The Great Dichotomy: Passionate Power

Random musings.

Money to get power, and power to guard the money.”
~Medici family motto

Dichotomies are interesting. Many are none other than existential paradoxes: mind and body, thought and matter, possibility and necessity, spiritual and physical,  and the list goes on. Kierkegaard, as well as Nietzsche and other agents of enlightenment, was a literary guru when it came to expounding upon how to live with these irreconcilable realities. Over the years I’ve learned to cope with the resulting blindness of these realities, the otiose character of life and the recondite disunion of body and soul. I’ve compromised with myself and learned to live with one eye pointed inward and the other pointed outward so as to balance introspection and aspiration.

In recent years I’ve faced a dilemma of deciding what to do with my life and career. It’s not like I didn’t see this crisis coming, but I guess I didn’t realize how many times I would be wrestling with my conclusions and convictions. Despite the temporary setbacks and failures mottling my youth, I’ve orchestrated my education beautifully over the years, exploiting a multitude of disciplines of thought and growing ever cognizant of how achievement is actualized. I’ve gone to great pains to realize the context of my condition and the contingencies of my aspirations.

Out of my experience grew two concentrations of study, economics and philosophy, each representing the broader dichotomies encompassing life. One satisfies my intuitions about what I perceive other people to value, the other regards what I value in my heart. I’ve tried to reconcile these over the years and explain why this dichotomy exists, whether a balance can be achieved, or what direction I should favor. For a long time I decided to refuse to sell out. But this clashed with the omnious system that I would face upon entering the workforce: success seemed tantamount to abiding to the myriad of expectations laid out by others.  As I have no trust fund to lean on for support, no assets to buy my way into fortune (compounding investment: you must have money if you wish to accumulate more money), I faced the reality that no upper echelon would endorse my musings, my art, my thoughts, unless I belonged to them, to their network or, by chance, satisfied their criterion of worth.

The citizen of the world in me refused to conform to the ‘system’, to the authority that dictates standardized achievement and propagates worldly values. The autonomy within me bucked as I studied philosophy and developed the tools and methods for critical inquiry, tools I used to ridicule the backward nature I learned to see in the world. The pragmatic element of my spirit recognized the utility of conformity and uptook various preoccupations that would fashion my mind according to them, such as the study of economics and finance.

But I ask myself: what does it take to be successful? I always like referring to the context in question. I’m American. I live in a ‘democratic’ country where the few rule the many. The few in this case are not the parasitic politicians (although in many cases, when it’s convenient, they are one in the same). The politicians are figureheads, merely the arm or scepter of power, not the head of governance. The true source of governance and power resides in the wealthy, the capitalists, the business owners, the stock holders. These are the greats that arbitrate the economic and political atmosphere. They embody the will to power. They pass the laws, set the wages, orchestrate the commerce, conduct the symphonious marketplace we’re lead to believe is free and open. The current sentiment is that if governance is left to the people, we’ll be in a real mess. The populous is simply a bewildered herd, uneducated and incapable of self-rule. (The Wagner Act of 1935 was the last real effort of the masses to mobilize. Since then these efforts have been squashed. Unions are ‘evil’ and communist.) This is why we live in a ‘democratic republic’ where we elect a small group of ‘leaders’ to instruct the masses on which policies they should live by.

To be successful you must be a sycophant. More specifically, you must possess utility for those in power. If you cannot help these people achieve more power, you are worthless and will amount to nothing more than a cog, expendable and interchangeable. But the wealthy will not extend a job or opportunity to just anyone with ample capacity and a strong will. No. They must be familiar with you. You must possess some wealth, influence, charisma, intelligence, talent or power that they can leverage for their own gain. Posterity is as empty as truth. Rationality is an instrument of the powerful: they dictate the rules of the game, the vernacular, the premises and logical structure of your success.

“All things are subject to interpretation whichever interpretation prevails at a given time is a function of power and not truth.” (Nietzsche)

Rationality is a function of motives, of intention. Pin-point desires and motivations and you can construct a cathedral of reason to leverage against those in power to mutually achieve independently contrived ends.

The questions that have wracked my mind most over the years: Do I follow my heart or my mind? Do I follow my passions or my prudence? What it’s come down to is that, given the current state of affairs, given my context as a young American, passions are prized only in youth, as is freedom. With the coming of age what is most prized is security, with the passions left to fantasy much like the irrealism of dreams are left to enamoring vagaries. We discard our passions and convictions, our fantastical visions of grandeur for a better world, in favor of a ‘realism’ scented with a dark cynicism that dispels illusion, that acquiesces under the ‘system’ that we obey out of sheer necessity grown from our will to survive. What has been trampled is our will to power, but it is never too late to revive this urge.

The artists, when they are not lining the capitalists pockets with profits, are simply muses in the most passive sense of the term. These artists are no longer concerned with inspiring as much as they are fixed on entertaining, or ‘amusing’, for their agenda is the same as the capitalists: money. They render the audience as docile and facile as possible, getting them in a blurred frenzy, caught up in emotion, totally distracted from the realities that oppress their sad existence. The poorest, the most impoverished left with only their intangible dreams, love these entertainers the most. Since they cannot live through possessions and materialism they escape through fantasy, artificial emotions induced through hollow emotives.

I’ve decided I want to sell out, for a time. I want to master the system so I can one day create the system. Considering my background, I’ve played my cards right up until now: the best university, the best internships, solid degrees, great grades. What is necessary now is to capitalize on these achievements instead of forfeiting them for the preponderances of my heart, the longings of my spirit, the existential conundrums I unravel in my reflections.

What I need to do is exploit the source of power for my ends: finance. I need to get into the industry where all the wealthy have a mutual stake. Wealth is the common denominator of power. Investment banking, wealth advising, asset management.

I need to toss these ephemeral thoughts about passion, about right and wrong, about selfless creation, to the garbage. They are fruitless. If I want to succeed, I must capitalize on my strengths: people skills, smooth talking, will-power, vision, charm, intelligence, good nature, pleasant appearance. I can be obedient. My rebellious nature was resistant to obey arbitrary authority, and my attitude throughout school and to my superiors proves this. But this needs to be corrected if I am to succeed and dominate. I must fawn these superiors in order to advance. There are many who wish to succeed, but only those who stroke the ego’s of those holding the keys to power will allow be to ascend to their true potential. I look around me and I see so much talent. Young automatons do everything right, except they haven’t a clue that doing everything right has a ceiling. You must not only serve the interest of your superiors, you must also create value for them, you must learn to hijack and supplant their vision with yours in order to aid them in their accumulation and concentration of capital. In this way achievement is guaranteed.

Morality does not exist. There are no facts, only interpretations. You cannot have a universal moral conscience as a businessman, as a ruler of wealth: only a fabricated justification that accepts the inequality of man as a rule. Nietzsche said, “The reasons for which ‘this’ world has been characterized as ‘apparent’ are the very reasons which indicate its reality; any other kind of reality is absolutely indemonstrable.” Those in power dictate these reasons. Their are the moral clergymen.

It’s interesting to consider the influence of media control. The media is the mouthpiece of the powerful. As Chomsky said in his book Media Control, “Propaganda is to democracy what the bludgeon is to a totalitarian state.”

Who rules the world? The powerful, the elite. These are the American ruling class. We elect proffered politicians which have been paid for by these elite with the single agenda of taming the bewildered herd, of keeping the masses complacently compliant.

Slavery was replaced by share cropping, which has been replaced by credit and loans: all of these forms of debt rob the citizens of equality, life and liberty, and it’s legal. Bankruptcy laws. Capital gains taxes. Trickle down economics. Sub-prime mortgage lending. Failed education reforms: No child left behind. The war on drugs. The rise in pharmaceutical psycho-therapeutics. Currency manipulation: Coinage Act of 1972. Foreign wars and fear mongering, communism, creating enemies like Russian and terrorists as a means of keeping the populous paralyzed and fearful, of keeping their attention turned outward instead of inward. All creating fear. All manufactured to suit the ends of the elite. All propaganda.

Truth and lies are one in the same. They condemn or praise according to which subjective end you are most vested.

 

Ran

‘Chaos often breeds life, when order breeds habit.’
— Henry Brooks Adams

Your life is a lie. All is a myth. There is no matter of fact that lies beyond the assaulting grip of dispute. Everything can be contended.

I’ve been feeling great lately. Have a great story to tell. I need to begin blogging again. Starting… right now. Every day I’ll spew something about my day, about my thoughts, recent conversations, stuff I learned at work, etc.

But back to my original thought. All is a lie. A myth. We create these myths through out desires. We justify these myths, these upending urges that swell and burst into action, through irrational beliefs. But that doesn’t stop us from trying to rationalize these beliefs. Oh no.

What I’ve realized is that people are bat shit insane. I nod most of the time. They ask me what I believe, wouldn’t you know it, I say “what works.” They usually ask me to come again, to clarify. I say, I don’t believe anything. I just adopt beliefs that work within a given context to get me what I want or bring me where I want to go. These beliefs account for a multitude of emotional, social, and relational factors.

I am a skeptic. I believe in the ego, the I, the ‘consciousness’ and that’s about it. I believe this ego manifests desires and that it justifies its actions according to these desires, whether it is the desire the self-preserve, or look pretty, or get in shape, or be smart, or whatever.

I am a skeptic, I repeat: I doubt. I insert wedges of doubt behind every thought so that I may unhinge my biases, my habituations, my prejudices. I am a skeptic. I believe that knowing nothing is the best route to knowing more. When you have your mind made up, you have failed yourself. Always leave room for doubt. Even test the reasonableness of your methods for doubting. Doubt everything. Leave no stone unturned. We live in a web, a sticky web: a context where thoughts in the now are found at the center, where the periphery extends into the far reaches of the past. Let us probe. Let us look for where these webs unravel, let’s unravel these webs of beliefs and string together something totally new and magical. Something original and wholly mine.

I like my job.

This world is about power.

Everyone is blind. Blind to themselves.

I need to spend time fully typing out all my thoughts.

Money is power. Power is money. They are synonymous. They buy influence, satisfaction, discontent, life, death, whatever you can dream up. But money and power doesn’t give you answers. That is left for wisdom, something that supersedes and transcends both. I desire to have money, power, and wisdom. Eh.

Sage advice: Buy gold. The dollar is losing its value. The fed stopped quantitative easing/printing money. Deflation will be sure to ensue, briefly. So they’ll start again. Interest rates are at zero percent. Major trade deficits loom. The economy will be volatile the next few months. Buy mining company shares, like Newmont. And Microsoft, because it’s a severely undervalued stock right now. So help me god.

Anywho.

I need to go to bed.

Most people think they think big. But their idea of big is awfully small.

South Park and Open Society: A Response

An essay I recently wrote. Loved reading about Karl Popper, didn’t really like the essay.

South Park and Open Society: A Response

            When examining a democratic society there should be ample evidence of open expression, where ideas can be examined and critiqued by the people as a whole. Professors David Curtis and Gerald Erion investigate this evidence in their essay South Park and the Open Society by presenting the controversial cartoon show South Park. South Park gained popularity in the nineties, and has since built the reputation of parading society’s most controversial topics for the public eye. Curtis and Erion provide examples of how the open examination found in South Park was intentionally designed to exercise and preserve the health of liberal democracy. To support their case and qualify the importance of an open society, the authors cite twentieth century political philosopher Karl Popper and his critique of totalitarianism, The Open Society and Its Enemies.

            In the opening paragraphs of their essay, Curtis and Erion reference media theorist Douglas Rushkoff’s position that many social criticisms are intentionally interwoven into seemingly harmless entertainment mediums and serve to illustrate the fundamental principles of democratic philosophy at work (para 1).  South Park, they instance, does this explicitly by portraying its characters as ‘overzealous political activists’. The show openly offers up caricatures of extremism on the right and left for ridicule and derision. Because South Park finds no person or subject taboo, it has been constantly targeted for censorship and cancelation. Curtis and Erion believe that the creator’s decision to allow open discussion of such extremism places them in a position safe from the extremists who threaten to shut down the show.

            While South Park may come off as a crass cartoon filled with crude humor and ‘tasteless’ jokes, authors Curtis and Erion create convincing parallels between serious social and political gestalts that allow for deeper considerations of South Parks methods of free expression. What has protected South Park from much of this ridicule is that by silencing the shows message, many people would effectively be silencing their own. What lends credibility to the show is that it rests on the ideals of open society that are needed for critique and criticisms. It is just as natural that the show is a critic that it is producing critics.

            Curtis and Erion cite South Park cocreators Trey Parkers and Matt Stone in a PBS interview as they remark on the importance of openly recognizing that people screaming on both sides of an issue are the same people, and that it is ‘OK’ to be in the middle and laugh at both of them (para 3). What is paramount here is that these extremists don’t stifle the message of one or the other. Curtis and Erion refer to Karl Poppers principle of intolerance for intolerance to support Parker and Stone’s position (para 14). This principle emphasizes what Popper saw as a necessity in a democratic society in order to ensure open discussion on all subjects that call for critique and lead to progress. While the creators may not intentionally have society’s best interest at heart, they are most definitely furthering the healthy process of examining controversial subjects so that progressive ideas can be exchanged.

            When looking at the heart of this type of free expression in action, twentieth century scientific and politic philosopher Karl Popper provides the best framework for examining the system. As a major proponent of liberal democracy, Popper championed the notion of open society while criticizing the controls of government and customary myths perpetuating closed societies.  

            In order to avoid being subject to criticism from one extremist group or another, the creators of South Park opt to bash all sides, playing it safe in the middle ground. Referring to the remarks of the co-creators about the importance of extremism being expressed, Curtis and Erion find evidence of Poppers open society framework in the countless characters of South Park who openly embody this extremism and portray stereotypes of all kinds. Each of the main caricatures of SouthPark, Stan, Kyle, Cartman, and Kenny, encapsulate characterized beliefs within our culture.

            Through the character Cartman, the obnoxious overweight authoritarian, the co-creators exhibit the abhorrent stereotypes associated with the right wing fanaticism (para 11). Curtis and Erion describe the qualities and character defects that Cartman poignantly displays in characterizing ‘un-democratic’ conservatives. He has no issue berating anyone with his foul mouth and fascist opinions and most often takes his anger out on Kenny, a character that best represents the poorer class.

            With his coat covering his mouth and inhibiting recognizable speech, Kenny’s role usually consists of random muffles here and there, followed by his eventual death in most episodes. His lack of speech is similar to the lack of voice and influence within the poorer class. His regular deaths, and the utter lack of concern his friends share when he dies, represents the constant struggle within the lower classes that is often overlooked or ignored as a whole.

            With just as much ease, Curtis and Erion reference the characters identified with the extreme political left. An episode with their teacher, Mr. Mackey, portrays the hypocrisy of the watered-down leftists as his attempts to get the students to stay away from drugs lead to his own addiction.

            For middle ground the creators introduce Stan to exemplify the every day American middle class Christian populist. Along with Kyle, they represent an open and diplomatic approach to problems which allows the audience to receive him easily. While similar to Stan, Kyle is Jewish and embodies the prejudices as a minority.       

            The friendship between these four not only illustrates the volatile dynamics within American culture as they interact, but creates a satirical stage as they encounter other residents and extremists within the show that demonstrate extreme beliefs and opinions. What makes the show so popular is how these characters encounter these extreme ideas and the scenarios they contain. As an audience we witness our own behaviors, biases and prejudices exhibited through the characters.

            Curtis and Erion present convincing evidence in their essay South Park and the Open Society that South Park creators Parker and Stone share Karl Poppers political philosophy of an open society. By actively identifying and discussing the extremism on all sides, they offer themselves up as an extreme, and legitimize an important stake in open discussions. If Popper were alive to witness South Park on the air, he would rest assure that the health of American Democracy is alive and well.