Regenerative Mindset, Habits & Economies



A Critical Shift Away from an Extractive Downward Spiral

We can no longer maintain an opportunistic, ever-expanding extractive mindset toward planet Earth’s ecosystems and resources, toward human labor and creativity, toward the cooperative infrastructure of civil society, or in the “taking for granted” of life itself. Our extractive habits are unsustainable in economic terms, but more critically they are destroying everything around us at an accelerating pace. To fully appreciate both our extractivist habits and their consequences, please consult the following resources:

“Deep Adaptation: A Map for Avoiding Climate Tragedy” by Professor Jem Bendell (full paper available here; editorial article available here)

UN Report: Nature’s Dangerous Decline ‘Unprecedented’; Species Extinction Rates ‘Accelerating’ (Detailed report overview with many key statistics here; full “advanced unedited” IPBES report here)

“Capitalism is destroying the Earth. We need a new human right for future generations” — Guardian article by George Monbiot here.

“Extractivism and neoextractivism: two sides of the same curse” by Alberto Acosta (full essay available here)

The only solution is to shift as rapidly and all-inclusively as possible to regenerative solutions — and a regenerative state of mind. Collectively and individually, there is really no other choice. Why? Because hopes that global capitalism can be reigned in or civilized are naive and Pollyannish — as all such efforts are routinely undermined by enormously well-funded and fanatical neoliberal investment in the extractive status quo. Because trust that human innovation will address the most serious consequences of extractivism with new technologies is contradicted by the enormous complexities of natural ecosystems, the stunning scale and current momentum of the problems we must address, and the dismal track record of a majority previous technologies that created unanticipated negative externalities. Our only reasonable option is to implement regenerative systems and vigorously restrain and extinguish extractive systems.

And again, these changes are not restricted to how humanity views and utilizes natural resources — that is really just the tip of the iceberg. Equally import are how we view people — human creativity, labor, economic behavior, social behavior, spirituality, etc. — as well as how we view the institutions of civil society, and how we view both the wonder of Nature and the miracle of life itself. Does everything exist merely to be used up and exploited? Or does everything in this amazing reality have intrinsic value apart from any utilization by humanity? This is the fundamental question we must answer in order to guide effective transformations of our old, self-destructive habits into new, sustainable and thriving ones.


If These Concerns Are the Primary Drivers of Reform, How Can We Change?

What do “regenerative solutions” look like, then? Certainly there are many proposed frameworks for sustainability that have already proven themselves on various scales — many of which are described in proposals on my Level 7 website, or would easily dovetail with those proposals. Successful recycling programs and materials sourcing, renewable energy, and sustainable agriculture have demonstrated genuine promise in their workability and scalability — even using capitalist metrics, they have increasingly been able to compete with traditional extractive models in terms of productivity and efficiency. As for human exploitation, worker-owned and managed cooperatives, Open Source production, P2P models, and commons-centric governance likewise have an established a meaningful track record of self-sustaining success — again even when using capitalist metrics to evaluate them, they often exceed the productivity and efficiency of traditional exploitative models.

Apart from the understandable resistance of established power and wealth to what will inevitably be a self-sacrificial change, what is the barrier, then, to transitioning away from extraction and exploitation? What is stopping us, and how can we overcome that barrier? Is there something more deeply rooted in our psyche that prevents us from moving forward. . .?

This is my intuition: that we need to fall in love again — with everything that our hectic, worried, materialistic, technological lifestyle has distanced us from. We need to re-invoke some of the mystery and wonder that once existed for us as we beheld the magnificence of Nature on a daily basis. We need to reconnect with each other in more personal ways — as neighbors, as community members, as citizens and fellow travelers of a rich cultural heritage. We need to cultivate more gratitude regarding the stunning gift our very existence. We must abandon a mechanistic, individualistic, reductionist and profit-centric view of ourselves and the world around us, and reacquaint ourselves with the felt experience of community and mystery. And we must not only grudgingly allow the possibility that life on Earth has intrinsic value, but actually celebrate it as we honor all species, all ecosystems, all habitats, all beings — including each other. In other words: we must return to more authentic, intimate and wonder-filled relationship with All That Is.

This is not a new concern, or a new remedy. Writers, activists, leaders, organizations and movements since capitalism first clawed its way to prominence have warned us of its dangers. However, this re-invocation of mystery has often been framed as an individual journey or choice — sometimes mystical, sometimes psychological, sometimes inviting methodological holism or integralism — but I would contend that this individualistic framing is itself destined to fail. A disproportionate emphasis on individual transformation and development is, in fact, just a new manifestation of the underlying error, confining the solution to the same atomistic, alienated, disconnected separateness that is causing the problem. The re-invocation of mystery must therefore be deeper, more encompassing, and more pervasive and participatory for any enduring, systemic transformation to take effect. It cannot be restricted to “me,” or “my tribe,” or “our community,” or even “our species” or “our planet,” for the egotism of individualism is too easily converted into the arrogance of anthropocentrism.

No, the smallest scope of this shift in relationship must, of necessity, be “All Life,” and then cascade through all other strata of being from there. To love all of life itself, to cherish it and commit ourselves to its thriving a a whole, is the beginning of cultivating kind, compassionate, caring relationships with everything else. And humanity must, as a whole, participate in this renewed relationship. We must all collectively revive a worshipful passion for the sacredness of life — certainly here on Earth, but really all of its forms wherever they may be found. And we must operationalize that passion within every system, every institution, every mutual agreement, every law, every collaboration and competition, every collective act. We must all live this truth together as if our lives depend on it — because, in light of the cataclysm we have created, our lives do in fact depend on it.

Yes, there will always be outliers, rebels, egoists and psychopaths, some of whom will continue to attain positions of power and influence. And there will be plutocratic pushback against all reforms challenge the supremacy of greed. But despite corporate capitalism’s endless efforts to reenforce, elevate and amplify such antisocial aberrations — through its heartless obsession with transactional relationships, commodification, externalized dependencies, self-indulgent hedonism, and the almighty dollar — that is not who we human beings are in our heart-of-hearts. Instead, we want to belong, we want to contribute, we want to care and be cared for, we want to love and be loved, and we long to have our intrinsic value and worth acknowledged. That is the basis of society itself — and family, friendship, and lasting romance — rather than the will-to-profit. So it follows that if we can, altogether, remember who we really are, then all the wonder and mystery of our relationship with life itself can be restored.

First Steps

In many ways what we are aiming for here is recovering a long-abandoned faith. Not faith in the sense of a blindly adherent belief system — and not the faith of any particular religious tradition — but faith as an intentional quality of character that trusts in certain fundamental realities: realities like the interdependence of all living things; the true miracle of existence; the joy of connectedness and belonging available to all; the power of lovingkindness; and the awe that we can be conscious of any of this. A faith that leads us to conclude with gratitude that, because the Universe has conspired in favor of our consciousness, our consciousness can now conspire in favor of the Universe. A faith that inspires us to celebrate rather than exploit, to regenerate rather than extract, to create rather than destroy. A felt experience of trust in the triumph of love over fear. A faith in life itself.

If such an intuition is correct, it demands that any reformation or revolution begin with this shift in focus, however that can be accomplished. As a small first step in this direction, consider the following short exercise with one or more friends and loved ones, and — if it feels helpful and right to you — practice and share it with others. And if it doesn’t work for you, perhaps you can come up with your own participatory practice that inspires a similar result.

In a quiet space, free of technological interruptions, have everyone join hands, and describe the following steps:

1) With heads bowed and eyes closed, take three deep, slow and even breaths to calm and center the body and mind.

2) Then, take three more slow and even breaths, and silently say to yourselves “May our faith reawaken” as you exhale each time. Focus on the meaning of those words.

3) After three repetitions, open your eyes and look at each other.

4) Breathe in slowly together, and then, as you all exhale, speak aloud in unison: “May our faith reawaken.”

5) Listen to each other, see each other, and again feel the meaning of those words in that moment.

6) Repeat the slow intake of breath and speaking the phrase aloud together two more times ― as an affirmation and encouragement.

7) Afterwards, pause for a few moments to allow this experience to settle and sink in.

We can of course make this exercise more specific by adding to the phrase: “May our faith in each other reawaken,” or in humanity, or in the power of compassion, or in life itself, and so on. But if we were all to consecrate our day, our actions, our relationships, our intentions, and our purpose with this kind of mutual affirmation and opening up — with a clear understanding of what it invokes regarding a sacred relationship with all of life — could such a small spark make a difference? Could it ignite a unity of compassionate restoration, and energize a critical transformation? Could it reawaken a quality of relationship with ourselves and everything around us that will restore balance and harmony?

In my teaching and coaching, I am always amazed at the power that connectedness and shared intention can create in small groups. That observation is what inspires this exercise, and the entire framework of Community Coregroups that I discuss in much of my writing.

Short Discourse On Insecurity: Why We Can’t Fix the World by Blaming Others



What if, suddenly out of the blue, I insisted that you stop trying to control other people?


What if I said that, when you try to control what other people say or what they do, it’s just a symptom of your own insecurity? And what if I said you needed to do some tough personal work on yourself first, before trying to make other people conform to your expectations of how they should act towards you? And what if I said that, eventually, if you actually did that tough personal work, you’d almost certainly stop trying to control others anyway?

How would that make you feel? And, most importantly, would it change your behavior at all…?

Or would it just piss you off? Perhaps make you challenge my self-appointed role in policing your behavior? Would you maybe ask: “Who the heck are YOU to tell me what I can and can’t do???”

Okay then. So now consider the following situations:

- A woman doesn’t like the way a man is touching her arm.

- A transgender person wants coworkers to use their chosen pronoun.

- A gay person is offended by the homophobic jokes of fellow students.

- A Vegan is horrified when someone brings a meat dish to a potluck at their home.

- A person of color feels alienated by a politician using coded language – language that reveals prejudice or even hatred towards their race.

- A religious person feels persecuted and excluded by a law, a business practice or a cultural tradition that belittles or contradicts their beliefs.

- A person of a particular political persuasion believes another group routinely looks down on them, dismisses their ideas, and laughs at their beliefs.

- A member of one socioeconomic class feels targeted and oppressed by members of other socioeconomic classes.

- A politically correct audience is angry and judgmental about a comedian’s sense of humor regarding any-of-the-above.

These examples aren’t meant to be equivalant, but in any of these situations there can be real emotional pain involved – a genuine felt experience of demeaning oppression – that could lead to debilitating despair over time. But, even though real harm may be occurring, does the offended person have the right to demand that those causing offense be ridiculed, shamed, accused or blamed? To demand that they apologize, admit they were wrong, and commit to changing their behavior? To insist they be punished in some way – that they resign, be fired, lose status, be publicly harassed, or are deserving of threats and intimidation? To essentially become an example of accountability for all similar wrongs experienced in society...a scapegoat for those collective ills?

Can you see what is really happening here?

It isn’t just that the abused is turning into an abuser – it can be much subtler and more insidious than that. For if each of these individuals (or groups of folks) insists that everyone else conform to their particular standard of conduct, to respect their particular sensitivities, to always consider their feelings and perspective and honor their particular belief system…well, then this leads to everyone constantly policing everyone else’s behavior, and thereby amplifies mistrust and even hatred. And this, in turn, has everyone pissing everyone else off, to the point where we all declare: “Hey, what gives YOU the right to tell me what I’m allowed to say or do?!” And so we all begin to resent the shackles that our society seems to be placing on us; we all begin to question whether living in harmony with each other is really worth it – and whether our civic institutions are all that important…or worth preserving. We begin to doubt the very foundations of civil society itself.

And yet there is increasingly a reliance on impersonal institutions, the court of public opinion in mass media, and often disproportionate personal punishments to correct what are essentially ongoing cultural and interpersonal challenges. Whether it is a left-leaning social justice warrior or right-leaning religious conservative, promoting the imposition of personal preferences via such impersonal mechanisms is actually destroying the social cohesion required to repair these longstanding problems.


And this is where we have arrived in the U.S. culture of 2019. In every corner of our current political, religious, racial, and economic landscape, folks are arming themselves with accusations against other people who don’t seem to respect or honor a particular boundary or standard of behavior. Everyone is able to take offense, and demand that everyone else change. And then the most impersonal, coercive and punitive of institutional tools are used to seek remedy. It is as if we have arrived in George Orwell’s 1984 – or even Golding’s Lord of the Flies – or the worst periods of the Soviet era, or Nazi Germany, or the darkest days of McCarthyism, or the ugly history of the Inquisition…times when folks were ratting each other out to gain praise from those in power, or achieve brief political advantage over someone else, or garner a little more social capital in circumstances where they felt disempowered, or were simply taking revenge on people they didn’t like – and then taking pleasure in their suffering. And, as a consequence, in every one of these historical situations, civil society itself was eventually degraded by pervasive mistrust and mutual oppression.

Is that what we want? Do we want to head any further down this dark and dismal path?

If not, then we need to rethink what is becoming a reflexive and widespread culture of blaming, accusing, ridiculing, shaming, and punishing.

For at its core, when we ask other people to change their behavior to make us feel more comfortable or safe, we are actually giving away our power. We are offering them all the agency in a given situation, and abdicating our own. We are reinforcing our victim status, and strengthening the bullies even as we attempt to punish them. Often, we may even be galvanizing opposing tribes against any hope of reconciliation. We are, in effect, perpetuating both conflict and our own disempowerment at the same time, rather than solving the underlying problems. And as we give away our own power – while at the same time challenging and undermining everyone else’s – we end up destroying the voluntary trust, empathy and compassion that bind society together. Instead, we replace it with fear.

So…what is the alternative?

There are many observable options that have proven more effective, so why not return to those? For example, in each of the awkward and uncomfortable situations described above:

1. We can fortify our own emotional constitution, instead of taking offense. We can become stronger and more secure in who we are, without expecting others to respect or honor us. This may require some real interior work on our part – some genuine fortification of spirit, mind and heart – but the result will be that we won’t constantly require others to conform to our expectations anymore.

2. We can calmly ask for what we want – not as a self-righteous demand, but as a favor from someone who says that they want to have a professional or personal relationship with us. If they really care about us, perhaps they will at least try. But if our response is met with scorn, dismissiveness or skepticism, we have the option of letting it go. After all, that person’s approval, acceptance and conformance is not required…because we have become more confident and secure in ourselves. We don’t need to demand their conformance – and why would we want it, if it doesn’t come from a place of respect, understanding and compassion?

3. We can accept where other people are, let go of judgement, and be a positive example for them. This is what authentic, effective leaders (and parents, and managers) do: they lead by steadfast and dedicated example…not through blaming, threats, accusations or fear of punishment. Bullying is the easy way out. We can do better.

4. We can passively, actively and nonviolently resist. We can refuse to participate in activities, systems, environments and relationships that demean who we are and what we believe. We can then vote to support compassionate candidates and friendly initiatives. We can purchase goods and services from those who are supportive to our identity and beliefs. And we can do this without hatred, without fear and anxiety, without shame or blame.

5. We can create supportive communities, while also cultivating challenging relationships that bridge differences. We can surround ourselves with like-minded folks who nurture and encourage who we are and what we believe – especially in our closest relationships. At the same time, we can also cultivate friendships and social or professional connections with people who are different, who disagree, who aren’t as accepting or as tolerant. For how else can we teach by example, or demonstrate compassion, empathy, tolerance and acceptance if we don’t have such diverse relationships in our lives?

6. We can be brave…and bravely be ourselves. We can speak our truth, share our perspectives, broadcast our preferences, celebrate our identity, and proudly honor our chosen tribe…without making others feel belittled, excluded, accused, blamed or shamed. We can joyfully be who we are, while also being welcoming and kind at the same time. We can be stalwart in our own principles, while being generous towards those who do not share them. This is what real power and agency looks like.

7. We can recover our sense of humor. Perhaps it’s time to allow just a little bit of playfulness back into our lives and public discourse. A little bit of good-natured joshing. Humor isn’t by definition “mean-spirited.” There is a difference between a joke and a slight – and often this is has just as much to do with how the humor is received, as with how it is intended. If we are always reactive, always defensive, always on-edge…well, we are not likely to be able to create or maintain the relationships required to heal a polarized society. Perhaps, if we let a little humor back into our world, we wouldn’t all be so angry, defensive and fearful so much of the time.

These are the methods that make a real difference over time, that can effectively heal through compassionate and welcoming personal relationships, rather than deepening divides with institutional vindictiveness and “Us vs. Them” groupthink.


In essence, if we want everyone in a diverse and multifaceted society to thrive together, then we all must assert our own place and space to do that – not by demanding others create that space for us, but by claiming it ourselves and standing firm…without anger or condemnation towards anyone else. In essence, we need to stop blaming and accusing. This is not easy, but it demonstrates genuine strength of character. And it is the content of our character by which we all would prefer to be judged, isn’t it? I think we need to return to this standard of measure, if we want to avoid spiraling backwards and downwards, into the greatest horrors of human history.

Just my 2 cents.

Does Steven Pinker's "The Better Angels of Our Nature" suggest or claim that the "ethics" of people have changed over time?

I would say Pinker’s observations are explainable by the rise of civil society and the stabilization of its institutions over time. Ethics have not really evolved all that much during recorded history — not in the broadest moral sensibilities and contracts at least. Sure, there is variation across different cultures…but really no more variation over the grand arc of history than is evidenced in current cultural differences. The ancient Greeks had an advanced civil society with many of the benefits of modern democracies, and we have State-sanctioned genocide today just as we have had for the past two thousand years. The apparent reduction (per capita) of violence, war, etc. that Pinker explores is really not a consequence of ethics changing, IMO, but of civic institutions relieving many of the pressures that produce unethical behaviors. We are shaped by our environments to the extent that our natural propensities will be amplified by either a sense of safety, social support and relative affluence, or by insecurity, fear, deprivation and violence. We have always had (and probably always will have) the capacity to behave like animals, or like saints, but our experiences will encourage one cluster of habits over the other. So the greater the civic stability, the greater the potential for widespread prosocial behaviors.

Just my 2 cents.

Why does society have outcasts?

Thanks for the question Deiter. Please prepare yourself for a self-indulgent rant on my part.

A lot of folks who allude to Surowiecki’s “wisdom of the crowds” do not realize this refers to a disorganized, non-self-aware, diffused, uncoordinated and essentially arbitrary intersection of public intuitions and insights. Anything more organized and self-aware, on the other hand, rapidly develops one or more weaknesses related to conformative groupthink. We hear regular complaints about bureaucracy, inefficiency, turf wars and serfdoms, quid pro quo dealings, corruption, the lemming effect, gridlock, complacency, and a host of other issues that plague organizations larger than a few individuals. Essentially, humans suck at “big,” as it too often tends towards unskillful, inept, or just plain stupid.

Now I won’t go into why this seems to be a recurring problem — it could be something as simple as the combination of the Dunbar limit, the inherent paralyzing effect of rigid hierarchies, a genetically programmed propensity toward tribalism, and an institutional version of the Dunning-Kruger effect. Again…not the focus of this answer. What I do want to elaborate on is the necessity of outliers in any such institutional ecosystems. Without outliers, the quicksand of organizational inertia will always destroy that organization from the inside out. Not in any exciting sort of implosion, but through a slow, insidious rot. Outliers provide the necessary injection of challenging the hierarchy, outsider insights, and “creative destruction” that allows revisions and evolutions to occur in an otherwise frozen soup of conformance.

A lot of folks have intuited aspects of this principle and its importance in society. Colin Wilson, Dostoyevsky, Sartre, Gebser and many others have explored the significance of outsider experience, thought, art and contributions to society. And this is not a new idea…perhaps you will recall Jesus saying “Truly, I say to you, no prophet is acceptable in his hometown.” So the idea that the outlier, outsider, or outcast in this same sense must bear the burden of isolation and rejection in order to rejuvenate society — and indeed human civilization — from the outside has persisted throughout millennia.

As another take, in-groups like to scapegoat outcasts, so outcasts perform an important function there as well — diffusing tension, exciting group unity, voicing taboo sentiments, diluting hierarchical control and power, etc. Consider the “class clown” or the King’s Fool. There is, I believe, something inherently necessary about the outcast — something essential to the thriving of society itself. Certainly to the arts. Reframing common experiences and the status quo as absurd parodies of themselves is perhaps what comedians, social critics and theatre have provided since the beginning of history.

So society has outcasts to preserve itself. Without them, it would disintegrate.

My 2 cents.

How Wealthy Trump Supporters Will Overturn Democratic Wins in November 2018

Current excitement about a "Blue Wave" of Democratic wins in November is, I believe, woefully misplaced...for the simple reason that the wealthiest Trump supporters (inclusive of Vladamir Putin) will use every underhanded tool at their disposal to prevent or reverse any Democratic victories they can. What these powers-that-be care most about is winning by any means possible - they will lie, cheat, steal, harass, sue, bully, intimidate and hoodwink in order to hold on to their political influence. How do we know this? Because we've seen it in many recent local and national elections:

1. Outrageous gerrymandering of congressional districts to favor Republicans.

2. Relentless disenfranchisement of Democrat voters, the poor, people of color, etc. and/or preventing them to vote on election day.

3. Aggressive attempts to hack into all levels of the election process, and the DNC, in order to disrupt free and fair elections.

4. Lockstep passage of legislation - coordinated by A.L.E.C., the State Policy Network, etc. - at the national and State levels to disrupt anything progressive: environmental protections, worker protections, unions, consumer health and safety, voting rights, etc...

5. Highly targeted deceptive manipulations on social media to persuade voters of ridiculous claims.

6. Threats, intimidation, fear-mongering and punitive policies from the White House itself to further disrupt and divide the Democratic base.

7. Relentless, carefully orchestrated smear campaigns.

8. Invented or manufactured crises that are then shamelessly blamed on Democrats.

So why should anything be different in 2018...and what other tactics can we look forward to? Court challenges for any election outcomes or lower court rulings that don't favor Republicans? Sure, with a new far-Right Supreme Court Justice on the bench, this will almost certainly be a tactic.

In the past, the only thing that has consistently countered such nefarious "win-at-all-costs" Right-wing strategies on a large scale has been a broad upwelling of authentic populist grassroots excitement for a given candidate or agenda. This is what propelled Obama to his initial victory, what energized Bernie's rise to prominence, and what promises to undermine the centrist DNC status quo as it did with New York's election of Ocasio-Cortez.

But we should always keep in mind that whatever has worked previously to elevate the will of the people into our representative democracy will always be countered by new deceptions, new backroom dark money dealings, new astroturfing campaigns, and new methods of hoodwinking by those on the Right who want to destroy our civic institutions. Nothing on the Left can compare - in scope or the amount of money spent - to how the Koch brothers coopted the Tea Party, how the Mercer family funded Breitbart and manipulated social media through Cambridge Analytica, what Rupert Murdoch accomplished with FOX News, or how the Scaife and Bradley foundations fund fake science to weaken or reverse government regulations. Billions have been spent to deceive Americans and create "alternative narratives" that spin any and all public debate toward conservative corporate agendas. And when the Supreme Court upheld the "free speech" of corporate Super PACs funded with dark money in its Citizens United ruling, that just opened the floodgates for more of the same masterful deception.

So don't count on a Blue Wave to save us from a truly deranged Infant-in-Chief and his highly toxic agenda. Civil society - and the checks and balances of power for the U.S. Republic itself - will very likely continue to be methodically demolished and undermined by neoliberal plutocrats. I wish this was mere pessimistic speculation…but I really don't believe it is. As just one example of the effectiveness of these sneaky destroyers of democracy, consider how well-organized, well-funded, and effective the "science skepticism" of the past few decades has been. Take a few minutes to absorb the graphic illustration below, and then ask yourself:

1. Do we have caps on carbon emissions, and the necessary investment in green energy technology to replace fossil fuels, to avoid further escalation of climate change?

2. Have neonicotinoid insecticides been banned so essential bee populations can be saved?

3. Has the marketing of nicotine vaping products to teenagers been stopped to prevent them from lifelong addiction and health hazards?

4. Has the proliferation of GMOs been seriously slowed until we can better understand its long-term impacts?

5. Do a majority of Americans even believe any of these issues are even an urgent concern…?


Neoliberal Self-Protective Propaganda Machine


Along the same lines, how good are working conditions at the largest U.S. companies? How high are those worker's wages? Will Social Security be able to pay 100% of benefits after 2034? Are wildly speculative investments on Wall Street being well-regulated? Are U.S. healthcare costs coming down? Are CEOs being held accountable for corporate malfeasance…and if so, how many have actually gone to jail?

The answer to these and countless similar questions informs us about the direction the U.S. is taking, and how nothing that interferes with corporate profits or the astounding wealth of their owner-shareholders will be allowed to flourish as long as conservative Republican (and possibly even centrist Democrats) hold power. In short, elected officials friendly to corporatocracy need to keep getting elected to keep this gravy train in motion. And so there is no cost too great to expend in order for them to win, and the highest concentrations of wealth in the history of the world have brought all of their resources to bear to perpetuate those wins. This is why a Blue Wave alone cannot triumph in November. Perhaps, if every single Left-leaning voter - together with every single Independent-minded voter - comes out to make their voices heard at the ballot box, it just might make enough difference. And I do mean every single one. But a Blue Wave alone will probably not be enough. In effect, what America requires for a return to sanity and safety is what we might call a Blue-Orange Tsunami - perhaps even one with a tinge of Purple, where Independents, Democrats and the few sane Republicans remaining unite their voices and votes against a highly unstable fascistic threat.

Short of this, there is just too much money in play, carefully bending mass media, social media, news media, scientific research, legislators, election systems, judges, government agencies, public opinion and the President himself to its will.

REFERENCES

https://www.businessinsider.com/partisan-gerrymandering-has-benefited-republicans-more-than-democrats-2017-6
https://www.rollingstone.com/politics/politics-news/how-the-gop-rigs-elections-121907/
https://www.cnn.com/2016/12/26/us/2016-presidential-campaign-hacking-fast-facts/index.html
https://www.brookings.edu/articles/alecs-influence-over-lawmaking-in-state-legislatures/
https://www.theguardian.com/technology/2018/mar/19/facebook-political-ads-social-media-history-online-democracy
https://www.politico.com/story/2018/01/16/trump-california-census-342116
https://slate.com/human-interest/2018/07/james-gunn-dan-harmon-mike-cernovich-the-far-rights-pedophilia-smear-campaign-is-working.html
https://www.mediamatters.org/research/2016/03/16/lies-distortions-and-smears-how-right-wing-medi/209051

What does social construction of reality mean? What does this concept say about the nature of society? What is the meaning of truth?

Thanks for the A2A Dawn. To me it speaks to the synthesizing capacity of human beings in groups — especially regarding things like social roles and mores, expectations regarding prosocial behavior, definitions of wrong-doing, values prioritizations, constructs around “meaning,” prejudices, etc. — and that this can be both conscious and unconscious. In my discussions of “moral creativity” (see L7 Prosociality) I promote the idea that we can have an active role in our own moral development and expressions…both individually and collectively…and that this will be reflected in the shape of our society. Our systems, institutions, cultural traditions, economic practices and so forth will reenforce and perpetuate certain assumptions about the world around us — and about the dominant forces within ourselves. The nature/nurture question is therefore more about our ongoing chosen emphasis than any chicken or egg, as our interpretations of everything will conform to that emphasis. And although stepping back from such perpetuation requires effort, it isn’t all that difficult. Unless, of course, our investment in a given position is tied closely to things like perceived survival, thriving, loss, threat, power, status, belonging, cherished relationships, etc. In other words, we are only rigidly conformist when we believe the stakes are high. And that, unfortunately, is what those who wield power and influence are constantly trying to do: convince us that the stakes are high, and that we have a lot to lose by not conforming to a given narrative regarding “what is.” None of this has much to do with “truth,” IMO…only with the operational parameters of acceptable information. Does it threaten? Then it can’t be true. Does it console and comfort? Then it must be true. So the more we can be persuaded or coerced about the “acceptability” of some given information in this high-stakes context, the more likely we are to incorporate that information around our preexisting bias. All-the-while, the context may have been synthesized purely through fear-induced groupthink. This is how, as an enduring analogy, Golding’s “Kill the pig. Cut her throat. Spill her blood.” equates to “Lock her up!” I.e. this is how we create reality distortions we believe to be true.

My 2 cents.

The Underlying Causes of Left vs. Right Dysfunction in U.S. Politics

STOP

To support a new framing of this longstanding issue, my latest essays covers many different facets and details that impact the polarization of Left/Right discourse. However, its main focus centers around the concept of personal and collective agency. That is, how such agency has been effectively sabotaged in U.S. culture and politics for both the Left and the Right, and how we might go about assessing and remedying that problem using various tools such as a proposed "agency matrix." The essay then examines a number of scenarios in which personal-social agency plays out, to illustrate the challenge and benefits of finding a constructive solution - one that includes multiple ideological and cultural perspectives.

Essay link in PDF: The Underlying Causes of Left vs. Right Dysfunction in U.S. Politics

Also available in an online-viewable format at this academia.edu link.

As always, feedback is welcome via emailing [email protected]

What actions can we do that contribute to humanity becoming a spacefaring civilization?

Get our collective act together. This would include:

1. Ending militarism and WMD.

2. Moving away from highly toxic and destructive crony capitalism to a more egalitarian political economy.

3. Thinking more collectively about solving problems that affect all of us — rather than individualistically about what “works best for ME.”

4. Being more understanding and inclusive about “difference” (If our societies are intolerant of LGBTQ, women, or people with different skin tones, how could we ever learn to get along with aliens?).

5. Exercising the “precautionary principle” regarding new technologies and innovations, instead of rushing to adopt them.

6. Getting more of a handle on our own well-being, in a truly holistic and harmonious sense. If we aren’t truly “well” — mentally, emotionally, physically, spiritually — then we shouldn’t be spreading our illnesses around the galaxy (remember Smallpox and Native Americans…?).

7. And, as a general principle that influences all of the above, becoming much better at understanding and addressing our own limitations and shortcomings — individually and collectively.

In other words, we need to grow up a bit as a species. For some time I have theorized that other spacefaring intelligences are likely patiently waiting for us to mature enough to meet them. I would speculate that, right now, they are very disappointed in human beings, who seem to be moving backwards rather than forwards in terms of societal stability and individual development.

My 2 cents.

How would a person living in a society where every type of work is managed by robots and artificial intelligence and with no scarcity find meaning in his life?

Thank you for the question.

There are a number of positions and assertions that approach this question in different ways, among which are:

1) Humans are meaning-making critters who will always invent purpose for themselves, regardless of their situation. In fact, it is often argued that this inventiveness is one of humanity’s chief assets in the face of both calamity/deprivation, and affluence/ease.

2) Maslow’s hierarchy of needs would indicate that once basic needs are met — physical needs, safety and security, love and belonging, esteem and respect — then what remains in that hierarchy is self-actualization. In the environment the OP describes, this self-actualizing pursuit of creativity, realizing personal potential, moral development, etc. seems like a reasonable fit for “finding meaning.”

3) Our current obsession with the materialistic and individualistic is really evidence of a moral immaturity that hinders the natural, intrinsic unfolding of human potential and transformation. Once conditions that perpetuate infantilization and toddlerization of humanity (i.e. economic materialism, commodification, commercialization, etc.) are removed, then human beings will naturally blossom into their next stages of moral/spiritual/consciousness evolution.

There are other possibilities, but I think there is ample evidence, for example, in different educational models and research that shows that self-directedness, curiosity, a sense of play, spontaneous creativity and cooperation, and a host of other positive traits are innate to human beings, and really don’t require much encouragement to flourish. However, since multiple generations have essentially been repressed in these areas, and burdened with invented constraints — rigid institutions, dogmatic ideologies, forms of wage and debt slavery, etc. — that have promoted fear and suffering above our joyful search for meaning, it will likely take a generation or two to recover and regain those inner freedoms once again. Epigenetically, this could present some real challenges — but my hope would be that humans would, in time, bounce back to our curious, adventurous, spontaneous selves.

My 2 cents.

What tears a culture apart?

Thanks for the question Michelle. In answer to “What tears a culture apart?” As a single overarching concept, I would say The Spectacle is a massively influential component. However, I would identify a number of factors — some inherent to The Spectacle itself, and some that are separate but ancillary to it — that have contributed to our current disintegration:

1) Culturally reinforced atomistic individualism, coupled with willfulness.

2) Commodification of everything (as a consequence of our current form of political economy), which in turn shifts reliance on interpersonal relationships and trust to a dependence on money, contracts, social status, and inherent mistrust.

3) Cultural conditions that disrupt or sabotage moral development, so that a majority of folks remain “stuck” in childish and egotistical stages.

4) Deceptive manipulation that turns one group of people against another (tribalism, Us vs. Them, ingroup vs. outgoup, etc.), and perpetuates the lies and deception via causal forcing (see http://www.tcollinslogan.com/res...).

5) Increasing concentrations of wealth and power in a very small number of people — generally at the expense of everyone else (i.e. plutocracy via crony capitalism).

6) The Dunning–Kruger effect as amplified by subcultures that enshrine ignorance and arrogance; in other words: ongoing poor self-awareness.

7) A growing unease, confusion and lack of agency in the face of exponential complexity and rapid cycles of change.

8-) Promoting multiculturalism instead of interculturalism.

9) Postmodern skepticism and abandonment of cultural traditions…without replacing them with anything.

10) Fairly primitive primates playing with very sophisticated technological toys that they do not understand, but on which they then become almost entirely dependent.

My 2 cents.

How is fascism created from "capitalism in decline"?

Fascism is created from capitalism in decline via the following mechanisms:

1. Long-term decrease in real wages (i.e. loss of buying power, social status, etc.). Over time, it is inevitable that increased efficiencies, mass production and the search for cheaper labor and natural resources are exhausted — even as profit continues to be maximized at the same time — result in workers receiving less and less in real wages. And that is exactly what has happened in the U.S. since about 1972 — even as GDP and per capita productivity increased during that period, all that wealth went to the wealthiest owner-shareholders, and never “trickled down” to anyone else.

2. Loss of economic mobility. As income inequality expands, economic mobility decreases for the majority of a given population. So while they still are working just as hard (or even harder), the opportunities for advancement or even basic financial security evaporate.

3. Fewer jobs, and lower quality jobs. In order to fuel economic growth, the consumer base must expand as production costs shrink. This creates an ever-widening capture of cheap labor and resources, and an ever-enlarging global marketshare. Jobs must of necessity either be automated or exported away from affluent countries. Innovation can sometimes fill the job gap, but usually only for short periods.

4. A resulting frustration among formerly affluent populations. Factors 1–3 lead to increasing dissatisfaction and frustration among groups that had once held the most political, social and cultural capital. They become increasingly angry that the promise of economic freedoms and opportunities — and the cultural prestige — once afforded them has evaporated. But beyond that, there is real suffering as poverty begins to take root, and especially when yet another “false promise” in the form of increasing and inescapable debt adds fuel to resentments.

5. Xenophobic scapegoating and nationalistic romanticism. Someone has to pay for this loss of status, loss of affluence, and the snowball effect of failed promises. It could be anyone…and “big bad government” is a frequent target…but it is much easier and more concrete to scapegoat a powerless, vulnerable or “foreign” group than to rail agains more abstract institutions. Political scapegoating can, after all, backfire when half of the population is the group being targeted as scapegoats — they can rise up and exercise a dominant political will. But poor immigrants or helpless refugees fleeing violent oppression are much easier to villainize — especially when they are tarred and feathered as “attacking” a proud national heritage. It does not matter that that national heritage is being viewed through rose-colored distortions…only that it is being attacked by “Them.”

My 2 cents.

How is fascism created from "capitalism in decline"?

Fascism is created from capitalism in decline via the following mechanisms:

1. Long-term decrease in real wages (i.e. loss of buying power, social status, etc.). Over time, it is inevitable that increased efficiencies, mass production and the search for cheaper labor and natural resources are exhausted — even as profit continues to be maximized at the same time — result in workers receiving less and less in real wages. And that is exactly what has happened in the U.S. since about 1972 — even as GDP and per capita productivity increased during that period, all that wealth went to the wealthiest owner-shareholders, and never “trickled down” to anyone else.

2. Loss of economic mobility. As income inequality expands, economic mobility decreases for the majority of a given population. So while they still are working just as hard (or even harder), the opportunities for advancement or even basic financial security evaporate.

3. Fewer jobs, and lower quality jobs. In order to fuel economic growth, the consumer base must expand as production costs shrink. This creates an ever-widening capture of cheap labor and resources, and an ever-enlarging global marketshare. Jobs must of necessity either be automated or exported away from affluent countries. Innovation can sometimes fill the job gap, but usually only for short periods.

4. A resulting frustration among formerly affluent populations. Factors 1–3 lead to increasing dissatisfaction and frustration among groups that had once held the most political, social and cultural capital. They become increasingly angry that the promise of economic freedoms and opportunities — and the cultural prestige — once afforded them has evaporated. But beyond that, there is real suffering as poverty begins to take root, and especially when yet another “false promise” in the form of increasing and inescapable debt adds fuel to resentments.

5. Xenophobic scapegoating and nationalistic romanticism. Someone has to pay for this loss of status, loss of affluence, and the snowball effect of failed promises. It could be anyone…and “big bad government” is a frequent target…but it is much easier and more concrete to scapegoat a powerless, vulnerable or “foreign” group than to rail agains more abstract institutions. Political scapegoating can, after all, backfire when half of the population is the group being targeted as scapegoats — they can rise up and exercise a dominant political will. But poor immigrants or helpless refugees fleeing violent oppression are much easier to villainize — especially when they are tarred and feathered as “attacking” a proud national heritage. It does not matter that that national heritage is being viewed through rose-colored distortions…only that it is being attacked by “Them.”

My 2 cents.

From Quora question: https://www.quora.com/How-is-fascism-created-from-capitalism-in-decline/answer/T-Collins-Logan

What are some of the principles of moral creativity?


I discussed the importance of moral creativity in my book Political Economy and the Unitive Principle. So it's nice to have the opportunity to promote the concept.

In a general sense, moral creativity indicates both the preconditions for moral development, and the ongoing synthesis of moral maturity; it describes an aspect of the human condition in which our collective beliefs, aspirations, values and strength of character shape the trajectory of our society over time. In a meta-ethical sense, it is akin to saying "we create our own moral realities," but this does not mean those realities are purely subjective, arbitrary or relativistic. As an example, I write in Political Economy and the Unitive Principle:

"If we accept the belief that a cohesive and compassionate society, a just and moral society, is desirable and worthwhile, we tend to assign moral weight to this belief. So it follows that the degree to which we are willing to invest in society - from the perspective of embracing collective responsibilities - may depend on our relationship with that basic assumption, the quality of our imagination, our capacity for love, and whatever innate proclivities we possess to make such an investment. In essence, it will depend not only on the quality and quantity of affection for our fellow human beings, but also on our creative capacities for expression."


Expanding on this basic idea, I would assert that mature moral creativity represents an intersect between functional intelligence and advanced moral development; in other words, it indicates a high level of self-actualization and integrity in our ability to operationalize our values hierarchy, while at the same time being primarily motivated and guided by inclusive and "wise" moral sensibilities. But there's the rub: this can't happen in a vacuum. The conditions that support the development and expression of all moral imagination are social, cultural and systemic in nature - in order for mature moral creativity to thrive, it must be intersubjectively and interobjectively excited and reinforced. So there is a synthesis of factors that depends on both nature and nurture.

Now this might still be considered a fairly abstruse explanation, and it is dependent on a lot of other concepts that I've developed over time they may not be familiar. So I'll offer yet another way to approach the importance of moral creativity....

Let's say moral function runs along a spectrum. At one end of the spectrum is emotionally repressive, antisocial and destructive conditioning that is rooted mainly in fear, and is centered around amplifying and justifying individual egoic impulses (I/Me/Mine). At the other end of the spectrum is a emotionally expressive, prosocial and constructive mutually affirming interplay that is rooted mainly in love (agape), and is centered around amplifying and enhancing collective well-being. In this context, moral creativity describes both the consequence and supportive conditions of this mutually affirming interplay; it is a semantic container for the generative and expressive social dynamics of a compassion-centered moral function, patterns of thought and behavior that invite ever-enlarging and more inclusive arenas of action and intention. So, instead of limiting moral judgments to black-and-white dualism, a vast array of subtle variables and perspectives can be included - ambiguity and uncertainty among them. As such, mature moral creativity can become a self-reinforcing upwards spiral toward the greatest good, for the greatest number, for the greatest duration...rather than a downward spiral into the freezing wasteland of an isolated, atomistic, self-serving ego that can't help but oversimplify and reduce moral judgments to vacuous polemic. At least...well...it is my contention that this is the fundamental belief that can (even if it is not self-evident to the skeptic) generate its own positive consequences. As is the case with most assertions regarding prosociality, the proof will be in the pudding.

Lastly, we might still ponder: why is moral creativity socially dependent - or in any way conditional? Shouldn't it flow naturally and effortlessly from an individual's state-of-being, regardless of conditions or precursors? In rare instances, and with sufficient strength of character, a person of high functional intelligence and advanced moral orientation could operate as a rebellious non-conformist in a less developed, unsupportive society - at least for a while. But the interpersonal tensions such a contrast will inevitably produce most often lead to mistrust, derision, ostracism and conflict - a consequence at the heart of the saying "a prophet is never welcome in their home town." In order for advanced moral function to bear fruit - that is, to instigate an advanced morally creative synthesis - there must at a minimum be sufficient social acceptance of a majority of goals and values represented by the proposed moral position, so that it can be collectively reified. This is, in fact, an extremely critical consideration, and it is why the fortified islands of I/Me/Mine that are supported by individualistic, economically materialistic cultures are so antagonistic to human development. It is also why - and this is a main thrust of my book - advanced political economies will ultimately fail without careful attention to the issue of moral creativity.

My 2 cents.

Comment from Jeff Wright: "This is a comprehensive and also very clearly stated answer / analysis. A lot of the explanatory effort hinges on deconstructing an individualist paradigm of intelligence and social action / agency (and consequently creativity and morality).

Regarding “a prophet is never welcome in their home town”, this brings to mind a Sufi story about another side of this phenomenon, a town where, it seems, everyone is a prophet. A town where, it seems, it’s more or less clear to all that morality is an emergent, collective property of the community....

From (Helminski, Living Presence, p.125)

A Sufi came to a remote village where he knew no one. After meeting some people he found that those of this village had an unusual hunger for spiritual knowledge. They invited him to share his knowledge at a gathering they would arrange. Although this Sufi was not yet fully confident that he could transmit spiritual knowledge, he accepted their invitation. Many people attended that gathering and the Sufi found his audience to be extremely receptive to what he had to say, and most significantly, he found that he was able to express the teachings he had received with an eloquence he had never before experienced. He went to sleep that night feeling very pleased.

The next day he met one of the elders of the village. They greeted each other as brothers, and the elder expressed his gratitude for the previous evening. The Sufi was beginning to feel very special. He even reasoned to himself that he had been guided to this village to impart the wisdom that he has accumulated through his long years of training and service. Perhaps, if these people were sincere, he could stay with them for a while and really offer them some extended instruction in the Way of Love and Remembrance. They were certainly a deserving and sincere community. Just then, the elder invited him to another gathering that evening.

The villagers assembled again that evening, but this time one of them was chosen at random to address the gathering. He, to, gave a most eloquent discourse, full of wisdom and love. After the meeting the Sufi again met with the elder. "As you can see," the elder began, "the Friend speaks to us in many forms. We are all special here and we are all receptive to the Truth and so the Truth can easily express Itself. Know that the "you" who felt special last night and the "you" who felt diminished tonight are neither real. Prostrate them before the inner Friend if you want to find wisdom and be free of judging yourself harshly."

I also think your line of analysis here is refreshingly beyond Wilber (known as an “integral” theorist and even biasing this field of concern) and his seeming fixation on individualism as the site of development of consciousness (moral intelligence, etc.).



A great story - thank you Jeff!

Yes, I think it is hard to break free of individualistic thinking when one’s surrounding relationships and culture are constantly reinforcing and elevating that perspective. In fact this phenomenon (with Wilber and other thinkers) would be an example of precisely what I’m alluding to in my answer. I think there is a tacit understanding of this when folks express sentiments about “operating within the Zeitgeist” or “navigating the contemporary noosphere,” but language itself can begin to exclude important possibilities due to such bias. And of course most of the time I think we are relatively unaware of this phenomenon and its impact on our own insights and development - fish in the sea and all that.

Comment from Jeff Wright: "All true. I think we have most to gain theoretically by regarding individualistic and collective thinking / intelligence as dual, complementary, and co-constituting. I’ve seen nothing in Wilber’s recent missives indicating an awareness of this issue. On the contrary, it has been centered around a kind of projection where individuals of a certain level of conscious development (according to his way of thinking) are (collectively) projecting an unhealthy influence on society as a whole. But in my view this gets pretty close to the sociological theory of “moral panic” and its “folk devils”, which mirrors the conservative right’s construct of immigrants as blameworthy problem-causers.

Meanwhile theories of collective moral intelligence seem undeveloped across the board .. moral panic theory is a gesture in that direction, but I’ve not found much in either sociology or social psychology that comes to grips with this. I believe it’s currently emergent knowledge, that’s still in the zone of not having a recognizable formulation. One of the difficult issues (and avenues of approach) to emergent knowledge is determining in what ways current conditions are unique and in what ways they recapitulate past historical situations (such as the “gilded age” and plutocracy of the industrial revolution of a century ago, followed by emergence of labor power and social welfare governance).

This potentially opens the way for an analysis of the current clash of value paradigms that can validate concerns while questioning specific interpretations, for groups and individuals in multiple political groupings. Meanwhile, the blind spots — the water surrounding the fish — need further articulation. You’re doing that with your analysis of the structural conditions surrounding consciousness, moral creativity, and other modes of understanding.

Do you know of any relevant work regarding this question of emergent social knowledge and its boundary phenomena?"


Jeff great observations and I think you might enjoy the European tradition of “social anthropology,” especially in its qualitative methods around precisely the area you seem to be narrowing in on here. Social anthropology operates entirely differently than the “cultural anthropology” studies we have in the States - or than the emphasis on quantitative analysis in sociology. Again, imagine intersubjective methods to evaluate anthropology of social knowledge (cultural constructions and narratives, etc). In any case I think this may be one place to look. If you find some interesting reading, please let me know - I think you’re onto something. :-)

What could enlightenment mean, for a collective?

I think “collective enlightenment” (or enlightenment across a collective) would involve the following elements or characteristics:

1. Compassion, mutual concern and agape (love-in-action) as the primary driver for all intra- and inter-collective action, with ego taking a distant backseat (where it is present at all).

2. A celebratory cooperation around sustaining the greatest good, for the greatest number for the greatest duration (i.e. the profoundly inclusive good of All).

3. A fairly thorough letting go of judgmental and/or hierarchical differentiation between members.

4. A pronounced attenuation of individual and collective emphasis on ownership, personal status, social capital, economic materialism, self-serving achievement and other I/Me/Mine-orientations.

5. A felt reality of internal and external unity of identity and purpose.

6. A fluid expounding and acceptance of iterative, multiperspectival truth - both in terms of cultural norms and personal beliefs.

7. A marked absence of tribalism, dualistic tension, and Us. vs. Them polemics.

8. A relaxation of acquisitiveness across all arenas (knowledge, wealth, political influence, beauty, abilities, experiences, accomplishments, accolades, etc.)

9. An explosion of individual and collective creative self-expression.

10. Improved skillfulness in actualizing/reifying all-of-the-above.

My 2 cents.

From Quora: https://www.quora.com/What-could-enlightenment-mean-for-a-collective

Comment from Jeff Wright: "Regarding (7), it’s worth thinking about what “consciousness raising” (i.e. a path towards enlightenment) would look like for a specific collective identity / tribe, such as working class conservatives. How could this be formulated as a Quora question?"

Jeff I’m a big proponent of “creating space” for growth — I think the impulse to evolve (individually and collectively) is present in all of us. In fits and starts and easily derailed, to be sure, but it’s there. What happens to undermine it’s natural unfolding is distraction, substitution nourishment, dependencies and addictions — I use an expanded description of The Spectacle to describe this. Once this interference is removed or attenuated, then the door can open to positive growth and change. But unless and until such barriers are removed, humanity will devolve rather than evolve (or at least be held back) in terms of mature moral orientation and unitive/collective thinking. Their moral creativity will be stunted. So disrupting the status quo and alleviating the collective self-medication and deliberate deceptions must — IMO —happen first, before there is any hope of remedy for the group you allude to. Why first (and not just concurrently)? Because higher-order evolutionary memes are too subtle, too gentle, too nuanced and ambiguous to compete with I/Me/Mine or tribalistic fear. They are just too easy to ignore, dismiss or trample as billions is being spent on creating loud, angry, insistent distractions. It’s like a child in a war zone quietly saying “we should just love each other” as bombs are going off all around her. We need to end the war that has been engineered to keep us from hearing that small, delicate voice of compassionate truth. When folks are relieved of fear, crisis and propaganda, they tend to open up to their own higher Selves. So the question then becomes: how can we end the plutocratic, mostly neoliberal choke-hold on media, the political narrative, religion, conceptions of freedom, economics and so on. I think that is the first step in the process.

End The Madness - How To Resist The Propaganda Machines

As an attempt to pry well-meaning folks free of the orchestrated spectacle that is keeping us all at odds with each other, I've created a meme to share:

End The Madness

As a liberal, what annoys you about some other liberals/progressives?

Well I’m definitely liberal. Here are some beefs I have with my left-leaning cohorts:

Hypocrisy. Say they love the planet but consume conspicuously and drive all over town to find just the right organic produce. Say they advocate worker’s rights but won’t boycott a company who uses slave labor but makes a product they want. Say they are anti-bankster but don’t use a credit union. Say they are tolerant but reflexively criticize or villainize certain groups (evangelical Christians, for example). Say they care about the poor but won’t open their homes or hearts to them. Say they despise the greed of Wall Street while working hard to increase their personal wealth and diversify their stock portfolios.

Blind - or numb - to the causal chain that underlies most issues liberals care about. At the root of nearly every problem that liberals want to solve are crony capitalism, individualism, materialism, coopting of democracy by corporations, and the worshipful enshrinement of private property. But instead of addressing these issues head-on, liberals tend to promote bandaids that may temporarily ease the pain of a fundamentally destructive system, but never really change it.

Confusing what sounds or feels like a caring action (but is actually codependent or enabling) with what is effectively compassionate and constructive. Usually this is expressed by abstracting personal and civic responsibility. For example, middle class whites giving money to civil rights organizations instead of making close friendships with people of color and actually sharing social capital. Or liberals only engaging politically by voting for a candidate or initiative every few years that is only superficially pandering to them, while ignoring day-to-day interaction with their community or local governments that could really make a difference. Or giving money to a homeless person instead of spending time with them, sharing a meal, and getting to know their situation.

Apathy, Ignorance, Smugness, or Childish Immaturity? In this last election 7 Million Dems who voted in 2008 didn’t vote. And according to a recent PEW study, nearly half of the folks who didn’t vote in 2016 are content with that fact. Even if they didn’t vote “on principle,” not finding Hillary Clinton “likable” or “trustworthy” is a pathetic excuse for allowing an insane, narcissistic, erratic, ignorant, foolish, intellectually crippled blowhard to become POTUS. It boggles the mind.

My 2 cents.

From Quora: https://www.quora.com/As-a-liberal-what-annoys-you-about-some-other-liberals-progressives/answer/T-Collins-Logan

The Problem of Feminine Power: Testosterone, Cultural Evolution & the 2016 U.S. Elections

Western culture has a problem with empowered women. From a historical perspective this is easy to observe – and we’ll cover some of that briefly – but the more interesting and relevant question is: why? Why have women been so persistently held back, oppressed, dismissed, denigrated, ridiculed, shamed and abused both institutionally and culturally in so many Western societies? Why, in a country like the U.S.A. where liberty and opportunity are so highly prized, have women been subject to these same prejudices? And lastly, it seems obvious that any cultural currents underlying the denigration of women are particularly relevant in the 2016 U.S. election – but what is really going on here?

About the history. Some potent reminders of the subjugation of the feminine:

• Around 85% of the witches executed in Europe and the American Colonies during the witch hunts of the 15th through 17th centuries were women.

• In medieval Europe, women who spoke their minds in public – or challenged their husband’s authority – could be subjected to public shaming via iron masks that they wore for a day or longer.

• It wasn’t until the mid-1800s that women began to receive substantive rights to their own property in the U.S., Britain and Europe; before that, husbands and fathers controlled their property.

• The post-enlightenment awakening to the importance of higher education for women resulted in the first all-women colleges in the mid-1800s and a growing concern for primary school education for girls all around the globe. Up until this time, however, it was mainly men who were encouraged to pursue education (other than in a religious context, such as Catholic convents). In many Muslim countries, however, female education has trended in the opposite direction in recent decades.

• Women’s suffrage around the globe is a particularly glaring indication of female disenfranchisement: it wasn’t until 1920 that women had the right to vote in the U.S.; 1928 in the United Kingdom; 1944 in France; 1946 in Italy; 1952 in Greece; 1954 in Columbia; 1955 in Cambodia; 1990 in Samoa; 2015 in Saudi Arabia.

• In terms of basic human rights, 189 members of the UN felt it imperative to ratify the Convention on the Elimination of All Forms of Discrimination Against Women in 1981. As of this writing, Somalia, Sudan, Tonga, Iran, the Holy See and the United States have refused to sign on.

• Considering that women in many parts of the United States – and many parts of the rest of the world – still have challenges asserting both their reproductive rights and their right to equal pay, we can see that the double-standards regarding female empowerment persist into modern times.


Shaming Masks - Photo Credit Craige Moore, Creative Commons License 2.0


Is this longstanding prejudice in the Western world a consequence of religion? No. The mistrust and disempowerment of the feminine has nothing at all to do with religion – though religious institutions have happily taken up female oppression and regressive conservatism in service to their parent cultures. As Christianity has been the dominant religious institution in the West, we can explore it as an example. In the New Testament, Jesus is a radical feminist for his time. He elevated women’s positions above cultural norms, honored female disciple’s behaviors and attitudes above his male disciples, responded to women’s requests and admonishments even as he chastised men's, ignored cultural prejudices around female sexuality and physiology, and forgave women of their most culturally despised sins. And, for a time, this liberation of the feminine endured; in the early Church, women held positions of authority, influence and honor. In fact, there are only two short Paulian verses in all of the New Testament that place women in subjection to men, and there is a high likelihood that those were introduced (“interpolated”) into the scriptural canon long after the earliest Christian texts were written. (For more on this topic, see this excerpt from A Progressive's Guide to the New Testament.)

So what happened? Pre-existing culture happened. Everywhere we look in those first few centuries of spreading Christianity, the surrounding cultures were astoundingly oppressive toward women: beginning with North African culture, Jewish culture, and Roman culture…and eventually arriving in Northern Europe. These were societies where women were treated as slaves, traded like chattel, and sometimes killed (“exposed”) at birth because they were less desirable than male offspring. And as Christianity gradually gained institutional authority in these regions of the world, it also gradually adopted the dominant memes of those cultures. Jesus’ example and the practices of the early Church regarding women were almost completely abandoned. So what began as a seemingly deliberate attempt to liberate women was often turned on its head in favor of existing cultural traditions.

Now Northern European cultures are an interesting, diverse and complex study in themselves – so can we really generalize about “anti-feminine” sentiments in this way? I think we can, mainly because of the historical evidence. We know of only one European culture that had hints of strong matriarchal traditions, and that was the Picts, whose culture and language had been diluted, assimilated or erased by the end of the first millennium. But, as alluded to, the West isn’t the only place where women are second class citizens. Many North African cultures have a problem with empowered women as well. And here again it has nothing to do with religion, colonization by Northern Europeans, or any of the other lazy explanations that are frequently invoked. Take for example female genital mutilation and child brides – these traditions predate the arrival of Islam, Christianity and the northern invaders by centuries, and persist equally across these cultures regardless of the dominant ethnic, religious, economic and political orientations. For example, Ethiopia is a predominantly Christian country with completely different geography, ethnic groups and politics than Mali, a predominantly Muslim country; but they both practice FGM to an astonishing degree (74% and 89% respectively), and child brides are bartered off at about the same rate in both places (41-60%). Here again, cultural traditions seem to be the dominating factor, far outweighing any other influences.

But we must return to the why. Why are women so habitually denigrated? One theory that has been advanced by anthropologists and other researchers is that the cultural value of women was higher in peaceful and resource-abundant regions of the world than where resources were scarce or there was more competition with other inhabitants (see Hayden, Deal, Cannon and Casey). As the theory goes, because men had the physical advantages to become successful hunters and warriors, men gained prestige and authority in environments where those traits were important, and women’s roles became more supportive or subservient. Another theory posits that the introduction of writing and literacy pushed institutions and cultural authority away from the holistic and concrete oral traditions perpetuated by women, and into a linear, abstract and reductionist realm dominated by men (see Shlain). Another theory promotes the idea that the advent of privately owned land, agriculture and animal husbandry introduced the idea of reproductive ownership and control of resources through inheritance, where provable lineage and female reproductive capacity became essential mechanisms of patriarchal power that men felt compelled to control (see Ryan and Jethá). Yet another theory is that male-centric, warlike tribes steeped in cultural habits of domination invaded more egalitarian, cooperative and peaceful regions where women participated as equal partners, and proceeded to subjugate those cultures to the warlike-masculine-dominating archetype (see Eisler).

Although all of these theories have interesting evidence and merit, I don’t think any of them adequately explain female oppression. There is simply something missing – something more fundamental, more persistent, more universal…and more inherent. What is it? Well I think the underlying issue centers around the relationship between testosterone and similar dietary, cultural and physical habits that have arisen independently around the globe. Yes…you heard me: testosterone and dietary, cultural and physical habits. Bear with me here, as I think this will all come together nicely. To appreciate how this synthesizes, we need to understand something about human physiology: specifically, we need to appreciate the effects of testosterone on human behavior and development. Here are some of those well-documented correlations. Testosterone:


1. Beginning in the eighth week after conception, testosterone stimulates fetal differentiation to become male.

2. Strongly influences development of muscle mass and strength (and retention of these over time).

3. Has tremendous impact on sexual desire and impulses.

4. Increases feelings and expression of vitality, aggression and confidence.

5. Strongly correlates (and changes) with position of social dominance (higher testosterone reflects a higher position of dominance) and a desire to compete.

6. Seems to correlate with increased objectification of sex partner as a means to gratification (higher testosterone = higher objectification; interestingly, there is evidence that estrogen has a similar effect).

7. Offers strong correlations with violent criminality (higher testosterone levels in the most violent criminals).

8. May contribute to impatient, impulsive, risk-taking personality traits.


We should note that there are genetic predispositions, socialization, learned behaviors and other factors in play as well in all of this – and that correlations between certain behaviors and testosterone may indicate more of cofactor relationship than direct causality – but for now the details of those discussions will remain outside of our scope. Also, we should appreciate that many of these correlations are equally true for both women and men. What, then, in the most simplified terms, stimulates or sustains testosterone production as people age? Here are some broadly held conclusions regarding that:



1. Intense exercise, especially in bursts of activity and using the largest muscle groups.

2. Intermittent periods of fasting.

3. Having lots of sex, and lots of thoughts about sex.

4. Low carb, low sugar, low grain, high protein diet that includes healthy fats.

5. Receiving regular doses of Zinc (oysters, crab, other shellfish, beef, chicken, pork, beans, garlic, mushrooms, spinach, whole grains).

6. Receiving regular doses of Vitamin D (seafood, egg yolks, beef liver, beans, mushrooms, cheese).

7. Maintaining low levels of body fat.

8. Consuming foods with BCAAs (like cheese and cottage cheese).

9. Engaging in aggressive, risk-taking or violent activities.

10. Maintaining a competitive, dominance-oriented worldview and behaviors.



Can you surmise which cultures – historically – have promoted nearly all of these testosterone-enhancing components of diet, cultural values and physical habit as part of their societal norms…? Quite interestingly, most of them happen to be the very same cultures that have dominated the globe for centuries. Speaking specifically to pre-industrial proclivities of British, European and (post-colonization) North American cultures: what were the dominant features of day-to-day living in terms of diet, social mores and activities? Consider the habits, attitudes and appetites of explorers, the colonizers and imperialists, warmongers and revolutionaries…all those dominators who reveled in engineering competition and subjugating others in every aspect of life? Certainly we could have a chicken-and-egg debate around which came first – high testosterone levels or the conditions that helped to maintain them – but the historically prevalent power brokers and change agents in these cultures seem to be poster children for testosterone-enhancing lifestyles.

We can then even piggyback onto Jared Diamond’s hypothesis in Guns, Germs and Steel, asserting that perhaps testosterone has been one more actor that helped facilitate the Eurasian hegemony. And inherent to that testosterone-reinforced dominance (or at least thematically and biologically consistent with it) is patriarchy, male chauvinism, and general devaluation of the feminine. Even when women are themselves “masculinized” by testosterone and testosterone-enhancing activities, they likewise become aggressive, competitive, dominating, risk-taking and violent – establishing their primacy over everyone else who is “weaker.” Thus a primary feature of testosterone-reinforcing diets, culture and physical habits could at once be both the subjugation of other cultures, and the principle of “masculine” dominance, objectification and commoditization of others – from slaves to sex workers to sheeple...and most certainly "the weaker sex."


Testosterone-Dependent Dominance Systems

Now when we take a moment to step back and think about this hypothesis, one thing that rapidly becomes clear is that much of modern Western society is no longer conforming to its historical testosterone-producing advantages – at least not in many substantive ways. Habit-wise we have become much more sedentary, are consuming a lot more sugar and carbs, are gaining a lot of weight, and are generally amplifying the preconditions for Type II Diabetes in several ways. We are also exposed to a host of industrially produced antiandrogens (pesticides, insecticides, phthalates in plastics, and parabens in soaps and pharmaceuticals) that disrupt testosterone expression. Which begs the question: is the same level of testosterone-induced behavior still in play? Well I think it is…but only for those who succeed within the vestigial socioeconomic systems, traditions and institutions preserved from earlier eras. Remember the correlation between social position and testosterone? Well when human beings deliberately operate within a system that encourages and rewards aggressive competition, dominating tactics, oppression of anyone perceived as “weaker,” physical and sexual prowess, and patriarchy, the primacy of testosterone and its ongoing production is also encouraged in those who dominate. And that symbiosis amplifies itself over time, as testosterone in turn reinforces the attitudes and behaviors that produce it. It is a classic “The Wolf You Feed” dynamic where the testosterone-rich dominate the testosterone-poor.

Which is certainly one reason why – in our competitively capitalistic, hierarchically corporatist, domineeringly commercialized culture – men receive more pay than women, owner-shareholders lord it over worker-consumers, law enforcement perpetrates violence against citizenry, girls are sexually objectified at a young age, nearly half of all women experience sexual assault, the Stanford Prison Experiment had such predictable results, and nearly half the electorate fears allowing an empowered and experienced woman to become POTUS. It all fits hand-in-glove. And it doesn’t seem to matter how cooperative, genteel, educated, mutually supportive, peaceful or egalitarian a society becomes – the tyranny of testosterone can still undermine all such progress and reverse cultural evolution toward fascist sentiments and masculine-authoritarian leadership styles. More than just promoting a “Strong Father-Ruler” archetype to quash any spark of matriarchy, the tyranny of testosterone becomes a biological imperative to perpetuate reproductive primacy and control. In a pervasive – perhaps even global – societal reflex to stave of cultural male menopause, the fear of feminine power has become a sort of mass hysteria; irrational to its core, but also grounded in the physiological realities of the developed world that explicitly or implicitly erode testosterone-dependent dominance systems. One has to wonder whether the rise of Islamist fundamentalism in the developing world isn’t at least in part another indicator of this same hysteria: men seeking to reassert masculine power as they see it being eroded around them.

Thus feminine power is not merely about a woman having positional influence, it’s about a woman exercising power dynamics that are alternative and contrasting to testosterone-related, "traditionally masculine" ones. It’s about a different mode of social organization, a different flavor of collaboration, a different pattern of interaction and communication, indeed a radically alternative political economy. Is it time to let go…? To elevate and embrace feminine power, and attenuate the masculine? I think it probably has been for some time, but even as the collective balls of society continue to shrink, the more conservative and fearful elements of our culture thrash against the inevitable, hoping through their frantic, last-ditch efforts to secure just a little more time for testosterone’s rein. And so we arrive at the 2016 election, where the archetype of feminine power has at least partially been embodied in Bernie Sanders and Hillary Clinton. Donald Trump, by contrast, has clearly expressed himself to be shaped by traditional masculine power, with no hint of the feminine and a clear discomfort with anything resembling feminine power. And now Hillary, as the Democratic nominee for U.S. President, has become the sole locus for cultural male menopause hysteria, with all its attendant fears and worries around demasculinization. But it is not because Hillary is a woman and Donald is a man that this archetypal tension runs so deep – it is because they each represent such different orientations to power…and to testosterone.

Before concluding, I think it responsible to at least give a nod to men’s movement. I actually think that issue of oppressive gender roles applies equally to men, in that men often feel trapped in the same cultural expectations that should concern all equal rights activism. In terms to causality or blame, it doesn’t really matter that the mechanisms that brought, for example, male dominance of civic institutions into being were “patriarchal” or “misogynistic” by nature, if the roles and responsibilities regarding men that are championed or imposed by those institutions are subjectively oppressive for men. For example, the gender inequality we find in military service, or high-risk jobs, or how custody and child support are awarded, or the imposition of a breadwinner role, or indeed differences in suicide rates and criminal sentencing. In these areas, the men are definitely at a disadvantage, and any remedies we seek to enable greater equality should take such disadvantages into account. In this context, I think we should be aiming for a clearer demarcation between what I have described as testosterone-driven attitudes, proclivities and behaviors, and what “should” define masculinity. In fact I think we can point to testosterone as a central actor in the systemic oppression of everyone - both women and men. That said, I realize that I have probably reinforced a dualistic gender bias by referring to masculine and feminine power…so perhaps we need to come up with a more gender-neutral, multidimensional language in such discussions. In this sense, it appears I still need to escape the cultural conditioning of my own language, as I have admittedly been immersed in some fairly radical feminism from a very young age.

To wrap things up, there are currently a few contrasting theories about the impact of testosterone on human cultural development. One indicates that lowering levels of testosterone in humans around 50,000 years ago facilitated more prosocial behaviors, and therefore stimulated the first art, technology and blossoming of culture (see Cieri). Another goes to the opposite extreme by asserting that testosterone is responsible for critical masculine functions and advances in human civilization (see Barzilai). Another hypothesis elevates the role of cultural conditioning in how much testosterone is generated in certain situations, indicating that biology itself is shaped by culture and reinforces that culture (see Nisbett & Cohen, and Richerson & Boyd). It is this last theory that I think is the most interesting, because it indicates a more nuanced relationship between the internalized beliefs that result from cultural conditioning, and how our bodies respond and adapt to culture according to those beliefs. The implication is that our choices and experiences over time will shape both our individual psychology and collective cultural evolution – not just in how we consciously shape our institutions, but in how our internal hormonal cocktail conforms to, and facilitates, those societal expectations.


For further reading:

https://en.wikipedia.org/wiki/Women%27s_rights

https://en.wikipedia.org/wiki/Women%27s_suffrage

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

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

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

http://plato.stanford.edu/entries/feminism-objectification/

https://www.psychologytoday.com/blog/evolution-the-self/200905/the-testosterone-curse-part-2

https://www.psychologytoday.com/blog/evolution-the-self/201205/the-triggers-sexual-desire-men-vs-women

http://fitness.mercola.com/sites/fitness/archive/2012/07/27/increase-testosterone-levels.aspx

http://www.webmd.com/men/features/can-you-boost-testosterone-naturally#1

http://www.mayoclinic.org/healthy-lifestyle/sexual-health/in-depth/testosterone-therapy/art-20045728

http://www.medicaldaily.com/chopping-trees-increases-testosterone-levels-more-sports-plus-natural-ways-men-boost-hormone-253849

http://www.catie.ca/en/treatmentupdate/treatmentupdate-185/nutrition/can-vitamin-increase-testosterone-concentrations-men

https://www.researchgate.net/publication/260793461_Hormonal_contraceptive_use_and_the_objectification_of_women_and_men

https://today.duke.edu/2014/08/feminization

http://www.press.uchicago.edu/Misc/Chicago/712842.html



What overview books on theory and history of mass society would you recommend?

Thanks for the A2A Nelud. I think one could approach this concept from a number of different angles….

First here is an overview that leans toward discrediting the viability of mass society theory, but nevertheless offers good references for further research:

The Wiley-Blackwell Encyclopedia of Social and Political Movements

I would also recommend reading up on the concept of alienation; a decent overview with references is here:

Social alienation

You could then expand your appreciation of alienation (and its relationship to mass society) through reading up on existentialist philosophy, and Sartre in particular.

Taking a different approach, you could research some of the interconnections I reference here:

T Collins Logan's answer to Does the term "the evil elite" have any true grounds, or otherwise, we blame others for our misguided actions?

Lastly, here is some additional reading (again offering different perspectives on mass phenomena) I suspect might be helpful:

- Guy Debord’s The Society of the Spectacle

- Herman and Chomsky’s Manufacturing Consent: The Political Economy of the Mass Media

- E.O. Wilson’s The Social Conquest of Earth

- Stanisław Lem’s The Futurological Congress

My 2 cents.

(From Quora question: https://www.quora.com/What-overview-books-on-theory-and-history-of-mass-society-would-you-recommend)

Why are opinions from teenagers often not taken seriously on Quora?

Thanks Nguyen for the A2A.

This is a difficult question to answer, IMO, because people are so different from each other (at any age). But I will share a scatterplot of thoughts that may help….

1) Some teens seem to have astounding insight, emotional clarity, intuitive leaps that really “grok” a situation, who then can articulate their thoughts clearly. However, it takes an adult with similar facilities (clarity, intuitive depth, insight, etc.) to recognize what these teens are saying, and accredit it the value and profundity it deserves. In other words, the audience and author need to share roughly the same EQ, IQ, curiosity and what I call “functional intelligence” (effective operationalization of values) to comprehend and honer each others’ perspectives at a given level. And this is rare even for two people of similar age, educational background, cultural experiences, communication styles and so on; and it is that much rarer for two people from completely different backgrounds, of different ages, cultures, etc. So this “communication gap” can be a big part of the problem, regardless of age.

2) Many teens believe they are sharing a well-developed and multifaceted perspective that is uniquely their own - when actually none of this may be true. In fact, they may just be parroting what their parents have said, or their peers, or their favorite book, blog, TV program, etc. without having researched, tested or critically questioned their conclusions. This habit - which seems often to coincide with the Dunning-Kruger effect - can persist into later years, but is moderated in some percentage of the population by the following factors: a) individuation from parents; b) depth and breadth of formal and informal education over time; c) instructive life, relationship and work experiences; d) myelination and synaptic pruning in prefrontal cortex (usually up through age 25); e) humility and caution as a consequence of acute failures; f) and advancing stages of emotional and moral maturity. And although it is always unwise to dismiss someone’s perspective out-of-hand because of these factors, it is extremely common to take a teen’s perspective “with a grain of salt” because of such pervasive developmental characteristics.
Now here’s my personal experience with this issue: Throughout my life, I have had my opinions dismissed by older people on many occasions simply because I have looked younger than I actually was. Well into my thirties, I was asked for my ID to prove I was older than 18, and many people who didn’t know me treated me rather dismissively until they learned about my age, education, life experiences and so on. I am now 51, so that really isn’t as much an issue anymore, but I felt a lot of prejudice in the workplace, in interactions with strangers, while traveling abroad and so forth simply because people assumed I was still a teenager - for nearly 20 years! To say this was frustrating was an understatement, but I have heard women complain of a similar prejudice because of their gender, and people of color report the same thing…even folks with a southern U.S. accent encounter a condescending bigotry regarding the validity of their opinions or the efficacy of their intelligence and insight.

In other words…you are not alone. This is a very pervasive societal problem. It occurs, I think, because the animal part of human beings feels the need to jockey for social position and privilege in any group, and will identify and bond with others of a similar pedigree to defend an “in-group” vs. “out-group” dynamic. The homogenous characteristics that define a given “in-group” can of course be completely arbitrary - what kind of car you drive, how much money you make, skin color, hair color, gender, clothing, vocabulary, religion, politics, favorite sports team, military service, where you were born, where you went to school, etc. etc. - but they allow one person to automatically accept someone in their chosen group, and automatically dismiss someone who isn’t. Because, as the animalistic in-group logic goes, if that person isn’t EXACTLY like me, how can I trust them in any way…? I will maintain a negative prejudice of them because they are “Other!”

So these are some of the factors that may be contributing to the “why.”

Just my 2 cents.

(From Quora question: https://www.quora.com/Why-are-opinions-from-teenagers-often-not-taken-seriously-on-Quora)

What actually makes scores of people disapprove of kind/soft males?

Hello Chrysovalantis and thank you for the A2A.

In my experience this is purely a cultural phenomenon. I’ve known men all my life for whom “masculinity” was defined by toughness, harshness, and a certain degree of cruelty or indifference, and an aversion to emotional vulnerability. “To be male is to be mean,” seemed to be the standard. That’s how they were raised by their parents, how their peers also acted, how they saw men portrayed in movies, how their sports heroes behaved in public and so on. A sensitive, kind male growing up in such communities was almost always viewed as someone who (please excuse the coarse language): a) “Needs to go get laid,” b) “Should grow a thicker skin,” c) “Had better man up,” d) “Is a girly little bitch,” e) “Is a weakling and a cry baby,” f) “Should go join the military to toughen up,” g) “Is probably gay.” When reacting to a sensitive male, no compassion, patience, understanding or friendship would be offered.

Until those big strong men needed someone to understand their pain.

Then, suddenly, they would seek out the kind, soft-hearted friend who would listen to their suffering, offer insight and advice, not judge them when they became upset or (horror of horrors) actually allowed themselves to cry. But of course all of this would have to be in private, and when back out in public they would return to their old ways of a tough, implacable brashness.

So if this is the cultural standard that you have encountered…I would move somewhere where the culture is different. University towns tend to have a different standard for masculinity. Cities with lots of arts and progressive politics are often equally celebratory of a kind, soft-hearted male. Blue collar factory communities and rural farming towns tend to revert to the mean male meme - at least in the U.S. and in the parts of Europe I have lived. In any case, cultures differ from place to place, and the are many that embrace what other cultures criticize.

My 2 cents.

(see https://www.quora.com/What-actually-makes-scores-of-people-disapprove-of-kind-soft-males)

How do libertarian socialists plan to redistribute wealth without the use of or threat of violence?

Thanks for the question Samuel.

Libertarian socialism is an incredibly diverse container for many, many different approaches to political economy (see Libertarian socialism). It's a really quite a vast spectrum. So to generalize about it in any way is to basically say something like "All people who drive Volkswagons..." yada yada yada. It's kind of pointless.

That said, since I self-identify as a libertarian socialist, I'm happy to answer for myself. However, I'd like to reiterate that I can't answer (at least not definitively) for anyone else - even people I agree with. For example Noam Chomsky is a libertarian socialist, but his thinking seems firmly grounded in anarcho-syndicalism. Personally, I don't think that's a viable approach, and even though I agree with Chomsky on many things, this is one area where we would disagree.
So how would I get from where we are now to my own libertarian socialist model? To understand my proposal fully, you would have to visit my website, www.level-7.org, or read my other writing on this topic:

http://www.tcollinslogan.com/resources/IntegralLiberty.pdf and other essays at www.tcollinslogan.com

and my book,

Political Economy and the Unitive Principle : T.Collins Logan : Free Download & Streaming : Internet Archive

Since those are lengthy reads, however, I'll try to summarize the essence of my nonviolent proposals:

1) Encourage people to mature morally and socially so that they become increasingly motivated by mutual compassion rather than egoic self-interest. There are many ways to do this, but one is to simply educate people on how humans evolved prosocial survival traits in the first place via group selection. Another is to lay bare the fallacy of individualism as an invention of philosophers, and one that isn't grounded in empirical evidence.

2) Help people realize that private property ownership actually annihilates freedom in profoundly oppressive ways, and then illustrate the success of common or collective ownership models as the most viable, liberty-enhancing alternatives.

3) In conjunction with increasing moral edification and philosophical education, advocate for more and more democracy so that power truly rests with the people - ideally in polycentric governance that integrates consensus, direct and representative (technocratic) democracy on multiple levels.

4) Establish a basic infrastructure and essential services civic backbone that uses centralized standards and coordination, but relies on the principle of subsidiarity for decision-making, standards adoption, boundary integrations and self-management.
No violence there. Just education, democracy, proven models of distributed management (Ostrom's CPRM, etc.) and a willingness to let go of antiquated notions that have served plutocratic capitalism quite well while they have pulled the wool over the eyes of workers, consumers and citizens. And please note that there is no central State involved in my model - at least not what you would traditionally think of as a State, and certainly not a police State. This is a highly distributed model of political economy.

Again for more depth you'll need to slog through my writing. Apologies for that. But the only "violence" that I advocate in any of my writing (with respect to a necessary revolution) is the disruption of the status quo through things like community activism, nonviolent resistance, art activism, non-lethal hacktivism, and other forms of civic engagement. In other words, nothing that violates the essence of the non-aggression principle, which I believe will be essential to creating a better system than the one that oppresses us now.

My 2 cents.

Comment by Ed Johnson: "So education, against human nature, is the answer. Eventually, ‘re-education’ a la Mao. “No violence there”, of course."


Says who? All of the most current research (over the past decade) regarding prosocial traits (generosity, cooperation, self-sacrifice, etc.) is that prosociality is hard-wired into humans, and has been for millenia. In fact, across most fields of study (anthropology, sociology, psychology, genetics, biology, etc.), there is unified agreement that prosocial traits are what allowed humans to survive into modern times. It was only the advent of certain “engineered” social structures, in certain parts of the world, that began to undermine that prosociality and replace it with other cultural expectations — and this happened selectively throughout history, and more uniformly only recently (well into the 2nd Millennium CE). Here’s a link to a decent article about some of the underlying research…I have many more if you are interested:

Scientists Probe Human Nature--and Discover We Are Good, After All

How do libertarian socialists plan to redistribute wealth without the use of or threat of violence?

Thanks for the question Samuel.

Libertarian socialism is an incredibly diverse container for many, many different approaches to political economy (see Libertarian socialism). It's a really quite a vast spectrum. So to generalize about it in any way is to basically say something like "All people who drive Volkswagons..." yada yada yada. It's kind of pointless.

That said, since I self-identify as a libertarian socialist, I'm happy to answer for myself. However, I'd like to reiterate that I can't answer (at least not definitively) for anyone else - even people I agree with. For example Noam Chomsky is a libertarian socialist, but his thinking seems firmly grounded in anarcho-syndicalism. Personally, I don't think that's a viable approach, and even though I agree with Chomsky on many things, this is one area where we would disagree.
So how would I get from where we are now to my own libertarian socialist model? To understand my proposal fully, you would have to visit my website, www.level-7.org, or read my other writing on this topic:

http://www.tcollinslogan.com/resources/IntegralLiberty.pdf and other essays at www.tcollinslogan.com

and my book,

Political Economy and the Unitive Principle : T.Collins Logan : Free Download & Streaming : Internet Archive

Since those are lengthy reads, however, I'll try to summarize the essence of my nonviolent proposals:

1) Encourage people to mature morally and socially so that they become increasingly motivated by mutual compassion rather than egoic self-interest. There are many ways to do this, but one is to simply educate people on how humans evolved prosocial survival traits in the first place via group selection. Another is to lay bare the fallacy of individualism as an invention of philosophers, and one that isn't grounded in empirical evidence.

2) Help people realize that private property ownership actually annihilates freedom in profoundly oppressive ways, and then illustrate the success of common or collective ownership models as the most viable, liberty-enhancing alternatives.

3) In conjunction with increasing moral edification and philosophical education, advocate for more and more democracy so that power truly rests with the people - ideally in polycentric governance that integrates consensus, direct and representative (technocratic) democracy on multiple levels.

4) Establish a basic infrastructure and essential services civic backbone that uses centralized standards and coordination, but relies on the principle of subsidiarity for decision-making, standards adoption, boundary integrations and self-management.
No violence there. Just education, democracy, proven models of distributed management (Ostrom's CPRM, etc.) and a willingness to let go of antiquated notions that have served plutocratic capitalism quite well while they have pulled the wool over the eyes of workers, consumers and citizens. And please note that there is no central State involved in my model - at least not what you would traditionally think of as a State, and certainly not a police State. This is a highly distributed model of political economy.

Again for more depth you'll need to slog through my writing. Apologies for that. But the only "violence" that I advocate in any of my writing (with respect to a necessary revolution) is the disruption of the status quo through things like community activism, nonviolent resistance, art activism, non-lethal hacktivism, and other forms of civic engagement. In other words, nothing that violates the essence of the non-aggression principle, which I believe will be essential to creating a better system than the one that oppresses us now.

My 2 cents.

Comment by Ed Johnson: "So education, against human nature, is the answer. Eventually, ‘re-education’ a la Mao. “No violence there”, of course."


Says who? All of the most current research (over the past decade) regarding prosocial traits (generosity, cooperation, self-sacrifice, etc.) is that prosociality is hard-wired into humans, and has been for millenia. In fact, across most fields of study (anthropology, sociology, psychology, genetics, biology, etc.), there is unified agreement that prosocial traits are what allowed humans to survive into modern times. It was only the advent of certain “engineered” social structures, in certain parts of the world, that began to undermine that prosociality and replace it with other cultural expectations — and this happened selectively throughout history, and more uniformly only recently (well into the 2nd Millennium CE). Here’s a link to a decent article about some of the underlying research…I have many more if you are interested:

Scientists Probe Human Nature--and Discover We Are Good, After All

As a liberal, what annoys you about some other liberals/progressives?

Well I’m definitely liberal. Here are some beefs I have with my left-leaning cohorts:

Hypocrisy. Say they love the planet but consume conspicuously and drive all over town to find just the right organic produce. Say they advocate worker’s rights but won’t boycott a company who uses slave labor but makes a product they want. Say they are anti-bankster but don’t use a credit union. Say they are tolerant but reflexively criticize or villainize certain groups (evangelical Christians, for example). Say they care about the poor but won’t open their homes or hearts to them. Say they despise the greed of Wall Street while working hard to increase their personal wealth and diversify their stock portfolios.

Blind - or numb - to the causal chain that underlies most issues liberals care about. At the root of nearly every problem that liberals want to solve are crony capitalism, individualism, materialism, coopting of democracy by corporations, and the worshipful enshrinement of private property. But instead of addressing these issues head-on, liberals tend to promote bandaids that may temporarily ease the pain of a fundamentally destructive system, but never really change it.

Confusing what sounds or feels like a caring action (but is actually codependent or enabling) with what is effectively compassionate and constructive. Usually this is expressed by abstracting personal and civic responsibility. For example, middle class whites giving money to civil rights organizations instead of making close friendships with people of color and actually sharing social capital. Or liberals only engaging politically by voting for a candidate or initiative every few years that is only superficially pandering to them, while ignoring day-to-day interaction with their community or local governments that could really make a difference. Or giving money to a homeless person instead of spending time with them, sharing a meal, and getting to know their situation.

Apathy, Ignorance, Smugness, or Childish Immaturity? In this last election 7 Million Dems who voted in 2008 didn’t vote. And according to a recent PEW study, nearly half of the folks who didn’t vote in 2016 are content with that fact. Even if they didn’t vote “on principle,” not finding Hillary Clinton “likable” or “trustworthy” is a pathetic excuse for allowing an insane, narcissistic, erratic, ignorant, foolish, intellectually crippled blowhard to become POTUS. It boggles the mind.

My 2 cents.

From Quora: https://www.quora.com/As-a-liberal-what-annoys-you-about-some-other-liberals-progressives/answer/T-Collins-Logan