Posts Tagged ‘Insult to Injury’

/rant on

One of my personal favorites among my own blog posts is my remapping of the familiar Rock, Paper, Scissors contest to Strong, Stupid, and Smart, respectively. In that post, I concluding (among other things) that, despite a supposedly equal three-way power dynamic, in the long run, nothing beats stupid. I’ve been puzzling recently over this weird dynamic in anticipation of a mass exodus of boomers from the labor force as they age into retirement (or simply die off). (Digression about the ruling gerontocracy withheld.) It’s not by any stretch clear that their younger cohorts divided into not-so-cleverly named demographics are prepared to bring competence or work ethic to bear on labor needs, which includes job descriptions ranging across the spectrum from blue collar to white collar to bona fide expert.

Before being accused of ageism and boomerism, I don’t regard the issue as primarily a function of age but rather as a result of gradual erosion of educational standards that has now reached such a startling level of degradation that many American institutions are frankly unable to accomplish their basic missions for lack of qualified, competent, engaged workers and managers. See, for example, this Gallup poll showing how confidence in U.S. institutions is ebbing. Curious that the U.S. Congress is at the very bottom, followed closely and unsurprisingly by the TV news. Although the poll only shows year-over-year decline, it’s probably fair to say that overall consensus is that institutions simply cannot be relied upon anymore to do their jobs effectively. I’ve believed that for some time about Cabinet-level agencies that, administration after administration, never manage to improve worsening conditions that are the very reason for their existence. Some of those failures are arguably because solutions to issues simply do not exist (such as with the renewed energy crisis or the climate emergency). But when addressing concerns below the level of global civilization, my suspicion is that failure is the result of a combination of corruption (including careerism) and sheer incompetence.

The quintessential example came to my attention in the embedded YouTube video, which spells out in gruesome detail how schools of education are wickedly distorted by ideologues pushing agendas that don’t produce either better educational results or social justice. Typically, it’s quite the reverse.

In short, school administrators and curriculum designers are incompetent boobs (much like many elected government officials) possessed of decision-making authority who have managed to quell dissent among the ranks precisely because many who know better are invested in careers and pension programs that would be sacrificed in order to call bullshit on insane things now being forced on everyone within those institutions. Those of us who attended college often witnessed how, over the course of several decades, faculties have essentially caved repeatedly on issues where administrators acted in contravention of respectable educational goals and policies. Fortitude to resist is not in abundance for reasons quite easy to understand. Here’s one cry from the wilderness by a college professor retiring early to escape the madness. One surmises that whoever is hired as a replacement will check a number of boxes, including compliance with administrative diktats.

Viewpoint diversity may well be the central value being jettisoned, along with the ability to think clearly. If cultism is truly the correct characterization, administrators have adopted an open agenda of social reform and appear to believe that they, uniquely, have arrived at the correct answers (final solutions?) to be brainwashed into both teachers and students as doctrine. Of course, revolutions are launched on the strength of such misguided convictions, often purging resistance violently and revealing that best intentions matter little in the hellscapes that follow. But on the short term, the basic program is to silent dissent, as though banishing disallowed thinking from the public sphere collapses viewpoint diversity. Nope, sorry. That’s not how cognition works except in totalitarian regimes that remove all awareness of options and interpretations we in open societies currently take for granted. It’s barking mad, for instance, to think that all the propaganda flung at the American public about, say, the proxy war in Ukraine is truly capable of buffaloing the entire population into believing we (the U.S. and NATO) are the good guys in the conflict. (There are no goods guys.) Even the Chinese government, with its restricted Internet and social credit system, can’t squelch entirely the yearning to think and breathe freely. Instead, that’s the domain of North Korea, which only despots hold up as a salutary model.

My point, which bears reiteration, is that poorly educated, miseducated, and uneducated ignoramuses (the ignorati, whose numbers have swelled) in positions of power and influence embody precisely the unmovable, unreachable, slow, grinding stupidity that can’t be overcome by knowledge, understanding, expertise, or appeals to reason and good faith. Stupid people don’t know just how stupid they are but sally forth with blind confidence in themselves, and their abject stupidity becomes like kryptonite used to weaken others. One can use smarts (scissors) once in a while to cut through stupidity (paper), but in the end, nothing beats stupid.

/rant off

When the Canadian Freedom Convoy appeared out of nowhere over a month ago and managed to bring the Canadian capitol (Ottawa, Ontario) to a grinding halt, the news was reported with a variety of approaches. Witnessing “democracy” in action, even though initiated by a small but important segment of society, became a cause célèbre, some rallying behind the truckers as patriots and other deploring them as terrorists. Lots of onlookers in the middle ground, to be certain, but the extremes tend to define issues these days, dividing people into permafeuding Hatfields and McCoys. The Canadian government stupidly branded the truckers as terrorists, finally dispersing the nonviolent protest with unnecessary force. The Canadian model sparked numerous copycat protests around the globe.

One such copycat protest, rather late to the party, is The People’s Convoy in the U.S., which is still underway. Perhaps the model works only in the first instance, or maybe U.S. truckers learned something from the Canadian example, such as illegal seizure of crowdfunded financial support. Or maybe the prospect of confronting the U.S. military in one of the most heavily garrisoned locations in the world gave pause. (Hard to imagine Ottawa, Ontario, being ringed by military installations like D.C. is.) Either way, The People’s Convoy has not attempted to blockade D.C. Nor has the U.S. convoy been widely reported as was the Canadian version, which was a grass-roots challenge to government handling of the pandemic. Yeah, there’s actually an underlying issue. Protesters are angry about public health mandates and so-called vaccine passports that create a two-tier society. Regular folks must choose between bodily autonomy and freedom of movement on one hand and on the other compliance with mandates that have yet to prove themselves effective against spread of the virus. Quite a few people have already chosen to do as instructed, whether out of earnest belief in the efficacy of mandated approaches or to keep from falling into the lower of the two tiers. So they socially distance, wear masks, take the jab (and follow-up boosters), and provide papers upon demand. Protesters are calling for all those measures to end.

If the Canadian convoy attracted worldwide attention, the U.S. convoy has hardly caused a stir and is scarcely reported outside the foreign press and a few U.S. superpatriot websites. I observed years ago about The Republic of Lakota that the U.S. government essentially stonewalled that attempt at secession. Giving little or no official public attention to the People’s Convoy, especially while attention has turned to war between Russia and Ukraine, has boiled down to “move along, nothing to see.” Timing for the U.S. truckers could not possibly be worse. However, my suspicion is that privately, contingency plans were made to avoid the embarrassment the Canadian government suffered, which must have included instructing the media not to report on the convoy and getting search engines to demote search results that might enable the movement to go viral, so to speak. The conspiracy of silence is remarkable. Yet people line the streets and highways in support of the convoy. Sorta begs the question “what if they threw a protest but no one came?” A better question might be “what if they started a war but no one fought?”

Gross (even criminal) mismanagement of the pandemic is quickly being shoved down the memory hole as other crises and threats displace a two-year ordeal that resulted in significant loss of life and even greater, widespread loss of livelihoods and financial wellbeing among many people who were already teetering on the edge. Psychological impacts are expected to echo for generations. Frankly, I’m astonished that a far-reaching civil crack-up hasn’t already occurred. Yet despite these foreground tribulations and more besides (e.g., inflation shifting into hyperinflation, food and energy scarcity, the financial system failing every few years, and the epistemological crisis that has made every institution flatly untrustworthy), the background crisis is still the climate emergency. Governments around the world, for all the pomp and circumstance of the IPCC and periodic cheerleading conferences, have stonewalled that issue, too. Some individuals take the climate emergency quite seriously; no government does, at least by their actions. Talk is comparatively cheap. Like foreground and background, near- and far-term prospects just don’t compete. Near-term appetites and desires always win. Psychologists report that deferred gratification (e.g., the marshmallow test) is among the primary predictors of future success for individuals. Institutions, governments, and societies are in aggregate mindless and can’t formulate plans beyond the next election cycle, academic year, or business quarter to execute programs that desperately need doing. This may well be why political theorists observe that liberal democracies are helpless to truly accomplish things, whereas authoritarian regimes centered on an individual (i.e., a despot) can get things done though at extreme costs to members of society.

By a substack author going by the pseudonym Moneycircus, describing the cult of paranoid preparedness (a subset of safetyism?), unnecessary paragraph breaks removed:

We should be alert to the suffering of children. For they are the most delicate in society, the point at which the bough breaks. Children should experience life one bright day at a time, bursting with colours, tastes and sounds. It is an experience so complete that they only have time for the present. Yet talking to children during the pandemic I see their time accelerates. They are already falling into remembrance. They ask questions that only adults should ask, and later in life: “Do you remember when … such and such? What was that place where …?” This means they are experiencing life at one remove. This is cruelty beyond measure.

Further to this blog post, see this quote from Daniel Schwindt’s The Case Against the Modern World (2016), which will be the subject of a new book blogging project:

As Frank Herbert, the master of science fiction, once put it: “fear is the mind-killer.” And this is the precise truth, because a person acting in fear loses his capacity for judgment precisely insofar as he is affected by his fear. In fear, he does things that, in a peaceful frame of mind, he’d have found ridiculous. This is why we would expect that, if fear were to become a generalized condition in a civilization, knowledge itself would begin to deteriorate. [p. 35]

For more than a decade, I’ve had in the back of my mind a blog post called “The Power of Naming” to remark that bestowing a name gives something power, substance, and in a sense, reality. That post never really came together, but its inverse did. Anyway, here’s a renewed attempt.

The period of language acquisition in early childhood is suffused with learning the names of things, most of which is passive. Names of animals (associated closely with sounds they make) are often a special focus using picture books. The kitty, doggie, and horsie eventually become the cat, dog, and horse. Similarly, the moo-cow and the tweety-bird shorten to cow and bird (though songbird may be an acceptable holdover). Words in the abstract are signifiers of the actual things, aided by the text symbols learned in literate cultures to reinforce mere categories instead of examples grounded in reality. Multiply the names of things several hundred thousand times into adulthood and indeed throughout life and one can develop a formidable vocabulary supporting expressive and nuanced thought and speech. Do you know the differences between acute, right, obtuse, straight, and reflex angles? Does it matter? Does your knowledge of barware inform when to use a flute, coupe, snifter, shot (or shooter or caballito), nosing glass (or Glencairn), tumbler, tankard, goblet, sling, and Stein? I’d say you’ve missed something by never having drunk dark beer (Ger.: Schwarzbier) from a frosted schooner. All these varieties developed for reasons that remain invisible to someone content to drink everything from the venerable red Solo cup. Funnily enough, the red Solo cup now comes in different versions, fooling precisely no one.

Returning to book blogging, Walter Ong (in Orality and Literacy) has curious comparisons between primarily oral cultures and literate cultures. For example:

Oral people commonly think of names (one kind of words) as conveying power over things. Explanations of Adam’s naming of the animals in Genesis 2:20 usually call condescending attention to this presumably quaint archaic belief. Such a belief is in fact far less quaint than it seems to unreflective chirographic and typographic folk. First of all, names do give humans beings power over what they name: without learning a vast store of names, one is simply powerless to understand, for example, chemistry and to practice chemical engineering. And so with all other intellectual knowledge. Secondly, chirographic and typographic folk tend to think of names as labels, written or printed tags imaginatively affixed to an object named. Oral folk have no sense of a name as a tag, for they have no idea of a name as something that can be seen. Written or printed representations of words can be labels; real, spoken words cannot be. [p. 33]

This gets at something that has been developing over the past few decades, namely, that as otherwise literate (or functionally literate) people gather more and more information through electronic media (screens that serve broadcast and cable TV, YouTube videos, prerecorded news for streaming, and podcasts, and most importantly, audiobooks — all of which speak content to listeners), the spoken word (re)gains primacy and the printed word fades into disuse. Electronic media may produce a hybrid of orality/literacy, but words are no longer silent, internal, and abstract. Indeed, words — all by themselves — are understood as being capable of violence. Gone are the days when “stick and stones ….” Now, fighting words incite and insults sting again.

Not so long ago, it was possible to provoke a duel with an insult or gesture, such as a glove across the face. Among some people, defense of honor never really disappeared (though dueling did). History has taken a strange turn, however. Proposed legislation to criminalize deadnaming (presumably to protect a small but growing number of transgender and nonbinary people who have redefined their gender identity and accordingly adopted different names) recognizes the violence of words but then tries to transmute the offense into an abstract criminal law. It’s deeply mixed up, and I don’t have the patience to sort it out.

More to say in later blog posts, but I’ll raise the Counter-Enlightenment once more to say that the nature of modern consciousness if shifting somewhat radically in response to stimuli and pressures that grew out of an information environment, roughly 70 years old now but transformed even more fundamentally in the last 25 years, that is substantially discontinuous from centuries-old traditions. Those traditions displaced even older traditions inherited from antiquity. Such is the way of the world, I suppose, and with the benefit of Walter Ong’s insights, my appreciation of the outlines is taking better shape.

I simply can’t keep up with all the reading, viewing, and listening in my queue. Waking hours are too few, and concentration dissipates long before sleep overtakes. Accordingly, it’s much easier to settle into couch-potato mode and watch some mindless drivel, such as the Netflix hit Bridgerton binged in two sittings. (Unlike cinema critics, I’m not bothered especially by continuity errors, plot holes, clunky dialogue, weak character motivation, gaps of logic, or glossy decadence of the fictional worlds. I am bothered by the Kafka trap sprung on anyone who notices casting decisions that defy time and place — an ill-advised but now commonplace historical revisionism like editing Mark Twain.) As a result, blog posts are less frequent than they might perhaps be as I pronounce upon American (or more broadly, Western) culture, trying vainly to absorb it as a continuously moving target. Calls to mind the phrase Après moi, le déluge, except that there is no need to wait. A deluge of entertainment, news, analysis, punditry, and trolling has buried everyone already. So rather than the more careful consideration I prefer to post, here are some hot takes.

The Irregular Aphorist. Caitlin Johnstone offers many trenchant observations in the form of aphorisms (some of which I’ve quoted before), all gathered under the subtitle Notes From The Edge Of The Narrative Matrix. The modifier irregular only means that aphorisms are a regular but not constant feature. Her site doesn’t have a tag to that effect but probably ought to. Here’s one in particular that caught my attention:

Everything our species has tried has led us to a dying world and a society that is stark raving mad, so nobody is in any position to tell you that you are wrong.

Twin truths here are (1) the dying world and (2) societal madness, both of which I’ve been describing for some time. Glad when others recognize them, too.

Piling on. Though few still are willing to admit it, nonpharmaceutical interventions (NPIs, e.g., distancing, masks, and lockdowns) to stall or reduce the spread of the virus failed to achieve their objectives according to this study. Instead, NPIs piled on suffering no one could forestall. I read somewhere (no link) that the world is approaching half of total, cumulative deaths/infections predicted had nothing been done to impede the pandemic running its course. Adding in deaths of despair (numbers not entirely up to date), we’re using the wrong tools to fight the wrong battle. Of course, interventions opened up giant opportunities for power grabs and vulture capitalism, so the cynic in me shrugs and wonders half aloud “what did you expect, really?”

Growth of the Managerial Bureaucracy. A blog called Easily Distracted by Timothy Burke (never on my blogroll) publishes only a few times per year, but his analysis is terrific — at least when it doesn’t wind up being overlong and inconclusive. Since a student debt jubilee is back in the news (plenty of arguments pro and con), unintended consequences are anticipated in this quote:

When you set out to create elaborate tiers that segregate the deserving poor from the comfortable middle-class and the truly wealthy, you create a system that requires a massive bureaucracy to administer and a process that forces people into petitionary humiliation in order to verify their eligibility. You create byzantine cutoff points that become business opportunities for predatory rentiers.

Something similar may well be occurring with stimulus checks being issued pro rata (has anyone actually gotten one?), but at least we’re spared any petitionary humiliations. We get whatever the algorithms (byzantine cutoff points) dictate. How those funds will be gamed and attached is not yet clear. Stay alert.

No Defense of Free Speech. Alan Jacobs often recommends deleting, unsubscribing, and/or ignoring social media accounts (after his own long love-hate relationship with them) considering how they have become wholly toxic to a balanced psyche as well as principal enablers of surveillance capitalism and narrative control. However, in an article about the manorial elite, he’s completely lost the plot that absolutism is required in defense of free speech. It’s not sufficient to be blasé or even relieved when 45 is kicked off Twitter permanently or when multiple parties conspire to kill Parler. Establishing your own turf beyond the reach of Silicon Valley censors is a nice idea but frankly impractical. Isn’t that what whoever ran Parler (or posted there) must have thought? And besides, fencing off the digital commons these very entities created has catapulted them into the unenviable position of undemocratic, unelected wielders of monopolistic power and co-conspirators to boot. That’s what needs to be curtailed, not free speech.

The Taxonomic Apocalypse. Although drawn from fiction and thus largely hypothetical, a new book (coming late 2021) by Adam Roberts called It’s the End of the World: But What Are We Really Afraid Of? surveys doomsday stories and categorizes different versions of how it all ends. Alan Jacobs (yeah, him again — must have an advance copy of the manuscript) recommends it as “a delightful and provocative little book” but fails to grok two things: (1) these stories are rehearsals-cum-preparations for the real thing, and (2) the real thing really is bearing down on us implacably and so is no longer a mere hypothetical to contemplate and categorize for shits and grins. Despite acceptance of the eventualities that await all of us, reading Roberts’ taxonomy is not something I would expect to find delightful. Skip.

Narrative Collapse. Ran Prier (no link) sometimes makes statements revealing an unexpected god’s-eye view:

[45] is a mean rich kid who figured out that if he does a good Archie Bunker impression, every lost soul with an authoritarian father will think he’s the messiah. We’re lucky that he cares only about himself, instead of having some crazy utopian agenda. But the power, and the agency, is with the disaffected citizens of a declining empire, tasting barbarism.

This is all about people wanting to be part of a group that’s part of a story. Lately, some of the big group-stories have been dying: sky father religion, American supremacy, the conquest of nature, the virtue of wealth-seeking. In their place, young and clumsy group-stories struggle and rise.

Collapse of certain fundamental stories that animate our thinking is at the core of The Spiral Staircase (see About Brutus at top), though it’s often couched in terms of consciousness in transition. Getting through the transition (only temporarily, see previous item in list) probably means completion of the Counter-Enlightenment historical arc, which necessarily includes further descent into barbarism.

Hail Mary for Individualism. I always take special notice when someone cites Allan Bloom. Alan Jacobs (um, yeah, he’s prolific and I’m using his ideas again — sue me) cites Bloom to argue that individualism or the sovereign self, a product of the Enlightenment, is already dead. No doubt, the thought-world described so ably by Bloom no longer exists, but individualism has not yet died out by attrition or been fully dissolved in nonduality. Many of us born before the advent of the Internet retain selfhood and authenticity not yet coopted by or incorporated into mass mind. Moreover, ongoing struggles over identity (e.g., gender, sexual orientation, and race that are often used improperly to define the self) result from an inchoate sense that individualism is eroding precipitously, not that it’s already passé. Defiant attempts to (re)establish an authentic self (contravening all logic and becoming critical theory of one sort or another) in the face of this loss may well be a last-ditch effort to save the self, but it’s failing.

I’ve never before gone straight back with a redux treatment of a blog post. More typically, it takes more than a year before revisiting a given topic, sometimes several years. This time, supplemental information came immediately, though I’ve delayed writing about it. To wit, a Danish study published November 18, 2020, in the Annals of Internal Medicine indicates our face mask precautions against the Coronavirus may be ineffective:

Our results suggest that the recommendation to wear a surgical mask when outside the home among others did not reduce, at conventional levels of statistical significance, the incidence of SARS-CoV-2 infection in mask wearers in a setting where social distancing and other public health measures were in effect, mask recommendations were not among those measures, and community use of masks was uncommon. Yet, the findings were inconclusive and cannot definitively exclude a 46% reduction to a 23% increase in infection of mask wearers in such a setting. It is important to emphasize that this trial did not address the effects of masks as source control or as protection in settings where social distancing and other public health measures are not in effect.

The important phrase there is “did not reduce, at conventional levels of statistical significance,” which is followed by the caveat that the study was partial and so is inconclusive. To say something is statistically insignificant means that results do not exceed the calculated margin of error or randomness. A fair bit of commentary follows the published study, which I have not reviewed.

We’re largely resorting to conventional wisdom with respect to mask wearing. Most businesses and public venues (if open at all) have adopted the mask mandate out of conformity and despite wildly conflicting reports of their utility. Compared to locking down all nonessential social and economic activity, however, I remain resigned to their adoption even though I’m suspicious (as any cynic or skeptic should be) that they don’t work — at least not after the virus is running loose. There is, however, another component worth considering, namely, the need to been seen doing something, not nothing, to address the pandemic. Some rather bluntly call that virtue signalling, such as the pathologist at this link.

In the week since publication of the Danish study and the pathologist’s opinion (note the entirely misleading title), there has been a deluge of additional information, editorials, and protests (no more links, sorry) calling into question recommendations from health organizations and responses by politicians. Principled and unprincipled dissent was already underway since May 2020, which is growing with each month hardship persists. Of particular note is the Supreme Court’s 5-4 decision against New York Gov. Andrew Cuomo’s mandate that religious services be restricted to no more than 10 people in red zones and no more than 25 in orange zones. Score one for the Bill of Rights being upheld even in a time of crisis.

I’ve mentioned the precautionary principle several times, most notably here. Little of our approach to precautions has changed in the two years since that blog post. At the same time, climate change and Mother Nature batter us aggressively. Eventualities remain predictable. Different precautions are being undertaken with respect to the pandemic currently gripping the planet. Arguably, the pandemic is either a subset of Mother Nature’s fury or, if the virus was created in a lab, a self-inflicted wound. Proper pandemic precautions have been confounded by undermining of authority, misinformation, lack of coordination, and politically biased narratives. I’m as confused as the next poor sap. However, low-cost precautions such as wearing masks are entirely acceptable, notwithstanding refusals of many Americans to cooperate after authorities muddied the question of their effectiveness so completely. More significant precautions such as lockdowns and business shutdowns have morphed into received wisdom among government bodies yet are questioned widely as being a cure worse than the disease, not to mention administrative overreach (conspiratorial conjecture withheld).

Now comes evidence published in the New England Journal of Medicine on November 11, 2020, that costly isolation is flatly ineffective at stemming infection rates. Here are the results and conclusions from the abstract of the published study:

A total of 1848 recruits volunteered to participate in the study; within 2 days after arrival on campus, 16 (0.9%) tested positive for SARS-CoV-2, 15 of whom were asymptomatic. An additional 35 participants (1.9%) tested positive on day 7 or on day 14. Five of the 51 participants (9.8%) who tested positive at any time had symptoms in the week before a positive qPCR test. Of the recruits who declined to participate in the study, 26 (1.7%) of the 1554 recruits with available qPCR results tested positive on day 14. No SARS-CoV-2 infections were identified through clinical qPCR testing performed as a result of daily symptom monitoring. Analysis of 36 SARS-CoV-2 genomes obtained from 32 participants revealed six transmission clusters among 18 participants. Epidemiologic analysis supported multiple local transmission events, including transmission between roommates and among recruits within the same platoon.
Among Marine Corps recruits, approximately 2% who had previously had negative results for SARS-CoV-2 at the beginning of supervised quarantine, and less than 2% of recruits with unknown previous status, tested positive by day 14. Most recruits who tested positive were asymptomatic, and no infections were detected through daily symptom monitoring. Transmission clusters occurred within platoons.

So an initial 0.9% tested positive, then an additional 1.9%. This total 2.8% compares to 1.7% in the control group (tested but not isolated as part of the study). Perhaps the experimental and control groups are a bit small (1848 and 1554, respectively), and it’s not clear why the experimental group infection rate is higher than that of the control group, but the evidence points to the uselessness of trying to limit the spread of the virus by quarantining and/or isolation. Once the virus is present in a population, it spreads despite precautions.

A mantra is circulating that we should “trust the science.” Are these results to be trusted? Can we call off all the lockdowns and closures? It’s been at least eight months that the virus has been raging throughout the U.S. Although there might be some instances of isolated populations with no infection, the wider population has by now been exposed. Moreover, some individuals who self-isolated effectively may not have been exposed, but in all likelihood, most of us have been. Accordingly, renewed lockdowns, school and business closures, and destruction of entire industries are a pretense of control we never really had. Their costs are enormous and ongoing. A stay-at-home order (advisory, if you prefer) just went into effect for the City of Chicago on November 16, 2020. My anecdotal observation is that most Chicagoans are ignoring it and going about their business similar to summer and fall months. It’s nothing like the ghost town effect of March and April 2020. I daresay they may well be correct to reject the received wisdom of our civic leaders.

/rant on

Had a rather dark thought, which recurs but then fades out of awareness and memory until conditions reassert it. Simply put, it’s that the mover-shaker-decision-maker sociopaths types in government, corporations, and elsewhere (I refuse to use the term influencer) are typically well protected (primarily by virtue of immense wealth) from threats regular folks face and are accordingly only too willing to sit idly by, scarcely lifting a finger in aid or assistance, and watch dispassionately as others scramble and scrape in response to the buffeting torrents of history. The famous example (even if not wholly accurate) of patrician, disdainful lack of empathy toward others’ plight is Marie Antoinette’s famous remark: “Let them eat cake.” Citing an 18th-century monarch indicates that such tone-deaf sentiment has been around for a long time.

Let me put it another way, since many of our problems are of our own creation. Our styles of social organization and their concomitant institutions are so overloaded with internal conflict and corruption, which we refuse to eradicate, that it’s as though we continuously tempt fate like fools playing Russian roulette. If we were truly a unified nation, maybe we’d wise up and adopt a different organizational model. But we don’t shoulder risk or enjoy reward evenly. Rather, the disenfranchised and most vulnerable among us, determined a variety of ways but forming a substantial majority, have revolvers to their heads with a single bullet in one of five or six chambers while the least vulnerable (the notorious 1%) have, in effect, thousands or millions of chambers and an exceedingly remote chance of firing the one with the bullet. Thus, vulnerability roulette.

In the midst of an epochal pandemic and financial crisis, who gets sacrificed like so much cannon fodder while others retreat onto their ocean-going yachts or into their boltholes to isolate from the rabble? Everyone knows it’s always the bottom rungs of the socioeconomic ladder who unjustly suffer the worst, a distinctly raw deal unlikely ever to change. The middle rungs are also suffering now as contraction affects more and more formerly enfranchised groups. Meanwhile, those at the top use crises as opportunities for further plunder. In an article in Rolling Stone, independent journalist Matt Taibbi, who covered the 2008 financial collapse, observes that our fearless leaders (fearless because they secure themselves before and above all else) again made whole the wealthiest few at the considerable expense of the rest:

The $2.3 trillion CARES Act, the Donald Trump-led rescue package signed into law on March 27th, is a radical rethink of American capitalism. It retains all the cruelties of the free market for those who live and work in the real world, but turns the paper economy into a state protectorate, surrounded by a kind of Trumpian Money Wall that is designed to keep the investor class safe from fear of loss.

This financial economy is a fantasy casino, where the winnings are real but free chips cover the losses. For a rarefied segment of society, failure is being written out of the capitalist bargain.

Why is this a “radical rethink”? We’ve seen identical behaviors before: privatization of profit, indemnification of loss, looting of the treasury, and refusal to prosecute exploitation, torture, and crimes against humanity. Referring specifically to financialization, this is what the phrase “too big to fail” means in a nutshell, and we’ve been down this stretch of road repeatedly.

Naturally, the investor class isn’t ordered back to work at slaughterhouses and groceries to brave the epidemic. Low-wage laborers are. Interestingly, well compensated healthcare workers are also on the vulnerability roulette firing line — part of their professional oaths and duties — but that industry is straining under pressure from its inability to maintain profitability during the pandemic. Many healthcare workers are being sacrificed, too. Then there are tens of millions newly unemployed and uninsured being told that the roulette must continue into further months of quarantine, the equivalent of adding bullets to the chambers until their destruction is assured. The pittance of support for those folks (relief checks delayed or missing w/o explanation or recourse and unemployment insurance if one qualifies, meaning not having already been forced into the gig economy) does little to stave off catastrophe.

Others around the Web have examined the details of several rounds of bailout legislation and found them unjust in the extreme. Many of the provisions actually heap insult and further injury upon injury. Steps that could have been taken, and in some instances were undertaken in past crises (such as during the Great Depression), don’t even rate consideration. Those safeguards might include debt cancellation, universal basic income (perhaps temporary), government-supported healthcare for all, and reemployment through New Deal-style programs. Instead, the masses are largely left to fend for themselves, much like the failed Federal response to Hurricane Katrina.

Some of this is no doubt ideological. A professional class of ruling elites are the only ones to be entrusted with guiding the ship of state, or so goes the political philosophy. But in our capitalist system, government has been purposefully hamstrung and hollowed out to the point of dysfunction precisely so that private enterprise can step in. And when magical market forces fail to stem the slide into oblivion, “Welp, sorry, th-th-that’s all folks,” say the supposed elite. “Nothing we can do to ease your suffering! Our attentions turn instead to ourselves, the courtiers and sycophants surrounding us, and the institutions that enable our perfidy. Now go fuck off somewhere and die, troubling us no more.”

/rant off

I’m aware of at least two authors who describe American character in less than glowing terms: Alexis de Tocqueville and Morris Berman. Tocqueville’s book Democracy in America (two vols., 1835 and 1840) is among the most cited, least read (by 21st-century Americans, anyway) books about America. (I admit to not having read it.) Berman’s American trilogy (titles unnamed, all of which I’ve read) is better known by contemporary Americans (those who read, anyway) and is unflinching in its denunciation of, among other things, our prideful stupidity. Undoubtedly, others have taken a crack at describing American character.

American identity, OTOH, if such a thing even exists, is somewhat more elusive for a variety of reasons. For instance, Americans lack the formative centuries or millennia of history Europeans and Asians have at their disposal. Moreover, Americans (except for Native Americans — multiple synonyms and euphemisms available) are immigrants (or their descendants) drawn from all around the globe. Accordingly, we lack a coherent unifying narrative about who we are. The American melting pot may come closest but is insufficient in its generality. National identity may well be fraying in other societies as each loses its distinctiveness over time. Nonetheless, two influential factors to formation of a loose American identity are negative identity (defining oneself as against others, e.g., adolescent rebellion rather fitting for a young nation) and borrowed identity (better known as cultural appropriation). The latter has been among the chief complaints of social justice warriors.