Ron Paul Revolution: The RNC’s big tent vs. Ron’s

“Every time the Republican Party, which has the look of a scared gang of WASP placeholders, tries to reach out, it continues to weaken our already eroded constitutional liberties. Unlike the Democrats, who are multicultural, big-government maniacs but who know what they are, the Republicans are merely greasy operators. They pretend to be interested in “getting government off our backs” but expand the welfare state and federal control over education while unleashing costly wars of choice. And they would sell their mothers into slavery to receive the endorsement of the NAACP or to elicit a compliment from Abe Foxman. Although I could not conceive of the Democrats courting Phyllis Schlafly or Burt Blumert, I could easily imagine the big-tent Republicans at Heritage groveling before the ADL. They did it last month….”

Paul Gottfried at Lew Rockwell.

On the other hand, Paul fans should probably adopt candidate’s own demeanour – refuse to grovel to power but conduct yourself civilly at all time.
” This,” says Bob Murphy, ” is the way to win a revolution based on love.”

There I have to make a qualification. On my part, I am not interested in revolutions. And we are all suffocating from love….or what passes for it in PC-speak.  It’s a revolution, yes, but a revolution based on respect — a far more satisfying thing than love. Self-respect…and respect for others.

Hillary’s Chinese cookbook….

Joe Sestak is on “Tucker Carlson” defending Hillary Clinton’s performance in the Democrat debate, and later, her explanation on CNN about what she meant when she referred to “the old boy’s club” when she was at Wellesley.

Sestak says she’s doing no more than what John Kennedy did, when he said he was running not to be a Catholic president, but to be a president who happened to be Catholic. Sestak points out that since most Democrats are women, she ought to run as a woman. A smart and very capable woman, he adds, listing his encounters with her over the years.

What were those? Apparently, she asked him about China’s naval strength and how it might pose a threat to the US in the future.

Wow, one smart chick, was the reaction you were supposed to have.

Wow, indeed. Because, the Clinton-as- old-China-hand is a true enough meme — after a fashion. I mean China hand-outs. Think Norman Hsu, the apparel executive, who raised a good bit over $1 million for La Clinton’s campaign, making him one of the top 20 Democratic fund-raisers in the country.

Note, Hsu’s hedge-fund buddies like Stephen Schwartzman (of Blackstone group) are no different from Barack Obama’s hedge-fund buddies (Paul Tudor Jones and Orin Kramer). Hedge fund managers, we strive to remind ourselves, are also God’s creatures and every bit as deserving of representation as you or I. And if they swear that they have had nothing in return for their munificence, far be it from us to snicker (at least, not too much). We too have received a pay check (albeit several orders of magnitude smaller) from the well-heeled and have we shaped our mouth after our moolah..nein, gentle reader, so why not believe the same of Ms. Clinton?

Still….still..

Here’s what sticks in our craw: Sestak seems to be a bit of a China-hand himself:

To wit:

“Sestak is an ex-Navy admiral who served as Director of Defense Policy on the Clinton National Security Council from 1995 to 1997. Sestak often served in positions that required expertise in weapons and space technology. Sestak served in the G.W. Bush administration as Deputy Chief of Naval Operations Warfare Requirements and Programs In fact, Sestak wrote a detailed report on Navy Space Policy Implementation in May 2005 before retiring from the service.

Despite his vocal campaign today, Sestak served in the Clinton White House as the “silent” watchdog over U.S. Defense policy. The reason why I can legitimately call Sestak the “silent” watchdog is because at no time during the various Clinton scandals did Sestak raise any alarm.

For example, the admiral did nothing to stop Chinese espionage from obtaining a vast array of American military technology. Sestak prides himself as being a patriot and an expert in military space technology, yet the records show that he remained silent when encrypted satellite communications systems, missile nose cone designs, and radiation-hardened chip technology were virtually given to the Chinese army….”

Of course, this comes courtesy of NewsMax,

perhaps a tad Clintonphobic?

More on this to come.

Meanwhile, there are delicious rumors about hired claques at the Democrat debate. That’s the lowdown about the surprising booing that greeted both Obama and Edwards when they accused Clinton of being a Beltway insider (hardly a shocking revelation).

And CNN reveals that a college student who expected to ask Clinton about Yucca mountain was instead steered to ask her about her preference in jewelry.

Econ-job: The Starbucks indicator…

Apparently, it’s not only the buck that’s in trouble. Starbucks

is getting…er….roasted.

Shares in Starbucks fell on Thursday after the coffee chain reported the first quarterly decline in sales at its US stores.
Peter Schiff, best-selling author of “Crash Proof,” is on Neil Cavuto this evening, breaking the news about the yuppie favorite (who else would shell out five bucks for coffee, you tell me). Starbucks sales are taken by some to be an indicator of consumer strength.

Here’s what one analyst says:

“If their customers are more budget-conscious this year than they were last year, latte purchases will suffer. If customers feel better about their near-term financial picture, an extra one now and then doesn’t seem so frivolous.”
The other commentators on Cavuto were quick to rush in with excuses: it’s actually only Starbucks’ blue-collar clientele that’s feeling the pinch, they said; the rest of the coffee-swilling crowd is as full of – well – beans as ever.

So is it just Starbucks’ business model that’s slipping or the economy?

Or has it something to do with the exchange rate?

Fed Fascists – Liberty Dollar Raided….

Dear Friend of GATA and Gold:

The Liberty Dollar organization announced this morning, via the letter appended here, that federal agents today raised its offices in Evansville, Indiana, and confiscated all its property and equipment.

This moves seems extraordinarily bold considering that Liberty Dollar’s right to operate already was being litigated in federal court.

Let’s hope that Liberty Dollar soon can force the government to answer in federal court for today’s action.

CHRIS POWELL, Secretary/Treasurer
Gold Anti-Trust Action Committee Inc.

Comment:

I haven’t followed the case, so I am not sure what the claims on either side are, but obviously, my sympathies are with the poor folks who got stiffed. I recall when the Gold ETF was introduced, there was a lot of hand wringing about how much gold backed the etf, who had verified it, and the possibility of fraud. It’s why I still believe, contra most financial people, that midterm trading (month to a year) is smarter these days…..you never can tell.

Who are we again?

“Government censors monitor the print newspapers. The country is in a state of fear…..”

For a moment there, I thought the commentator on the radio was discussing the US. Apparently, he meant Pakistan……

Financial Finagling: Sachs-a-phonies calling the tune..

“The November Hat Trick Letter covers the currency chess game, but also the most powerful currency on the planet, the Canadian Dollar. Goldman Sachs shot it down after extended gains to the 110 level. Soon outgoing central banker David Dodge made some defensive painful comments in mid-October when the loonie had reached the 103.5 level following boastful commentary of deserved loonie strength. With John Thain appointed as the new CEO at Merrill Lynch, the parade continues of former GSax executives taking control of powerful Western financial organizations. See the US Dept of Treasury, US Dept of Energy, World Bank, the Bank of Canada, the central bank of Italy, and now Merrill Lynch. Maybe Goldman Sachs should take control of all regulatory bodies and debt rating agencies and indexed funds and currency controls and financial news media?

SWISS FRANC STEPS FORWARD
In the last couple months, much attention has come to the euro. It hit 147, after being 110 in the summer of 2003 when the late great Kurt Richebächer sipped coffee on his veranda with me, discussing how euro warrants were the centerpiece to his estate. He wanted to bequeath to his children large sums based on designed bets against the USDollar. The European Union economy has a juggernaut within it, Germany, whose export business per capita exceeds even that of Japan, a little known fact passed from Dr Kurt. The Euro Central Bank feels behind the curve with an official 4.0% interest rate, now stuck due to the US problem. The Swiss franc is the real story on the currency front in Europe though. It soon will register a multi-decade high.

Some crucial comments are warranted on the Swiss, from a geopolitical standpoint. As a preface, former USFed Chairman Alan Greenspan took a paycheck from the Swiss bankers. Its size is unknown, so one must wonder if it was indeed larger than his US-based paycheck. A suspicious person (it pays to be suspicious these days) might regard Greenspan as having worked a second hidden agenda, to restore banking power back to Switzerland after sixty years. The Swiss quietly resent the Americans, who after World War II wrested banking power as the spoils from war. They see the US bankers and economists and politicians and war machine as having essentially destroyed the global banking system. The Swiss want power to return to central Europe. Recall that the owners of the US Federal Reserve are reported to reside in both Switzerland and London, in more control of US monetary policy (if not political leaders) than people realize. One signal of power restored to Switzerland can be interpreted as the Swiss franc making decade highs, in order to confirm prominence in its quintessential power center, banking. Notice the increase in trading volume in the last 18 months….”

Read more of this excellent article by Jim Willie of the Hat Trick Letter.

Comment:

Getting it right is sweeter than making money, sometimes. A year ago, when arguing with some of my colleagues at the Daily Reckoning, I came out in favor of the Swiss over the Euro – and have had to grin painfully – but haha! Now we see that the Euro is in a bind and liable to sharp reversals – like the pound – whereas the faithful Swissie is chugging a long. I jumped out of Canadian a little too soon, I admit and I also admit, my currency positions are small – ostensibly, because I am “not a gambler.” But of course, I am long the dollar, the biggest gamble of all. Go figure.

My Malaysia call (made a couple of years ago) – is also getting popular. Property mavens all over the place are signalling that this is a good buy.

Now, if only I would follow my own good advice all the time and not listen to the nay-sayers…

Thoughts and Things: reviving Liber Naturalis…

AUTHOR: Cary Johnston   

Owen Barfield, An Overshadowed Man

Owen Barfield is remembered today mainly as the friend of C.S. Lewis – who called him ‘the wisest and best of my unofficial teachers.’ Barfield’s own contributions to the understanding of the history of Western thought have not been as widely recognized. A solicitor by profession, Owen Barfield was a sometime member of the ‘Inklings,’ along with others including J.R.R. Tolkien and Charles Williams. Lewis, Tolkien and Williams all labored in the vineyard of the Christianized imagination. For Charles Williams, only those who possess imagination can really grip the action in the drama of life. In viewing imagination as a form of ‘Power’ or ‘Realization,’ Williams’ esoteric-occult novels veer into a moral ambiguity which is contained in the exalted tension of his amorous and subtle Christianity. But the idea of ‘justification by imagination’ has forcibly entered our cultural nexus without this Christian tension, where, as a purely secularized theory of art – or even nowadays, of government – it has been destructive.

Barfield’s work in the imagination was of more philosophical kind. As he once put it – “Imagination is not, as some poets have thought, simply synonymous with good.” The truths he quested for in language, philosophy, philology, history, and science were framed in short, dense argumentative books of philosophical meditation. His first, Poetic Diction, published in 1928, was dedicated to Lewis with the motto ‘Opposition is true friendship.’ The two friends argued at length over the role of the imagination, which Barfield believed could lead to truth, but Lewis said should be viewed as a way of meaning.

Barfield’s preoccupations with the imagination arose out of his experience with poetry which, he says, can lead to ‘a felt change of consciousness’ and to ‘the making of meaning which makes true knowledge possible.’ The most detailed part of Poetic Diction comprises the historical study of the uses of particular words by particular poets. “Today,” he remarks, “a man cannot utter a dozen words without wielding the creations of a hundred named and nameless poets.” The emphasis on historical study attracted the attention of the historian John Lukacs, who called Barfield “the most important philosopher of the 20th century” and whose concept of historical consciousness is consonant with Barfield’s historical-evolutionary perspective.

Barfield’s most important book is Saving the Appearances: A Study in Idolatry, which appeared in the US in 1965. Whereas previously he had before devoted his attention to the historical study of language and of poetry, in Saving the Appearances he argues on the basis of the historical study of science. But once again he was met the fate of being overshadowed, this time because of Thomas Kuhn’s book, The Structure of Scientific Revolutions, which had taken the intellectual world by storm in 1962. This book made an important contribution to the historical study of science by addressing the role of the larger community in fostering or providing hospitality to certain ideas. Unfortunately it was adopted by people who wanted to dethrone the idea of the objectivity of standards of truth. Adherents of cultural studies and social constructivism used this first shoot of the participatory idea as a battering-ram against science and scholarship. As James Franklin put it in the New Criterion (2000) “… the worst effect of Kuhn … has been the frivolous discarding of the way things are as a constraint on the theory about the way things are.”

I doubt there are many thinkers in the history of this world whose followers have all been beyond reproach. There are an infinite number of ways in which ideas may be misused. Liberals err when they downgrade standards in favor of participation, and conservatives likewise err when they exalt objectivity in order to deride participation. In such a situation one is apt to echo the biblical saying – the very stones cry out! What can reconcile objectivity and participation? Has anyone tried? If so, who? And how is it to be done? And why is it important?
2.

The term ‘saving the appearances’ has its historical genesis in astronomy. The ‘appearances’ of classical astronomy accounted for the celestial movements; the question of whether these theories or conjectures were literally true was not so much at issue. This question had to wait for the Scientific Revolution – indeed it was that revolution, and much of Barfield’s exposition is devoted to the explication of the mental background both before and after this salient “transposition of the mind.”

Saving the Appearances examines the development of science primarily as the story of man’s changing relationship to Nature, especially with respect to man’s awareness of participation. Which is to say, Barfield is an evolutionist but not a Darwinian, and his view of evolution is closer to what some might call “religion,” although it is very far in certain respects from what most people think about when they think about religion. Barfield’s evolutionary change-agent is the Logos, which has an “objective” side (the phenomena) and an interior or subjective one (consciousness) with both sides correlative one to the other.

Science emphasizes the fact that the world it investigates – the atomic physical structure of matter – is not the same as the familiar world we are accustomed to. In fact this investigated world is radically other. “It depends upon what ‘is’ is,” said our former President Clinton, in one epigrammatic mouthful summarizing the gulf that has widened between the received world and the investigated world. This widening gulf has brought the whole area of predication into question—of saying that something ‘is.’ For if the real world is only energy or matter in motion, all that appears in the received or commonly experienced world is chance, happenstance, disconnected spectacle or the result of force. It doesn’t have any necessary logic to it. It’s not inherent to the circumstances nor necessary to the outcome. Nothing participates in anything else; nothing participates in Being. Thus to make the statement, “A horse is an animal,” is suspect. For how can a horse participate in animal-hood, indeed what is animal-hood but a mental construction or imposition of ours?

On the other hand, modern philosophy since Kant has attempted to come to the rescue of the realness of the world by stressing the participation of human beings in the creation, or rather evocation, of the phenomena. It is a way of saying that what we think is there is not really there, but we can do nothing otherwise than suppose it to be there. It’s a big supposition, and our cultural heritage was not built upon so fragile a basis. Nor may it be able to persist with such meager provender for long. As Barfield once observed, “In the long run, we shall not be able to save souls without saving the appearances, and it is an error fraught with the most terrible consequences to imagine that we shall.”

Barfield states that his purpose in writing Saving the Appearances was to draw attention to the consequences arising from “the hastily expanded sciences” of the 19th and 20th centuries. The more we go back into the past, the more human utterance and testimony about the world has a mythological character. We believe that the received world is not real; our ancestors believed in the super-reality of the received. Nevertheless, it is obvious with our ancestors no less than with us that people everywhere engage with and participate in transforming sensations into ‘things,’ and this transforming activity is taught, imitated, and passed on through language and culture in a multitude of ways, whether as mythology, storytelling, science, or philosophy, etc.

This is the participatory premise, and it is basically the common sense theory of perception. But it raises problems. There are several options for an honest dealing with these problems – the multitude of way for dishonest dealing with it we will not explore at the moment. Let us review some of these options:

(1) We can acknowledge that the relation between man and nature has undergone vast changes, and that what ancient people testified about the world was indeed true, not just of their perception and thought, but what they perceived and thought about, that is, of the world itself. Therefore, what they say in regards to the creation of the world by God and the actions of angels and spiritual beings in the world, etc., should be seriously taken into account. In order to gain a true picture of the world, the modern picture of evolution would have to be counterbalanced by the testimony of the ancients regarding Creation. That is to say, we would have to take not only their words but also their phenomena into account when embarking on any description of the world prior to the entrance on the scene of ‘our’ phenomena, that is, circa the 1600’s. This is the fullest accounting, and it would demand a radical revisioning of our view of human history and of almost all of our ordinary opinions.

(2) We can deny that there has been any change in the relation of man and world, or consciousness and phenomena, and that things have always been more or less what they are today. It follows, therefore, that our way of viewing things is the only right way. However, denial at this highly conscious level (it happens all the time subconsciously and dishonestly) would be pretty strenuous, since it would involve throwing out almost our entire culture heritage, or at least certainly any deeper relation to it or participation in it (e.g. religious worship.) This is the de facto position taken by Richard Dawkins and others popularizers of atheism. This strategy basically says that our ancestors were crazy. Thus Julian Jaynes, in The Origin of Consciousness and the Breakdown of the Bicameral Mind, who wrote that “the gods were amalgams of admonitory experiences, made of meldings of whatever commands had been given to the individual.” In other words, the ancients were possessed – insane!

(3) Maybe it is we ourselves – post-Scientific Revolution, post-Cartesian men – who are crazy. (And which of us has never had this thought?) But this is also difficult, for it would involve dispensing with the real gains of modern science. No many people would volunteer for this option, and it has never really been an option in the Modern Age.

(4) If we acknowledge the reality of our phenomena, and deny that either we or our ancestors are insane, how did our perceptions arise? Did they evolve out of the perceptions of earlier human beings or were they just invented? This whole area of differing cultural perceptions and value judgments (or not) has become a huge area of contemporary discourse, and it certainly relates to the issues in the evolution of consciousness pioneered by Barfield.

Thus we find questions and riddles at whatever end we try to grab the stick, and somehow we get the feeling that the stick is shaking us—and that we are in its grip, not the reverse.

3.

Modern physics tells us that the normal, familiar world that we take for granted is comprised of atoms, particles, waves, or just ‘energy.’ To be sure, even these words are cumbersome; they are just ways we have of trying to picture something that cannot be pictured. They comprise the ‘unrepresented’ background of our perceptions. But, if this ‘unrepresented’ background is all that is believed to exist independently of our perceptions, what is the foreground, what is the ‘represented’ or the ‘appearances’ of the world? Trees, houses, cars, faces of people, the singing of birds, this paper – in other words, the received or familiar world. If the phenomena of the world are ‘energetic’ in essence, but this essence is nonpicturable and nonrepresentational, then the world we picture, live in, talk about is, in fact, what he calls “a system of collective representations.” These ‘collective representations’ are the result of our activity, however far back in the past the process may have gotten started and however long the time involved in the transmission of learning about these things is that we call society or culture.

Barfield uses the term figuration to mean the activity that converts sensations into things, that is, as the work of the percipient mind in constructing the world of recognizable and nameable objects, the ‘familiar world.’ It should be said at the outset that Barfield is not going with this where the post-modernists have been going with it – e.g. that “The world is a huge collection of communally-evolved customs of interpretation” (Don Cupitt) or like President Clinton’s statement about the ‘is,’ quoted earlier. Such views are symptomatic of the fact that, for people today, the first glimmerings of participation are apt to be accompanied by confused thinking. Indeed, Barfield comments, “It is characteristic of our phenomena… that our participation in them, and therefore their representational nature, is excluded from our immediate awareness.”

When we gain the first dawning awareness of participation, we are apt to forget our long learning and mutual living with them. It was through the labor of being – our own, and theirs. Our own awareness of them is the testament to their real existence, as their existence is the testament of ours. The world is more than communally-evolved customs because we are dependent upon it for our very being. It is easy to forget the water of life when you are not thirsty. Forgetfulness slides over into habits, habits into taking for granted, taking for granted into not noticing how perceptions and thoughts arise, and sooner or later you end up with real epistemological consequences.

Some years ago I stumbled across a quote which perfectly expresses the alienated character of our appearances, and of how much has been forgotten of the “labor of being.” From Memory’s Ghost by Philip J. Hilts, the passage is a quote from the psychologist Robert Ornstein:

There is no color in nature, no sounds, no tastes. It is a cold, quiet, colorless affair outside us…It is we who transform molecules… these things are dimensions of human experience, not dimensions of the world outside…We don’t actually experience the outside world—we grab at only a very refined portion of it, a portion selected for the purposes of survival.

To preface this remarkable passage with the words “There is…” for the purpose of declaring a magisterial “There is not…” to everything we experience in the world is certainly an act of philosophic contortionism. It does not follow that because I am aware that the human contribution to that trilling sound I hear tells me bird — which by the way is only a way of saying this is its name — that this ‘bird’ is merely a “dimension of human experience.” This is a picture of joyless and unbridgeable subjectivism. It is further remarkable for a psychologist to have written it. Apparently he accepts the existence of a self without argument while omitting to mention that learning the names of things and experiencing them is how we acquire a self in the first place.

It is probably true that we do not pay attention to our figuration, which most of the time has receded into mere habit. And for that matter even a molecule is the result of an historical development, and is therefore ‘participated’ to some extent, so that calling a bird a molecule just postpones the reckoning with participation and only adds a whole new layer of obfuscation. But this is a very silly example of the tricks that are resorted to in the name of a science that has not decided whether its mission is to eliminate participation or to understand the natural world. That we have reached such a point of absurdity is in large part the purpose of Saving the Appearances to show and, if possible, begin to disentangle.

Barfield emphasizes that the major difference between our phenomena and those of our forebears was that primitive or ancient man was aware of participation, whereas we are not aware of it – or at least, if we are aware of it we tend to disown it – just as in the example above. It is characteristic of our phenomena that they are seen as being wholly independent of us, wholly extrinsic – “clothed with the independence and extrinsicality of the unrepresented itself. But a representation, which is collectively mistaken for an ultimate—ought not to be called a representation. It is an idol. Thus the phenomena themselves are idols, when they are imagined as enjoying that independence of human perception which can in fact only pertain to the unrepresented.”

These are strong words, but they are not too strong when you recollect the nature of the modern landscape that we have created in America and are in the process of creating all over the world. Especially is this the case over the suburbanized landscape which more and more resembles a hideous excrescence of disjoint parts strung out into an extensionless void. If we do not cultivate the sustainable quality of care in our thinking, how can we expect to see it in our buildings and landscapes? The degradation of the modern landscape is the witness of the degraded quality of our inner lives and the alienated and ‘extrinsic’ character of our appearances.

Darwinistic evolutionary science arose in the 19th century, when the older medieval participatory consciousness had faded. It took for granted the purely extrinsic nature of the appearances and then attempted to treat these appearances much as astronomy treated the celestial objects, thus giving birth to a mechanistic picture of evolution. Barfield remarks that had such a science developed earlier, or even perhaps later, after 20th century physics did much to undermine materialism, we might have had a science of evolution worthy of the name –”man might have read there the story of his coming into being… of his world and his own consciousness.”

Participation is whatever in perception that is more than just sensation — ‘the extra-sensory link between man and the phenomena.’ The participatory element is supplied by our thinking and figuration and whatever elements of cultural and individual memory, language, imagination and symbolical faculty comprise our passage through the world. Many errors and much silliness might be avoided if we were to consider thinking in relation to some other of these elements, particularly two of its close etymological relatives: thanking and ‘thinging.’ Thanking, thinking, and ‘thinging’ (the making of ‘things, i.e., what Barfield calls figuration) derive from a common root. Let us look at each of these:

Under THANKS we have religion, the concept and action of grace. The heritage of thanking, gratitude, appreciation, the saying of grace, the murmur of prayer, form the foundations of the soul and build the act of thinking, and indeed, make it even possible. Before there is thinking there is a catechism, and a catechism is the art of building a structure for the soul so as to enable an opening. Thanking presupposes a structure; one has to learn how to become open. For no one can think who does open himself, and the paradigm of the opening is the communion made possible between God and man through religion. This is the sacred heritage of humanity, and precedes the appearance of individualized, and later abstract thought by many generations – by thousands of years, in fact.

It may be asked, and many are asking now, whether religion is still needed today. Who has need of a paradigm of opening when the modern world, its science, its art, its media, is so obviously self-sufficient, so obviously advanced in technique, so brilliant in its aspirations and achievements, and there is so much money to be made? Maybe a paradigm of opening would be a retarding force… religion as opiate of the masses, the consolation of weak intellects, the sleeping-pill of the feel-goods and the do-goods and the pretend-to-be-goods. Criticism of religion is often made and is sometimes justified, but on the other hand secular modernity has not reached the end of its lease, and there are peculiar signs of historical stagnation, of spiritual barrenness or intellectual decadence, behind all the glitter of our civilization. So perhaps the paradigm of the opening is not so antiquated after all. It may perhaps be related to a mysterious faculty for creativity in history.

Under THINKING there is no need to repeat the history of philosophy, poetry, and culture. Everyone has his or her own story, his or her own way of connecting to it, adding on to it, or escaping from it. But it cannot be an abstract story, not if it is to have any life in it, and that life is the THINGING, the realm of the phenomena, the ‘things’ that we say that are. Our thinking, ultimately and eventually, becomes thinging – the circumstances, the look and feel of things, the history. Yet we do not really perceive the entire picture, because it happens over a long period of time. Our thinking is a sort of vacuuming — roaring around the world re-ordering, classifying, using, calculating, strategizing, building, conquering… Maybe our thinking is actually this noise, and we are not really very much aware of the THANKS feeding it or the THINGS issuing from it – or of the ‘thanks’ and the ‘things’ feeding and issuing from past and previous interchanges with thinking over a long period of history, with which we are also in a perpetual exchange.

So from the hysterical rants of the modern atheists to the unreal mathematized abstractions of economists and cosmologists, our modern cognition has become the counter-image of ancient participation. Whereas the ancient gesture was the opening, the modern gesture is the clenched fist, the frown, the circumscribed problem – carefully defined, carefully delineated so that extraneous considerations need not apply. It lacks grace but makes up in accuracy. Only there is something wrong with the way this equation is stated, for grace and accuracy belong to the world equally – the true living world, the human world, the given world of mankind and living nature as well as to the divine world.

So that perhaps the phrase “a gain in accuracy” is not quite the right formulation. But there has been an increase of individual self-consciousness, as well as of social power and control, that has come about through the gradual usurpation of Logos and its degradation into mere “intellectualism.” To the extent that this development in time of self-consciousness – which Barfield terms the “evolution of consciousness” — is to the good, it has supported attainment of greater freedom, more independence and self-knowledge. Everything has its place, purpose and power. But the other hand, where this decline of Logos to intellect and depletion of participation to selfhood has issued into a glorification of power for its own sake, then there is something that may be judged, there is something that must be warned against. It can be called an occult transgression, or wrong use of a natural development. It steals from Nature unlawfully – it steals and it does not sustain or restore or reintegrate. This stealing or “theft of Logos” is the great sinful secret of the Modern Age, and lies at the root of almost all its manifestations. As, for example, Simone Weil once put it, the idea of the dignity of labor is the only idea we have not borrowed from the ancient Greeks. But it is from such an idea that we can begin again to construct a notion of the labor of being and of a new form of participation.

But in the meantime, it is only the sheer weight of the so-called masses that provides the countervailing force against the giddy spin of this occult transgression of the mental elites. Whether the masses will in time gain the ability to think, and I mean along the lines that I am suggesting – thinking accompanied with thanking and ‘thinging’ — a new whole and fully participated thinking – on that the future of the world depends.

And this kind of thinking is a participated thinking, concerning which Barfield remarks: “The plain fact is, that all the unity and coherence of nature depends on participation of one kind or another. If therefore man succeeds in eliminating all original participation, without substituting any other, he will have done nothing less than to eliminate all meaning and coherence from the cosmos.” So it is quite right to speak of the world’s future in the context of the development of human thought. Knowledge of this correlation of consciousness and phenomena, the mutual coexistence of thoughts and things, is an urgently needed course-correction for today. We urgently need a new “saving the appearances” – not for the heavens but for the earth.

“Mobs, Messiahs and Markets”: Interview with the Hindu Business Line

My interview with D. Murali and Goutam Ghosh, editors of the Business section of The Hindu, is now available.
I’m posting it below. It should go into the print edition shortly. The Hindu is one of India’s largest and most influential news outlets.

I thought the questions they asked about the book were the most insightful and penetrating that I’ve so far encountered.

Of course, they also exercized their editorial judgment (sigh) and removed my plug for Ron Paul, my take- down of Naomi Klein’s “Shock Doctrine” – which is simply not up to the standard of her admirable antiwar journalism. She’s a great reporter — but a dishonest theorist.

And they also – I really didn’t expect them NOT to – took out my slam of Rubin and Co. – shockers-in-chief.

Ah well. I tried. That’s all anyone can do.

Still, it was very fair- minded of the editors to let me make the controversial connection between financialization and propaganda – though adding the torture part would have made it stronger. I am actually amazed how open-minded business journalists – who have some professional vulnerability in the matter – are about politics, compared to the close-mindedness of many political journalists about business and economics. Maybe, it’s because they’re dealing with the real world. Politics, although capable of overturning the real world, is founded mostly on delusion and humbug.
This is yet another important business journal where Austrian economics has gone mainstream. With the The Economic Times, the Hindu Business section is the most widely- read and prestigious business outlet in India.

So many thanks to both editors. I’m honored.
Steer clear of ‘mass market investing’

D. Murali and Goutam Ghosh

Chennai: Though there is nothing inherently antisocial about genuinely free markets, you should look at the language of politics and the markets with suspicion and examine things for yourself, cautions Lila Rajiva, co-author of ‘Mobs, Messiahs, and Markets’ (Wiley, 2007).

“If ethical and productive individuals produce ethical and productive societies, then we all have much more power than we think,” she adds, on a reassuring note, during the course of a recent e-mail interaction with Business Line.

Excerpts from the interview.

Your book seems to show a more than healthy disrespect for conventional wisdom.

I don’t think the book says anything terribly revolutionary. If it sounds as if it does, it’s only because the public debate is so restricted. Even differences between the right and left are sometimes no more than variations on the same one-note samba. Most popular experts have backgrounds and training that are very similar, and they tend to feed us the same warmed-over ideas.

So, although I support free markets and individualism, I realise that labels can be deceptive and conventional wisdom often plain wrong.

What we really have in the US, for instance, isn’t so much a capitalist as a managed economy, in which the managerial class controls the creation and dissemination of money and also the creation and dissemination of public opinion.

Money and opinion?

The financialisation of the economy and information control go hand in hand. That was actually the gist of my first book, a study of mass thinking in the Abu Ghraib prison scandal.

In ‘Mob’, the new book, I look at the same issue from a different angle and in a very different vein, in collaboration with contrarian financial writer, Bill Bonner, who has behind him a lifetime of observing mob behaviour in the money business.

Is there an overdose of politics in ‘Mobs’?

Some people have suggested that we should have steered clear of politics. I disagree. The financial and business world actually has a pretty serious civic duty, since it has a ringside view of politics.

And while writers should consider reviewers’ sensibilities, they should consider their own integrity even more. The need for aesthetic distance doesn’t excuse them from ethical action in the real world. To be a libertarian always presupposes ethics. Otherwise, what you end up with is licence and criminality.

Recommending fiscal prudence, limited government, and humility to the political class – a revolutionary proposition?

But so it is. Today, even major economics departments endorse extensive state intervention and cultural Marxism and call that the free market and liberalism. Naturally, when you bring up the real thing, people act as if they’d found a hand grenade in their lunch bag.

Look, academics can cultivate whatever school of thought they want, but the more limited the information they work with, the more out of touch with reality they become, and the more inaccurate their reading of the world. That’s the problem with the intellectual caste system that presumes that unless economic theories come out of the Ivy League, they have nothing to offer.

The book might sound outrageous, also, because our positions weren’t partisan. Of course we wrote it – with important reservations – from an Austrian perspective on economics. But we criticised Republicans as well as Democrats. We poked fun at communists and imperialists.

Government programs are styled like off-the-rack maternity dresses — big enough to cover any act of nature, with room to expand. Political debate is a Mafia hit job. Its goal is not to open conversation but to terminate opponents. You simply bludgeon them to death with whatever comes to hand.

Do you see parallels between wartime messages and market cant?

A great deal. In-group bonding requires self-deception. The obvious example is wartime propaganda, but there’s also the way we manipulate memory in our personal recollections and collective histories.

It’s the manipulation of memory that allows propaganda to work and messianic leaders to hustle their way into office, whether through democratic elections or the barrel of a gun. And it’s what blows up hot-air balloons in the market that we take for genuine booms.

We’re not, obviously, equating the president of a constitutional republic, like Bush, with a despot like Mao. We’re simply showing how delusion surrounds statesmen of all types, even those spouting the highest sounding motives. Once you strip them of the rhetoric, they’re all neck-deep in bamboozles and blunders that bring nothing but disaster for ordinary people.

The Iraq war might have been about strategic and oil interests, but the propaganda about it was all about thwarting tyranny. That was what the public believed. And it’s public opinion that makes people go to war, buy houses they can’t afford, invest in mortgage-backed securities they know nothing about, and jump into the market because a stock tout on TV tells them to.

People who sell you a war are using the same methods of manipulation as the people who urge you to buy tech stocks at the top of a market or sell them at the bottom.

And the investment advice we offer is geared to make you understand this and steer clear of what my co-author likes to call mass market investing. Our varied excursions into politics, history, economics, socio-biology and finance are all meant to reinforce that piece of common sense.

How would your suggestions and findings serve those who prefer to be active in the investment market?

We’re not suggesting that Rip Van Winkle is our ideal for a portfolio manager. In fact, we argue that relatively passive investments like mutual funds are rarely as safe as they’re advertised to be, since high fees can offset any expertise you get from the managers.

Beyond that, we differ in our approaches. Bill advises the classic strategy of pursuing assets with grossly undervalued fundamentals and holding them for the long-term. My research into market history over the last few decades convinces me otherwise.

Long-term investing now often poses risks as great as or greater then mid-term trading because the investment world has become several orders of magnitude more volatile and fragile.

Sell and buy orders that go off at pre-programmed levels in stampedes, ever more complex derivatives, risk and reward so intricately repackaged that buyers no longer know what they are playing with, a global flood of credit, massive leveraging and trans-national financial flows have made the market a kaleidoscope.

One shake, and a stable pattern breaks up, slides all over the place and reshapes itself into something stunningly unexpected, all in no time at all.

So, being able to rethink your strategy in a heartbeat is far more vital to your financial health than holding onto things until rigor mortis sets in.

Briefly, we recommend the following: study your investments close up; tune out most of the “white noise” of day-to-day market commentary; get a plan and stick with it. And know yourself – why you invest, what your goals are, and what risks you can tolerate.

Your views on some of the recent developments in Indian finance world: such as the race for mergers, the Sensex leaping, rupee appreciation, bulging forex reserves, and the participatory note issue.

The race for mergers in India seems to follow a general trend in the market. In the past few years, the major banks have been more and more involved in M& A activity – and have made quite a high proportion of their profits from it.

Rupee appreciation is only to be expected, as the dollar is relatively overvalued against Asian currencies. The next major leg down in the dollar index should be against them, since the other major currencies have already made sizable gains.

The Sensex? The general feeling is that there is less of a bubble here than in the Chinese market, although here too valuations are probably full. But since the Indian market is probably not as intertwined with US consumption as the Chinese seems to be, it might have more strength long-term. On the negative side, however, social unrest, mass migration of labour, environmental damage, infrastructure failure, and security risks could all become serious obstacles.

As for the participatory note issue, I think it is an excellent thing to keep out big speculative players like hedge funds, as they are largely unregulated. The quick in and outflow of speculative capital is what caused the series of financial collapses around the world in the nineties.

Now it looks like those might have been only preliminary shocks at the periphery and that tremors might have worked their way to the epicentre of the financial system in the US. When even institutional investors like pension funds and university endowments are tied up in risky securities that no one wants to touch, emerging markets should be extremely wary.

On the trigger for the book. Also, how you went about writing it.

When Bill got the idea for the book, he was looking for someone with a background in mass psychology and globalisation, who could also write humorously. Although I was worried that we wouldn’t agree on enough for the writing to work, he was more sanguine. He was right.

We managed to write the book long-distance, without a mishap, in little under a year, while we were both mostly on opposite sides of the globe, en route to some other place. That’s entirely to his credit, I’m sure.

On the other hand, I take the blame for all our crimes. I confess to parts of chapters 3, 9, and 17, most of the material on propaganda and panics (4-5), on globalisation (10-11), as well as on Friedman’s methodology, the CIA, and the British Empire in India. And, of course, any errors in research are mine.

I point this out not only because of the controversial nature of our positions in those sections, but because putting our writing together in a viable form was a challenge, intellectually and stylistically. I had to preserve — and for long stretches imitate — the colourful style of Bill’s very popular daily column, in such a way as to reach out to a general readership without alienating his financial audience.

Would we be wrong to say that the nearly 400-page book could have been condensed to 150 pages and still retained the essence of your prescriptions?

If the book really could be cut in half and stay the same, we will have failed, since one of our central points is that humans must understood themselves through felt experience, not through theory and abstraction.

We wanted the book to read like a novel, not an investment manual. Pared down, it seemed to lose its flavour, so I left some meat on the bones. I may be biased, though, since I grew up on sprawling nineteenth century novelists like Hardy, Bennett, and Sholokhov. If it’s any consolation, the original thing was a thousand pages.

Take one cut we mulled over – the section on the abortive British raid on Kabul in 1842. For one thing, it’s hilarious and for another, how do you write about the atrocities of communism and pretend that imperialism hasn’t any? If you cared the slightest bit for the integrity of your argument, you couldn’t. Besides, the Kabul story parallels what’s happened in Iraq in some ways.

Similar parallels crop up throughout. There are several images of rivers, for instance: The bloody river of history, the River Liffey in Ireland, the rising Nile of credit under Greenspan, and many others. The images occurred spontaneously as we wrote, but they also prefigure our concluding discussion about the tides of history.

Another example. In Chapter 7, we talk about Calpurnia’s warning dream before the Ides of March in Julius Caesar. A few pages later, when a comet shoots over Bill’s castle in Ouzilly, a guest wonders what it could foreshadow. Later on, we use the crash of the space-shuttle to describe the collapse of a hedge fund, and the explosion of the Hindenburg as an omen of World War II.

What meaning you want to read into all that is entirely up to you, of course, but the images form a subtext – sometimes unconscious, sometimes deliberate – to our discussions of ‘chance’ and ‘randomness.’ So our arguments might fly off in many directions, but they’re held together by the narrative texture.

We agree with David Hume’s premise on the Black Swan. (The same idea was captured beautifully in a book by V. S. Ramachandran and Sandra Blakeslee “The Phantoms in the Brain”). What has that got to do with the gravitational pull (or the centripetal force) of arguments in your book?

Hume’s bird illustrates the limitations of naive empiricism. Any number of observations of white swans is itself not enough to rule out the existence of black swans. But observing just one black swan is sufficient to prove the opposite.

What that amounts to is that humans consistently overrate their rationality. We may assume we’re naive scientists dissecting the world with the finesse of brain surgeons, but there’s more butcher than brain surgeon in most of us. We’re far more beholden to biology than we think. And to language; to rusty concepts and clumsy logic that drag us along from demented premises to disastrous conclusions.

A lot of logic, in fact, is no more than bad theory, and a lot of empirical observation simply wishful thinking smothered with emotion.

I do have strong interests in mind-body research of the sort pursued by neuroscientists like Ramachandran. But raw observation alone will tell you something similar.

Investors who are long a certain stock may think they’re impartially observing the fluctuations in its price, but they’re usually far more hopeful of its prospects than they would be if they didn’t hold it.

The existence of black swans also means we need to give more significance to risks that might seem remote statistically. In fact, I’d say that using mathematical assessments of risk to get a handle on it in the real world is probably about as smart as practising on a rocking-horse for a rodeo.

The universe isn’t plodding along in a narrow rut waiting for you to saddle up and ride it. It’s a far more intractable thing. Its complex patterns may appear chaotic to the naive eye, but they follow laws of their own that are liable to kick you in the shin if you ignore them.

“Events that experts rate as impossible or near impossible happen as often as 15 percent of the time, and certainties or near-certainties fail to happen 27 percent of the time,” you write, citing Philip Tetlock’s ‘Expert Political Judgment’. Does that imply you are suggesting the Golden Mean?

No. That would be too clumsy a model. The things that are rated impossible and the things that are rated certainties are specific kinds of things that can’t be directly compared, let alone averaged, most of the time.

It’s one of our central arguments in the chapter called “The Number Game” that we need to pay more attention to the specificity of different things.

The colour and texture of our world has been washed out because we rely far too much on generalising and abstracting from spurious statistical data, data that the governments in most countries, including the US, heavily massage.

It makes no sense, most of the time, to talk about an average man. He’s a statistical fiction. We have to account for the real actions of real human beings.

Type 2 error is stated to be when a guilty person is let free (Jan Kmenta, “Econometrics”). What is the import of this to markets?

In “Mobs” we suggest that inaction is often as underrated a course of action in politics as it is in connubial relations. We even offer – tongue in cheek – a Hippocratic oath for social engineers and regulators: first, do no harm.

Our argument is that for any action to be worthwhile the costs imposed by crimes and errors would have to be more than the costs of detecting, rectifying, and punishing them. How often would that be the case? And how would you guarantee that the regulators themselves wouldn’t add to the crimes and errors? History shows that regulators often end up colluding with the people they’re meant to regulate.

There’s another angle to this. For example, the US Food and Drug Administration (FDA) can let something bad happen (by approving a harmful product), and they can also prevent something good from happening (by not approving a helpful product). The public suffers both times, but the regulators only get attacked by the media and public in the first case, since the second is a non-event. Then the attacks lead to more defensive regulation that holds up even more useful products.

This is a shibboleth of anti-regulatory rhetoric, but our book suggests that things aren’t so simple. If there is asymmetry between public responses to Type I and Type II errors, there is also asymmetry between what it takes to prove that something might have use and what it takes to prove it might do harm.

And who is doing the testing? The same companies who profit from selling the product and who often influence the regulators. There’s simply too much complexity involved to take sweeping positions about the effects of regulation in all cases.

Take the Glass-Steagall Act, which kept apart the commercial and investment banks in the US. That probably prevented the development of some complex financial strategies that might have helped some sectors of the economy. But was repealing the Act in 1999 a good idea? Banking consolidation simply accelerated the financialising of the economy with the fallout on the credit market that is now shaking the US.

That said, a few simple, well-understood laws that are strictly enforced across the board are probably more effective than a swarm of “gotcha” rules that no one follows and that only serve to increase lawlessness. Problems of culture can’t be addressed simply by regulation.

Do you think women have enriched economic thinking sufficiently? What are some of the obstacles in their way?

Women have so far constituted less than 10 per cent of all tenured full professors in economics at PhD-granting departments in the US. In this respect, economics is more like mathematics than other social sciences.

Libertarian women economists like Sudha Shenoy are an even smaller group. And attitudes say as much as numbers. Everyone knows Jagdish Bhagwati’s name, for example, but how many know the name of his wife, the equally distinguished economist, Padma Desai?

 

I remember seeing Desai, who advocated a gradualist approach, debating Jeffrey Sachs about the shock therapy he proposed for Russia. I was struck even then by the excessive deference journalists showed Sachs and their dismissive attitude toward Desai, although she was proved right, ultimately.

It seems that being influential in public takes a level of combativeness (cockiness, even) that many women are uncomfortable with. I suppose that’s why opinion pages tend to be dominated by men.

There also aren’t as many networks for women in economics as there are for men. That means the field is likely to be socially uncomfortable for many of them. First, they’re patronised. Then – when their skills become threatening – they meet with denigration and overt hostility.

But is all this peculiar to women? I don’t know. With some qualifications, it’s probably what happens any time less powerful outsiders deal with powerful insiders. Anyway, looking at economics departments only gives you a part of the picture, since many women probably make a considered choice to go into business or into financial journalism rather than into academics. And many of them also make useful contributions to economics through their work in other disciplines, like history and sociology, where women are better represented.

Ultimately, as a libertarian, I don’t have expectations about how much women should be represented in any particular field. I’m more concerned that when women – or men – choose to enter a field they’re treated fairly as individuals.

What next? Your current research…

My next book deals with consumerism and its impact on the middle class in America in the last two decades. It will include my most recent investigative work on the banks’ culpability for the credit crisis. I also look at what used to be called the republican (small R) virtues – self-reliance, honesty, foresight, industry, and thrift as essential components of the free markets. I don’t like to say any more than that for now.

**

Bio:

“I grew up in South India and completed my education there. Although I live primarily in the Washington, DC, area now, I still spend several months every other year visiting my family in India,” says Rajiva. “Over the last decade, I’ve had a chance to observe the huge changes there first-hand and have commented on subjects as far apart as water and waste problems in Chennai and investment in the transportation sector. From next year on, I will be based nearer, somewhere in South Asia.”

Rajiva holds an MA in English (Bangalore University) and an MA in politics (Johns Hopkins University) and has contributed over a hundred articles to web magazines (such as Dissident Voice, Counterpunch and Lew Rockwell), print publications like Himal South Asian and Forbes, and academic journals. She is the author of “The Language of Empire,” (Monthly Review Press, 2005), a groundbreaking study of public opinion in the Abu Ghraib prison scandal. She has worked as a musician, college lecturer, and journalist, and blogs at www.mindbodypolitic.com.

**

http://InterviewsInsights.blogspot.com

And here’s what got cut out:

” Political debate is a Mafia hit job. Its goal is not to open conversation but to terminate opponents. You simply bludgeon them to death with whatever comes to hand. Take Naomi Klein, in that very provocative but disingenuous new book of hers, Shock Doctrine. Klein argues that free market economics are invariably linked with terror and torture. Well, two years ago, when I pointed out how the presence of financial incentives in the intelligence services exacerbated the torture of prisoners, I diagnosed the problem more accurately as a symptom not of the free market per se, but of the pursuit of total power. You can, after all, pursue power under all sorts of regimes, capitalist or communist, authoritarian or democratic. And as Klein should know, many CIA techniques were developed in response to the Cold War techniques of the Russians and the North Koreans – neither notable for their free markets. Going back in history, Indians, too, have had torture under both Muslims and Hindus, the Moghuls as well as the Guptas. And both, I’m sure, were quite unfamiliar with the Chicago boys.

So Klein’s thesis is spurious. Especially since she omits the fact that the privatization of intelligence (and the financialization of the economy that helped it) actually began under President Clinton. And that it was his Treasury Secretary Robert Rubin, along with Larry Summers and Jeffrey Sachs, not Milton Friedman, who administered economic “shock” therapy to Russia. If bias of this sort is not only accepted but applauded, it shouldn’t be a surprise if genuinely non-partisan writing makes people unsettled.”

AND

“I hope, most of all, it introduces people, especially in Asia, to the ideas behind the presidential campaign of Dr. Ron Paul. Laboring steadfastly and mostly in obscurity, Dr. Paul, a doctor in private life and a genuine free market conservative, has for many years been taking on the manipulation of the financial markets, interventionist foreign policies, and the erosion of civil liberties in the US. His public service is so honest he’s even turned down his government pension. That’s the kind of personal integrity needed for real freedom and individualism to survive. If this book draws even a little attention to his candidacy and to the ideas he stands for, it will have done something. “