Is Marx’s theory of surplus value still relevant?

Yes Marx’s concept of surplus value is still relevant. But it really, really bothers neoliberal propagandists, Austrian School pundits, and other market fundamentalists that anyone is still brazen enough to use the term. These pro-capitalist folks will rail against its usage and belittle anyone who believes that this or any other ideas from Marx are still relevant. But don’t let them distract you. I think you are on the right track if you are trying to understand Marx’s insights through a modern lens. Probably the best modern example that conforms to Marx’s concerns about “surplus value” is the power that wealthy shareholders who purchase a lot of shares have over how a company does business, and the benefits that they reap from that involvement. Such a person might own a large amount of stock in a company and, even though that stock is a very tiny fraction of their own personal portfolio, they might wish to exert enormous influence as, say, an activist investor. They are, essentially, trying to maximize their personal profits — and this always comes at the expense of workers and consumers. A recent example is what happened at Qualcomm, which now has to execute a huge employee layoff to satisfy investors after the failed Broadcom takeover bid (again, to increase profits). These investors are not adding any value to an enterprise, they are just trying extract value from it. This is the concept that Marx was trying to “prove” with his surplus value calculations in Capital III — and, if you bypass the math, and instead examine the spirit of what Marx was trying to say about exploitation and the profit motive, you’ll begin to grasp the scope and intent of his insights.

A similar concept, and one well worth researching, is “rent-seeking,” where someone manipulates an environment to increase personal or corporate profits (such as lobbying or regulatory capture, for example), again without adding any real value to the equation.

Now it is easy to pick apart Marx’s arguments in Capital, and to say that certain details of his calculations are no longer relevant. But this entirely misses the narrative that Marx was trying to construct about the nature, methods and consequences of capitalism. And that narrative is very much still true today.

My 2 cents.

Why do politicians and intellectuals not look beyond democracy? Has the intellectual capacity of man gone down, or democracy really is the end of history?

Politicians? I wasn’t aware they cared about democracy at all. They certainly don’t in my country (U.S.A.). Thanks to the dogged efforts of neoliberal owner-shareholders, U.S. democracy has become little more than crony, clientist state capitalism. “Representative” democracy mainly represents a relatively small number of wealthy owner-shareholders, not the broader electorate who has been hoodwinked into voting against their own interests.

As for intellectuals, I think the promotion of direct democracy and consensus democracy are often discussed in a future-looking way by academics because these approaches hold a lot of promise, and have been fairly successful wherever they’ve been tried.

Yes, I do believe intellectual capacity is decreasing in the developed world, even as it increases in developing countries. However, it doesn’t require a brilliant intellect to envision or practice new forms of direct or consensus democracy. It just requires a bit of education, a level moral maturity that recognizes the importance of civic responsibility and participation, and an attenuation of “I/Me/Mine” economic materialism.

My 2 cents.

Where is Marx's ‘capital’ error?

So I think there are a number of different things to consider here, and that they often get conflated into a single, overarching criticism of Marx. They include:

1. The issue of Marx’s LTV itself, and of what constitutes surplus value.

2. The issue of Marx’s definition of (and solution to ) “the transformation problem” of how commodity LTV-based values convert into exchange values.

3. The conclusions that Marx draws, in part from these first two issues, about the inevitability of workers rebelling against the capitalist system, and the form that will take.

Now IMO there is a lot of incoherent blathering focused around these subjects — particularly from the Austrian School folks. It is easy to become mightily distracted by the irrational, ideologically fervent dog-barking of the Austrian School and other free-market fundamentalists (Randian objectivists, neoliberals, right-libertarians, etc.), so I would advise against any engagement with those folks around this topic; their reasoning is simply too clouded with bias and incomplete information. There are also plenty of Marxists who have sought to refine, clarify or resolve some of the perceived problems with the above issues as well. Here again, there is fervent ideological bias (including an inability to admit that Marx made any kind of mistake) that can occlude some of the simpler approaches to understanding and resolving Marx’s “errors.” However, in this case, much of the thinking is still considerably more coherent than the Austrian School perspectives. Lastly, there are other, non-ideologically-based discussions of Marx that are probably worth exploring…especially if you enjoy diving into some fairly intricate math.

Okay…with all of this said, I’ll offer what I believe is a contrasting approach that attempts to “cut through the noise:” in this case just ignoring Marx’s mathematical models, ignoring the ideology that motivates his critics, and ignoring attempts to “post-rationalize” Marx’s claims by other Marxists. Instead, we can just look at the actual course of capitalism over time, then compare its practices, problems and trajectories to what Marx predicted (in terms of intermediate consequences). That is…examine the evolution of markets, monopolies, global trade, the impact of automation, the continued antagonisms of poor working conditions and low wages, the societal impact of consumerism and commodification, and so on, through a Marxian lens. And if we do so…when we examine the fundamental spirit of Marx’s critiques of capitalism…what do we find?

We find that Marx was absolutely correct in both his observation of how fundamental problems of capitalism manifest in political economy, and his anticipation of future negative evolutions that have resulted from capitalism. Is the math he used to justify his conclusions sound? IMO the math often falls short. Are his conclusions sound? IMO absolutely yes, on the whole, they are quite sound. So the challenge is really avoiding getting lost in the weeds of particular arguments or mathematical proofs — a focus which is often what both Marx’s loudest critics and most passionate proponents prefer to focus upon. But if we can resist that impulse…if we can observe the massive forest that Marx paints for us in very broad brush strokes, instead of obsessing over the pattern of bark on a particular tree…there are some very valuable insights and lessons we can learn from good old Karl.

Now…about point #3, Marx’s “inevitable conclusions.” This is where I personally disagree with Marx the most. I don’t think violent revolution is necessary — and I feel it was a fatal mistake for Marx to predict (and thus promote) this flavor of expropriation, as it led to some of the darkest — and unnecessary, IMO — moments in socialism’s history. There are other reasons why I believe this was and is a general error in thinking about change, which I discuss here: Revolutionary Integrity. However, once again this shouldn’t be conflated with his other conclusions and reasoning. Marx is complex enough that, if we are willing to take the time and effort, we can tease out the many different and fascinating threads in his writing and thought.

My 2 cents.

Comment from Matias Gimenez: "Marx proposes that eventually, capital owners would absorb everything, creating a ever shrinking pool of rich people, or bourgeois, and a ever growing mass of poor people, growing poorer generation after generation. Capitalism proved Marx wrong. Poverty descenced worldwide and wealth is at its highest for all humans, all of this without taking into account that the amount of rich people is actually growing."


Thanks for the feedback, Matias. I have heard this objection before, and think it fails to take something rather important into account: the impact that civil society (comprised of many socialist institutions and policies) has had on capitalism in terms of wealth production and distribution. When you remove the institutions and policies that strengthen civil society — and we have plenty of examples of places in the world and times in history where this was the case — Marx completely nails the outcome. When you factor those variables back in, they have indeed softened the outcomes Marx predicted, even though there is significant statistical support for growing wealth concentrations and disparities despite that softening. But the point is that without the mitigation of all sorts of structures that contain, restrict, regulate and “egalitarianize” capitalism, it would follow (and has followed) the trajectory Marx predicts. Socialism has manifested in many forms to ensure the slowing of the capitalist self-destructive spiral, in the form of unions and collective bargaining, wage laws, worker protections, child labor laws, etc. Add to these things consumer protections, environmental regulations, and the general rule of law in commerce…then add central controls (monetary policy, economic policy, financial regulations, etc.), and that completes the slowing down of many negative externalities as well as skyrocketing wealth disparity…and indeed encourages a broader platform of economic mobility. But make no mistake, the laissez-faire folks have always fought tooth-and-nail against these “socialist” intrusions into markets. This is the irony of modern neoliberalism: capturing the government and reversing socialistic reforms is what indeed improves short-term profits and wealth retainment for the owner-shareholder class…but it devastates the economic mobility and stable civil society that ensures a thriving, growing economy over the long-run. It’s why trickle-down supply-side economics never works, and why it always has to be rescued from itself (again, via socialistic reforms and stronger civil society). So again…Marx was actually correct about capitalism, but socialism has helped address the worst offenses. That is why “mixed” economies around the globe are the only ones that have consistently thrived over time.

Comment by Ian Rae: "Neither did Marx think violent revolution was necessary as he said in those countries which were developed enough it wasn’t necessary, England for one."


Ian I think you are splitting hairs. Yes, England is cited as a singular European example where “social revolution might be effected entirely by peaceful and legal means” (Engels re: Marx. Vol.1). This implies, in contrast with Marx’s frequent use of more violent language throughout all three volumes regarding both recurring crises and inevitable disruptions, catastrophes, attacks, rebellions, revolutions, etc. that England would be among very few exceptions. The historical and predictive picture Marx paints is otherwise pretty grim (in terms of revolution, counterrevolution, the degradation of the working class, inevitable conflict, etc.). But, more specifically, Marx’s violent-conflict-centric language here is striking: Neue Rheinische Zeitung No. 136 November 1848. And of course the Communist Manifesto itself states plainly:

“Though not in substance, yet in form, the struggle of the proletariat with the bourgeoisie is at first a national struggle. The proletariat of each country must, of course, first of all settle matters with its own bourgeoisie. In depicting the most general phases of the development of the proletariat, we traced the more or less veiled civil war, raging within existing society, up to the point where that war breaks out into open revolution, and where the violent overthrow of the bourgeoisie lays the foundation for the sway of the proletariat.” And, later in the Manifesto: “The Communists disdain to conceal their views and aims. They openly declare that their ends can be attained only by the forcible overthrow of all existing social conditions. Let the ruling classes tremble at a Communistic revolution. The proletarians have nothing to lose but their chains. They have a world to win.”


Of course, later on Marx softened his tone, seeming to appreciate the potential role of democratic reforms more acutely. Frankly, I think he recognized his error. But that doesn’t mean he didn’t make that error earlier on…though it was an understandable one in the context of his times.

Admittedly, Lenin entirely abandoned any reformist mechanisms or tone in favor of wholesale slaughter of all bourgeoisie resistance. This was an unfortunate evolution in Marxist-Leninism. But we cannot say that the seeds for this more egregious mistake weren’t sewn earlier by the language and attitudes of both Marx and Engels.

Follow up from Ian Rae: "At the time Marx wrote about violent revolution , the working class didn’t have the vote , so how else could they achieved power and even then Marx and Engels realised an overwhelming majority would need to understand the concept of socialism and want to organise for its inception."


That is simply not true, Ian. Aside from what was occurring in Great Britain, see: Corsican Constitution, Polish-Lithuanian Constitution, French Revolution & National Convention (male suffrage, etc.), and of course the U.S. Constitution…all of which occurred prior to first publications of Das Kapital, the Communist Manifesto, etc. You could argue that Marx “awoke” to the power of democratic agency by observing the Paris Commune…sure. But lots of stuff was going on throughout Europe and all around the globe in terms of “revolutionary” democratic changes prior to that. Marx just wasn’t paying attention…or didn’t think those changes would be sufficient (at first). Hence Marx made a mistake. That’s all it was. Just a simple, human mistake. Which is why I find it a little bit silly that anyone would try to defend Marx’s choices as anything but that.

Was the busting of Standard Oil necessary and or was it already losing control of it's monoply?

I see this question has already received plenty of neoliberal propaganda in response, so I’ll try to balance the scales with some sanity.

Yes, absolutely Standard Oil’s monopoly needed to end. Adam Smith was perhaps the first to write passionately about the dangers of monopoly, and Standard Oil’s 90% marketshare could have been a poster child for Smith’s predictions. After all, it resulted in:

1. Ruthless and destructive anti-competitive practices involving spying, lying, deception, back room deals, bribes, threats, physical violence, etc.

2. Careful and deliberate amplification of political corruption that supported Standard Oil’s monopoly.

3. Extraordinary, near-absolute influence over markets (price controls, supply manipulations, etc.)

4. Widespread public distaste and mistrust in the resulting consumer conditions imposed by Standard Oil.

While it is true that Rockefeller’s initial success was fueled by increased efficiencies and clever cost recovery strategies and innovation, those advantages paled in comparison to the truly brutal market manipulation that Standard Oil imposed later, when it had finagled and coerced the power to do so.

My 2 cents.

What is Max Stirner's philosophy?


Okay...people write entire dissertations on topics like this…so trying to shoehorn Stirner’s version of egoism into a brief post is…well, it’s pretty daunting, and likely pretty irresponsible as well. Be that as it may, I’ll offer some avenues of further study to explore a bigger picture of Stirner’s thought field after attempting a brief scatterplot.

With that caveat here’s a ridiculous oversimplification of Stirner: Human beings will maximize their autonomy by not subjugating their thoughts or will to anything or anyone. That’s pretty much the core assumption behind most of Stirner’s work as I interpret it. But this isn’t nihilistic bravado, moral relativism, “doing whatever you want,” or even pursuing rational self-interest — it is, more accurately, self-mastery via unfettered individualism.

There is an important contrast here to consider, and that is what Stirner saw as cultural forces and individual habits that he believed to be historically destructive to individual autonomy. Things like unquestioning conformance and groupthink, institutional or cultural conditioning, obsessive individual appetites, rigid rules and codes uniformly imposed upon members of a family, workplace, religion or society…and so on. Stirner saw these forces — and I think rightly so — as oppressive and coercive. And in response, he asserted that real “freedom” could only be achieved by rejecting such external and internal impositions.

Now here’s the thing about this message: it has validity, up to a point. In behavioral terms we could say such a reaction is even a necessary stage of development. Adolescent rebellion against familial and societal expectations can lead to a healthy and productive process of individuation. And before that, during early childhood, the emergence of the distinct individual ego seems an important process that differentiates I/Me/Mine from one’s parents and siblings. So as points of departure — as iterations of personal will in new contexts — these are helpful “egoic” events. But to be forever “stuck” in such a state…well, that becomes problematic. In the context of any civil society beyond a ruggedly individualist Wild West, for example, it actually becomes completely unworkable. Unfortunately, because certain cultures (the U.S. in particular) celebrate this type of individualism (or “atomism”), and mistakenly conflate it with personal sovereignty and liberty, it has been perpetuated as such. Further, Stirner’s projection of personal ego into property seems to reinforce a very individualistic flavor of economic materialism (again, seemingly quite prevalent in the U.S.).

The rather disastrous result of such memes is that right-leaning Libertarians, devotees of Ayn Rand, neoliberal market fundamentalists, and individualist anarchists (again, mainly in the U.S.) often get “stuck” in this terrible-twos/adolescent twilight. They do not realize that there are many, many more stages of ego development beyond these initial assertions of personal will. And that, in fact, ego must eventually attenuate to facilitate prosocial cohesion, and ultimately be relinquished altogether to evolve the greater good. (To appreciate why either of these is the case, I can provide additional resources or answer questions upon request). In a way, Stirner’s egoism is a sort of Peter Pan Syndrome where adherents reject even the most temporary, voluntary or conditional personal subjugation in order to defend their “right” to a particular flavor of individualistic freedom. At a certain point, this tendency becomes more than just willful immaturity…it devolves into a sort of irrational psychosis. (In fact, I think we are witnessing exactly this in Donald Trump’s antics as POTUS.)

That said, to really appreciate the specifics of Stirner’s arguments, we would need to study Hegel, Fichte, Feuerbach, Spinoza and Bauer — and all of these within an envelope of the Kantian lexicon. Only then will we grok what Stirner is aiming for with his “ownness” and his navigation of subject, substance, particularity, universality, and so on. So that is where I would begin for further study. This will help us understand the “why” of Stirner’s quest — but, unfortunately, it may not fully justify his conclusions.

My 2 cents.

From Quora: https://www.quora.com/What-is-Max-Stirners-philosophy/answer/T-Collins-Logan

Was Karl Marx actually a socialist?


There is a lot of confusion around this topic, in no small degree because pro-capitalist, neoliberal market fundamentalists in the U.S. and elsewhere have worked very hard to promote propaganda that keeps anything to do with Marx rather confused (for some elaboration on this, check out the post WWI and WWI “Red Scares”).

Here’s how I would lay things out:

The two main threads of socialism that were championed during the 1800s where social democracy and communism. Marx stepped into this debate with a theory of “historical materialism” that asserted that a specific order of evolution and revolution would occur in human society — one relating to the inherent conflict between the classes that form around different modes of production. It’s an interesting theory with quite a few salient observations about observable dynamics in history (such as the influence of modes of production on sociopolitical systems and consciousness), but it is also very simplistic…which has made if fairly easy to criticize. However, a moneyless, wageless, classless society was always the endgame of historical materialism as Marx envisioned it. And of course this would be facilitated through social ownership of the means of production…which is, of course, socialism.

But then came Vladimir Lenin, who asserted that “socialism” was actually an interim stage in the evolution from capitalism to stateless communism. And because of this interjection of differentiation, the waters became a lot muddier. Before Lenin, a more consistent differentiator between communism and socialism was that communism promoted atheism, whereas socialism did not. But after Lenin, communism was promoted as the endgame superior to socialism, and so perpetuating “socialism” per se would be — in this context at least — antagonistic to an evolution into communism. And for these and other reasons, Marx became forever disassociated with threads of social democracy that evolved in Europe and elsewhere, and which have resulted in the many mixed economies that attempt to balance the worst distortions of capitalism with socialist institutions.

Now something to note…and this is kind of important IMO…is that Marx was pretty permissive regarding violent expropriation, and pretty noncommittal about promoting specific forms of democracy. Marx did praise the democratic process he observed of the Paris Commune — which was itself aiming for social democracy — but apart from that, much of his language leans toward rhetoric like “the dictatorship of the proletariat.” In Capital, Marx does indicate that capitalism’s transformation of “scattered private property” into “capitalist private property” is inherently more violent and oppressive than the transformation of capitalist private property into socialized property: “In the former case, we had the expropriation of the mass of the people by a few usurpers; in the latter, we have the expropriation of a few usurpers by the mass of the people.” But apart from that comparison, he gives every indication that a revolutionary transition away from capitalism is going to be messy — and not just in terms of counterrevolution. Instead Marx fetishizes the proletariat as an idealized champion of moral rectitude in an unjust class division, and the bourgeoisie as the villains who must be overthrown. And of course this could only embolden the Bolsheviks in their murderous consolidation of power, Pol Pot’s brutal methods, and so on. In any case, I think these two issues — a lackluster and unspecific promotion of democracy, and a permissive attitude (or presumption of inevitability) towards violent revolutions — were Marx’s greatest errors.

With all of this said, the one point the OP is definitely getting wrong is asserting that Marx “never says that the proletariat is justified in revolting or that society will be better off afterwards.” The whole point of Marx’s theory of history and (and advocacy of proletariat self-governance) is liberation — emancipation really — and an end to oppression and exploitation. That’s a really difficult point to miss if Marx’s writings are taken as a whole: he is completely oriented to remedying the problems of capitalism, and insists that such remedies will, in fact, arise of their own dialectic, evolutionary imperative.

Lastly, I’ll leave you with this excerpt of Marx…because it is so wonderfully concise, and so insightfully accurate, in elaborating the very problems of capitalism we see manifesting in full force today:

From Marx’s Capital, Vol.1, Part VIII:

“As soon as this process of transformation has sufficiently decomposed the old society from top to bottom, as soon as the labourers are turned into proletarians, their means of labour into capital, as soon as the capitalist mode of production stands on its own feet, then the further socialisation of labour and further transformation of the land and other means of production into socially exploited and, therefore, common means of production, as well as the further expropriation of private proprietors, takes a new form. That which is now to be expropriated is no longer the labourer working for himself, but the capitalist exploiting many labourers. This expropriation is accomplished by the action of the immanent laws of capitalistic production itself, by the centralisation of capital. One capitalist always kills many. Hand in hand with this centralisation, or this expropriation of many capitalists by few, develop, on an ever extending scale, the co-operative form of the labour-process, the conscious technical application of science, the methodical cultivation of the soil, the transformation of the instruments of labour into instruments of labour only usable in common, the economising of all means of production by their use as the means of production of combined, socialised labour, the entanglement of all peoples in the net of the world-market, and this, the international character of the capitalistic régime. Along with the constantly diminishing number of the magnates of capital, who usurp and monopolise all advantages of this process of transformation, grows the mass of misery, oppression, slavery, degradation, exploitation; but with this too grows the revolt of the working-class, a class always increasing in numbers, and disciplined, united, organised by the very mechanism of the process of capitalist production itself. The monopoly of capital becomes a fetter upon the mode of production, which has sprung up and flourished along with, and under it. Centralisation of the means of production and socialisation of labour at last reach a point where they become incompatible with their capitalist integument. This integument is burst asunder. The knell of capitalist private property sounds. The expropriators are expropriated.”


My 2 cents.

How can property rights be justified without appealing to capitalist culture?

This is a pretty squirrelly topic, because so many assumptions have been made over time that have no “universal” basis or ground; in other words, they don’t have empirical validity that is replicable across all cultures around the globe, or throughout all of history…and sometimes they don’t have a clear logical basis either. For example:

Theory of labor appropriation: Based on the faulty assumption that primitive peoples throughout history claimed “ownership” when they applied their labor to land, objects they created, etc. This is actually a pretty modern idea (in terms of the total span of human culture and civilization). Locke actually used the Native Americans for his example - and he was just wrong. In actuality most Native American tribes either had no conception of “ownership” at all, or a collective (tribal) view of ownership or use — especially regarding land, hunting rights, etc. Locke was, well, just mistaken — as countless others have been who haven’t actually studied cultural anthropology when making assertions about primitive cultures.

The tragedy of the commons: A thought experiment that was repeated and amplified over decades to justify ownership and private control of resources. The irony, however, is that Elinor Ostrom documented dozens of instances of “common pool resource management” in cultures all around the globe that shared a non-depleting egalitarian access to the commons without mishap…and without either government ownership or private ownership.

Property rights as “natural rights” extending from sovereignty over one’s own person for one’s survival via mixing with labor: As the Austrian School (Rothbard, Hoppe) philosophically argued variation of Locke’s labor appropriation, this really just becomes an absurd extension of individualistic economic materialism, assuming (completely without rational or empirical basis) that social agreements, cultural preconditions, cooperative prosociality and all the other hallmarks of human civilization aren’t necessary or required for human survival; that instead they can be replaced with 100% self-sufficiency. In essence, it is an article of faith grounded in individualistic (atomistic) beliefs that are not supported by empirical research on how homo sapiens has actually survived and thrived as a species. This thesis becomes even more absurd when it extends beyond “personal” possessions (a knife, a jacket, a blanket, wild-harvested food or anything used for survival in a given moment) to things that will be utilized by everyone (i.e common resources) just because the “rightful owner” was “the first to show up and claim it.” Here there is an even greater leap of faith. It’s all very silly, and Hoppe and Rothbard can never really justify their positions other than to say, well…it makes sense to them (i.e. using statements like “how could it be otherwise?”).

So we can conclude fairly easily that conceptions of private property are a faith-based enterprise that contradicts both sound reasoning and empirical facts. What we do know, however, is that private property (as either a universally accepted principle or as a feature of law) is most certainly necessary for capitalism to function, so much so that anarcho-capitalists, laissez-faire neoliberals, Randian objectivists and other market fundamentalists will scrabble tooth-and-nail to justify the concept. The irony, however, is that liberty is greatly impeded by the concept of private property; in fact we could say that private property is itself one of the most profound sources of interference to freedom that humanity has every invented. To appreciate why this is the case, I recommend this essay: The Goldilocks Zone of Integral Liberty (scroll down linked page to read it - no need to sign into Academia)

Ultimately, then, the answer to the OP’s question is: No, property rights can’t be justified in a rational or empirical way that promotes either liberty or personal sovereignty, and are actually intrinsically antagonistic to both. Private property is a very handy concept for the haves to exploit the have-nots, however…and so it evokes religious conviction among the pro-capitalist crowd.

My 2 cents.

Comment from Steeve Chaboussie: "And yet, I’m pretty sure you lock your door. I am genuinely interested with how you reconcile that with “So we can conclude fairly easily that conceptions of private property are a faith-based enterprise that contradicts both sound reasoning and empirical facts.”


There was a time when everyone in a given culture would “cross themselves” whenever someone looked at them in a strange way, o perhaps pointed at them with an index finger. There was a time when various cultures felt compelled to sacrifice animals on altars to appease their gods. There was a time when it was “common sense” that the Earth was flat and the Sun and Moon revolved around it. Today we have equally irrational beliefs that guide our daily lives. Beliefs about the importance of “knocking on wood,” or that certain numbers are “lucky” for us, or that people of a certain skin color — or accent, country of origin, etc. — should be feared, or that synchronistic events must inherently “mean” something. Our species is, essentially, predisposed to superstition, irrationality and rationalization. Which is where the fear-based reasoning that enshrines private property in law (and fences off yards, and locks doors) comes from. It isn’t rational, it isn’t necessary, and in terms of the evolution of civil society, it isn’t “natural” in the sense it has been argued to be for the last few hundred years. It is instead an invention of our superstitious, fearful, systematizing minds. That was my point.

Now, if your are asking if I participate in this delusion along with everyone else…well of course I do. Because that is currently how we have restricted freedoms in civil society to an immense degree: by cordoning off 99% of the world around us as “privately owned” and inaccessible to non-owners. People who do not respect these artificial, fear-based boundaries are considered to be “breaking the law,” and because those who willfully and knowingly “break the law” in this way generally have nefarious agendas in mind, it would be unwise not to conform to the societal standards as they have evolved — despite the ridiculousness of their underlying premise. In the same way, a nudist who believes wearing clothes is…well…just a silly convention that hides or attempts to shame the natural beauty of all human bodies will also wear clothes in public. We conform — to whatever degree we must — in order to survive.

This is how I reconcile the hypocrisy of many of my own behaviors that I fundamentally despise. I also allow people to pay me for the services I provide — I would prefer they didn’t, as I find it distasteful and undermining of relationship and trust — but there is currently no other means for me to reliably obtain food and shelter for my family. And yes, I have tried some alternatives, and admire planned communities that attempt to do the same, but we are so embedded in a commercialistic, capitalistic society that “stepping outside” of it fully is extremely difficult. In fact, the only folks I know who have done so with ongoing success have had to leave the U.S. altogether…and many of them are still struggling to live according to their principles without external support.

However, these de facto conditions of “private property oppression” are not immutable, and my hope is that more and more inquisitive and thoughtful folks will gradually wake up to the fact that these conditions need to change in order to maximize the promises of democracy and liberty. It’s why I have been working to promote Level 7 proposals. But we shall see….

Why is MLK so admired?

1. Because he led an entire nation out of an ingrained habit of brutal racial oppression.

2. Because he accumulated tremendous political and interpersonal influence over time.

3. Because he inspired people to act on principle, instead of accepting the status quo.

4. Because he was willing to take tremendous personal risks to advance the freedoms of others.

5. Because he arose as the figurehead of an era for a national movement - he was at the right place at the right time - and he bore that burden with grace.

6. Because he was an eloquent and inspirational speaker.

7. Because, like Gandhi, he was able to do all of this without violence; he was a man of peace, but he moved mountains where others could not.

8. Because he did not give up. Ever.

From Quora: https://www.quora.com/Why-is-MLK-so-admired/answer/T-Collins-Logan

How did Aristotle influence the development of the West?

What a great question.

I might be overstating this…since I am a big fan of Aristotle…but I would say that Aristotle’s impact on Western civilization is probably only equalled by one other historical figure: Jesus of Nazareth. Although others - such as Aristotle’s teacher Plato - laid much of the groundwork for what became the philosophical tradition in the West, it was Aristotle who, more than any single influence, framed the trajectory of empirical observation, civic obligation and ethics, metaphysics, and analytic/reflective analysis that would lead to formal Christian theology, the scientific revolution, and the Enlightenment. Now I realize this may seem like an outrageous statement on the surface, but we can actually follow Aristotle’s profound influence on nearly all subsequent developments over the centuries - across innumerable hard and soft disciplines and specialities, including:

Civics and Democracy

Virtue Ethics

Psychology

Christian Theology

Biology

Medicine

Physics

Epistemology

Logic


Keep in mind, however, that I am not saying Aristotle’s conclusions were always correct or upheld by later thinkers and research. In fact you could say that Aristotle became important precisely because so many historically influential writers and researchers attempted to refute his assertions (sometimes succeeding, and sometimes not). In other words, Aristotle’s positions show up in nearly all of the later dialectics within areas of study to which he contributed (or invented)…all the way up into modern times. It’s incredible, really. As just one less-well-known example, most people in the West are familiar with Freud’s assertions about the pleasure principle, libido, id and ego in human motivation and ideation, and consider him to be the father of modern psychology. Except…well…it was Aristotle who first elaborated on those very same observations, though he named them differently. We could say with some confidence that Aristotle is the patron saint of the intellectual academic tradition itself. Aristotle has been so influential, in fact, that some less scrupulous authors have used his name to bolster their own positions. One of the more notable figures who did this was Ayn Rand, who very clearly misunderstood Aristotle on a fundamental level, but nevertheless claimed to derive many of her ideas from his writing.

So a modern citizen of the West can effectively thank Aristotle for living in democracies with institutions of higher learning, technologies and medicine that resulted from empirical science, a strong cultural tradition of analytical analysis and problem-solving, a much greater awareness of the human condition and the workings of the psyche, and the lingering (albeit waning and/or commodified) legacy of neoplatonic mysticism. What we can’t thank Aristotle for is capitalism, which we know from his writings he would have found repulsive, unethical and debasing.

Lastly, we should also not forget that Aristotle was also revered in Eastern cultures that came in contact with his teachings.

My 2 cents.



From Quora post: https://www.quora.com/How-did-Aristotle-influence-the-development-of-the-West/answer/T-Collins-Logan

Why do liberal democracy and capitalism go hand in hand?


Because they arose in their quasi-modern forms around the same time, and were both promoted (to varying degrees) by the same group of European intellectuals (Hobbes, Locke, Smith, Rousseau, etc.) during the Age of Enlightenment. Both the American and French revolutions were an outgrowth of these ideas, aiming to free the average person from oppression by monarchies, the Church, class distinctions, lack of knowledge and education, feudalistic labor relations and so forth. It was really an incredible time and an understandable outgrowth of the preceding scientific revolution. The prevailing assumption was that a society empowered with individual autonomy and agency, acting collectively in both capitalistic markets and self-governance, would result in the greatest freedoms for all. The flaws in this reasoning were that representative democracy could and would be usurped by a de facto elite class and/or concentrations of wealth - anticipation of this outcome was actually debated a fair amount. In other words, that social privilege and plutocratic/monopolistic influence would mimic the feudalistic/monarchistic relations of the systems being rejected. And this did eventually happen - to differing extents in different systems - with ever-increasing efforts by both the electorate-working poor and the wealthy-elite to wrench power away from the other side; we’re still struggling with these same issues today. But the point is that before the Enlightenment, democracy and market capitalism had not come to full fruition - they effectively did not exist on a large scale.



From Quora post: https://www.quora.com/Why-do-liberal-democracy-and-capitalism-go-hand-in-hand/answer/T-Collins-Logan

Can a society progress too quickly (for its own good)? And if so, what are some historical or theoretical examples of this?


With very few exceptions - mostly very small tribes in resource-abundant regions of the world - wherever human beings have settled aspects of their society have progressed too quickly. And by “too quickly” I mean that the progress has resulted in some sort of enduring damage. They might exhaust local natural resources, for example. Or they might build dense, weakly constructed towns where one earthquake or major fire kills a majority of inhabitants because they were living packed together in unsafe conditions. Or they might pollute the rivers and soil in a given area so badly that nothing grows there anymore and the water in undrinkable. Or they might hunt local wildlife to extinction. The examples of this kind of self-destructive behavior are endless, but mostly apply to other areas of “progress,” and not to what would be considered ethically or civically progressive.

Regarding other forms of social progress that might be considered ethics-related - such as civil liberties, or social safety nets, or reductions in violent crime, or women’s rights, etc. - I think most of the advances of the last two centuries or so simply haven’t been in play long enough for anyone to know. In other words, we haven’t seen the long-term fruit yet. And since much of this progress is being rolled back by right-leaning populist movements around the globe, it may be that we won’t be able to see them bear fruit at all. That said, two things come to mind with respect to your question. The first is the idea of multiculturalism, which seems to have failed to account for self-isolating or tribalistic groups that refuse to integrate with mainstream society. So multiculturalism must, I think, be replaced with practices like interculturalism, where more engagement, dialog and expectation of integration are priorities. The second is the level of depression and antidepressant use in Nordic countries, cultures that have mastered a very peaceful, calm, compassionate, productive and mutually supportive existence. I don’t know if this high level of depression and antidepressant use has any correlation with all the progressive factors that should instead (theoretically) contribute to happiness, but it does beg the question: does a lack of conflict induce ennui? Perhaps it takes cultures time - multiple generations - to adapt to a peaceful, thriving existence? Just a thought.

My 2 cents.

From Quora post: https://www.quora.com/Can-a-society-progress-too-quickly-for-its-own-good-And-if-so-what-are-some-historical-or-theoretical-examples-of-this/answer/T-Collins-Logan

What is the origin of New Age beliefs?

Thanks for the A2A Pete.

Here is my somewhat formulaic take on this phenomenon…not scholarly, just subjective….

1. Take a fairly well-educated white person from a middle class background who is dissatisfied with just about every aspect of the status quo - politics, religion, medicine, cultural institutions, industrialization, technology, etc. - and who furthermore either lacks any strong sense of cultural identity and tradition, or who fundamentally questions the identity and traditions within which they were raised. Let’s call this person “the maleable rebel.”

2. Now introduce a populist-energized movement of social unrest, revolutionary spirit, counterculture and “anti-establishmentarianism” that seeks not only to reject the status quo, but replace its social mores, institutions, traditions and values with radically revised, socially liberal, egalitarian and much more “personally liberated” ones. This movement appeals directly to “the maleable rebel” and provides a unifying - albeit temporary - sense of purpose and shared community within an essentially individualistic frame. The movement has reactive cohesion - enough for artistic expression, political rallies, a shared narrative, etc. - but lacks a unified vision to manifest as sustained outcomes.

3. Then, as an outgrowth of conditions 1 and 2, offer “the maleable rebel” a spiritual-philosophical-transformational basis for a more enduring post-revolutionary vision. Begin with a foundation of anti-traditionalism, add some superficial elements of Eastern mysticism and a pinch of Western esotericism, sprinkle in alternative medicine and some psychoactive plants, add some spiritualism, then mix these with a liberal handful of Earth-friendly habits…and you’ve got most of the essential ingredients. However - and this is what leaves a bitter taste in the minds of Neopagans, Traditionalists or Perrenialists observing the New Age movement - retain as the final ingredient a large portion of the very same individualistic materialism against which “the maleable rebel” initially revolted (in its classist forms).

4. Now begin to systematize this new vision by establishing authorities, celebrities, orthodox practices, value hierarchies, communities, literature, geographic locations, language, semantics, lifestyles and so on that create both a map of what the New Age community is supposed to look like, and a recipe book for adherence and identity.

In this way the New Age helped well-educated, middle-class white folks in the U.S. and U.K. reform their identity, spiritual practices and sense of purpose. It reframed what it meant to be “enlightened,” with an emphasis on personal freedom, growth and potential. And, in truth, many of the practices and ideals that grew out of the New Age movement do have value IMHO. The challenge, as with so many “institutionalized” belief systems that came before it, is that the New Age firmly held on to the very destructive cultural meme that inspired its birth: individualistic materialism. Although quite often drawing upon an authentic spirit, the New Age all too soon became a commercialized imitation of itself, an elaborate and jingoistic “demand and supply” distortion of its original intent. Such is the corrosive power of capitalist culture that it subsumes all nuance and truth in a frenzy of consumerism, oversimplifying anything subtle or complex into a sales-pitch commodity.

My 2 cents.

After further discussion on Facebook, here are some additional resources on the details of how the New Age movement migrated from Germany, as perhaps inspired by a much older movement:

https://en.wikipedia.org/wiki/Lebensreform

https://en.wikipedia.org/wiki/Wandervogel

https://en.wikipedia.org/wiki/Theosophy

https://en.wikipedia.org/wiki/Brethren_of_the_Free_Spirit

(Thanks Eric Pierce, Mark Niblack & Jennifer Grove!)