White Guilt and Middle Class Angst

Freudian explanations can be quite cheap, and in politics one has to be careful that psycho-analysis doesn't become ad hominem in analyst's garb. That being said there are two particular trends in political rhetoric that I think deserve an emotional probing, if only because a rational one would be fruitless. As the title suggests, I refer to the political right's obsession with accusing opponents of "white/colonial/national guilt" and the political left's passive-aggression directed at its own middle-class members.

Within British politics there are a certain contingent of pundits and campaigners who have a somewhat revisionist opinion of British colonialism. Naturally attempts by the left to dispute claims that British colonialism had the broad global interest at heart or improved the lot of the developing world are chalked up to "colonial guilt". The idea being that the left are possessed of a self-hatred motivating them to give undue credence to claims of atrocity committed by their forebears.

This kind of accusation is curiously silly when you unpack it. The left's traditional stance on nationalism can be summed up by a quote from the, not very left wing, comedian Doug Stanhope:

"Nationalism does nothing but teach you to hate people you've never met and take pride in accomplishments you had no part in".

Considering similar movements in Japan, Germany and other nations, I think we can add an extra symptom to our diagnosis of nationalism:


"Nationalism does nothing but teach you to hate people you've never met, take pride in accomplishments you had no part in and acquire guilt-complex's over atrocities you didn't commit."


Being ashamed of your nation or your race only makes sense if you have already adopted a framework within which your identity and self-worth are already tied to your nationality or race. The left wing perspective is as incapable of national shame as it is of national triumph. Sure there are the occasional melodramatic fools who engage in performative self-flagellation but these are generally cries for attention rather than a sincere apology for atrocity. While the left may have its own biases, derived from their combatitive struggle with the right, such biases do not, and cannot, stem from an affective attitude which the left considers to be irrational tout court.

The accusation of self-hatred via colonial guilt only makes sense from an inherently right-wing perspective. The right-winger perceives the left wing argument as an argument in favour of self-hatred precisely because accepting left wing accounts of history while observing a right-wing social ontology would necessitate self-hatred. All across the globe there are people who insist that belonging to their particular nation gives reason for celebration and these people can often provide vague historical justifications for such an outlook. More worryingly, within the nations that have historically been host to notable human rights abuses there are nearly always a small, but relatively vocal, group arguing that such histories are the product of self-hatred which Japan/Germany/Britain needs to move past.

It is only when you are ambivalent to your national identity that you can view its short-comings without succumbing to guilt. Conversely if you have already committed yourself to the notion that you are "Proud to be...." then your nations past failings are considerably more threatening leading to a desire to deny, minimise and blot them out.

So moving from something that the left doesn't feel guilty about to something it does, let's discuss the role of students and the middle-class in left wing politics.

   

 The term petite bourgeoisie is a common putdown in left wing rhetoric: it denigrates things/people/practises which are counter-revolutionary in part because of their affluent origins. This concept makes some intuitive sense. The language of the left, bar the liberal middle, is the language of class warfare and for justice to prevail the working class must triumph over their oppressors - this necessitates a similar rejection of the logic of the ruling class. There are some other elements of identity politics at play here and also a desire to be seen as authentically representing "the working people" but the overall aim is clear.

Yet this aim is frustrated by the fact that left wing movements are not necessarily always endorsed by the working class: if they were then capitalism would have ended a long time ago. Indeed there are, not just in contemporary life, many cases in which instigators, writers and participants in left wing struggle were of petite bourgeois origin (Marx, Engels, Kropotkin, William Morris, Emma Goldman).


This is not necessarily surprising. Middle class people, and students especially, tend to be more educated and well-read; consequently they are far more likely to have come across books and people who discuss Marxism/Anarchism/Liberalism at a volume and in a tone other than "screaming". There's also the logistical barrier in terms of protest; participation in left wing politics often involves a good deal of sign waving, civil disobedience and risk of arrest. If you are a relatively un-skilled labourer, as opposed to a relatively affluent university student, then spending a day in a jail cell may be quite prohibitive: missing some of your lectures is one thing, missing your shift at work can be another. The result is left-wing activity being disproportionately accessible to those who have yet to acquire any "real world" commitments.

Considering this, is it really so surprising that many of our revolutionaries come from a section of society who have been given the time and opportunity needed to develop left wing beliefs?

All of this must be quite painful to read for those on the left who imagine themselves as part of an uprising working class rather than an expression of petit bourgeois idealism. That's not to say that left-wingness is middle-class by definition: merely that so far as it is a break from the status quo leftism will find a cultural van-guard in the sections of society with better access to education.

But angst about this is un-warranted and rhetoric that refers to purging the left of middle-class hipsters is wasted breathe. It is only expected that the radicals in a society like ours will come from backgrounds where radicalism and creativity are more easily acted upon. An acknowledgment of this is perfectly compatible with working to untangle access to left-wing politics from the bohemian lifestyle but it does require dropping the rhetoric of "leftism as working class populism."

Resolutions for 2016.

A basic principle of military strategy with plenty of civilian applications: No plan survives contact with the enemy. Incomes, relationships and personal interests all change; accordingly it behoves one to construct their New Year Resolutions with adaptability in mind. It is for this reason that this year's edicts will, like last years, be free of measurable goals and progress plans. Sure, such things are beneficial to achieving short term success but over the course of something as unpredictable as a year they're more likely to turn out to be just frustrating and restrictive.

The second stratagem I will be implementing was first iterated to me by one of my undergraduate philosophy lecturers: Do Less, Achieve More. I possess a habit of developing amateur interests in an ever expanding range of activities. I find this habit to be both practically inconvenient and terribly rewarding. It's a trait that I'm quite proud of: one of the few figures of history who I consider to be a role model is the designer William Morris (a pioneer of the Arts and Crafts movement and also an avid dabbler). Despite sharing his appetite for using a wide variety of mediums, I need to give my work some focus. In light of this my New Year's Resolutions will be matched with an inverse of 3 New Year Executions.  Happy 2016!

New Year's Resolutions for 2016.

1.  Reading, Writing and Running.

Last year I successfully expanded the range of written work that I consume and diversified my musical palate. My fitness goals however were not met with similar success and my writing sessions were also largely sporadic - I only really wrote when I needed to meet a deadline that I had set myself. This resolution is a promise to integrate writing, both non and fiction, and running, or exercise in general, into an "almost-daily" routine. The plan is to focus on sustainable long-term regularity rather than intensity or productivity.      

2. Get Techie.

Our world is mediated by computers and understanding them confers not only practical advantages, in terms of cyber security and gadget proficiency, but also in understanding the quintessentially modern philosophical problems of digital space. I want to know how my computer, the internet and my smart phone work and I want to be able to take better advantage of them. I also want to learn some basic coding skills by December; maybe C#.

3.  Get Foodie.

In the last six months I have discovered a pretty intense love of food and drink and have begun developing skills to match this interest. This resolution is simply a proof of intent to continue this trend through 2016. Health and general utility abound!

The 2016 Temporary Hit-list.   

1. Video Games.

 The thought came to me recently that I'm more in love with the idea of video games than I am with games themselves. There are a handful of titles that I love in theory and in execution but most of the games I enjoy, I enjoy primarily for the sake of the concept. Likewise the idea of a digital interactive space as a communicative platform is really exciting but most video games tend to disappoint my expectations of them as far as "art" is concerned. I'll keep playing Minecraft and perhaps dip my toe here or there but for now I'm content to give up trying to finish the classics or look out for cool new titles.

2. Video Editing and Production.
I have a youtube channel where I upload things related to video games. It's mainly an exercise in video editing and presentation and has been a fun side project. Regardless, video editing is time consuming and I have better things to focus on.

3.  The Misc Clause.

No wood-work, painting, electronics, amateur engineering etc: this is a general resolution to not pick  up any new hobbies, at least until my other resolutions succeed. It refers both to hobbies I have outside of the now sanctioned cooking, writing, reading and running quartet and also pre-emptively excludes any new hobbies from my life for the foreseeable future.    

Ramblings: Philosophy, Methodology and Certainty.

It was the promise of accuracy that drew me to philosophy. The promise of being able to look into something as messy as an argument and identify clear winners and losers. Ironically it was a scientist, not a philosopher, who got me hooked.  I remember reading the God Delusion as a teen and being floored by Richard Dawkins as he reasoned his way to concrete conclusions on abstract topics like God and morality. For a long time this was what I thought philosophy actually delivered: a systematic grilling of suppositions that removed fuzziness from elusive subjects via cold logical necessity.

 

Of course neither philosophy nor logic operate in the way my young self envisioned them. Noting that the premises "A" and "A therefore B" provide you with the conclusion "B" is all very well, but working in real time to demonstrate the soundness of even a simple modus ponens can be difficult. The problem stems from different people's propensity to entertain selected premises with varying levels of enthusiasm. Not only that but people, philosophers especially, often end up arguing about the appropriateness of various linguistic conventions within which a premise might be expressed.  

This observation is mildly troubling to anyone of a similar disposition to my younger quasi-neo-positivist self. If arguments are to be disputed effectively in a dialogue of pure logic then the participants need to share the appropriate premises. The sheer extent to which philosophers fail to share premises, including fundamental ones like those governing concept identity, somewhat undercuts the idea that philosophy is an activity of just applying logic and coming to a conclusion.

It is important to note however that this isn't a problem for the broader application of logic within philosophy. Instead it is a problem for notions of philosophical truth attempting to approximate "certain truth". Cartesian demons aside, there is a distinction between scientific truth and philosophical truth. While the outer rims of scientific inquiry are uncertain places science does provide us with facts like "water at sea level boils when it hits 100 degrees Celsius"; these are things that philosophy doesn't provide. Even the most instrumental of fields, applied ethics, rarely confronts us with anything like a philosophical consensus out of which could emerge a "fact".

This wide zone of disagreement is a product of philosophical arguments being dependent on premises which are themselves nestled into wider networks of related philosophical arguments which in turn are nestled in even wider networks... ad infinitum... Or maybe not quite ad infinitum, but these chains are long enough and often so complex that tracing them may as well be an infinite endeavour. So, where does this leave philosophers?

Well, assuming that we don't have time to sit debating the truthfulness of every connected premise in a given argument then we will just have to assume certain premises. Of course which premises we question and which we accept are determined by our aforementioned predilections. Furthermore while the arena of debate often acts as an aid forcing us to defend premises that we would otherwise assume to be true, it's efficacy is limited: opponents in a debate only point us towards premises that they would question, not necessarily the premises we should question. 

In light of this I don't think we can position philosophy as the provider of linearly accrued capital K "Knowledge". Philosophers cannot snatch certainty from the jaws of the abstract. Yet maybe they can offer something that is more contingent and perhaps just as illuminating. Philosophical debates rarely end, but they are often developed and deepened. A more realistic goal for philosophy may just be to properly delineate the gaps in our knowledge and provide a selection of placeholders in lieu of definite answers.  

Cut-Throat's Pre-emptive Round Up of 2015

Work, independent research and life has made writing here tricky and, I fear with the new year nearing, my posting will only get more sporadic. January-February time is doctoral funding season and work has already begun with my supervisor on my own applications; accordingly I figured that it was worthwhile doing a pre-emptive round up in case I don't have time for it come hectic December. Perhaps I could have pushed this back another month or so but then again this may make for a good ear-marking of the 2000 view milestone that I just hit: I have no idea whether 2000 views in the first 8 months is good or bad in terms of blogs but it feels sufficiently significant.

Procedurally, the process for this post will involve picking one fiction and one non-fiction book alongside one album to stage as particular highlights of the year. None of these works came out in 2015 but they are nonetheless the highlight of my own personal exploration in culture this year. So, moving beyond the fanfare...

Fiction Pick of the Year

Trainspotting by Irvine Welsh

Welsh, for a long time, has sat on the shelf in my mind labelled "must get round to him someday" and it was a pleasure to finally read him. Trainspotting is a landmark of contemporary Scottish culture which is one of the reasons I wanted to read it: when I lived in Sweden there were a surprising number of people with a strange interest in it; though generally they had seen the film rather than waded through the Scottish accent that characterises the prose. I get the feeling that their fascination was spawned by a morbid curiosity as to how a culture could produce and love a work so notoriously self-loathing.

However, the reputation that Welsh has garnered makes the actual content of the book all the more surprising. In places it is strikingly human and demonstrates a sympathy and keen eye for the foibles, roots and pathologies of its characters. Renton, the narrator focused on in the film but who is one of many in the book, has a clear rebellious streak that occasionally bleeds over into a churlish teenage nihilism but even at his worst has interesting things to say. It's a rather trite cliche but the film really isn't as good as the book; or at least it isn't as in depth. There are startlingly jarring moments such as the feminist-esque parable "The Elusive Mr Hunt" which show a more careful eye for social interaction than that which was allowed onto the silver-screen. I enjoyed it thoroughly and it has thrown my previous perceptions of the author.

Non-Fiction Pick of the Year

The Elements of Eloquence by Mark Forsyth

For the past couple of months I have been experimenting more and more with writing guides; this one is far more of a style book than it is a grammar guide. As Forsyth points out, good grammar isn't necessarily always good writing. Academically, Steven Pinker's "The Sense of Style" - itself a brilliant use of descriptive linguistics to create a field manual in good, readable grammar - has probably been more helpful but The Elements of Eloquence is just so much more fun.

The emphasis is very much on having fun with the English language, its rhythms, sounds and various effects. It may not have clued me in on how to perfect my past and present tenses or navigate the various pratfalls of plurals but it certainly re-ignited the fire in my belly for constructing some good memorable prose.  

Album Pick of the Year

Knowledge is Power by Akala

 I have remarked on this blog a number of times about my quest to search out and enjoy new music this year. In light of such talk I think it's only fair to include an album of the year in my round up. One particular genre, which has lead me to reconsider poetry, is hip-hop. I started watching battle rap about a year and a half ago and was blown away at, sexism and homophobia aside, just how witty a lot the rappers were. 

Akala however, I found through the Scottish comedian Frankie Boyle: Boyle invited Akala on to a programme of his in order to talk about racism in the U.K. As you might have guessed Akala is a "conscientious rapper" with a lot his themes and lyrics drawing from the speeches and writings of Malcom X. In particular he has a desire to speak truth to the powerless rather than wasting his breath on the powerful. In this album his focus seems to be on inspiring working class youth, particularly non-white working class youth, to engage in political, social and personal activities that benefit themselves and their communities rather than the owners of capital. Interestingly Akala interprets the role of the modern conscious MC through the tradition of the African Griot, a curator of cultural knowledge, and this no doubt feeds into his role as part of the hip-hop Shakespeare company. I could go on and on, but both the depth of his subject matter and his lyricism when discussing it has made this album a real stand out.

Closing Remarks

As remarked in the title and introduction this is a pre-emptive list. It is only as definitive in so far as I don't update it later in the year, though much of my work will be focused on political philosophy for the next few months and I don't anticipate reading much fiction anytime soon.

"Rethinking Democracy" By Carol Gould: First Thoughts On Reading

 It is a tragedy that this kind of political philosophy is so overlooked. Carol Gould is one of the few authors out there who takes democracy seriously enough to construct a theory from it, and yet her work is often missed when reviewing the literature. Despite the fidelity of Gould's work to the democratic project she barely makes it into the democracy entry on the Stanford Encyclopaedia of Philosophy except as a foot-note. In fact the theories of democracy that are touched on in the SEP are largely restricted to liberal, neo-liberal and aristo-monarchic positions.

So why has the work of Gould and her peers been so ignored?

Personally I think the problem lies with its ambigious classification and heritage. The arguments that Gould offers are too radical to fit in with the liberalism of Rawls and Dahl yet too reformist to be discussed alongside Anarchism. Furthermore, theories of participatory democratic theory are so multifaceted in terms of their origins that it is very difficult to slot them into one singular account of modern democratic theory, ergo they are often left out. 

Pragmatically speaking, this kind of book would be very informative for those interested in anarchism: in so far as it delineates an actual modus operandi for future "liberated territories". While Gould does retain both the state and the market as methods of organisation they are so augmented by the time she re-formulates them that they can barely be considered to be the kind of things that anarchists rail against. Her view of a democratic economy, for instance, largely mirrors anarcho-syndicalism (though it is never described in such terms) and her approach to governance consists of bottom up participatory structures. In short, the market that Gould wants is a socialist one and the territorial governance that she envisions needs little tweaking to defy conventional anarchist critiques.

It's not all one way traffic though. Gould's model of democracy could learn a few things from anarchism vis-a-vis institutional practises. Her vision of democratic participation, the actual making of decisions, seems to be focused on conversations followed by, what one would assume to be, a majority vote. Her theory's defence against majoritarian tyranny and persistent minorities is simply an appeal to the democratic character of its subjects. The anarchist tradition could offer here both a model of consensus decision making and an emphasis on decentralisation in order to build a more robust systemic response to the various upsets that can result from majority rule.

The social ontology and the ethical underpinnings of her theory remind me of Susan Neiman's "Why Grow Up?": at its core there's a really invigorating vision of humans as creative beings seeking self-betterment. In line with this, the book's content rests on a moral conception of self-determination as a requirement for human self-development. Gould rejects both liberal individualism and socialistic holism for an intermediate ontology that views humans as individuals whose identities are understood, pursued and realised through social relationships.


In terms of economic justice, this social ontology provides her with a twin pronged attack. If the purpose of freedom is self-development then this defends both "welfarism" and worker control of the means of production. "Welfarism" is justified on the grounds that everyone is entitled, where possible, to the resources that make self-development possible and the "rights to worker control" become justified where work is a social activity in which self-development takes place.

The book is strikingly comprehensive. "Rethinking Democracy" deals with topics as varied and concrete as the relationship between freedom and equality; the role of technical expertise in participatory democracy,  and the consequences Gould's theory has for debates surrounding global interventionism. If you want an idea of how anarchist principles might play out in a future society, but can't stand the more tendentious elements of anarchist rhetoric, then this is a worthwhile read.