What to say this week? The clock is ticking, in many ways. Certainly the news is dominated by the political scene in Washington DC, with the criminal allegations associated with the Trump-Russia morass. It seems that Mueller is operating with very sophisticated skill, creating massive anxiety. Essentially this is as it should be — an ineffective investigation would do more harm than good. But it is certainly complex.
The major difficulty is that such an investigation is slow, and the climate clock continues to tick. The report by Dahr Jamail is excellent and comprehensive (as usual), documenting the many ways, the increasing ways, in which we are in trouble. Meanwhile the Trump administration continues to dismantle the efforts to respond — sad. And all the more reason to sort the Trump-Russia muddle.
And on the lighter side, some interesting links concerning the complexity of our culture.
All of the this complexity would be fascinating, if the consequences were not so painful.
Three new studies that indicate the dangers of continued fossil fuel usage, more and faster if we continue our present course. As usual, each report portrays more and more danger as we get better and better data.
A comprehensive summary of the revolving issues as of 20171031. Overall, I find the issues difficult to follow, but this is fairly good in keeping me up to date.
The Canadian government this time. Trudeau (like Obama) offered such hope, and such disappointment. I wonder what it will take for governments to do more than talk.
Fentanyl overdose is so common now, and like all addictions and overdoses represents the attempt to get away from the pain of living. And Fentanyl is so appealing! As a retired anesthetist, I was very aware of its potency, but it was not until I had an anesthetic myself that I appreciated its appeal. I was given Fentanyl as part of the induction and had about a minute of pure bliss before being unconscious — if I were to become addicted to anything, I would certainly choose Fentanyl.
This is my second and concluding post on the need for a coup. Earlier I noted Schmookler, in The Parable Of The Tribes, suggesting that a civilization based on power (the original basis by which civilizations emerge) is not sustainable: it demonstrates neither synergy, enhancing the welfare or all, nor viability, sustainable in its continuing existence.
Schmookler also notes that justice could be the antidote of power, thereby underscoring both synergy and viability. Justice requires:
“where power is exercised . . . it should not be used to benefit the wielder of power at the expense of the health of the system as a whole” and
“where different parts of the system have conflicts of interest, the conflicts should be resolved not by their differences in power but by some moral principle which, if always followed, would ultimately be to the benefit of all in the system.”
As a species, we have not yet demonstrated the capability of synergy and viability — world governance, such as it is, is by tenuous cooperative agreement, the limits of which have been demonstrated by Trump’s threat to withdraw from the Paris agreement. Again, simply as one example of the many instances of inequitable dynamics, Trump’s stance is that of power; it is not that of justice. Nor is power a stance of cooperation; it is a stance of domination! And it is not sustainable: either it is stopped, or the system itself will deteriorate to the point of collapse (e.g., the predictable outcome of global warming).
So how then does one deal with such insanity, in which it is necessary to develop power over power, and yet act justly. I have seen nothing in the past years to suggest an effective outcome. All of the efforts of the social movements of the past century (including feminism, racial discrimination, the environmental movement, et cetera) have been the attempt of the “people” to get the “1%” to cooperate, and have had only limited success.
Much of what has been suggested thus far is in the nature of civil disobedience. And whereas I believe it is an important tool is opposing power, it is the attempt of the weak to convince the strong to desist certain actions. It does not seem to offer any significant shift in the maturity of the strong, certainly not those who function from the power of domination.
Thus my suggestion that we need a coup! But in contrast to most coups where one form of domination simply replaces another form of domination, we need a coup in which justice replaces domination. And the coup needs to be international, including all of the major powers of the world. Although I often use the USA as an example, I am not naïve in believing that it is the only source of difficulties on this planet.
Furthermore, the only examples of sustainable justice of which I am aware have been within indigenous cultures — cultures that have resisted civilization, albeit without great success up to this point. Our track record of “civilized” process has not been very successful otherwise.
And hence, my best guess is that such a coup must come from indigenous sources, as the power to resist domination and act justly. Again in my limited exposure to cultural issues, it is the native people of North America who seem most apt to engage in sustained resistance (witness Standing Rock and Kinder-Morgan). They also have a cultural heritage that honored justice in much richer fashion than has European-based culture.
These two links discuss the ineffectiveness of modern attempts to limit the use of power, both in preventing individual tragedies and in developing just resolutions to such forces that underlie these tragedies.
An interesting example of how the interplay of legality and power work in our culture. To quote the lead-in: “A peculiar confluence of history, legal precedent and defiance has set the stage for a regulatory mutiny in California that would reverberate throughout the country.” Legally, California can regulate independently of national concerns, and controls at least a third of the auto industry, with a sizable impact on how industry must react. I am reminded of a statement that our culture has a legal system, perhaps sometimes a justice system.
I said in my last post that I would consider the possibility of a coup. At some level, I truly accept that the need for a coup is the only way in which humanity will survive. I’m not a historian, nor a philosopher, nor do I have a military background, so what follows will simply be my random thoughts regarding the issues that confront us as a civilization.
First, as noted in my original first post of this blog (see my home page), Laszlo (in Evolution: The General Theory, 1996) wrote that we are in a cascade of crises, and that we must extend ourselves into a new maturity, else we will likely perish as a species (or at least as a civilization). I also recall from my PhD research, Toynbee in A Study Of History (1946) considered that in the failing of civilizations, new ones arise at the periphery (of the old collapsing civilization) wherein a small group arises who both represents a new energy of purpose while espousing a new religion, meanwhile opposed by the old tyranny. In my dissertation, I suggested that the small group was the Cultural Creatives and the new religion was our maturing relationship with ecology. The current difficulty with both the Cultural Creatives and the ecology movement, though, is that they are disorganized, and do not present a coordinated front to oppose the oppressive forces of our current civilization. Furthermore, this past century is the first occurrence in which we as a species have come to be both a global village and a power dynamic capable of altering the dynamics of the entire ecosystem of our world; there is essentially no periphery for a new civilization — we must confront the center of the old.
I also noted in my posts about power (beginning 2016-08-16) that civilization(s) arose because the human species came into relationship with power, a relationship different from that of all other previous species. Schmookler in The Parable Of The Tribes[1] indicated that “our destructiveness as a species and of our current culture . . . is a simple consequence of our creativity, a tragedy representative of the inevitable options for power” — and that there is “no way to return the dangerous djinni of human power back into the bottle.” In addition, “The laws of man require power, for power can [only] be controlled with power. The challenge is to design systems that use power to disarm power. Only in such an order can mankind be free.” Perhaps mankind will evolve to “control the actions of all to the degree needed to protect the well-being of the whole.”
Schmookler mentions a number of relevant definitions:
system: an aggregate the elements of which interact (and therefore no element of the system can be understood in isolation)
synergy: a pattern whereby each part functions in a way that enhances the welfare of the other parts as well as its own
viability: the ability to maintain without diminution whatever it is upon which its continued existence depends
Our civilization is definitely a system, yet it is neither synergistic nor viable. Our civilization is based on power, not synergy and viability. We compete rather than cooperate. We control by short-term domination rather than by consideration of the long-term. We demonstrate immense creativity, but we do not consider the impact of our creativity on future generations (in either our consumerism or our technological advances).
I am suggesting this link, not as a critique of Trump (which it is), but as an indication of the need for definitive action in stopping this kind of tribalism, a stance that likely results in major deterioration of justice and viability. The current system is not healthy.
Where does surveillance stop? When is it effective? Here we seem to be moving to a police state, again with a major deterioration of justice and vitality.
At present, I am experiencing cognitive dissonance as I survey various internet sources after the weekend. As I have previously mentioned I am enrolled in a two-year program of contemplative practice, attempting to access a deeper wisdom on the nature of the universe — you could call it seeking God, but for me, it is seeking a worldview that allows me to be at peace. Not easy!
First, I’ve had a great weekend with a men’s group, each of us (at various levels of maturity) seeking that sense of purpose; it was part of the illuman.org program for those who might be interested. Then I come home to the escalating rhetoric between dangerous opponents. Then I note some good news on the climate front — not great news, but news that might give us a slight delay in the tipping points of climate catastrophe. But hurricanes are obviously not waiting for us to sort our differences. Finally a link of how powerful our technology is, in that we might be able to feed the world via biologic manipulation (if we can overcome our reticence — and our immaturity — to be Gods).
How to make sense of all this, and how to respond to it, is beyond me at present. My best case scenario is that mankind be removed from the equation asap — I don’t like this option, but I don’t foresee cultural maturity on the sounding board. What is needed is to take power over power for the greater good (and the resolution of what is the “greater good”).
My next post will likely be on the need to stage a coup.
The escalation of rhetoric is a sad reflection of our immaturity as a species, and in that immaturity, the risk of irreversible consequences is high. My fear is that even if only one side believes their rhetoric, we are in grave danger.
Potentially good news (if correct), but so different from other models that it will require careful study to determine how well these calculations fit experience. The danger is that a) a more generous margin of safety may be used to justify additional delay, and b) the changing landscape will be used to discount the clarity of scientific consensus (especially as to the significance of man’s technology). Science is never able to prove anything; it can only test for the best and simplest explanation of experience.
To quote: “Hurricanes are built to convert heat energy into wind energy, and seawater’s available energy rises exponentially as it warms.” This says it all — the more energy, the more damage when released.
If we persist in moving to 10 billion people, we need technology like this. The quality is improving markedly. Now the cost needs to go down, and the acceptance go up.
There are also developments in the Trump-Russia story, but quite frankly I have lost interest in attempting to follow its complexity. Every little nuisance gets dissected, and speculated upon, such that it becomes (for me) impossible to sort what is factual from what is speculation. Sooner or later it will be resolved, especially in the slow but steady processing of Mueller.
But I would summarize the basic issue as that of our culture increasingly becoming a pressure cooker, and the pressure is rising. The temperature of the pot is rising, not just as global warming, but also as an indicator of our culture.
My biggest concern is the instability of the American political scene. If this instability is deliberate, as has been intimated earlier, it does not bode well for the survival of democracy, or even the planet in regards to global warming. Alternatively, if the instability truly represents the personal chaos of the President, the danger is two-fold: that of nuclear war versus what sustains the chaos.
Nuclear War
The nature of Kim Jong Un seems to be that of wanting to wave a big stick, but I doubt if he is really wanting nuclear war, especially one that would lead to total destruction of his country (even if he did manage to damage the USA). However, he is butting heads with someone whose ego is sensitive to confrontation, and who has essentially unlimited discretion to initiate agamemnon. Not a pretty scene.
Money talks, and unfortunately, is the face of power. Despite years of diplomacy and major sanctions imposed at the UN level, money still talks, and generates ways to by-pass sanctions.
Those Who Support Trump
The basic theme appears to be that Trump’s advocates can seletively find a piece (or peace) within the multiple messages generated. After all, Trump’s most important skill has been that of being a salesman.
They seem to think that they can work their own political agendas within the confusion, and some kind of blind acceptance of the authority of the “office of the President.”
Trump lives into the belief systems that they value: conservatism, challenge to science, “a fellow sinner willing to fight the forces of the establishment on their behalf.”
Amidst the insanity, I fall back on an important maxim:
There is extensive evidence that life is painful;
there is no evidence that it is serious.
As such, I remind myself frequently that I am powerless to impact the larger picture; I only have the power to influence myself, and that which I can touch. This may be enough (or not) — ripple effects can have immense influence.
My source, someone whose astuteness I trust, regards Michael Klare as “one of the world’s experts on international energy politics, peace studies, and [the] American politics of both of those.”
Given the gross lack of effective response to global warming, it is highly likely that carbon-removal processes and other machinations will occur. This is the beginning of such. Unfortunately it may well be ineffective for three major reasons:
it is basically unexplored technology, and given our historic relation with technology, there are always hidden and deleterious consequences around the corner
it does not address the basic inefficiency of the system, the immaturity of our species such that we have created the problem in the first place
it is not being applied as a consensus response of our culture, and thus there will be those who impose their “solutions” upon the rest of the populus, a common difficulty of our species.
Productivity tips are common, but this one seems well organized, and links to a detailed free description. As usual, the limitation is the willingness of the individual to be disciplined.
I’ve recently returned from Ontario, where I was presenting two workshops on Authenticity (what it means, and how to be authentic — the work required); both were well received. For me, they also illustrated the huge desire and need for people to be authentic, as well as how little teaching there is in our society regarding emotional maturity.
Question: how often have you gone to a workshop that emphasizes emotional growth, or resolving relationship issues? My guess is that, for most people, the answer is: Never!
The preceeding centuries, at least since the 18th century, have emphasized technology and consumerism, all fueled by scientific materialism and especially by neoliberalism — great for industry, but not a good combination for health, especially emotional health. For me, they are a sad reflection on the path of human development.
As I emphasized on one slide of the workshop, our history has been that of hunter-gatherers for hundreds of thousands of years. As such, many of these societies have been incredibly healthy, perhaps our oldest true immediate democracies. Then we had the beginning of agriculture, with the introduction of civilization. And empire, including slavery. With the Greeks, we had the identification of democracy and the valuing of wisdom. And eventually feudalism, and functional slavery. With the Renaissance, we had science and the valuing of the individual. And industrial slavery. With the 20th century, we had technology and the valuing of women. And consumerism (and perhaps commercial slavery). Now with the 21st century, we have the information revolution and the valuing of diversity. And global warming (and The Climate Lie). Such a strange path we humans have lived.
So now we are reaping the costs of this path. Some examples follow.
A good article on local action regarding the off-loading of consumer costs, and the possibility of legal challenge — a slow, but necessary, step in a more mature process.
Jack Kornfield often has brief but intersting comments of living with the insanity. My own stance is that we need much greater emphasis and availability of teaching on how to do this work. Otherwise such articles simply become another ‘should’ of how we should live.
We are such an interesting species! (A reminder of the Chinese curse: May you live in interesting times!)
Over the past few weeks, I have been noting my reaction to a number of sources (below), some political, some ecological. As a result, I am again in a place of sadness at the immensity of the task facing us as a species if we are to survive the coming century. All are worth reading from my perspective; my title The Developing Madness comes from the combination of these sources.
First has been my reading of a free downloadable pdf copy of the book Rethinking Madness: Towards a Paradigm Shift In Our Understanding and Treatment Of Psychosis (2012) by Paris Williams. As a physician-psychotherapist and a mystic, I have always been interested in the nature of psychosis, especially since I strongly disagree with the medical profession that psychosis is a biochemical disease (although there may be some biochemical based aspects to the disorder). For me, William’s book is superb: well-written and well-researched, persenting a very convincing argument for both mystical experience and psychosis as being responses in which the normal egoic defences of the psyche are overwhelmed by the vastness of unity experience, the mystic having a successful outcome and the psychotic having a less successful response. But the frame provided by this paradigm potentially asks the medical profession to be humanly authentic with patients, rather than technocrats administering medications while focussed on disease as the problem. The issues are complex, but to become humane would require a major revision of our entire society in its valuing of “experts.” At some level that would be both more expensive and very threatening in the age of scientific materialism.
Another source has been a CBC news article ‘It scares me’: Permafrost thaw in Canadian Arctic sign of global trend (2017 April 17) on the melting of the permafrost infrastructure that supports building in the Arctic town of Inuvik, NWT. As a physician, I worked in Inuvik (1971-1972) just after graduation from medical school, so I have some nostalgia and familiarity with the town of Inuvik, and the nature of permafrost; moreover, in 2009, my precipitation into despair came when I recognized the danger of melting permafrost and the developing release of methane (which, compared to CO2, is a more powerful greenhouse gas) — the CBC article gave me a immediate sensory-emotional link to the concept of permafrost melting. As a result also, I checked with a friend who has been part of the United Nations IPCC team who, over the years, has been documenting the risks of global warming via several different models. He notes:
The IPCC AR5 does not include carbon feedback emissions from forest fires, warming peatlands, or thawing permafrost (NOAA Arctic Report Card 2016). . . . The Amazon carbon sink is declining. World wide,there is increasing tree mortality and die back affecting all world forests (IPCC AR5).
All of this means that we are in even more danger of run-away climate disruption, and the multiple tipping points associated with elevating global temperature. We are easily heading for 2°C warming, at which point the developing madness of global warming becomes profoundly serious to the survival of our civilization, let alone our species.
Fourth: Climate Change As Genocide: Inaction Equals Annihilation (2017 April 20). Famine is an old idea for our world, but now we risk planetary famine as failed states accumulate. As a “civilized people,” we are failing to respond, both in the provision of resources to those who need them, and in our response to the systemic forces wherein failed states become the domain of brutal armed combat, providing further blockage of our responses. Such insanity is our future as we continue to ignore the impact of global warming.
Finally I have been impacted by two posts by an activist-artist Ricardo Levins Morales whom I have recently found. The posts I find to be thoughtful, but complex, beyond my knowledge of the political situations of the United States — yet the ideas seem valid in my limited understanding. I recommend them:
The two posts present a detailed analysis of the many forces that sustain neoliberalism and the failure of American democracy, thoughtfully written.
Most important for me has been what Morales, in the Broken Mirror, calls the Titanic Compact — it provides a possible frame for understanding the inability of NGOs to cooperate with each other. It sets the bounds of “permitted struggle” — it notes:
The destruction of the mid-century mass movements through repression and funding, smashed the mirror in which peoples’ struggles could see themselves as parts of a common movement. In its place narrowly focused non-profits, licensed by the state, are permitted to each carry a single shard of the broken mirror. . . . Under its terms we get to fight to improve conditions on the Titanic as long as we do not ask about the direction, speed or ownership of the ship itself. As long as we comply, we can solicit funding from the 1% and enjoy protection from state violence.
Much of this contract is undoubtedly unconscious, but consistent with what I perceive to be happening in many areas. We are so busy defending our small patches to truth that we do not want to see the overwhelming truth of where we are headed, in the developing madness. And we are so busy designing our protests that we fail to identify that we must mature as a species.
Our options are:
extinction
spontaneous emergence from the chaos (wherever this leads), and
deliverated emergence from the chaos (choosing a path of progressive psycho-spiritual evolution, wherever this leads).
At the risk of hubris, only the latter option is likely to resolve our difficulties. Culturally, we must come to terms with power over power, and we must come to terms with our desire for greatness.
In Part 1, I indicated my interest in the Netflix series: The Untold History of the United States (Oliver Stone, 2012), and my own issues with trust. Here, I continue with commentary on the underlying issues of how we trust, as well as the immense difficulty we have with too much information, or (mis)information.
Cognitive Biases
In attempting to understand trust, I recently looked up the nature of cognitive biases[1]. To quote Wikipedia, “Cognitive biases are tendencies to think in certain ways that can lead to systematic deviations from a standard of rationality or good judgment.” Depending on which source I looked up, I found between 180 and 250 distinct biases, ranging from anchoring bias (the tendency to anchor conclusions on the first piece of “trusted” information acquired) to the Zeigamik Effect (the tendency for interrupted tasks to be remembered better than completed ones). I found the list to be fascinating, and recognized that many of the biases would have great survival value in a simple culture.
But ours is not a simple culture. When overwhelmed with too much information, I (and almost certainly any human being) will rapidly sort the information for importance according to my biases, especially my other-than-conscious biases. I know I do this every day — and (perhaps as my bias) I believe I am very sophisticated in my understanding of human communication. Heaven help those who are less sophisticated.
Whom To Trust
As I said recently, I have previously written about the means by which we establish trust (Whom Do You Trust?), and the TIC process that people use. To reiterate (as I regard it as a very important process to understand), people:
translate (T) the new information into language they can understand more easily, they interpret (I) into their own system of meaning, and then they corroborate (C) this meaning with groups that they already trust. For example, if I want to process information about new electric cars, I translate (T) the information into my current understanding of cars, think about (I) what cars mean to me, and then go ask (C) my friends what they think about electric cars.
Thus the fundamental basis of trust is how we select those around us whom we will believe, or at least with whom we will associate. But the group we trust may have their own biases, often in many ways. Examples include the colonial stances of the 19th century and the information presented in The Untold History . . . .
Such biases are especially important in the light of George Marshall book Don’t Even Think About It: Why Our Brains Are Wired To Ignore Climate Change that I recently reviewed (7 parts, beginning here).
I recently wrote to a friend, concerning our mutual need to find a way to have the Canadian people mobilize for climate disruption, that we need:
a big frame that allows the conservatives and doubters to engage together with those committed. We have to interact so as to establish trust, not so much with the people like [Steve] Bannon, but with those who listen to him and still have uncertainty. The frame could be something like: ‘What do you want for the future? We are all in this together, and even though most of us have uncertainty, we need to pull together to create a better world. Let’s all talk to each other as if the other has truth in what they are saying: both those who are uncertain about climate disruption, and those who are more certain.’
But I continue to wonder to what extent my own biases and those of others interfere with our ability to cooperate on this super-wicked difficulty.
And if we don’t cooperate, the consequences are immense, if not disastrous.