertarians, in particular, love the idea of justice for sale with private police and private judges. Again, people on their side in power can lie, obfuscate intimidate and so on and this is ok, because power and kicking the less powerful is what life is all about. Hence it is completely ‘just’ that wealthy white men run nearly everything in the English speaking world, and try to keep it that way. The laws have been largely written by the wealthy in the first place, but this is a good thing as it keeps other people in their place. Being kept in your place is just as God decrees this. People who challenge wealth and dominance are really criminal. People who look different are probably criminal as well, especially if they are not wealthy. Supreme court judges can lie openly if they are righteous, because God is on their side. Justice is about preserving the power of the righteous elites.

Truth:
For progressives finding truth is complicated and takes work. It takes research, discussion, experiment, testing and so on. Most progressives think that science is the best method we have of determining truth, even though it can be sometimes be mistaken. They think it is useful to be aware of the best knowledge we have at this moment and to be cautious if there is doubt.

For the righteous, truth is often whatever the victors (ie themselves) want it to be. It is whatever is convenient to argue against progressives. It’s usually on Fox news. Science is wrong and biased whenever it contradicts fundamental rightist ideology, or the making of profit. A righteous person can easily refute a philosophy or knowledge that they know nothing about, and be cheered on by the others. Some of the righteous seem to believe that truth can only be found in some books – such as the Bible, or those written by Ayn Rand or Ludwig Mises. They suppress scientific information on government websites, because they think it is simply a matter of opinion and they know better.

Hurt:
Some progressive may worry too much about people’s feelings being hurt.

The righteous know hurt is important. Hence they support hurting the feelings of those they consider weaker than themselves, and protect the feelings of those in power through libel and slander laws, and the self-censorship of reputable publishers. They love their President’s continual abuse of others, but are alarmed when people dislike their President and express it.

Government:
For progressives, government means encouraging everyone to participate in the governance of the country and making the laws that apply to them. Liberty is important, but unfortunately no one should have unrestrained liberty to hurt, injure or repress other people, otherwise there is no liberty. One of government’s main functions is to do useful things to help people fulfil their lives and to balance (to an extent) bad luck and disaster as much as possible. Government ultimately has to respond to reality, so it needs an educated population and good knowledge.

Righteous people define good government as rule by the powerful and wealthy, with exclusion of the unpowerful other than as tools and shock troops. They link this government to a refusal to look at the way reality works, as that might get in the way. It means preserving established wealthy power elites even if it means we all get destroyed because we cannot adapt to reality. Righteous people support bad education for the ‘masses’, because it helps relieve ordinary people from the burden of thinking about self-governance, and they are more easily lied to. You should only get the quality of education you can pay for. When the righteous talk about small government, they have no objections to massive regulation of ordinary people and government that works to support and fund corporate power and wealth; indeed they encourage it. This appears to be because they think that wealthy people are specially virtuous and have the right to continue to be wealthy, and keep others poor. This position is not always popular, even on their own side, so they try and win support by distraction: stirring up irrelevant culture wars and implying that those who side with them have the right to kick everyone who disagrees. Righteous people also believe that if you suffer misfortune, the misfortune should be compounded, or you should submit to charity. In this set up, liberty is about preserving or intensifying property, wealth and power distributions. The more unequal the country the better, as wealthy people should never be hindered by their underlings. Rightists perpetually ‘confuse’ corporate liberty with liberty for all.

Identity:
Progressives say people have many different identities. Celebrate this and learn. Respect identities which are not your own, especially ones that the righteous like stomping over.

The Righteous claim we should all defer to the one primary identity. Women should realise their purpose in life is reproduction and obedience to men. All us white men together are what made this country great, and we are now under threat. No one should make us listen to those other people. Talk of respecting others shows weakness. People on the right perpetually pretend to have the most victimised identities of them all. Thus racism only affects white people, sexism only affects men and so on. Racism and sexism are primarily displayed when someone on their side is criticised for being racist or sexist.

Conservatism/Conservation:
Progressives want to maintain the checks and balances that have developed over the years to protect people from the potential rapacity of capitalists and bosses, and which help people to survive standard human misfortune. They also like the idea of keeping the environment in such a state that it allows us to continue our civilisation.

For the Righteous, conservation means protecting neoliberal economics and supporting corporations in almost whatever they do (unless they seem progressive). This largely involves stripping away everything that gave ordinary people a decent life; lowering wages, conditions and liberties in the name of efficiency. It also means destroying the environment to support the profit of the already wealthy, as wealthy people have the right to hurt the non-wealthy. The righteous keen for the wealthy to poison ordinary people through pollution and maim them at work. Ordinary people are inherently inferior (otherwise they would be wealthy), and corporate profit as the only important thing. Sometimes they support authoritarian Christians who want to rule over and suppress sinners (ie those who don’t accept their authority)

The righteous elites are filled the idealism that the wealthy will provide good government, and need to have an even bigger share of the wealth so that the money might trickle down to ordinary people. In order to further the power and wealth of corporations they want to allow those businesses to pollute and poison more effectively. In other words they want you dead. They cavalierly destroy anything that gets in the way of this, and do not think to check whether their theories deliver what they promise. They may aim at other results than the ones they promise, so they may not be stupid here.

This is pretty terrifying.

the right and your death

January 12, 2019

Let’s think about a few things in Australia.

We have massive river disruption and dead fish because of handing water to agricultural corporations, apparently corrupt management and the rural party not wanting to look ‘green’.

We have coal mines contaminating limited water supplies near the city of Sydney and for the whole artesian basin which is vital for inland water.

We have coal mines being freed from any regulation which might help local people breathe easy.

We have high rise residential buildings cracking up because of privatized quality control.

We have right wing media lying about climate change and the ice caps.

We have a dying barrier reef.

We have taxpayers’ money being spent on roads which destroy houses and suburbs.

We have unfiltered pollution stacks concentrating road tunnel pollution onto residents and schools.

We have taxpayers’ money subsidizing coal and oil and road tolling.

We are encouraging deforestation and loss of natural habitat for even iconic animals like Koalas.

We have hospitals being demolished for property developers and replaced with hospitals an hours ride further away, so that people with heart attacks and strokes will suffer permanent damage.

We find it easy to spend lots of taxpayers’ money chasing up and impoverishing tends of thousands of people on welfare, but its too expensive to find out if private Aged care facilities, supported by the taxpayers, are starving their inmates to increase profit.

What does this all mean?

It is simple. The Right want to kill you for corporate profit. That’s it. That’s their coordinating policy – your death.

Complexity and social life again

January 5, 2019

Another attempt to summarise the relations between complexity theory and social life.

i. Complex systems are nearly always in flux and prone to changes. They can be in dynamic equilibrium (although not in stasis), but are not necessarily so. They are subject to accident, either external or internal. Modes of analysis which work at one time may not at another, because of subtle differences in the system, there is always some ongoing variation.

ii. Complex systems can be ‘maladaptive’ as well as adaptive and their adaptation need not be beneficial for humans.

iii. Complex systems interact and have fuzzy boundaries. Social, political, economic, technical and environmental processes are frequently isolated from each other for analytical purposes, but in reality they often interact. These systems do not need to interact harmoniously. For example, the economic system can disrupt the ecological system (which in turn disrupts the economic system), the technical system can change economics and so on.

iv. Systems (particularly biological ones) can seem complex all the way down. For example, humans are colonies of creatures both at the cellular level and in the amount of non-genetically related life that lives in them, and soils can differ in creatural content (micro-ecologies) over quite small distances.

v. Complex systems and their subsystems are unpredictable in specific. As they interact with other systems they are always being affected by apparent ‘externalities’ as well as internal complications and variations. Assuming no major change of equilibrium, trends may sometimes be predicted. For example, we can predict that global warming will produce wilder weather, but we cannot predict uniform heat increases everywhere, and we cannot predict the weather in a particular place in exactly three years’ time.

vi. Small changes can make big differences in system behaviour; as with relatively small changes of temperature. Complex systems can be disrupted by the accumulation of stress which produces ‘tipping points’, after which the system may make an irreversible change into a new form of dynamic equilibrium with only marginal connections to previous states. Tipping points may not always be perceptible beforehand. Changes of system state may also be relatively quick, and if the pressures continue, more changes can follow – this is not necessarily a transition between two stable states (start and end). This possibility of rapid system change increases general unpredictability.

vii. In complex systems, all human (and other) acts/events have the possibility of being followed by unpredictable, disruptive and disorderly-appearing consequences, no matter how good we think the act. In complex systems, it may also be hard to tell which, of all the events that chronologically succeed the human acts, result from those acts. We are not always able to control the results of even a simple interaction between two people.

viii. Technologies may be implemented or designed to increase control or extend a group’s power. As the technologies tend to add or change links between parts of the system, and change relative influence, the results of the technology may be disruptive in all kinds of spheres. At least they may have unintended results and open up unimagined courses of action – as when the automobile changed the patterns of people lives, their accident patterns and the layout of cities.

ix. Unpredictability of specific events, implies that both politics, trading and implementing new technologies, are ‘arts’ involving uncertainty and unintended consequences. This seems more realistic than most views of economics and social action in which uncertainty and unintended consequences are seen as secondary. There is no correct program as such, only a feeling towards a useful direction.

x. Complexity means that analysis/perception of the system (even the perceived borders of the system) will always vary given a person’s position in that system. Therefore there is rarely much unity as to how the systems work, what should be done or a good guides to political action.

xi. Partial and incomplete understanding is normal. With no complete understanding, politics (and planning) is an art of attention to what is happening, together with an ability to try out actions and change them as feedback emerges.

xii. Markets do not give out or represent perfect information, partly because markets are not bounded, but because distortion of information and production of misinformation is a normal political/persuasive tool of marketing and profit and an integral part of capitalist markets and politics, not an aberration.

xiii. Some highly important complex systems can excluded from consideration by, or become invisible to, members of other systems, because of a history of power relations.
For example, environments are largely invisible in classical economics, as sacrificing ecologies has so far made money, with the costs of that sacrifice not counting to the companies involved, even if it counts to the other people and beings living in that ecology. If profit is the ultimate value (or trait of survival) and profit is cut by environmental care, then there is always an incentive not to care, to distort information about that lack of care, or suppress those who do care. Environmental destruction is boosted because environment cannot be valued in the neoclassical frameworks which have grown around this despoilation (other than in an arbitrary, gameable, monetary sense). However, on a finite planet, economics is eventually disrupted by an environmental destruction which cannot be left behind. Environment or natural ecologies are not subordinate to economics. Economies are part of ecologies.
Political decisions and systems affect economics and vice versa, but this is frequently denied. Politics forms the context of economic acts and the rewards available, and economic actors compete within the State for market influence and suppression of other actors, as much as they compete in the market. Unequal wealth allows more political distortion of markets. There is no one set of politics in play at any one time. On the other hand economics forms the context of politics can limit what is possible within the systems.

xiv. As complex systems flux, decisions and procedures which work well in one series of situations are not necessarily very good in another, or if they are applied more rigorously than previously. They can be ‘extended’ to systems or subsystems where they are inappropriate, or ‘intensified’ so that they become disruptive. Systems tend to produce self-disruptive results as their order is intensified.

xv. Sustainability, in the sense of preserving a system in a particular state without change, may be impossible, but systems can be maintained in better or worse states for humans.

xvi. As flux is normal, the results of policies and acts are unpredictable and unclear, and views of the systems partial, politics is always argumentative.

xvii. Humans have complex needs that depend on the systems they participate in. Utility arises within fluxing systems (cultural, technical, power relations), it is not priori, or ‘natural.’ Consequently value is never fixed. For example, what the powerful do, is nearly always considered to be of greater utility and value than what less powerful people do (and this may change as power relations change). Various materials may only have value if the technical, or other, systems require them, etc.

xviii. Humans also have non-economic needs, such as a sense of, or relationship to, the place/ecology they live within, health, companionship, trust, stories and so on. Welfare cannot be completely accounted for by money and goods.

xix. Money may not reflect all human needs, and attempting to reduce needs to money may disrupt awareness of what people need.

xx. Money has utility and is complex like other utilities, becoming a commodity of variable worth, on the market. Putting a monetary value on one’s child’s life, for example, is difficult. Limiting ideas of welfare to what can be bought and what it is bought with, automatically produces bad conditions for poorer people and disrupts the economy.

xxi. In the production of ‘goods,’ economies produce waste and potential harms. If the byproducts of production cannot be processed by the ecology it is dumped in, or the waste is poisonous to humans or other creatures and plants then it can be called ‘pollution’.

xxii. The question arises: ‘is it possible to have an economy without pollution? The distribution of waste and harm, might be as fundamental to political economy as production, exchange or distribution. Waste is dumped on those who lose power battles, or who have already been despoiled. Pollution requires particular relations of power, responsibility and allocation.

xxiii. What is defined as private property, or public waste, can appear to depend on power relations. This power can be expressed as, issued regulations, the use or threat of violence to exclude others, or exclude other items, from being valued, and the ways of determining and enforcing who or what can be sacrificed for ‘success’ (as well as what counts as success). What counts as commons, also depends on power and defense against appropriation.

xxiv. ‘Development’ is often seen in terms of increasing total levels of wealth and military security, with some people being marginalised and sacrificed for that aim. It is another example of the interaction of politics and economy. As development is emulative and competitive, it often aims to emulate the prosperity of capitalism.

xxv. Development can often produce destruction, when wedded to fixed procedures, as when it is seen as tied to coal power. Then it creates coal power interests who fight to stop other forms of power and spread coal elsewhere.

SJW and the feared dystopia

January 4, 2019

The term ‘SJW’ (Social Justice Warrior) is usually deployed by people on the Right to stop themselves and other people from thinking.

After all, how many ordinary people actively support Social Injustice?

How many people demand that the wealthy should control all politics, that any taxpayer support for pensioners or people with severe illness should be shut down, that all health and safety provisions at work should be abolished (so workers can be injured and executed for profit), that racial discrimination should be compulsory, that some people should be free to rape anyone they want, that their local environment should be completely destroyed, that they have to drink poisoned water, that they can eat poisoned food, that their house will fall down (because that makes it cheaper to build and the market knows best), that their property should be taken from them so that some business can increase its profit cheaply,that they are unable to act freely as long as it does not hurt others, that they should not be able to read scientific data on government websites because it contradicts political ideology, and so on.

I’d say the number of people completely opposed to ‘social justice’ is small. That is not to say that some of the people labelled SJW might not be discomforting or crazy; that’s life and not limited to any particular group of people.

So are we headed towards what SJW would call dystopia, which features all of these repressions and suppressions, and the practical end of public liberty for anyone except wealthy corporate executives? I would suggest this is highly probable.

It has seemed to be the main result of US politics since the rise of neoliberalism and the dominance of talk of free markets in the late 1970s. There has been a gradual removal of liberty and social justice from political consideration. Everything has been organized to support corporate power, and to pretend that whatever repressions arise are just rather than unjust. Ordinary people have been told to support this decline in their wages, standards of living, freedom and security, in return for the promise of some future utopia of capitalist liberty, which never seems to arise. People have been divided into conflicting social categories, so they cannot mutually support each other in arguing for the social justice they want.

So yes the dystopia that SJW appear to fear may well be coming about.

How capitalism justifies exploitation

January 2, 2019

Exploitative systems nearly always justify themselves in terms of the superiority of the exploiters, and the benefits they provide to the exploited. The Spanish in South America and the East India Company in India, claimed they were bringing peace, religion, and civilization. At the worst they were ruling the “barbarians” justly.

Similarly, the benefactors of capitalism argue that wealth inequalities stem not from co-operation, inheritance, violent histories of theft and conquest, or the ability of powerful people to extract value from people who are forced to labour for others or starve, but because wealthy people are brilliant, talented, hard-working and virtuous, and everyone else is lesser.

This can happen because, loosely, capitalists form a ‘class’ which, while competing amongst themselves for status and advantage, aims to benefit, protect and justify what they do, while suppressing opposition. Their primary aim to take as much of the wealth in circulation as possible.

They do this by building a society in which those wealthy people support politicians, policies and laws that benefit them. They can further support and distribute the ideas which justify them, far better than any opposition, through ownership and control of media and the ability to support think-tanks. They can use governments to suppress alternate information (by acts such as prohibiting government scientists from speaking about climate change, getting records of ecological damage removed from official websites and so on). They have the money to make it very hard to challenge them. They tie the exploitation to attractive ideas like liberty, the benefits and virtue of hard work and so on. They can suppress the workers’ ability to co-operate to take some of the profit those workers generate back, which is the only power that workers have. They attempt to generate group polarisations, so the workers cannot unite as a whole in opposition to capitalism, merely to each other. They attack unions, use automation, deskilling, and so on to lower general wages. Do you really think that capitalists want to abolish minimum wages because they really think that this will increase workers’ income?

Historically, we had a relatively quiet capitalist class when they feared revolution from the workers, but over the last 50 or so years this fear has declined and they have moved back into overt dominance; they have nothing to fear, but Islamic fundamentalism, which has little attraction in the West, and can be used to scare Western populations into submission.

Capitalism encourages three main drives:

  • To make things, offer services and distribute these commodities as cheaply as possible. Part of the cost of production is wages, so they want those as low as possible, and their ideology suggests that workers are generally low value or they would be capitalists as well.
  • To charge as much as possible for whatever they sell to make profit. To this end they will often compete for slightly higher prices, or co-operate to ensure prices remain high. In a mass consumption, high wages society, with capitalists fearing revolution, competition increases. With lowering wages competition decreases, eventually shifting into production for the wealthy alone where high prices are important to stop poorer people from purchasing the items and so prices mark ‘quality’ or ‘exclusivity’.
  • To distribute as much of the profit as they can to upper level executives and shareholders. There can be competition between executives and shareholders over distribution of profit, although this is usually fairly constrained as they share interests in it not going to the workers. Recently shareholders have started to request that more of the profit goes to them, and that upper level executives not get paid huge bonuses when they have appeared to have damaged the company, or not delivered maximum profits.
  • Capitalism is a political system, not just an economic system, and the political system it encourages is geared to plutocracy or rule by wealth. The more that wealth inequalities increase the more capitalism becomes plutocracy, and power relations favour the wealthy. Naturally it pretends to be virtue based, rather than based on exploitation or the use of power.

    Legislating ‘Religious Freedom’, again

    December 25, 2018

    The Catholic Archbishop of Sydney has been demanding “religious freedom” in his Christmas message and it is interesting to know what he means by that…
    He complains that Christmas is “one of the few occasions when the public expression of religious faith is tolerated”. Archbishop Fisher should at least include Easter as a time in which Christian expression is ‘tolerated’ or heard in considerable detail.

    We also seem to have quite a lot of Christians who belong to political lobby groups, comment in newspapers and in political chambers and so on all year round. They don’t seem to realise they are ‘forbidden’ from so doing by anyone -and that is absolutely good, it indicates some degree of religious freedom is present.

    Christians are pretty active in politics and in social life from what I can see, as they should be, and faith is not excluded from the public domain at all. They still have Christian prayers in parliament, and talk about the importance of the judeao-christian tradition etc. We recently had many Christians telling us that recognising gay marriage was a terrible thing, and others telling us it wasn’t. Christians were hardly quiet. The problem is, perhaps that the Archbishop’s pronouncements are not automatically respected, just because he makes them. He needs to make a case for them. This is what preaching is supposed to be.

    But let’s look at his case in this Christmas message:

    “We’ve witnessed moves to make the celebration of the sacrament of confession illegal…”
    No one at all has wanted to make sacrament of confession illegal. People have suggested that absolution could be withheld from people who rape children until they confess to the police, or that priests should have to report such events to legal authorities. That is all. Repeat no one has tried to make confession illegal. This claim would seem to be false.

    There are no serious moves to defund church schools either as he claims. Indeed the Federal Government has moved to increase funding for Church Schools. There are moves, so far unsuccessful, to make sure that the Church does not continue (as it apparently has been) to give all the funds to its most wealthy schools and leave other poorer schools ill funded. In other words there have been requests for transparency for government, taxpayers, and parents. It would appear his second claim is also false.

    Moves “to charge an archbishop with discrimination for teaching about marriage” Which archbishop has been charged for teaching about marriage? None? What chance would such a case have of success? According to another source I’ve read, which may not be accurate, the person “teaching about marriage” had said something to the effect that same sex parents were all paedophiles. If he did issue this teaching, it is clearly false and possibly libellous. Perhaps we should call the Archbishop of Sydney’s claim a rhetorical exaggeration, rather than a falsehood?

    He is pretty correct that people have been worrying about organisations discriminating against people who genuinely would like to belong to them, so moderate truth in that statement.

    For a supposed Christian, he is being as honest as, well, a well-known Coalition politician who also claims to be Christian.

    The Church not only asks to be able to bring its message to people as he states, it asks to receive taxpayer funded support for that activity, the ability to discriminate against particular taxpayers, and to hide child abusers…. and that does not really seem like hope or healing, just power and politics…

    This is also an organisation which does not pay tax, accumulates property, has been found to abuse children in its care, protect the abusers and engage in financial corruption. And of course, there is the event of which none of us in Australia can speak, and that does not appear to show the Church has no influence.

    So, it appears that for him religious freedom involves:

  • 1) The ability to take taxpayers’ money without accountability.
  • 2) The ability to protect criminal members of his organisation.
  • 3) The ability to lie about people and persecute them.
  • 4) Automatic respect for his pronouncements.
  • This is not religious freedom, but religious privilege, and it is not remotely clear, from his arguments, why the Church needs more protection…

    Other high status Christians managed to preach the gospel this Christmas.

    Protecting capitalism?

    December 23, 2018

    First of all, we have to ask what we mean by failure? Systems don’t fail, they just behave.

    Let us define ‘failure’ as causing ongoing harm to particular groups of people, or collapsing.

    We might use rates of industrial accidents, or occupational illness, or dumping pollution onto particular populations as initial examples of failure.

    Capitalism protects itself against these kind of failures by law and power. If you get injured at work because of ongoing lack of safety, then you have to prove guilt, pay legal fees, and survive with no income. So the employer is pretty safe unless they are small, we get a concerned political party trying to make dangerous working conditions illegal, or you belong to a functional union. This is one reason unions are not popular.

    If you are part of a community which gets pollution dumped on it and are poisoned as a result, then likewise you have to prove this in law, and the company probably has the advantage – unless they have done something amazingly and obviously evil, when you might get some media coverage, and they could decide to settle because the bad publicity is costing them profit. As the laws are written by the capitalist class then the probability is high that even if they are found guilty, then the penalty will be minor in terms of the profit gained – at least after they appeal. Or they might simply abandon your town and move somewhere less concerned about pollution. Companies are motile, so they can often destroy ecologies and move elsewhere, leaving surviving residents to deal with the mess. The law and an engineered lack of responsibility helps protect capitalists from failure.

    Capitalists may even cheer when the government they own makes it harder to take class actions, or makes it easier to pollute. One of President Trump’s most coherent set of actions has been to make pollution and ecological destruction easier for corporations.

    Businesses will often gang up to make sure they don’t all suffer from requirements not to harm people. They will tell us how the proposed restrictions stop economic activity. However, sometimes they will cooperate to make everyone reduce the harm if that harm really looks bad or effects them.

    A further way that capitalists protect themselves from this kind of failure is through the institution of the corporation, in which officers of the corporation are rarely at fault for anything, unless it costs shareholders money. Corporations are tools designed to avoid personal responsibility, and give limited liability.

    Another way that capitalism can fail is to loose other people’s money.
    Bankruptcy is another legal tool whereby capitalists can avoid major responsibility for their debts and loosing other people’s money.

    Another tool is government bailouts, as happened in the financial crash of 2008. In this case the debt is transferred from big capitalists to taxpayers. This is particularly good if you can reduce the tax paid by the wealthy and the corporate sector, as then capitalists pay little of the insurance. This process ensures that big capitalists can be protected from their mistakes without suffering any significant consequences. This is good for them, but entrenches mistakes into the system, making it more likely to crash in the future and get more bailout money to keep it going.

    You will note that government money was not paid to householders who were losing their houses because of fraudulent loans, so they could pay the debt off; it was transferred directly to the capitalists because the system is set up to protect them, not ordinary Americans. There is some evidence that even when the housing contracts where shown to be fraudulent the judicial system still favoured capitalists. My memory is that when Obama insisted that the companies had to pay back the money there were screams of protests from the Republicans. President Bush had just given them money with no strings attached.

    So the biggest way that capitalism avoids failure, for the moment, is to buy access to the State. This is inevitable. In capitalism profit and money are the only significant markers of value, so there is little value to compete with wealth and the ‘class interest’ of the wealthy. The result of capitalism can be called ‘plutocracy’.

    Capitalists can make sure politicians need their money to get elected. They can give jobs to politicians for good service after the politician resigns. They can use their media to blacken the names of people who might work against them. They can subsidize Think tanks to provide them with useful ideology and fake ‘facts’ to increase their power and stability. They can try and obliterate facts which are politically inconvenient, although there can be disputes here. For example some capitalists think we need to do things about climate change to survive, and others think we don’t to continue their profit. Neither side will probably support anything that challenges capitalist power or tries to make them responsible for pollution and ecological destruction in our society.

    Part of normal capitalist process is to try and take over the State, or to compete in the State for influence and product security. This is how capitalists protect themselves from failure at the cost of ordinary people.

    Trump and Mueller

    December 23, 2018

    It is odd but nowadays even inquiries into possible crimes give evidence of the wide reach of the mess of information in (dis)information society.

    The Mueller investigation is not specifically a “witch hunt” into Donald Trump as should be clear by its terms of reference.

    The Mueller investigation was appointed to:
    “investigate Russian interference with the 2016 Presidential Election, and related matters”

    This does include “any links and/or coordination between the Russian government and individuals associated with the campaign of President Donald Trump” (because evidence suggests that the Russians aided the Trump campaign).

    The Special Counsel is also “authorized to prosecute federal crimes arising from the investigation of these matters”

    You will note that there is no special mention of Donald Trump, or ‘collusion’, as a subject of interest – despite Trump’s assertions to the contrary, and despite Trump’s evident attempts to stop the investigation and slur the investigators.

    The investigation is primarily into “Russian interference,” which seems absolutely real. Consequently, it is of no concern if Trump and his campaign is not implicated at all. In fact it is perfectly acceptable, as long as Mueller finds something out about Russian techniques of interference and helps the US protect itself from such interference.

    So we can only speculate as to why Trump has made it about him and about ‘collusion’ (he could easily distance himself from the investigation). Possible answers include:

  • a) To Trump everything is always about him…
  • b) He knows he specifically is guilty of the suggested links and coordination.
  • c) He has been involved in so much corruption, that he is not sure whether his behavior in this case is corrupt or not, but he knows there is a problem.
  • d) He was set up by the Russians and he knows it.
  • We know people in his campaign were involved in soliciting information and aid from Russia and they lied about it. There is no doubt of this – the Trump tower meeting for one. We also know the Russians interfered with the campaign. While many Republicans take the view that this interference is unimportant, it still needs to be investigated, and they would probably favour investigation if there was evidence that Russians aided Democrats.

    Trump’s behavior is evidence suggesting the corruption reaches to the top… or it suggests a deliberate ploy to make it about him, so as to help his followers see Mueller as hostile to their own interests. In this case portraying Mueller’s job as attacking Trump, shifts us into social category rhetoric. Mueller becomes an exemplar of an outgroup, attacking the exemplar of an ingroup, and is therefore less persuasive to ingroup members, who can dismiss anything he finds immediately without listening to it….

    https://en.wikipedia.org/wiki/File:Appointment_of_Special_Counsel_to_Investigate_Russian_Interference_with_the_2016_Presidential_Election_and_Related_Matters.pdf

    Neoliberalism and Privatisation

    December 12, 2018

    In the beginning, perhaps neoliberalism did have a belief in the virtues of private enterprise and in government inefficiency, but after 40 years of mess and profiteering, this can hardly be the case any more. For a long time it has been clear that privatisation exists to transfer public assets, public profit, taxpayers’ money and political power to the corporate sector.

    Some of our local neoliberals use the term “Asset recycling” instead of privatization. This term shows the whole farce for what it is. There is no recycling. These assets are not waste that is being given to the private sector to revitalise, but are viable, useful and often profitable parts of public infrastructure and organisation that are being taken away from us precisely because they are useful, viable and profitable. How stupid does he think we are?

    Even the supposed virtues of private enterprise are crushed by privatisation, as with the NSW Ports deal when competition between ports is suppressed by contract and legislation so as to benefit a favoured company. Many of the organisations that are privatised are monopolies, and there is no possibility of competition between the monopoly and new market entrants – for example airports, airport parking, or airport trains. The expense of building a competing airport is tremendous and unlikely to happen even if planning approval was given. The electricity grid also seems to be a monopoly for the same reason; the cost of setting up a new universal grid is enormous. So there is no competition with plenty of scope for profiteering.

    We all know how well privatisation of the Commonwealth Bank has worked for the public good. The publicly owned bank provided competition, now the banks are in lock-sync to increase profits. In the old days, banks paid you to get access to your money, now with all the cost cutting allowed by the internet and computerization, and branch closure, you pay them to look after your money – and you cannot avoid using them.

    Privatisation involves both surrendering power to the private sector, and over-valuing the private sector, so that what was once controllable in the general good, becomes sacrificed to profit and non-existant “private efficiency”, and what was public information which allowed performance to be evaluated becomes “commercial in confidence”.

    Yes, that is right tax payers’ money goes to the private sector and we, the taxpayers, are not allowed to know how the money is spent, or whether its an improvement. As for selling the titles office, how secure is that now? We the taxpayers have to bail out these private organisations when they do stupid things. So where is the benefit? The profit goes to them, and the costs to us.

    I read today, that some companies that benefit from neoliberal largess, such as Sydney Airport and Transurban (the latter receiving the gift of toll road Westconnex) have not paid taxes “since 2013-14 despite reporting billions of dollars in income” (‘One in four of Australia’s largest companies paid no tax last year’, SMH 13 December 2018). So these companies freeload even more on the rest of society, paying nothing to support the conditions that make them profitable. So its a total loss to the public.

    Where does the money raised from privatisation go? Not to public coffers, but to other private companies, like the people running roughshod over the public in the way of Westconnex, which is then to be gifted to a toll company so that we not only give money to the private sector but we have a permanent tax on travel in Sydney.

    Some money goes to massively inflated and useless rail projects which cannot merge with the overall rail system, and again have no competition. Indeed the sole purpose of some of these projects is to provide transport for development projects, while not serving other areas on the route.

    The new privatized hospital in North Sydney is way too far from the Northern Beaches for safety. You will not get there in time if you have a stroke or heart attack, whereas you could probably have got to the hospitals which are being closed and sold off to developers. Can’t have nice land and views in the public domain or being used by ordinary sick people. The hospital is crashing already. People will end up with worse, and distant, service so that corporations can profit (in this case from people’s suffering).

    All of this privatisation does help lower general wages and boost executive wages, because of the way these companies work and structure their income. – this the neoliberals think is a good thing. Thus the economy becomes depressed, because those who need money, and spend it, don’t get it.

    These “shortcomings” are not minor as the author claims. Turning things over to the market only delivers profits for high-level executives, lack of information for the public (through commercial in-confidence arrangements), and pollution and destruction of the environment, air space and living space more generally. They turn power and public money over to the wealthy, and abdicate the general good and the idea of commons. They destroy the democratic process, and that is the whole point of neoliberalism.

    The neoliberal right will not change their minds and stop privatization, because for them it was always about handing public property to the private sector, higher pay for corporate elites, the freedom to damage things without constraint, and freedom from challenge by the people.

    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.