“It is precisely to prevent us from thinking too much that society pressurizes us all to get out of bed. In 1993, I went to interview the late radical philosopher and drugs researcher Terence McKenna. I asked him why society doesn’t allow us to be more idle. He replied: I think the reason we don’t organise society in that way can be summed up in the aphorism, “idle hands are the devil’s tool.” In other words, institutions fear idle populations because an Idler is a thinker and thinkers are not a welcome addition to most social situations. Thinkers become malcontents, that’s almost a substitute word for idle, “malcontent.” Essentially, we are all kept very busy . . . under no circumstances are you to quietly inspect the contents of your own mind. Freud called introspection “morbid”—unhealthy, introverted, anti-social, possibly neurotic, potentially pathological. Introspection could lead to that terrible thing: a vision of the truth, a clear image of the horror of our fractured, dissonant world.”
Tom Hodgkinson, How to Be Idle: A Loafer’s Manifesto
Tag: activism
Why Capitalist Society Discourages Thinking
Those Immune to Propaganda
“The only communications truly without influence are those that one learns to ignore or never hears at all; this is why Jacques Ellul argued that it is only the disconnected—rural dwellers or the urban poor—who are truly immune to propaganda, while intellectuals, who read everything, insist on having opinions, and think themselves immune to propaganda are, in fact, easy to manipulate.”
Tim Wu, The Attention Merchants
Slippery Ice
“We have got on to slippery ice where there is no friction and so in a certain sense the conditions are ideal, but also, just because of that, we are unable to walk. We want to walk: so we need friction. Back to the rough ground!”
Ludwig Wittgenstein
In a political context, what could this “slippery ice” be?
Could we be too comfortable, sedated even, with the amount of “content” available to us that we never question the state of things?
Promises, Promises, Promises
On the day Liz Truss was elected head of the Conservative party and new Prime Minister of the UK a thunderstorm knocked out TV signals in the North West. In olden times some might have taken this as a sign of ill favour from the gods. When the storm abated Sky News was following Liz’s motorcade through London to Downing Street where she would deliver a carefully prepared speech to the media and her party waiting to applaud her arrival.
Like her predecessors Liz’s inaugural speech as PM was designed to appease both public demand, as represented (imperfectly) through the media and party demand, as represented through the majority Conservative vote. She promised many things, as she must, e.g. high-paying jobs (ha!), opportunities for those who deserve them (meritocracy anyone?), and a resolution to our cost of living crisis, but anyone who has lived long enough will know there’s always a discrepancy in politics between what is promised and what is done.
Time will tell, but we’ve heard it all before.
More Than Our Jobs
“Even if work is pleasant, it will still usually confine us to a prescribed and delimited role within the economic system, silencing those parts of ourselves that do not serve our allotted position in the capitalist process of production. The term role itself, ‘borrowed from the domain of the theatre, suggests that the existence foisted upon people by society is identical neither with people as they are in themselves nor with all that they could be’ (Adorno, 2001: 187)”
David Frayne, The Refusal of Work, p.65
He Who Fights …
“He who fights, can lose. He who doesn’t fight, has already lost.”
Bertolt Brecht
The Great Enemy of Freedom
“In a society in which nearly everybody is dominated by somebody else’s mind or by a disembodied mind, it becomes increasingly difficult to learn the truth about the activities of governments and corporations, about the quality or value of products, or about the health of one’s own place and economy.
In such a society, also, our private economies will depend less and less upon the private ownership of real, usable property, and more and more upon property that is institutional and abstract, beyond individual control, such as money, insurance policies, certificates of deposit, stocks, and shares. And as our private economies become more abstract, the mutual, free helps and pleasures of family and community life will be supplanted by a kind of displaced or placeless citizenship and by commerce with impersonal and self-interested suppliers.
Thus, although we are not slaves in name, and cannot be carried to market and sold as somebody else’s legal chattels, we are free only within narrow limits. For all our talk about liberation and personal autonomy, there are few choices that we are free to make[.]
The great enemy of freedom is the alignment of political power with wealth. This alignment destroys the commonwealth – that is, the natural wealth of localities and the local economies of household, neighborhood, and community – and so destroys democracy, of which the commonwealth is the foundation and practical means.”
Wendell Berry, The Art of The Commonplace: The Agrarian Essays
In Defiance of All That Is Bad
“To be hopeful in bad times is not just foolishly romantic. It is based on the fact that human history is a history not only of cruelty, but also of compassion, sacrifice, courage, kindness. What we choose to emphasize in this complex history will determine our lives. If we see only the worst, it destroys our capacity to do something. If we remember those times and places—and there are so many—where people have behaved magnificently, this gives us the energy to act, and at least the possibility of sending this spinning top of a world in a different direction. And if we do act, in however small a way, we don’t have to wait for some grand utopian future. The future is an infinite succession of presents, and to live now as we think human beings should live, in defiance of all that is bad around us, is itself a marvelous victory.”
Howard Zinn, You Can’t Be Neutral on a Moving Train
A Point for Anarchy
“Pretty much every great worthwhile achievement in human history, every discovery or accomplishment that’s improved our lives, has been based on cooperation and mutual aid; even now, most of us spend more of our money on our friends and families than on ourselves; while likely as not there will always be competitive people in the world, there’s no reason why society has to be based on encouraging such behavior, let alone making people compete over the basic necessities of life. That only serves the interests of people in power, who want us to live in fear of one another. That’s why anarchists call for a society based not only on free association but mutual aid. The fact is that most children grow up believing in anarchist morality, and then gradually have to realize that the adult world doesn’t really work that way. That’s why so many become rebellious, or alienated, even suicidal as adolescents, and finally, resigned and bitter as adults; their only solace, often, being the ability to raise children of their own and pretend to them that the world is fair. But what if we really could start to build a world which really was at least founded on principles of justice? Wouldn’t that be the greatest gift to one’s children one could possibly give?”
David Graeber, Are You An Anarchist?
Are You Wasting Your Free Time?
“The reason why people can actually do so little with their free time is that the truncation of their imagination deprives them of the faculty which made the state of freedom pleasurable in the first place. People have been refused freedom, and its value belittled, for such a long time that now people no longer like it. They need the shallow entertainment, by means of which cultural conservatism patronizes and humiliates them, in order to summon up the strength for work, which is required of them under the arrangement of society which cultural conservatism defends. This is one good reason why people have remained chained to their work, and to a system which trains them for work, long after that system has ceased to require their labour.”
Theodore Adorno