Harry Marks wrote:in wishing the past had found a way to be better, one is also wishing that the "me" which came from that past was also better. I don't find that problematic. Nor do I think it is the same as saying "there would not be a me."
The problem is the relevance of hypothetical situations to moral reasoning. Any scenario that begins ‘let us imagine the world was quite different from what we know it to be’, runs the risk of promoting fantasy and delusion.
The fact is, humans have massive embedded trauma due to what the world is like, and what our ancestors and their victims and oppressors did historically. Hypothetical imaginative history is a bit like thinking about multiverses and such like, interesting thought experiments of little practical value. Far better is discussing how people can be sorry and repentant for what actually happened.
Harry Marks wrote:More often, the problem is to do the right thing, knowing pretty well which choice is which.
Disagree. A classic case of that error is the false argument from Karl Marx that philosophers have interpreted the world but the point is to change it. A lack of careful interpretation leads to a superficial theory of change that has harmful or wasteful results. For example, there is major moral dispute on the balance between freedom and equality, and until such questions are in a better state it is risky to say we know what is good.
Harry Marks wrote: Robert Tulip wrote:For example, Zinn implies that property is evil. Against that line, Locke held that property is the basis of sustained prosperity and growth. Until such basic moral questions are sorted, there is no prospect of reconciliation.
The only point at which I remember Zinn implying such a thing is when he described the Iroquois society (in Ch. 2, I think).
Luckily my kindle edition indexes the book, and it helpfully tells me that Zinn uses the word property 122 times. In the first use, at the end of Chapter One on Columbus and the Indians, Zinn states “behind the English invasion of North America… was that special drive born in civilizations based on private property. It was a morally ambiguous drive… the need for land was transformed into murder of whole peoples.”
The moral ambiguity of property is illustrated by the morality of money, which is both an enabler of activity and exchange and a source of grief, in the
Biblical sense of filthy lucre as corrupting into selfish greed.
With even more vigorous emphatics, Zinn compares the arrival of British private property laws in the new world with Stalin’s Ukraine genocide and Churchill’s vindictive bombing of Dresden. In a later mockery of property as brutal and strange, Zinn quotes a Congolese leader asking if the Portuguese allow people to place their feet on the ground, indicating that the concept of property is simply an exercise in social control.
The ambiguity described by Zinn is shown in how the romance of communal ownership persists in the political left, in ways that resist logic and evidence, due to class mistrust of the power of money. Quantitative analysis, such as by the
Institute for Liberty and Democracy in Peru, illustrates how the banking collateral unlocked by laws around private capital is a primary area of superiority of the rich nations of the world. It is a big challenge for some non-western people to retain cultural identity while also accepting the wealth creating ideas of property and money.
Harry Marks wrote:One view has it that such an idyllic (it probably wasn't) structure would be impossible with cities, division of labor, scarcity of farmland and commercial enterprise. I find that to be a post hoc fallacy, like saying that because the Chinese were more economically advanced (which they were until at least 1500) that civilization required a single dominant power, regular flooding which needed central coordination to control, and pictographic writing. What we have is not necessarily the best that could be.
I don’t see a post hoc fallacy here, which occurs when two events which happen sequentially are wrongly assumed to be causally related. It is not a fallacy to say the emergence of cities, labour division and enterprise caused modern wealth. The issue here is whether communal tribal culture is compatible with modern commercial enterprise. There is a strong argument that communal practice destroys incentive and productivity, and that nations need to shift to individual private ownership structures to sustain economic growth.
Harry Marks wrote:
Property is primarily a set of rules about certain uses of violence (theft) being unacceptable. The main benefits of restricting violence are certainly available in a common-property framework, as the monasteries of the Middle Ages demonstrated.
Property is also a set of rules about borrowing money, providing the basis for the dramatic advances of modern capitalism and banking in the creation of wealth. Common-property frameworks are stagnant. The closure of the Catholic monasteries by King Henry the Eighth, ending their deadening effect on economic growth, was decisive for Great Britain’s shift to becoming a world empire.
Harry Marks wrote: One of the key innovations leading to the modern economy was the joint stock company, or limited liability, which was an ingenious modification of the apparent implications of absolute property. Other possible such institutions might have restrained abuses effectively while enabling more, not less, progress. I'll take Locke's analysis over Hobbes' any time.
What is the alternative you are suggesting to limited liability? I doubt that any communal systems could have enabled more progress than capitalist methods have. What is the main problem you see in Hobbes? I find his concept of the state as the basis of stability to be important.
Harry Marks wrote:
involvement of hierarchy buys into morally repugnant blessing on domination by violence.
Yes, but the moral problems are complex. The history of civilization has been a process of bringing order and stability to chaos. Hierarchy has indeed involved what the Scottish chief said about Rome, that they made a desert and called it peace. However, we are deep in the lesser of two evils problem in looking at the morality of social structures.
We could all agree that equal societies are more morally just, but the problem is that equal societies are less robust and vigorous than unequal societies. There is a dialectic here between cooperation and competition. Inequality, including the hierarchical concept of rank, has been the great driver of economic production and military security. An unequal society with leaders whose words are obeyed functions as a social unit, and historically has defeated egalitarian groups who lack chain of command. Wistful nostalgia, like for the
Asherah groves destroyed by the Mosaic hierarchy, as much as for the lost world of the Iroquois, often neglects the physical impossibility of a primitive stone and wood economy, with its social framework, competing against modern metal and paper.
Harry Marks wrote:
I do not agree that the most ruthless power automatically triumphs over those who organize based on reason and mutual respect.
My sense is that respect is more durable in terms of cultural evolution than ruthlessness, although ruthless conquerors can win short victories. The examples of Hitler, Stalin and Genghis Khan illustrate systems of extreme tyrannical ruthlessness which crashed and burned after appearing omnipotent for a short time.
On the larger stage of the conquest of the New World, the British settlers have largely established seemingly sustainable societies, even though their origins lie in genocidal ruthless elimination of previous cultures. The trauma for victors and victims from that conquest endures today, as a pathological source of cultural blindness and bigotry on the side of the victors, as a broad source of anomic meaninglessness and loneliness in society, with individualism not providing a story of belonging and identity, and with the despair of the vanquished.
My sense is that the weakness of western culture, including the epidemic of mental illness, is in large part an untreated and undiagnosed traumatic effect of the ruthless culture of imperial conquest that established the USA as the leader of the free world, including the pervasive disdain for indigeneity as infra dig. That is why I see the core Christian ethic of the last as first as so crucial for psychic repair, forgiveness and reconciliation, as a way to build a culture of mutual care and respect.
Harry Marks wrote: Three cases which, while near things, demonstrate the possibilities for mutuality to excel over systems of domination are the revolt by the Netherlands against the Spanish (1600), the defeat of the allied aristocratic powers by the army of the French Revolution at Valmy, and the Salamis and Plataea defeat of the Persians by the allied Greeks.
Again looking at the Christian ideas, mutuality is central to the core teaching of love of neighbour.
Jesus Christ in the Last Judgement says the criterion of salvation is performing works of mercy. To me this is a model of cultural mutuality as essential for human evolution, away from selfish domination towards mutual care.
But the challenge is to retain some of the robust ethics that have powered the stable fecund culture of domination, even while opening to more of the anarchistic liberty inherent in care as a guiding ethic.
Harry Marks wrote:
An even more interesting case is the effort by Charlemagne to enlist the Christian church in civilizing his empire even while they legitimized it. That is, domination for its own sake has the same problem of emptiness as consumption for its own sake in today's hyper-commercial world. When the fear goes away because the battles have been won, you still face the problem of making sense of life.
Yes precisely, what profiteth a man that he gain the whole world and yet lose his soul? Redemption depends on legitimacy, which depends on a social mandate.
Even before Charlemagne, the Roman sense of their own moral vacuity was central to the victory of Christianity, providing the temporary Constantinian social licence for imperial security, but in a highly unstable way, which is why Rome fell. That vacuum was very like the emptiness of the consumer culture today, finding senseless meaning in shopping.
Harry Marks wrote: nuclear arms mean that ruthlessness has little chance of achieving domination
Now that has just a touch of post hoc, since there are other factors as well as atom bombs that constrain ruthless politics. The whole emergence of globalisation and communication makes concealment of oppression much harder, with the trade consequences able to isolate repressive regimes.
An irony here is that it is precisely and solely the nuclear option that enables North Korea to be so ruthless to its own people. More broadly, the shift to an interconnected world is shifting the locus of legitimacy from elites to the masses, with the need for governments to apply policies that will secure democratic consent.
Harry Marks wrote:I don't expect any sudden rejection of hierarchical control, (nor, in most cases, would I likely prefer the alternative), but that doesn't stop us from using imagination to ask what an alternative might look like.
The event that really shifted my thinking on this topic of hierarchy was the Tian An Men massacre in Beijing back in June 1989. Prior to that I was more of a utopian dreamer, but comparing the trajectories of Russia under Gorby and China under Deng gave me a view that stability must be recognised as a primary moral value. Deng prevented collapse of China into civil war.
Without political stability, grounded in hierarchical control, there is no capacity for economic growth, and without growth there is no human development or mutuality. So all the dreams of transcendental imagination of the kingdom of heaven have to be grounded in a harsh political realism to have any prospect of being achieved.
Harry Marks wrote:
if we solve the climate problem (and possibly other environmental catastrophes waiting beyond that one), since we will have a level population, we will have reached the point at which the forces of entropy and chaos will not drag us back into poverty and barbarism. It is not an easy transition, from a Malthusian poverty trap to a civilization of steady state population and gradual cultural improvement, but so far the odds are in the favor of culture. It is possible that only the big boost in farmland from the genocide in North America allowed this transition to occur, but I can give potent counterarguments.
Linking climate politics today to the American genocide is complex but important. My sense is that the genocide produced deeply embedded trauma in the American culture and politics, of the type the Ten Commandments describe as intergenerational (
Exodus 20:5).
So now, looking at Trump, we see a Republican culture that exhibits a high level of nervous anxiety, as it seeks to maintain its powerful position of social control, with cultural traditions that are fracturing, contested and unstable. These traditions, strongly alienated from any sense of natural meaning, had their formative origins in the American genocide, seen in incidents such as the trail of tears.
But now, the enduring air-headed motto of that culture is drill baby drill, an idea which specifically excludes the moral science around climate, preferring instead the depraved
antichristian idea that destroying the earth will make you rich. How to extract from this depravity its core values of productive investment, while shifting it to a sustainable ethic, seems to be a challenge that is religious in scope, in view of the apocalyptic threats of climate change and the paralysed inertia of the world in the face of these looming security and stability problems.
Harry Marks wrote:
Robert Tulip wrote:I still admire the pioneers and discoverers for their creative destruction, even if that is a morally complex position.
It is possible to see their accomplishments as signs of individual courage and skill without claiming a necessity of the brutal culture in which they operated. Obviously we can never really know what else might have been, and we have to, in some sense, forgive the past even while holding it accountable. Truth and reconciliation go together.
We can know what might else have been, and the answer is nothing, since the past is the past. Speculation about alternative universes is nothing more than a game. That is not to say our decisions today are fated by deterministic physical causes, or that no mistakes were made, but rather that there is no real difference between observing that history occurred and saying things must have turned out as they did.
The brutal culture that conquered the New World was a product of the alienated European situation, lost in its wide and easy path of destruction. This recognition is important to see how to shift culture away from its brutal trauma towards more mutual love.
To hold the past accountable means to insist that people today understand history and are sorry for the mistakes that have produced ongoing suffering and trauma. Repentance is the primary condition for forgiveness, as John the Baptist told Jesus Christ. The truth will set you free.