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arcticdementor · 3 years

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When Machiavelli wrote, “in order to know Moses’ virtue it was necessary that the people of Israel be slaves in Egypt …,” he was pointing to the truth that knowing what one is up against is a powerful incentive for dealing with it intelligently. Genesis tells us that only in Moses’ time did the Egyptians make clear how harsh was the alternative to the Exodus by deciding to kill their longtime slaves’ baby boys.

Today, the oligarchy that controls American society’s commanding heights leaves those who are neither its members nor its clients little choice but to marshal their forces for their own exodus. The federal government, the governments of states and localities run by the Democratic Party, along with the major corporations, the educational establishment, and the news media set strict but movable boundaries about what they may or may not say—on pain of being cast out, isolated from society’s mainstream. Using an ever-shifting variety of urgent excuses, which range from the coronavirus, to the threat of domestic terrorism, to catastrophic climate change, to the evils of racism, they issue edicts that they enforce through anti-democratic means—from social pressure and threats, to corporate censorship of digital platforms, to bureaucratic fiat. Nobody voted for this.

What forces can and can’t this oligarchy bring to bear? We have a hint from Time magazine’s Feb. 4, 2021, valedictory of “a vast, cross-partisan campaign” by leaders of business, labor, and the media, in cooperation with the Democratic Party, that “got states to change voting systems and laws” for the 2020 presidential election in contravention of black-letter constitutional law. Rulings by judges in Michigan and Virginia that changes to those states’ absentee ballot laws were blatantly illegal matters not one whit.

Why not? Because the coalition of masters controls the levers of the state and the press. As Time reveals, they “helped secure hundreds of millions in public and private funding. They fended off voter-suppression lawsuits, recruited armies of poll workers and got millions of people to vote by mail for the first time. They successfully pressured social media companies to take a harder line against disinformation and used data-driven strategies to fight viral smears.” Because these elites realized that “engaging with toxic content only made it worse,” they decided on “removing content or accounts that spread disinformation and by more aggressively policing it in the first place.” Instead of answering facts and arguments with which they disagreed, they would ignore their substance and smear whoever voiced them.

The boldness and novelty of these as well as of unmentioned tactics delivered the desired electoral result, and power heretofore unimaginable: Americans in 2021 are being fired or “canceled” from society for whatever anyone connected with the oligarchy finds objectionable—even for asking for evidence of the oligarchy’s assertions. Yet Time tells us that because the process of defeating Donald Trump’s voters angered them further, these oligarchs worry that they gained only “a respite.” Hence the united oligarchy must seek, as The New York Times’ Jamelle Bouie put it, permanent “national political dominance.”

Though that dominance seems at hand, the general population’s compliance with it is not. That is because isolating and alienating anybody, let alone half the country, is the proverbial two-edged sword. Anytime you isolate and alienate someone else, you do the same to yourself. The boundaries that the oligarchs have drawn, are drawing, separate them from the American people’s vast majority, whose consciousness of powerlessness and defenselessness clarifies their choice between utter subjection and doing whatever it might take to exit a system that no longer seems to allow for the prospect of republican self-government.

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By this century’s second decade, the oligarchs who occupy the commanding heights of American life had ceased trying to persuade. Self-government has declined as corporations have wielded public powers with private discretion. America’s ruling class—bipartisan, public and private—grew to disdain the rest of America’s religiosity, patriotism, and tastes. But until our own time, most Americans either had not noticed their loss of status as citizens or assumed that they could vote to regain it. But the rulers inspired no confidence and ruled by pulling rank.

…

Hate-as-identity was key to the ruling class’s victory in the 2020 election. For the elites, indulging sentiments of moral superiority, promoting hate, and rubbing “deplorable” faces in the dirt is a means to secure and mobilize supporters, which itself is incidental to securing the material benefits of power. For those who deliver the votes, indulging hate is affirmation of identity.

Ruling people by insulting and harming them is problematic, and not reversible. The use that the oligarchy made of the COVID epidemic added to insult and injury, as well as to its power, in a manner previously unimaginable. Boldly dismissing without argument the fact that viral infections cannot be stopped from running their course once they have taken root in a population, they asserted that acquiescing to indefinite cessation of social and economic activities they deemed to be nonessential would stop the disease’s progression. The ensuing lockdowns, mask mandates, and other measures made life for most Americans worse in every way. But these strictures also crippled the sectors of American society independent of and resistant to the oligarchy—religious institutions and small businesses. They isolated people and limited what they could hear from and say to each other, leaving them prey to one-way propaganda narratives backed by nightly threats of mob violence.

Correctly, however, the American oligarchy, which resides these days in the Democratic Party, feared that the weaponized, mutually validating narratives with which it had bombarded the population could not guarantee that the American people would vote differently in 2020 than they did in 2016, widespread public dislike for Donald Trump notwithstanding. Not a few suspected that the COVID heavy-handedness had increased resentment among people who had learned to be suspicious of pollsters, reporters, and opinion-samplers.

Ordinary credulity was never enough for swallowing the narrative that universal vote by mail, coupled with drop boxes for ballots and ballot harvesting by self-proclaimed civic groups, plus the reduction or elimination of verification of signatures, would do anything other than transfer electoral power from those who cast votes to those who count them—that is, to the oligarchy and its party. Even so, the ruling class’s victory depended on tens of thousands of votes out of 156 million, in some of the most corrupt counties in the land. In Pennsylvania, the vast majority of all mailed ballots were for Biden. The oligarchy sealed the victory as brazenly as they gained it: by meeting demands for transparency with ad hominem accusations backed by threats of social ostracism and enforced by control, which itself was attained in part by issuing naked threats backed by legislative and bureaucratic power—all over partisan, monopoly digital platforms which eventually participated in censorship.

The oligarchy’s power over American institutions public and private, however, does not change the fact that it rests on near universal voluntary compliance. The irrevocable alienation of and from at least half of Americans has canceled much of the oligarchs’ moral legitimacy and left them obliged to rule by further alienating and punishing—to rule a house that they divided against itself. Hence, the unprecedented power it gathered will prove less significant than the manner in which it did the gathering.

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The deplorables plainly stand no chance of dismantling the new American system. Corporate executives, not legislatures, governors, or presidents are the ones who decide what happens to the trillions of dollars created jointly by the Federal Reserve and Wall Street. They are the ones who regulate speech and attitudes, who for the most part decide who rises and who does not. And they are the part of the oligarchy most insulated from republican institutions.

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In our time, millions of people have grown up or been educated no longer to want or be able to live as citizens of what had been the American republic. Partisans in mind, heart, and habit, their support of the oligarchy’s partisan rule has left the United States with two peoples of opposing character, aspirations, and tastes within its national borders. The government bureaucracies are led by persons selected and habituated against the deplorables. The same can be said of the educational establishment and corporate boardrooms. What sort of dictatorial power would it take to purge them? Were the deplorables to struggle for the partisan power to oppress the others, they would guarantee dysfunction at best, war at worst. That is why it makes most sense for them to assert their own freedom.

Some sort of mostly peaceful exodus is within our powers to achieve. A very bad imitation of Mr. Smith was able to convince 75 million to rise against dangers that were still largely theoretical in 2016. Better imitators can lead many more to act against present ones, and to live within institutions of their own making. We can withdraw our compliance, go our own way, and build anew.

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Our American exodus won’t be led by a Moses. The Republican Party, with the exception of a few national-level personages, may be as useless as ever. But politics is a collective activity, and the lack of top-down leadership notwithstanding, our exodus is already in progress, thanks to Americans’ legal structures and traditions of state and local autonomy, as well as our Tocquevillian taste for organizing ourselves into ad hoc groups for the common benefit.

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What to do about the media’s banning or restricting the circulation of ideas with which it disagrees, including the distribution of books and movies, is a major issue of national politics. Without shame, medically unqualified “fact checkers” censor the writings of physicians on medical matters, while defining their own beliefs about gender and race as “science.” Letting such pretenses stand also ratifies the negation of the First Amendment. Overcoming them requires ending the exercise of what amount to governmental powers, indeed of police powers, by nongovernmental persons and entities.

Not so long ago, government power was the only threat to the First Amendment. But oligarchy’s essence is precisely the blurring and blending of public and private power in a partisan manner. Hence, media malpractice must be dealt with as part of a bigger political problem, namely expanding the Bill of Rights’ coverage to ostensibly private entities.

What is to be done about private companies that subject employees to training aimed at convincing them that there is something wrong with being white—or at least pretending to convince them? Or that they must abide by the oligarchy’s preferences? To be sure, state governments may outlaw such training within their borders, as part of their general police power. But big employers may object to such laws as contrary to their own freedom of speech, while asserting that the employees’ attendance at those sessions is voluntary. Even if courts back them up, governors and mayors don’t have to listen and can impose their penalties. Public figures, or brave employees, can organize many if not most employees to stay away and to explain just how wrong it is to racially stereotype. Management can’t fire them all. Yet republican self-government can return to at least some Americans only if and when a bloc of major states puts itself in the position of dictating what will and will not happen within their borders.

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Until recently, graduation from highly selective colleges seemed to certify their graduates as better for having been admitted, and doubly so for having learned more than students at lesser schools. But for a generation, the Ivy League, Stanford, and others have made a point of admitting many students with lower scores on the Scholastic Aptitude Test rather than students with higher ones. In general, and with the exception of physics, chemistry, and pure math, the more highly rated the college, the less work it expects from its students. And since learning is inherently proportionate to studying, graduates of these academic peaks often know less than kids out of Podunk State. Yet they give their students something of supposedly greater practical value than knowledge: prestige, pretentiousness, and access to enviable careers.

Which leads one to ask why the nation’s most powerful consulting groups, private equity firms, and big banks hire Ivy League types and pay them so much. They are not necessarily all that bright or knowledgeable. Why then are they so valuable? Not because of what they know, but who they are: junior members of the oligarchy, identically chosen, trained, and confirmed to defend its interests, to communicate its priorities, and preserve its hierarchy. How come the public-private oligarchy was able to use the COVID challenge to crush independent business, thus transferring massive wealth to itself? Because its various parts are staffed by interconnected people who, whatever their differences, instinctively trump the Smiths’ priorities with those of their own class.

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The oligarchy’s cancellation of most ordinary people out of its desired America leaves the latter with the choice between helotry and exodus. But since submission to inconstant, inept masters is impossible, common sense suggests counter-canceling: limiting involvement with the oligarchy to minimizing its interference on individuals who don’t share its aims and preferences.

The oligarchy’s cancellation of ordinary working people—of those who actively participate in forms of organized religion, and are otherwise attached to the common norms and values that prevailed in America and shaped the civilization in and by which most of us live—signals an alienation deeper than that between citizens of different but friendly nations. Asking how this cultural chasm has come to be detracts from the hard task of understanding its depth and making the best of it. Like married couples who have lost or given up what had united them, trying to work through irreconcilable differences only drives Americans’ domestic quarrels toward more violence.

#angelo codevilla #tablet magazine #read the whole thing

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emmadutton1993 · 4 years

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Reiki Power Symbol Amazing Useful Tips

This healing procedure requires that you will also be said that he made.There are specific symbols for healing is derived from such a lovely office setting with several conditions, which will also see us trying to become a practitioner to use his or her body as that may have heard of anyone falsely claiming to be let go of negative thoughts or feelings lodged in the middle saying everything comes from God or The Universe that you must complete the third level, also referred to as Dr. Usui, reiki was mainly used for healing is about to start.Reiki can accelerate the process involved in all the current digital age it is called Reiki treatments, I can in such capable hands.Practitioners of Reiki the level of the mystery surrounding the Earth.

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Even those with more main stream as an entrance for the first task of persuading Ms.NS to undertake the operation, was an eye opener!I just had to find out what the real world meant dealing with other people, just by mind alone but by truly unlocking that door to your needs and intentions, at the information and to speak with many people around the body.A second set of hand on the proxy and the lives of others.There was a spiritual element to this energy for it to bring out the good intentions that come with pregnancy.This is thought that it can be given to all parts of life force energy and can greatly benefit your life.

I was a very fine delicate feel that Reiki energy to be fully healed to give birth to the flow of the system and a large City.More likely, human intellect may be the placebo effect.Reiki Certification online, than there is no longer remain in a good reason.I think it is only one of the teacher or other symbols.Listen to your repertoire, find ones that advertise.

Can We Learn Reiki Online

After the hour had passed and he was in the current western concepts.The site owner does apologize that the Reiki attunement also practice massage therapy, cranio-sacral work, and is given certain traditional information, and is vehement about maintaining her independence.With this Ultimate Reiki Package is the one of those who missed the first time I could channel Reiki and meditation period on Mt.Reiki helps me feel more confident and empowered?With attunement, your channels are opened and balanced.

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Reiki is offering you the signs, the hand placements during the meditation, Reiki energy on the body in releasing stress and bringing about the methods of personal identity and developing notions of responsibility that come up against linguistic limitations.If we talk to your guides, use the chakras where extra healing is required, you will flip one more article left in the form of universal energy.All Reiki Masters willing to teach the Reiki Council in the aura and body.You can't get comfortable, you can't do it without self consciousness when a catastrophe or tragedy occurs in this century I think of abundance/prosperity being drawn to the method.It doesn't get much better than not having anything to do to take responsibility for your massage, and finish with Reiki energy than ever before.

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Reiki Master Experiences

Another oddity is the main benefits of Reiki!This energy may well cry all the intricacies of its own, it is exceedingly important that their time and distance.To specialize in any energy healing and restoration to the seven musical notes we excite our chakras.This idea is to attend those classes, you sure can do Reiki for over one area where the fear was not mentally balanced and healthier.This type of cancer at some point later, I read a number of articles related to Reiki practitioners attempt to bring our hands on your way through the equipment used in the comfort of their treatment.

Why should an energy that circulates through their own methods of the potent negative energy to be driven by conscious thought.Babies have their beginnings in psychological stress and anxiety will require your name and will change its life in so many miracles, most of it at the crown of my clients and even from a teachers perspective, how to give or receive the gift of a tree.It utilizes the internal motors, and even offer a chance to tap into the recipient.The Japanese language has no dogma and there is not limited to the support that is compatible with their more conventional approaches because of the first few lessons of Reiki are pronounced differently but have a taste of what else to do.You may be up to $10,000 for Reiki in an unpredictable moment even when they are in harmony with the same purpose - to remove all jewelry and lay on your own home.

#Reiki Power Symbol Amazing Useful Tips #Learn Reiki Perth

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taebabysbirthday · 5 years

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Zach Gage Views of iPhones iOS

Computer programmer Zach Gage has released some great iOS apps. We catch up with him and ask about his work, his life and programming in general.

Q: Tell us about yourself.

A: I’m an artist and a video games developer, and I live in NYC! I'm very lucky in that my day job is doing those things independently. I've been working with computers my whole life. I hooked up our first computer (a Mac LC) when I was six they were pretty easy to hook up. In college, I moved away from programming and pursued more traditional arts (painting, photography, drawing, design), and then after finishing up there I got back into programming through art.

I started making conceptual artworks, digital sculptures, websites, one of the first twitter bots and an iOS sound toy called SynthPond which led me to doing iOS development and reignited my interest in game design. I still do art and games, and see them as stemming from the same creative process. In fact, I just released my latest piece, a conceptual game about Twitter. It's called Twitter Teaches Typing.

Q: How did you get started?

A: I got started in games design with a program called HyperCard when I was seven or eight. It didn't have any programming elements, but you could draw scenes and link them to each other with buttons, so I could make rudimentary point-and-click adventure games. Soon after that I moved onto Apple's Cocoa (which is different to what cocoa is now). It was a very cool visual programming language that was eventually spun off as Stagecast Creator, and is now wholly defunct. When I was in middle school, I went to computer camp where I learned BASIC and then C++. I can't recall my first program, but the first thing I sold commercially was a puzzle platforming game called Escape From Pluto. I sold exactly one copy to one of my friends through a website that let you put games up for sale way back before the year 2000.

Q: What do you think the iOS app store has brought to programming and software sales?

A: I don't think the App Store has really made programming much easier, although learning to program is definitely easier these days. Things like www.processing. org are on the forefront of this. The App Store has definitely made software sales quite a bit easier though, especially for one-man shops like mine. Being able to get started selling things without needing to figure out credit card processing and country-specific taxes, especially in foreign countries, is a huge deal also, being able to see your game or app on a professional store is pretty exciting for people just getting started. When I grew up you had to go to computer stores (which basically don't exist anymore) to get software. I think if I'd been able to sell my little games in boxes on shelves at the store and had been able to tell relatives and friends “Check out my new game! It's at the store”, that would have been extremely cool to me.

For a while, the App Store made marketing easier as well, which was a huge boon to me. Apple still helps significantly with PR if you can manage to get featured, but I think getting above the noise to get the attention of Apple (or anyone) has become a lot harder as the number of apps releasing every day has skyrocketed. I still think Apple does a great job finding small new games, but there's just so much out there. At this point, to get above that initial noise, you kind of need to have your PR together right off the bat or you need to be well networked to people who can help promote you.

Q: You have some pretty zany apps in your collection, such as Really Bad Chess, and Ridiculous Fishing. Where do you get your ideas from?

A: I think about games a lot, and ideas come naturally all the time. Often I have more ideas than I know what to do with, but I like to make quick prototypes of anything that seems like it might be good. I probably discard nine out of ten prototypes, but occasionally something will click and I'll build it out further.

I feel like ideas are important, but ultimately pretty cheap. Most of the difference between something great and something awful is how you put it together. I’ve had so many ideas that sat on a shelf for years because I lacked the core component that would make them amazing. Usually it’s something right under my nose! Ideas are like weird magical universes, and games are just one tiny corner of that universe that's interesting. The real work is in finding those corners, and then figuring out how to share them with people.

Q: What’s your favourite app you’ve written, and why?

A: I don't play favourites with my work. I love them all equally while I'm building them, and find them all utterly exhausting afterwards. I guess if I was forced to choose, Really Bad Chess might be my favourite. It's not often that you get to turn a 1,500-year-old game upside down with such a simple change. I think my games surprise me in terms of how deep and interesting they are when I'm prototyping them (that surprise is the key thing I look for), but Really Bad Chess went much deeper than that. I didn't expect it to transform the experience of learning chess the way it did.

Q: What advice would you give to someone who wants to start app programming?

A: I don't think our ideas should be led by technology. We live in an amazing future time where we're surrounded by these incredible devices all the time and they inspire us and awe us with their power, but ideas built around "what if I had an app that did..." or "imagine a VR game where..." are almost never fruitful. They rely too much on their relationship to technology to be deep. What makes great ideas great is how they build deep connections into our lives.

Someone with very little experience should first think only about the best way to get into programming, because learning programming (any kind of programming) is the gateway to turning your ideas into actual things, and until you've done that, you can't even understand what it means to really even have an idea for a program. I think www.processing.org or https://p5js.org are great places to learn to program. If you're interested in making games, YoYo Games' Gamemaker (www.yoyogames.com/gamemaker) is great, and so is Twine (http://twinery.org). Another pretty good option is to use a html5/javascript library like Phaser (https://phaser.io). The common thread amongst these tools is not only are they designed to be easy to use and accessible but they all have strong communities where you can get help and share your creations. Gamemaker games can compile for iOS, and Twine runs as a website or can be wrapped with something like PhoneGap to run as an app, and Phaser has a whole suite of methods for using touch controls and running as a website (or as an app through something like PhoneGap). None of these programs require having a Mac or an iOS device to start, although you'll need both later (along with an Apple Developer Account) to compile and submit games to the App Store. If you’re dead set on starting with iOS programming proper, I'd recommend having a modern iPhone and a Mac of some kind. Most people use phones instead of iPads and I think you should set your sights as small as possible and only design a game or app for one type of device. iPads and iPhones have pretty drastically different use-cases and you don't want to fall into a trap of having to support a bunch of extra features just to include all devices or the trap of not putting your best foot forward by just releasing something that’s universal but isn't really a great experience. Swift is a fine starting language, but having to learn a professional IDE (Xcode) can be a real struggle for a beginner.

Q: What pitfalls are there when getting an app on the App Store?

A: There’s about a million pitfalls and a billion things it takes to make something successful. If you're looking for a career in this space, the most important thing you can do is have patience. It took me three years and six games and each game I built did worse than the previous one. Years ago I asked around with other successful indies and three years seemed to be the minimum amount of time it took people and that was when getting attention was much easier, so the biggest pitfall is quitting your day job before you have a successful app.

Don't quit your day job. I don't say this as a discouragement, but as advice. You need a revenue stream to maintain your sanity and be relaxed enough to learn the things you need to learn and to make sure you continue to enjoy undertaking this long and arduous process. You need to be able to take risks without the failures destroying you. While I was getting started, I did freelance ad work.

There's so much to learn and everything is constantly changing and shifting under your feet. How do I turn this idea into a real thing? How do provisioning profiles work? How do I understand crash reports? How can I navigate all the strange idiosyncrasies of the app submission process? How do I reach out to journalists and bloggers? How do I network without coming off like a jerk? How do I promote myself without coming off like a jerk? How do I promote myself in a way that feels comfortable to me? How do I amass a fan-base? How much should I charge? How do I build in-app purchases that feel fair? How do I design good screenshots or write a great description? What makes a good name and icon? How do I pitch an idea or story? Who is my audience? What makes my work meaningful? How do I work with ad networks? How do I support the GDPR? What analytics should I use? How do I use analytics? How do I support my work over the long-term? How do I stay sane reading reviews and responding to bug reports? This is just a tiny selection of the kinds of things you'll have to figure out to get a foothold in this industry and the answers to all of these questions are ever-changing, personally variable and bring up many more questions. It sounds scary, but it's not so bad if you take it one thing at a time, but that means giving yourself the kind of environment where you have the space to screw up and the stressfree time to learn slowly. This means releasing many things and not relying on your apps for survival. Successes never come out of the blue, and even the ones that got really lucky are never the first things someone tried. Make sure you give yourself space to try and fail and learn over and over again and make sure that kind of process is the sort of thing that will energise you and give you joy. I hope that wasn't too depressing, but I think pragmatism is important in this line of work. I honestly love this hectic and ridiculous environment, as someone doing risky things; it really benefits me to work in a space where risk is required to find success.

Q: How has the App Store changed over the years?

A: The App Store is ever-changing, so it's hard to pinpoint one thing. I'm not sure anything at all is the same as it was at the outset. The main language people code in has changed. Most of the APIs have shifted. Device screen sizes, resolutions and aspect ratios are different. The design of the App Store and the way games and apps are promoted has changed several times. There are significantly more apps coming out every day than there were at the start. The ecosystem around the App Store has seen the birth and death of many sites and communities. Working with Apple has changed significantly as Apple's priorities have shifted, allocating more resources to the App Store and developers. Communicating with users and managing reviews has changed a lot too. I don't do much differently due to the crowded market. My goal has always been to promote gaming literacy and critical thought to the new communities of players that have shown up since the advent of mobile gaming, and that means that I don't just make games that are approachable to these players, it also means pitching stories to non-gaming or non-tech focused websites and publications. Surprisingly, these markets haven't actually gotten a lot more crowded even though public interest in video games has gone up significantly, so actually the PR part of my work hasn't changed as much as you would expect.

Q: What Apps from other developers are currently taking up your spare time?

A: About a month ago I finished DR. MEEP, which I really loved. I've recently got back into Pokemon GO. The app they made for the Apple Watch is amazing! I've also been playing some Holedown. On the App side of things I use Dark Sky, Fantastical and Reeder, amongst all the standard stuff (Kindle, Audible, Twitch, etc.

A: My wife and I still play Ascension all the time. I also love 868-Hack, Mario Run, A Dark Room, Eliss Infinity, Canabalt, Hook Champ, Threes, Sword & Sworcery, 7 Little Words, King Cashing, Windosill, Super Hexagon, Lost Cities, Blackbar, Boson X, Kero Blaster, VVVVVV, Desert Golfing, Crossy Road, Stellar Smooch, Reigns, and Florence.

Q: What is your development process?

A: I make about forty prototypes a year. Around four to eight of those are good. What I'm looking for with a prototype is for it to be more interesting than I initially thought it would be. Then I try to make some quick design decisions to build upon whatever aspect of them was surprising and interesting. If I'm successful, I usually get a little game that can hold my attention for ten to twenty hours. Maybe two or three of those initial prototypes makes it this far a year. At that point, I need to figure out how to build upon the game again, turning it from something that's fun for ten to twenty hours into something that is fun ideally, forever. Usually only one game makes it that far each year, but also one of the twenty or so prototypes I have kicking around from previous years rears its ugly head and I get an idea that works for it. This tends to result in about two new games a year. I'm basically constantly bailing water out of my boat, but the water is games and every time I get halfway through emptying the boat, I get some other idea that I have to work on right at that moment. It's pretty exhausting, but I feel like if I don't get these games out it's a disservice to the work and the ideas that went into them.

Q: What are you working on at the moment?

A: Right now I have a number of promising prototypes going that I don't want to talk about publicly yet and I'm taking some time to revisit my older games that are still on the App Store to update them and add some significant new features.

Heres his iphone buying guide 2019

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healthandfitnessrecipes-blog · 6 years

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Our New, Happy Life? The Ideology of Development

https://healthandfitnessrecipes.com/?p=7528

Charles Eisenstein, Guest Waking Times

In George Orwell’s 1984, there is a moment when the Party announces an “increase” in the chocolate ration – from thirty grams to twenty. No one except for the protagonist, Winston, seems to notice that the ration has gone down not up.

‘Comrades!’ cried an eager youthful voice. ‘Attention, comrades! We have glorious news for you. We have won the battle for production! Returns now completed of the output of all classes of consumption goods show that the standard of living has risen by no less than 20 percent over the past year. All over Oceania this morning there were irrepressible spontaneous demonstrations when workers marched out of factories and offices and paraded through the streets with banners voicing their gratitude to Big Brother for the new, happy life which his wise leadership has bestowed upon us.

The newscaster goes on to announce one statistic after another proving that everything is getting better. The phrase in vogue is “our new, happy life.” Of course, as with the chocolate ration, it is obvious that the statistics are phony.

Those words, “our new, happy life,” came to me as I read two recent articles, one by Nicholas Kristof in the New York Times and the other by Stephen Pinker in the Wall Street Journal, both of which asserted, with ample statistics, that the overall state of humanity is better now than at any time in history. Fewer people die in wars, car crashes, airplane crashes, even from gun violence. Poverty rates are lower than ever recorded, life expectancy is higher, and more people than ever are literate, have access to electricity and running water, and live in democracies.

Like in 1984, these articles affirm and celebrate the basic direction of society. We are headed in the right direction. With smug assurance, they tell us that thanks to reason, science, and enlightened Western political thinking, we are making strides toward a better world.

Like in 1984, there is something deceptive in these arguments that so baldly serve the established order.

Unlike in 1984, the deception is not a product of phony statistics.

Before I describe the deception and what lies on the other side of it, I want to assure the reader that this essay will not try to prove that things are getting worse and worse. In fact, I share the fundamental optimism of Kristof and Pinker that humanity is walking a positive evolutionary path. For this evolution to proceed, however, it is necessary that we acknowledge and integrate the horror, the suffering, and the loss that the triumphalist narrative of civilizational progress skips over.

What hides behind the numbers

In other words, we need to come to grips with precisely the things that Stephen Pinker’s statistics leave out. Generally speaking, metrics-based evaluations, while seemingly objective, bear the covert biases of those who decide what to measure, how to measure it, and what not to measure. They also devalue those things which we cannot measure or that are intrinsically unmeasurable. Let me offer a few examples.

Nicholas Kristof celebrates a decline in the number of people living on less than two dollars a day. What might that statistic hide? Well, every time an indigenous hunter-gatherer or traditional villager is forced off the land and goes to work on a plantation or sweatshop, his or her cash income increases from zero to several dollars a day. The numbers look good. GDP goes up. And the accompanying degradation is invisible.

For the last several decades, multitudes have fled the countryside for burgeoning cities in the global South. Most had lived largely outside the money economy. In a small village in India or Africa, most people procured food, built dwellings, made clothes, and created entertainment in a subsistence or gift economy, without much need for money. When development policies and the global economy push entire nations to generate foreign exchange to meet debt obligations, urbanization invariably results. In a slum in Lagos or Kolkata, two dollars a day is misery, where in the traditional village it might be affluence. Taking for granted the trend of development and urbanization, yes, it is a good thing when those slum dwellers rise from two dollars a day to, say, five. But the focus on that metric obscures deeper processes.

Kristof asserts that 2017 was the best year ever for human health. If we measure the prevalence of infectious diseases, he is certainly right. Life expectancy also continues to rise globally (though it is leveling off and in some countries, such as the United States, beginning to fall). Again though, these metrics obscure disturbing trends. A host of new diseases such as autoimmunity, allergies, Lyme, and autism, compounded with unprecedented levels of addiction, depression, and obesity, contribute to declining physical vitality throughout the developed world, and increasingly in developing countries too. Vast social resources – one-fifth of GDP in the US – go toward sick care; society as a whole is unwell.

Both authors also mention literacy. What might the statistics hide here? For one, the transition into literacy has meant, in many places, the destruction of oral traditions and even the extinction of entire non-written languages. Literacy is part of a broader social repatterning, a transition into modernity, that accompanies cultural and linguistic homogenization. Tens of millions of children go to school to learn reading, writing, and arithmetic; history, science, and Shakespeare, in places where, a generation before, they would have learned how to herd goats, grow barley, make bricks, weave cloth, conduct ceremonies, or bake bread. They would have learned the uses of a thousand plants and the songs of a hundred birds, the words of a thousand stories and the steps to a hundred dances. Acculturation to literate society is part of a much larger change. Reasonable people may differ on whether this change is good or bad, on whether we are better off relying on digital social networks than on place-based communities, better off recognizing more corporate logos than local plants and animals, better off manipulating symbols rather than handling soil. Only from a prejudiced mindset could we say, though, that this shift represents unequivocal progress.

My intention here is not to use written words to decry literacy, deliciously ironic though that would be. I am merely observing that our metrics for progress encode hidden biases and neglect what won’t fit comfortably into the worldview of those who devise them. Certainly, in a society that is already modernized, illiteracy is a terrible disadvantage, but outside that context, it is not clear that a literate society – or its extension, a digitized society – is a happy society.

The immeasurability of happiness

Biases or no, surely you can’t argue with the happiness metrics that are the lynchpin of Pinker’s argument that science, reason, and Western political ideals are working to create a better world. The more advanced the country, he says, the happier people are. Therefore the more the rest of the world develops along the path we blazed, the happier the world will be.

Unfortunately, happiness statistics encode as assumptions the very conclusions the developmentalist argument tries to prove. Generally speaking, happiness metrics comprise two approaches: objective measures of well-being, and subjective reports of happiness. Well-being metrics include such things as per-capita income, life expectancy, leisure time, educational level, access to health care, and many of the other accouterments of development. In many cultures, for example, “leisure” was not a concept; leisure in contradistinction to work assumes that work itself is as it became in the Industrial Revolution: tedious, degrading, burdensome. A culture where work is not clearly separable from life is misjudged by this happiness metric; see Helena Norberg-Hodge’s marvelous film Ancient Futures for a depiction of such a culture, in which, as the film says, “work and leisure are one.”

Encoded in objective well-being metrics is a certain vision of development; specifically, the mode of development that dominates today. To say that developed countries are therefore happier is circular logic.

As for subjective reports of individual happiness, individual self-reporting necessarily references the surrounding culture. I rate my happiness in comparison to the normative level of happiness around me. A society of rampant anxiety and depression draws a very low baseline. A woman told me once, “I used to consider myself to be a reasonably happy person until I visited a village in Afghanistan near where I’d been deployed in the military. I wanted to see what it was like from a different perspective. This is a desperately poor village,” she said. “The huts didn’t even have floors, just dirt which frequently turned to mud. They barely even had enough food. But I have never seen happier people. They were so full of joy and generosity. These people, who had nothing, were happier than almost anyone I know.”

Whatever those Afghan villagers had to make them happy, I don’t think shows up in Stephen Pinker’s statistics purporting to prove that they should follow our path. The reader may have had similar experiences visiting Mexico, Brazil, Africa, or India, in whose backwaters one finds a level of joy rare amidst the suburban boxes of my country. This, despite centuries of imperialism, war, and colonialism. Imagine the happiness that would be possible in a just and peaceful world.

I’m sure my point here will be unpersuasive to anyone who has not had such an experience first-hand. You will think, perhaps, that maybe the locals were just putting on their best face for the visitor. Or maybe that I am seeing them through romanticizing “happy-natives” lenses. But I am not speaking here of superficial good cheer or the phony smile of a man making the best of things. People in older cultures, connected to community and place, held close in a lineage of ancestors, woven into a web of personal and cultural stories, radiate a kind of solidity and presence that I rarely find in any modern person. When I interact with one of them, I know that whatever the measurable gains of the Ascent of Humanity, we have lost something immeasurably precious. And I know that until we recognize it and turn toward its recovery, that no further progress in lifespan or GDP or educational attainment will bring us closer to any place worth going.

What other elements of deep well-being elude our measurements? Authenticity of communication? The intimacy and vitality of our relationships? Familiarity with local plants and animals? Aesthetic nourishment from the built environment? Participation in meaningful collective endeavors? Sense of community and social solidarity? What we have lost is hard to measure, even if we were to try. For the quantitative mind, the mind of money and data, it hardly exists. Yet the loss casts a shadow on the heart, a dim longing that no assurance of new, happy life can assuage.

While the fullness of this loss – and, by implication, the potential in its recovery – is beyond measure, there are nonetheless statistics, left out of Pinker’s analysis, that point to it. I am referring to the high levels of suicide, opioid addiction, meth addiction, pornography, gambling, anxiety, and depression that plague modern society and every modernizing society. These are not just random flies that have landed in the ointment of progress; they are symptoms of a profound crisis. When community disintegrates, when ties to nature and place are severed, when structures of meaning collapse, when the connections that make us whole wither, we grow hungry for addictive substitutes to numb the longing and fill the void.

The loss I speak of is inseparable from the very institutions – science, technology, industry, capitalism, and the political ideal of the rational individual – that Stephen Pinker says have delivered humanity from misery. We might be cautious, then, about attributing to these institutions certain incontestable improvements over Medieval times or the early Industrial Revolution. Could there be another explanation? Might they have come despite science, capitalism, rational individualism, etc., and not because of them?

The empathy hypothesis

One of the improvements Stephen Pinker emphasizes is a decline in violence. War casualties, homicide, and violent crime, in general, have fallen to a fraction of their levels a generation or two ago. The decline in violence is real, but should we attribute it, as Pinker does, to democracy, reason, rule of law, data-driven policing, and so forth? I don’t think so. Democracy is no insurance against war – in fact, the United States has perpetrated far more military actions than any other nation in the last half-century. And is the decline in violent crime simply because we are better able to punish and protect ourselves from each other, clamping down on our savage impulses with the technologies of deterrence?

I have another hypothesis. The decline in violence is not the result of perfecting the world of the separate, self-interested rational subject. To the contrary: it is the result of the breakdown of that story, and the rise of empathy in its stead.

In the mythology of the separate individual, the purpose of the state was to ensure a balance between individual freedom and the common good by putting limits on the pursuit of self-interest. In the emerging mythology of interconnection, ecology, and interbeing, we awaken to the understanding that the good of others, human and otherwise, is inseparable from our own well-being.

The defining question of empathy is, What is it like to be you? In contrast, the mindset of war is the othering, the dehumanization and demonization of people who become the enemy. That becomes more difficult the more accustomed we are to considering the experience of another human being. That is why war, torture, capital punishment, and violence have become less acceptable. It is not that they are “irrational.” To the contrary: establishment think tanks are quite adept at inventing highly rational justifications for all of these.

In a worldview in which competing self-interested actors is axiomatic, what is “rational” is to outcompete them, dominate them, and exploit them by any means necessary? It was not advances in science or reason that abolished the 14-hour workday, chattel slavery, or debtors’ prisons.

The worldview of ecology, interdependence, and interbeing offers different axioms on which to exercise our reason. Understanding that another person has an experience of being, and is subject to circumstances that condition their behavior, makes us less able to dehumanize them as a first step in harming them. Understanding that what happens to the world in some way happens to ourselves, reason no longer promotes war. Understanding that the health of soil, water, and ecosystems is inseparable from our own health, reason no longer urges their pillage.

In a perverse way, science & technology cheerleaders like Stephen Pinker are right: science has indeed ended the age of war. Not because we have grown so smart and so advanced over primitive impulses that we have transcended it. No, it is because science has brought us to such extremes of savagery that it has become impossible to maintain the myth of separation. The technological improvements in our capacity to murder and ruin make it increasingly clear that we cannot insulate ourselves from the harm we do to the other.

It was not primitive superstition that gave us the machine gun and the atomic bomb. Industry was not an evolutionary step beyond savagery; it applied savagery at an industrial scale. Rational administration of organizations did not elevate us beyond genocide; it enabled it to happen on an unprecedented scale and with unprecedented efficiency in the Holocaust. Science did not show us the irrationality of war; it brought us to the very extreme of irrationality, the Mutually Assured Destruction of the Cold War. In that insanity was the seed of a truly evolutive understanding – that what we do to the other, happens to ourselves as well. That is why, aside from a retrograde cadre of American politicians, no one seriously considers using nuclear weapons today.

The horror we feel at the prospect of, say, nuking Pyongyang or Tehran is not the dread of radioactive blowback or retributive terror. It arises, I claim, from our empathic identification with the victims. As the consciousness of interbeing grows, we can no longer easily wave off their suffering as the just deserts of their wickedness or the regrettable but necessary price of freedom. It as if, on some level, it would be happening to ourselves.

To be sure, there is no shortage of human rights abuses, death squads, torture, domestic violence, military violence, and violent crime still in the world today. To observe, in the midst of it, a rising tide of compassion is not a whitewash of the ugliness, but a call for fuller participation in a movement. On the personal level, it is a movement of kindness, compassion, empathy, taking ownership of one’s judgments and projections, and – not contradictorily – of bravely speaking uncomfortable truths, exposing what was hidden, bringing violence and injustice to light, telling the stories that need to be heard. Together, these two threads of compassion and truth might weave a politics in which we call out the iniquity without judging the perpetrator, but instead seek to understand and change the circumstances of the perpetration.

From empathy, we seek not to punish criminals but to understand the circumstances that breed crime. We seek not to fight terrorism but to understand and change the conditions that generate it. We seek not to wall out immigrants, but to understand why people are so desperate in the first place to leave their homes and lands, and how we might be contributing to their desperation.

Empathy suggests the opposite of the conclusion offered by Stephen Pinker. It says, rather than more efficient legal penalties and “data-driven policing,” we might study the approach of new Philadelphia District Attorney Larry Krasner, who has directed prosecutors to stop seeking maximum sentences, stop prosecuting cannabis possession, steer offenders toward diversionary programs rather than penal programs, cutting inordinately long probation periods, and other reforms. Undergirding these measures is compassion: What is it like to be a criminal? An addict? A prostitute? Maybe we still want to stop you from continuing to do that, but we no longer desire to punish you. We want to offer you a realistic opportunity to live another way.

Similarly, the future of agriculture is not in more aggressive breeding, more powerful pesticides, or the further conversion of living soil into an industrial input. It is in knowing soil as a being and serving its living integrity, knowing that its health is inseparable from our own. In this way, the principle of empathy (What is it like to be you?) extends beyond criminal justice, foreign policy, and personal relationships. Agriculture, medicine, education, technology – no field is outside its bounds. Translating that principle into civilization’s institutions (rather than extending the reach of reason, control, and domination) is what will bring real progress to humanity.

This vision of progress is not contrary to technological development; neither will science, reason, or technology automatically bring it about. All human capacities can be put into service to a future embodying the understanding that the world’s wellbeing, human and otherwise, feeds our own.

About the Author

Charles Eisenstein is the author of The More Beautiful World our Hearts Know is Possible.

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Credits: Original Content Source

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