Archive for ‘ego condoms’

June 25, 2018

History of the essence

by CarlD

This is a thing for the History tribe right now. Maybe worth talking about, maybe not. From the open letter to the College Board (AP World History) by the Medieval Academy of America. I’m not linking because I don’t actually want to fight at them, I just want to roll around in a little disgust among friends.

“”By beginning ‘world history’ in 1450, the College Board is essentially sending the message that premodern culture and events are unimportant. It is impossible to make sense out of the political and historical climate of the mid-fifteenth century without a grounding in what came before. It is especially unfortunate to suggest, with the 1450 start date, that “world history” effectively begins with the arrival of white Europeans in North America, coupled with the mass extinction (chiefly through disease) of substantial segments of native populations. A pre-1450 start date would facilitate study of a global Middle Ages, a period when regions such as China, Mali, Ethiopia, Armenia, and Egypt had great achievements, in conditions of relative parity, before the oceanic dominance of a few western powers (Portugal, Spain, Holland, England, France). We have all seen how misappropriation of medieval history leads to the advancement of dangerous, racist narratives. Only education can counter such misuse of history. Teaching the reality rather than the fictionalized fantasy of the Middle Ages has never been more important than it is today.””

Good lord this is vacuous.

“”By beginning ‘world history’ in 1450, the College Board is essentially sending the message that premodern culture and events are unimportant.”

It is essentially sending the message that premodern stuffs are nonessential. Since there’s no absolute grounding other than complete and comprehensive inclusion for declaring particular histories essential, this is unremarkably true. What’s needed then is a claim about premodern stuffs being important in this context, not aggrieved partisan handwaving. Here it comes:

“It is impossible to make sense out of the political and historical climate of the mid-fifteenth century without a grounding in what came before.”

Sure! But it’s also impossible to make sense of what came before without a grounding in what came before that, so this is an inane infinite regress. We must start somewhere.

“It is especially unfortunate to suggest, with the 1450 start date, that “world history” effectively begins with the arrival of white Europeans in North America, coupled with the mass extinction (chiefly through disease) of substantial segments of native populations.”

World history may start billions of years ago, depending how you count and what questions interest you. Modern world history, where all the questions modern people have are inescapably located, does plausibly begin around 1450.

“A pre-1450 start date would facilitate study of a global Middle Ages, a period when regions such as China, Mali, Ethiopia, Armenia, and Egypt had great achievements, in conditions of relative parity, before the oceanic dominance of a few western powers (Portugal, Spain, Holland, England, France).”

Neat! Seriously, good stuff! Rock on with that, professional past knowers! Write books, articles, and blogs for all who become curious what happened long ago to discover and revel in.

“We have all seen how misappropriation of medieval history leads to the advancement of dangerous, racist narratives.”

We have? While we were at it, did we see anything about shady linear monocausal argument by assertion? If I said, We have all seen how dangerous, racist narratives lead to misappropriation of medieval history, how might you go about disentangling this elementary causal loop? Is this the quality of analysis we can expect from careful study of the Global Middle Ages?

“Only education can counter such misuse of history.”

This is a religious statement, likely false, and possibly completely false. But let’s keep giving education a try in case it starts working this time.

“Teaching the reality rather than the fictionalized fantasy of the Middle Ages has never been more important than it is today.””

And here, at last, we can agree.

H/t Colin Drumm.

February 25, 2018

Charles E. Dyke, 1938-2018

by CarlD

Chuck Dyke

Chuck Dyke died Wednesday afternoon, February 21, 2018, less than a month after multiple inoperable cancers were discovered. He slipped away quietly with his wife and life companion Linda reading by his side, as perfect an end as such a loving and sentimental man could wish.

Chuck was the only son of Robert and Thelma and grew up in Stoughton, Massachusetts. From his childhood came his love of horse operas and pie for breakfast, and hatred of boiled chicken and being told what to do. As soon as he could, he began making decisions for himself, eventually opting out of the local school system and paying his own way at Thayer Academy. He worked his way up a series of jobs, including camp counselor, soda delivery man, and emergency room orderly, contributing to his extensive and often surprising fund of skills and lore.

From Thayer Chuck went to Caltech, where he realized he had made a mistake within the first two days but lasted out the semester. The mistake was not STEM, which remained his lifelong passion, but the way it was taught in relation to how he learned. He returned east to Brandeis University, where he was introduced to Philosophy in the most Chuck Dyke possible way, by signing up for the elective the guy he was chatting with in line was signing up for. Collaboration and saying yes to learning new things remained defining dispositions.

Graduate school was at Brown for training in analytic philosophy and a “doleful dissertation” on Rawls, Arendt, and civil disobedience. The undoleful thunderbolt of romance struck when Chuck knocked at a fellow philosopher’s door and her sister Linda, a biologist and St. John’s graduate, opened it. As soon as social proprieties allowed their two sons appeared: Carl, a historian, and Alex, an environmental engineer.

More on Chuck’s education and career can be found in the excellent interview by John Protevi at the New APPS blog.

In the happy days of the early Sixties the academy was still in full mid-century expansion. Chuck had his choice of jobs and settled on Temple University in Philadelphia, where he spent his entire career. Chuck and Linda looked at the local commuter rail system (pdf), drove out a little farther from the farthest stop, and bought a nice old house with a barn and an acre and three quarters out in Bucks County farm country which is still the family home. The mortgage was about $90 a month, which for thirty years was a source of increasing amusement as the bank tried frantically to get them to refinance. This homestead hosted many, many gatherings of colleagues and students over the years.

In the early 70’s, during the oil embargo and the World Cup, Chuck accepted a two year posting at Temple’s Rome campus, another typical embrace of an opportunity to learn new things, and a life defining experience for the whole family. He read Machiavelli, Mazzini, and Hugo Pratt, did the hard crossword puzzles in Italian, figured out how to launder a car registration through Switzerland, and made friends with local scholars who showed him how to find the best regional wine. In those days he was “Baffone,” Big Moustache, and carried his hand carved pipes in a tooled Italian leather holster on his belt. Linda began to become an art historian, the kids went to Italian public school, and everyone looked at more triptychs of the Madonna and child than is good for anyone’s sanity. For summer vacations he packed the whole family of four large Americans into one of these:

fiat 126

Fiat 126, circa 1973

It was a tight fit. The family insect collecting equipment went on the roof rack, which led once to an amusing loss by theft of multiple boxes of dead, pinned insects.

Although he was professionally housed in Temple’s Philosophy Department, Chuck never identified with that or any other discipline. His genius was association and he went where association, collegial and intellectual, took him. His early interest in collective decision-making evolved into concern for the broader fields of relationship and possibility in which decision-making communities emerge, to the evolutionary dynamics of complex adaptive systems, nature, ecology, and climate. He was deeply concerned, broadly speaking, with how humans are systematically fucking things up for ourselves and everyone else, and with finding ways to make this plain enough to do some good.

At home Chuck was a gardener and an artist. He spent decades of attentive digging, fertilizing, rotating, composting, and mulching, transforming an unpromising clay slab into an intensely fertile garden that left him no alternative but to sneak up to neighbors’ doorsteps late at night and ply them with produce by stealth. His art encompassed any useful and interesting thing that could be rendered in carved wood, ranging from pipes for his own iconic use made from everything from brier to salvaged barn wood, to Appalachian chain carving and caged balls,


Chain carving from the Bells and Whistles series. Collection of Carl Dyke and Rachel Herrick.

mobiles, finials, tools, knockers, handles, distributed copiously and freely to friends and family, to finally his award-winning abstract sculptures in cedar and walnut. As he did in all his teaching and collaboration, he let the wood speak to him, worked with what it was, and prompted the best of what it brought to their partnership.

Chuck was a huge human being of many parts, relations, and situations. If you knew him, please add to these remembrances in the comments so we can assemble a more complete record of him together.

February 8, 2018

People, bodies, characters

by CarlD

Dyke the Elder recommended a fun book recently, The Infidel and the Professor by Dennis C. Rasmussen. It’s about the friendship between David Hume and Adam Smith and I’m looking forward to reading it. As we were talking about it I also thought of the book I’m using as the core text in all of my classes this semester, the Narrative, of a five years’ expedition, against the revolted Negroes of Surinam, in Guiana, on the wild coast of South America, from the year 1772, to 1777 : elucidating the history of that country, and the description of its productions, viz. quadrupedes, birds, fishes, reptiles, trees, shrubs, fruits, & roots; with an account of the indians of Guiana, & Negroes of Guinea. By Captn. J.G. Stedman. Illustrated with 80 elegant engravings, designed from nature, by the author, 1796. I am not an expert on this text! I’m teaching it so I can learn new things.

As you know, Bob, all sorts of interesting stuff was happening in the late 18th century Atlantic World around the universal themes of freedom, rights, and humanity. And for just as long people excluded from the universe of propertied white men have been pushing back on their degradation to the service of their oppressors. The mismatch between the high pronouncements and glittering achievements of the Enlightenment and the grim practices of the colonial slave economy that financed it is clear enough to us now that it may even seem it was clear to everyone then, too. A book like Stedman’s is interesting because it’s right in the middle of the ideas and practices we’re interested in, but isn’t the product of hyper-elaborated cutting edge high intellection. What did a guy who was pretty much just a guy think about, for example, the personhood of enslaved Africans?

Stedman was an interesting nobody, a low level Atlantic World cosmopolitan born and raised in the Netherlands but identifying as an Englishman, a brevet Captain in a Scots regiment who couldn’t afford to buy himself a higher rank, who shipped out to Dutch Guiana because that’s where the action was for an ambitious guy of talent but little social or economic capital like him.

He was a smart cookie but he was little educated and no philosopher, so it’s interesting to see how he thought about the leading intellectual issues of the day, or rather, how he didn’t. His book was published as an abolitionist tract, complete with gorgeously gruesome engravings of slave torture by William Blake. But Stedman himself was untroubled by slavery, which he mostly didn’t think about, but when he did thought was convenient and patriotic and probably good for the slaves all in all. What bothered him was excessive cruelty in the treatment of slaves, which he reports with outrage and ascribes not just to the Dutch, but to everyone else as well, especially the Jews.

The front matter of the text is full of conventional hyperventilation about his poor literary gifts and the advantages of authenticity and veracity this guarantees. But in the same breath he tells us that

Here, in the different characters of a Commander — a Rebel Negro — a Planter, and a Slave — not only tyranny are exposed — but benevolence and humanity are unveiled to the naked eye. Here the Warrior — the Historian — the Merchant — and the Lover of Natural Philosophy will meet with some gratification; while, for having introduced my private adventures, I must make some apology — but none for those of the lovely Slave, who makes not the least interesting figure in these pages — as female virtue in distress, especially when accompanied with youth and beauty, must ever claim protection.

So are there any people in this text? Well sort of — there are characters, literary abstractions, some of them people-based, some of them (tyranny, humanity, female virtue) more directly concept-based. He certainly elevates the lovely Slave by treating her as a princess and a lady, but does he humanize her? It’s a better character than barbarous Jew, that’s for sure, and also than domestic labor appliance, and perhaps than mere “black body,” as we now say to dramatize the degradation of African humanity within systems of oppression. But characters dehumanize everyone. Her character certainly tells us nothing about her as a particular person nor, as feminist scholars have thoroughly established around the princess and lady tropes in our day, is it likely to lead there. She, whoever she was, is nowhere to be seen, replaced by a damsel in distress. And when it turns out from Stedman’s diaries that he purchased her from her mom as domestic help, and abandoned her readily for a proper white wife (who he didn’t get along with and used for socially appropriate reproduction) on his return to Europe, and that he was just routinely having sex with all of the slave women when the mood struck him, there’s just not much human left under the romanticism to have anything like human rights, let alone all of the detail people have.

Compare all this to one of the first stories Stedman tells in the main text, in chapter 1. He’s on the ship taking him to Surinam, in the middle of the Atlantic. He’s just told us about some interesting sea birds and gunnery practice.

On the 14th, in the morning-watch, we passed the Tropic, when the usual ceremony of dunking the fresh-water sailors was ransomed by tipping the foremast men with some silver. About this time the Boreas most unluckily lost one of her best seamen, the boatswain’s mate, whose hand slipping by the wet, he pitched from the fore-yard-arm into the sea. His presence of mind in calling to the captain, as he floated alongside, “Be not alarmed for me, sir,” in the confidence of meeting with relief, attracted peculiar compassion, and even caused some murmuring, as no assistance was offered him; in consequence of which, after swimming a considerable time within view, the unfortunate young man went to the bottom.

The next paragraph covers trade winds and dolphins, which he thinks are superficially charming mooches.

Are there any people in this story? There’s the mate, the captain, and the compassionate murmurers. It might be more accurate to call all of these ‘roles’. Presumably the Captain, in his authority, made a cost benefit kind of decision between hauling the whole ship around and losing way vs. losing a boatswain’s mate, and found the latter loss more tolerable. In a split second of responsible decision this fine fellow finds his value, and it’s remarkably low. Glug, glug. Well, right about the same time you’d line up rows of guys like this a few paces apart and have them blast away at each other with muskets until one side or the other broke. Talk about bodies. That was Stedman’s world.

I think it’s fair to say that Stedman had nothing at all resembling an abstract theory of universal humanity, and so the discourse of dehumanization would have made little sense to him. People came in various characters, roles, ranks, types, uses, and situations. He seems to have been able to deal with them accordingly without making any conclusions about their further attributes or qualities, sort of like the Walmart checker and I do with each other. Killing rebellious Negros or any other sort of enemy was fine with him; making them suffer unnecessarily in the process was not. There was a person in those bodies, but for the most part he wasn’t concerned with who that was. In fact across the board, he seems to have thought that wasn’t any of his concern.

March 30, 2017

Fortuna’d son

by CarlD

I just almost got myself into an internet fight with a deontologist.

Fortunately I kept my wits about me and took a powder. Nothing good ever comes of getting into it with the righteous and literal-minded. The occasion was a Facebook post on Erica Benner’s Guardian essay asking “Have we got Machiavelli all wrong?” Well of course ‘we’ have. She tells the familiar story of teaching Machiavelli the usual way, as a shill for power; but then starting to pay attention to all the stuff he says (especially in the Discourses on Livy) about freedom and citizenship and republican virtue; and finally realizing that all of the Prince stuff is framed by the other stuff as cautionary tales and instructions to a free people on how to spot and resist tyranny. This version of the argument obviously has Trump in mind. Of course careful readers have been having something like this epiphany for hundreds of years, not least Gramsci, as I have discussed at length.

The deontologist shrugged off the context and insisted on the text, where Machiavelli plainly says things about the exercise of power that are morally repugnant. QED. Machiavelli is the Disneyland of is/ought theorists. Never is it more plain that deontology (and its evil twin consequentialism) emerges from fundamental intellectual laziness. Morals do all the work of keeping things neat and linear, selecting out a priori all of the confounds. Nowhere to be found is any sense that the world is a manifold we stumble through with all manner of dispositions, habits, practices, heuristics, improvisations, reflexes, desperate gambles, selective ignorances, constraints, affordances, conditions, situations, assemblages, trajectories, strategies, roles, identities, networks, and whatnot before we ever get anywhere near ‘ethics’, the tidy parlor game of the mind. Take your shoes off before you walk on the carpet.

I am aware that there are myriad permutations and subtleties I am trampling upon here. It is my intention, nay, duty in life to never get drawn into any detailed examination of these. They have nothing to do with any serious business. With Machiavelli, we start with a person trying to make sense of and be effective within a lifeworld, a particular situation in turn of the 16th century Italy that constitutes and embeds him in particular conditions, dynamics, opportunities, threats, resources, and so on. He remains interesting because he takes a real crack at that, which means he has zero fucks to give about systematic ethics.

Nowadays we talk about real takings a crack in terms of complex dynamical systems. Machiavelli signals that’s what he’s up to, according to the available idiom, through the concept of fortuna. In my dissertation I talked generally about fortuna as contingency, following Pocock. But I would now translate fortuna and its conceptual partner ‘corruption’ into the range of complex dynamics covered by chaos, emergence, nonlinearity, and self-organization, arising respectively from broad historical processes and human relations more specifically. As an analyst, Machiavelli saw chaotic historical and interactive fields that defied linear causal analysis. As a strategist, he was looking for the stocks and flows that could be nudged toward emergence into a (meta)stable political order.

Here’s a characteristic orienting gesture, from The Prince chapter XXV, “What Fortune Can Effect in Human Affairs and How to Withstand Her:”

It is not unknown to me how many men have had, and still have, the opinion that the affairs of the world are in such wise governed by fortune and by God that men with their wisdom cannot direct them and that no one can even help them; and because of this they would have us believe that it is not necessary to labour much in affairs, but to let chance govern them. This opinion has been more credited in our times because of the great changes in affairs which have been seen, and may still be seen, every day, beyond all human conjecture. Sometimes pondering over this, I am in some degree inclined to their opinion. Nevertheless, not to extinguish our free will, I hold it to be true that Fortune is the arbiter of one-half of our actions, but that she still leaves us to direct the other half, or perhaps a little less.

So much is happening that is not and cannot be under any kind of direct human control. It would be reasonable to give up all hope for intentional action. But he sees free will as one constrained operator within a dynamic field, and on that limited basis it’s worth working out how to be more rather than less effective.

His solution relies first on the pre-stocking of all of the resources, conditions, and happy accidents needed to assemble the new order: a free and virtuous citizenry, custom, law, yes ethics, religion, institutions, checks and balances among the competing power bases. The configuration and interaction of these make up “the spirit of the times:”

I believe also that he will be successful who directs his actions according to the spirit of the times, and that he whose actions do not accord with the times will not be successful. Because men are seen, in affairs that lead to the end which every man has before him, namely, glory and riches, to get there by various methods; one with caution, another with haste; one by force, another by skill; one by patience, another by its opposite; and each one succeeds in reaching the goal by a different method. One can also see of two cautious men the one attain his end, the other fail; and similarly, two men by different observances are equally successful, the one being cautious, the other impetuous; all this arises from nothing else than whether or not they conform in their methods to the spirit of the times.

This is a rudimentary theory of inus (insufficient but nonredundant part of an unnecessary but sufficient) conditions. One size does not fit all. Not only are there many, path dependent ways to skin a cat, but the decision path is itself embedded in a larger dynamic field of supporting and thwarting conditions. Bloody messes are heavily represented in the possibility fan.

Anyone (say, a Prince) who wants to be something like intentionally effective has to orient themselves to existing flows, working with what is already working. Even then, it’s important to clean out as many variables as possible so that the various flows can be channeled together into a metastable, homeostatic order, actively maintained by continuing collective effort:

And this must be taken as a general rule: that never or rarely does it happen that any republic or realm is well-ordered from the beginning, or altogether reformed from its old order, if it is not ordered by one… but a prudent orderer of a republic, if he has this will to benefit not himself but the common good… has to arrange to have this authority alone; nor will a wise mind take issue with any extraordinary action necessary to order a realm or constitute a republic…. [But] if one is appropriate to order things, the order will not last long when it remains on the shoulders of the one, but very well when it remains in the care of many, and when it is up to many to maintain it. Because just as many are not suited to order a thing, due to not knowing its good because of the diverse opinions among them, so once they know it they cannot agree to abandon it.” Discourses, book I, chapter IX.

So what does it mean to be “Machiavellian?” It certainly doesn’t mean to focus on ethics, which are at best a strand of the larger analysis that involved him. I suppose if he thought you could get anything done with ethics, he would have been much more interested in them. But it also doesn’t mean simply being an amoral shill for power. Machiavelli liked republics and liberty very much – they are explicitly the end goal, and his life’s work. But he didn’t think there was anything easy about getting or maintaining them, and that lots of things had to line up to make them possible, none of them conforming to abstract ideals. It’s an old point, older even than Machiavelli, but it bears repeating in whatever ways the spirit of the times call forth. Nowadays we might say he didn’t have the privilege of focusing on ethics.

February 2, 2017

Code switching and complexity

by CarlD

There’s sort of a general theme here at the blog and in my own approach to teaching, life, the universe, and everything: that complexity is the rule; and that observant, resourceful flexibility, a disposition to learning and the ability to code switch, is therefore strategically desirable.

But we’ve also often discussed another strategy, which is to engineer systems that gear down complexity into mere complication, or even rigorously simple linearity. Under the right conditions this can work very well and get a lot done, although maintaining those conditions is generally very costly and ultimately unsustainable.

As I dig through our oral history project’s Trump rally interviews (I’m working on a longer post that will provide more framing information on this), one of the things that is gradually coming into focus is that the Trump rallyers we talked to were explicitly not at all comfortable with either code switching or complexity, and that they all had robust histories in systems engineered for linearity (the military, nursing, library science, factory work) with the dispositions to match.

Anecdotally, I don’t think there’s any automatic political valence to this sort of history or disposition. I know plenty of liberals and lefties who are also not at all comfortable with either code switching or complexity. Such folk tend to be in charge no matter what. I sometimes feel like I’m caught in a no man’s land between two armies of essentially similar people, fighting bitterly over the details of a narrow, rigid world that I would hate to live in either way.

November 18, 2016

Ego condoms and possibility fans: Thinking with a Bannon

by CarlD

It’s now pretty much officially understood that Facebook, Twitter, and other social media feeds promote cognitive bubbling, a subset of what Dyke the Elder just called “ego condoms.” In a way that was presumably much harder when there was just the one corner store and no portable screens to displace awkward neighborly interactions, folks get to select (and have selected for them) their feeds of news, commentary, entertainment, and social interaction for narrow, comforting self-confirmation. Folks think small, and defend their small thinking fiercely. When contaminants rudely break through the latex, the threat of contagion meets with a poorly developed intellectual immune system that has to kick into panic mode to repel the invaders. How’s that for some metaphors.

A current example is the liberal / progressive reaction to the appointment of Stephen Bannon as Donald Trump’s Director of Strategy. Consigliere Bannon was most recently a mastermind of the Trump campaign. Before that he ‘ran’ in some sense the clickbaity right wing news and commentary consortium Breitbart News Network, worked mergers and acquisitions at Goldman Sachs, ran a media investment bank, made celebratory movies about heroes of conservatism, and directed Biosphere 2. Ha.

Bannon is a classic self-made man, working class, Irish Catholic, bootstrappy, with the usual disdain for ‘the Establishment’ and whiners who put their hand out rather than working their way up. Like anyone with this trajectory who takes this attitude, he seems to be completely oblivious to the systemic flows, gates, and filters that selectively advantage the efforts of guys like him, even while skillfully navigating them. We all know a bunch of guys like this. You’d like to be impressed and happy for them if they weren’t so poisonous. These are the people who are in charge now.

The obliviousness to the selectivity of system flows is one ego condom. The reification of ‘the Establishment’ is another. He’s well defended against the paralyzing confounds of complexity. Guys like this succeed not despite their selective perception but because of it. They’re hard points driven at the gaps and fissures of moving targets. All of the metaphors of the phallus and its disciplining apply here.

A lot of the left commentary would like this guy to be scary because he’s a bigot. That is literally the no-brainer response, a pure reflex. A guy like this may well be a bigot but also gives two shits about race, gender, sexuality, or any of the other ego condoms of righteous subalternity. You can be as blackly, gayly transwhatsis as you like, as long as you do it on your own time and don’t try to leverage it against him. You’re as free to be any of those things as you earn for yourself. These are libertarians, not social conservatives, although that’s one of the weirder aggregations of the American right at the moment. They’re brought together by the more than plausible perception that progressive identity politics does, in fact, try to leverage against them, whether it be ‘their’ resources and opportunities or their world view. So I take Bannon himself at his word when he says he’s not racist or sexist or homophobic. To him, all of that is (diagnostically, to be sure) beside the point.

Cognitive latexing against complexity ‘works’, in a pointy kind of way, but of course it comes with consequences. On the left it means we’ll go into the next election cycle still not knowing what hit us or having any idea what to do about it. On the right, among lots of other things you get Bannon.

You may not want to watch this whole video but never fear, I’ve done it for you. Why? Because my own defenses against complexity are poor, so I’m easily distracted. Bannon is actually a smart guy and he’d like to be engaged with the big picture. All that latex though means that the big picture can’t be complex, so he’s got to linearize it. Latex linearity is all over this talk. He tells a story about the heroic history of Judeo-Christian values. He grafts capitalism onto that story without even momentary irony. And here comes the apocalypse: the wealth and opportunity afforded the whole world by Judeo-Christian capitalism is catastrophically imperiled by the huge national debt racked up and then foisted on the common man by the rapacity and cronyism of the Establishment.

We’ve heard this all before. Righteous, angry, frightening certainty around a securely linearized narrative is, as Bannon himself says, one of the most profoundly motivating strategies of being in the world. As is so often the case, this version picks out some things that are more or less true. Bannon is right, he’s just not all the way right. As a linearizer he can’t be all the way right (well, none of us can) but he can be the kind of partly right that ends up being super wrong.

In passing, he’s a little right and then very wrong about the Western Judeo-Christian thing for all the reasons that Kwame Anthony Appiah says better than I could. The consequence of that is a severe truncation of the evolutionary resources that the whole process of historical experimentation has made available to us. Extinction awaits the species that locks itself into a single evolutionary strategy. The dinosaurs are gone but the birds are still with us. Bannon is a tyrannosaurus, which is a cool thing to be until it’s not. Evolution is for the birds.

More importantly he’s also a little bit right about the debt, or rather about how the debt has been played by the various loose assemblages of visionaries, fools, and scoundrels who have gradually over the course of centuries but then with increasing speed in recent times worked out how to make money appear and disappear without material mediation. It’s true, for example, that the numbers are now simply mind-boggling. A trillion here, a trillion there, and pretty soon we’re talking about real money. Except we’re not. None of the money is real except the stuff regular folks are still expected to buy things with and pay back if it’s borrowed. All of the rest of it moves around and pops into and out of existence in computers in whatever numbers are needed to get stuff done from time to time. “Debt” has always been another name for money, but the point of distinguishing them is now functionally obsolete.

Bannon tells the story of the crash of 2008 and its bailout as the story of enormous debt being created that is yet to be accounted for and paid back. What actually happened is that the people who do money finally figured out almost all the way that they could just invent as much of it as they needed to settle things down and get on with being rich. And that’s what they did. Overnight. Several trillion dollars, by fiat. Many more trillions since then, as Bannon says. And it worked. It settled things right down, and it’s still out there being money.

In fact there’s so much money now no one knows what to do with it all. It’s parked in the zeros and ones of offshore computers, waiting for someone to have a bright idea. And still they make more, with no inflation because unlike Zimbabwe and Germany after WW 1, nobody but the latex apocalysts even begins to doubt the robustness of the underlying system. Money that was not borrowed, but flat invented. Money so fungible it makes money pointless. Making people pay for things, and especially making people pay for the money of debt, is at this point just a bad habit. It doesn’t even make the wealthy any wealthier – they can just write themselves on that many zeros and ones any time they like. It’s all counted with machine precision but it doesn’t need to be accounted for, and unless we get really unfathomably stupid, it never needs to be paid back because it was never taken from anywhere it needs to be paid back to.

Unfortunately this is exactly the unfathomable stupidity that Bannon is flogging. We’ve just finally demonstrated conclusively that there’s as much money as we need for whatever we think we need. Right now only ‘the Establishment’ are benefiting fully from that; we can be angry about that together. But we’re literally one evolutionary step from the regime of shared plenty, and the tyrannosaurus wants to collapse plenty into austerity. He wants to haul us back to the horrifying constraints of the gold standard and the poor house.

The problem is that there is literally no way for a linearizer to see this. The new money is an effective abstraction. It’s not causally tied to any material antecedent. It’s not produced by work, or ingenuity, or great stores of gold, or any other tangible whatsis. It’s no longer even indexing the wealth and power of any one nation state. It is enabled by the complexity of the global economy. It is supported by an enormous network of official and unofficial actors, all of them entrained to an accounting regime that completely by accident emerged, first vulnerably in places like Ireland and Greece and then invulnerably in the U.S., into a self-organizing, self-sustaining global guarantor of value. It’s a system that’s big enough and rich enough to effortlessly support a fine standard of living for the kind of global population we’d have if everyone was happy and secure, although right now it’s mostly just driving the left side of the Pareto distribution to ridiculous heights. A Hayek with his market emergence might have been able to wrap his mind around this, although he didn’t buy Keynes’ first rumblings. But it can only baffle and enrage a vulgar fetishist of individual striving like Bannon.

Bannon wants to bring back the jobs and get people working again. Oh for the good old days when America was more separately and tangibly great. This in an environment where our machines have increasingly displaced necessary labor, and where most of us ‘work’ at exchanging optional services in a way that makes the discourses of productivity a cruel joke. Why would we want to bring back jobs? The old folks and historical re-enactors can do whatever jobs they want to while the rest of us figure out what to do with all this time we’ll have on our hands. Make steel, if we like, or not. Learn things and share them with each other. Do one thing today and another tomorrow, hunt in the morning, fish in the afternoon, rear cattle in the evening, criticise after dinner, just as we have a mind, without ever becoming hunter, fisherman, herdsman or critic.

We live in interesting times. The possibility fan includes the worlds of the apocalysts of the left and right, frightened and enraged and weirdly empowered by complexity and change, declaring doom and retreating to a cramped, sustainable austerity. It also includes pushing forward into this new regime that has now fully matured right under our noses. I’d like to think the latter is inevitable but in fact it’s not – the Stephen Effin Bannons of the world actually hold it in their power to enforce their cramped, austere, linear image on the world by decoupling the linkages that make the new order possible. This is now what’s at stake. Everything else is the tail trying to wag the dog.