Anarchy: a state of disorder due to absence or nonrecognition of authority.
Democracy is fragile whereas autocracy is a time-proven form of government. Anarchy is a theoretical political system, like Communism, that has never been applied. Look at the definition. Nature follows the Second Law of Thermodynamics, that everything seeks the least common denominator.
Given that we are struggling to get along, on our best day, denying outright the results of elections, which have been conducted in as open a manner as possible in what remains an analog world (despite fantasies about digitizing humanity), filled with human error, is paramount to Anarchy. (I hesitate to append that this even applies to Russia.)
“I don’t give a fuck. I want to run the world. I’ve got the guns to prove it.”
I admit that’s a little over the top, but my point is valid. If you don’t trust an elected government which has as much oversight as possible, and follow whatever antiauthoritarian conspiracy dogmas suit your fancy, you are…
As much as it pains me to say, “If you aren’t willing to die for Democracy in your homeland, you are…”
This is an older nonfiction book that has recently been rediscovered by the media. I heard an interview with the author on NPR and immediately purchased the Kindle version. Overall, I found it very entertaining and informative, despite a few issues. By the way, the subtitle is incorrect; the book is definitely not limited to “Postwar America,” assuming that is a reference to the Second World War. It actually starts at the turn of the twentieth century. It was first published in 2003, so it covers a tempestuous century of changes in how and why we buy stuff.
The grammar and punctuation are good, but the sentences get a little long, sometimes losing their train of thought and morphing into a new sentence before they end. I did a lot of rereading. At its core, this book is the culmination of an in-depth study of economic growth in New Jersey, extrapolated to the entire nation using reasonable assumptions, usually demonstrated to be legitimate. The Garden State is a good prototype because apparently that’s where the suburbs and mass marketing began, a response to the cost of living and lack of space in the New York City metropolitan area.
The author does a good job presenting the lighter side of consumerism while describing the struggle of disenfranchised groups (e.g., women and African Americans) to gain access to the market, which was seen as just as important as political rights. The entanglement of economic and political development is complex but presented pretty well in this book.
The author proves the existence of the “Consumer Republic” using many quotes from social leaders from the era that demonstrate the intentional development of the modern segmented, mass-market political economy called America. I had never heard any of this before, even though I lived through it and was one of the consumers that made it tick.
Everyone should at least be aware of their part in the evolution of identity politics in the segmentation of the mass market, which occurred over the last third of the twentieth century. It is a humorous and frightening story.
Unfortunately, I don’t think very many Americans will read this book (it is 800 pages long); at least, try to find a summary or, better yet, an interview with Lizabeth Cohen.
I am not qualified to review this book but that has never stopped me before. I am not summarizing what the author and dozens, if not hundreds, of historical economists and historians have spent decades studying. This book is more than a thousand pages, which says a lot about the research and intellectual investment of the author and god-knows how many others in their endeavor. I don’t even feel competent to summarize this tome, so I’m going to focus on how the author communicated his message to me personally, just as if this were a piece of fiction, which it is to some extent.
This book was translated from French to English by a professional, even though the author is fluent in both languages. A wise choice because the English translation is very readable. Even the most pedantic segments (there were a lot) were comprehensible, and the figure captions recapitulated the text. This was a professionally written (in the old-school meaning) summary of mind-numbing bureaucratic and polling data being turned into actionable statistical data.
The message interpreted from these data wasn’t as convincing as the author wanted me to believe.
Piketty admits the uncertainty of his data constantly, so I’m not saying that there was any misrepresentation, only what he says himself many times in this iconic book: there are insufficient data to make any definitive recommendations, but we should nevertheless start a serious, multinational dialogue if we are to avoid the fate of…
This is where Piketty’s argument hits a snag. He doesn’t give any examples, not even from antiquity (like complex socioeconomic analyses of ancient societies from about 1100 BCE, a time not unlike our own), to support his conjecture, a term he doesn’t deny outright. He has no evidence of what anyone with the common sense of…
No one has any common sense about these issues, a point admitted by Piketty. He advises economic historians and political scientists to work together to address the issues alluded to above, but fails to demonstrate any understanding of the impact of his claim. Perhaps the author should have spent more time talking to political scientists and economists before unilaterally sharing his historical viewpoint, weighted heavily in favor of his agenda.
To be clear, I agree with the conclusions presented in this book. It’s worth the risk of the incremental changes he proposes to shift the trajectory of global civilization.
I’ve become pretty good at finding punctuation and grammatical errors, despite my lack of formal education, but I was impressed by the translator’s work. I didn’t keep count, but the error rate was a lot better than mine. I read the footnotes, where the error rate went up, but not to the point of even being annoying. This was a very well written and translated book.
I’m sorry to disappoint anyone who thought I was going to summarize the author’s work. However, I do recommend this book based on Piketty’s own suggestion: skip the evidentiary chapters and read his summary if you aren’t willing to read a lot of pedantic European economic history.
The conclusion of the book is made clear throughout: The global socioeconomic system needs a better model than capitalism.
I recommend this book for serious readers. For the rest of you, pick up whatever you can from the internet because Thomas Piketty is not a recluse.
Meanwhile, if a cliff-notes version appears…
I propose that Homo sapiens are not by nature susceptible to sustainable governance. My purpose isn’t to convince the reader of my thesis but only to demonstrate its plausibility, even if only when considered from a limited perspective. This is going to be short and simple because I am not a historian or a political scientist. My interest in the topic arises from looking at the different forms of government currently forming the global community. None of them are doing a very good job, so I wondered if this was a problem with finding the perfect, or at least best suited, command and control administration or something more fundamental.
It turns out that governing systems are classified according to how they organize power or the source of their power. I presume this is a reference to political power or maybe legitimacy. For example, political power can be organized in several ways: Anarchy has no central state and trusts people to work out their differences amicably (laughable), more often than not serving as a bridge between other power structures (e.g. Afghanistan); Confederations are unions of sovereign states, like the European Union; Unitary States are what they sound like, a strong government controlling pretty much everything (85% of modern nations); and finally we have Federations with hierarchical government structures (think the U.S. and Germany).
I’m going to skip family, tribe, band, and clan organizations based on kinship.
Even the Mongols didn’t use Anarchy as a form of government. The others have been tried repeatedly and failed. The Sumerian Confederation is hard to pin down because it grew organically from people settling in Mesopotamia over thousands of years. Population density was low and they got along just fine, until one of their local rulers became the first recorded monarch in history.
Sargon didn’t do it alone. He obviously found plenty of young men willing to die for his cause, whatever that was. Maybe “Make Akkad great again!” His empire lasted a century after his death. The Athenian Confederation lasted less than fifty years. You do remember the Peloponnesian War? Moving on, Unitary States tend to be absorbed by empires, like the one King Sargon created from the Sumerian Confederation. The Roman Empire was adept at absorbing entire nations under the relentless onslaught of its legions. The Han Dynasty won a war of attrition to rule China for four centuries, constantly interrupted by civil wars. The British Empire lasted from the 16th to the 18th centuries.
I can’t help but wonder what will be the fate of so many Unitary States in the modern world?
The United States is the first recorded Federation in the history of the world. Thus, it’s a rather new invention but one requiring a lot of cooperation–dare I say trust?–to function effectively. None of the Federations have had enough time to fail yet although they have been tested, as in the American Civil War and Germany’s struggle in the twentieth century, i.e., two world wars.
The central theme to the organization of political power is that all forms of governance lead ultimately to war and the dissolution of the state/empire, to be replaced by something similar.
Enough of that. Now I’m going to blow through the Source of Political Power list because it is (laughably) long. This comes down to who has the brute force to impose their will on the people, and how this decision was made. It’s always male Homo sapiens with deadly weapons who decide, their determination expressed through one of the structures I just summarized.
Just for fun, I’ll list the different sources of power, before throwing the entire concept into the trash heap. Here it is: Autocracy; Democracy; Oligarchy; Demarchy (not a real thing but someone thought it was a good idea); Direct Democracy; Electocracy (like Putin being elected); Liberal Democracy; Liquid Democracy (you’ve got to check this out for yourself); Representative Democracy; Social Democracy; Soviet Democracy; and last but not least, Totalitarian Democracy (think Venezuela).
All of these ridiculous “forms” of government aside, the average duration of an empire (the most popular form of government in the historical record) is 250 years.
There was nothing fundamentally wrong with the Han Dynasty, the Roman Empire, or even the British Empire; ending these administrative organizations didn’t improve anyone’s life or advance the march of progress. I now come to the central point of this post…
The nearest relative to Modern Man (i.e. Homo sapiens) is the chimpanzee (aka Pan troglodytes), a social and gregarious species of great ape that forms bands as large as 150 members, not so different from Human hunter-gatherer groups. These “monkeys” actually form very complex societies. Nevertheless they have a substantially smaller prefrontal cortex than Homo sapiens. This is where it gets a little weird…
I grew up on Star Trek and really bought into the idea of one world that had survived several catastrophes, humanity having gotten its act together and joined the other sentient species populating the galaxy. Then I learned about time scales longer than a human lifespan–what an eye opener. Everything I’ve summarized in this post occurred within the last ten-thousand years. Homo sapiens branched from Pan troglodytes about 6 million years ago, a long time from a human perspective, on the order of 300K generations, which sounds really big; but here we are, isolated bands of humans behaving like chimpanzees in a few secluded areas of the world, or so we like to think…
There is no difference in the brain of the most “primitive” human’ alive today and mine. I’m going to jump ahead here but I encourage anyone who reads this to prove me wrong…
To summarize a lot of popular psychology books, the human brain is no better than a chimpanzee’s at remembering all the people it comes in contact with on a daily basis. Despite this limitation, our grossly enlarged prefrontal cortex allows us to process and analyze far more environmental data than a chimpanzee. Hmmm…let’s not get carried away; we can process a lot more social information but we don’t know what to do with it, and therein lies the problem.
I’m climbing way out on a sagging limb, maybe just a sprout, when I take a deep breath and finish this post.
Being smarter than chimpanzees doesn’t make us gods; we are no more capable than Pan troglodytes of forming social groups but, unlike our simian cousins, we can fool ourselves into a false sense of empowerment because of the narrative skills our enlarged prefrontal cortex supplies, which explains (to my mind) why…
Mankind is ungovernable and doomed to repeat a pattern of dominant and submissive behavior for the foreseeable future.
We cannot escape who we are…
Review of “Why Nations Fail: The Origins of Power, Prosperity, and Poverty” by Daron Acemoglu and James A. Robinson
This book is legit, despite the lack of footnotes and in-line references. There is a detailed bibliography at the end, disguised as “Acknowledgments,” which also explains a lot of behind-the-scenes research that was omitted in the text. I was skeptical of the support for their hypothesis until I read this section in full. The book makes sense, as the summary of ten years of research by the authors, culminating in enough work to justify a book. This work is not fluff, nor is it entirely original, instead being what most scientific publications are: The authors worked for ten years on the subject of comparative economics and finally felt confident to publish their work outside scientific venues.
It was published in 2012 so it doesn’t reference the work of Francis Fukuyama, author of The Origins of Political Order and Political Order and Political Decay, which are not meant for the casual reader. This book, however, is written for a non-political scientist and is very readable and interesting.
The authors have simplified all the factors contributing to the economic success of nations into a simple idea: political and economic inclusiveness or extraction, the latter being typified by colonialism and kleptocracy as in modern Russia under Putin. They do a good job or explaining the importance of chance on the economic development of nations, repeating the mantra that things could have gone in a different direction in Britain in the seventeenth century but for a few lucky breaks.
The hypothesis is somewhat dark in that it doesn’t suggest a recipe for success; chance or, as they put it, contingency is a major factor in the development of political/economic systems (i.e. nations) and so they offer no quick fixes for developing nations. In fact, given the importance of previous conditions and chance, they don’t paint a very happy image of the future. But I’m reading between the lines there.
The bottom line is that, despite the uncertainty and continuous change inherent in democratic institutions, they are the best hope to break the cycles of history; resistance to change by the elites is the primary factor holding nations back, getting rich quick for a few (i.e. wealth inequality) being the curse of death to prosperity. Maybe they’re wrong, but their arguments are persuasive even to a skeptic like me.
I recommend this book to anyone who wants to learn some not-so-well-known history and see the world through a different pair of glasses.
The author admits time and again that he tends to be long-winded. It’s true. This is the story of his life up through the killing of Osama bin Laden, although the childhood isn’t so much discussed chronologically as dropped in memories scattered throughout. I like that style, but the political career is in order, reading like a technical report rather than a personal story. He livens it up with regular sidebars about family life. To be honest, he admits that he and his wife worked to keep their family life normal and, as far as I can tell, they succeeded, so well that I got tired of hearing about putting the girls to bed. No family drama or horror stories about unwelcome advances on the family. Boring after the fifth or so time hearing it.
Obama writes well but uses a wordy style; however, to be a lawyer, he seems to have resisted the attempt by the legal establishment to brainwash lawyers into talking in circles. This book is clearly written and enjoyable overall. I guess he felt obliged to mention all the people who worked with him over the years, which added a lot of pages to the text. Between that and history lessons I didn’t need to hear (being older than him and interested in history), the book was at least 30% longer than it needed to be. He wanted to be thorough–no reader left behind.
I don’t read memoirs much (I think I read Bob Gates’ a few years ago), so I wasn’t excited about this but it was okay most of the time. He does a good job communicating his feelings about events and how surprised he was about the course his life took. I believed his sincerity on that point because his rise to stardom was unforeseen to say the least. Of course, any memoir by a politician or other celebrity can’t help but be self-promotional and a justification of their actions. With all the other self-deprecation scattered throughout the book, I was surprised that he didn’t address this natural concern, not even in the preface. There’s a lot of self-justification in these 700 pages, but also more than enough self-doubt and admission of making mistakes (just not on big issues).
Overall, I would recommend this book if you are either a reader of political memoirs or interested in this very interesting and successful politician who was truly an example of the common man, rather than the product of generations of wealth and elitism.
I’ll end this review with a list of the parts he divided the story into:
YES WE CAN
THE GOOD FIGHT
THE WORLD AS IT IS
IN THE BARREL
ON THE HIGH WIRE
Fitting subtitles every one…
Historians and sociologists avoid a taboo subject they can’t mention, or else their careers would evaporate. There’s a good reason for this tradition. It prevents every stupid idea from becoming widely accepted but guess what, that information dissemination model has failed. With so much disinformation accepted by so many people, it’s time to speak openly.
With so much history to examine, historians have plenty of examples of the rise and fall of nations and empires. The data show that people do stupid things, where stupid can be interpreted to mean self-destructive acts that were not the result of careful contemplation. Just take the…why bother giving examples. You can find plenty of examples. That is the interesting aspect of this problem, the reason for this post.
The least common denominator is “The least common denominator (LCD) is the smallest number that can be a common denominator for a set of fractions.”
When applied to groups of people, this concept has names like “The squeaky wheel” or the “Vocal minority.”
No matter what name is used, this group of people always wins, creating every form of government imaginable, from the monarchies of antiquity to liberal democracies. Scream loud and you will get your way, especially if you know guys with guns. There’s something about having weapons, the ability to kill other people at will, that causes the LCD (Least Common Denominator) crowd to get excited.
All societies are LCD based. Variations between global areas are nothing more than reflections of what the vocal and connected minority wants, whether its authoritarianism as in China and Russia, liberal democracy as seen in Western Europe and Australia, or anarchy as expressed in the United States. These choices and how they are instantiated are the legacy of millennia of cultural development.
In other words, there’s nothing we can do about it.
Bottom line:racism is the LCD; war is the LCD; paranoia is the LCD; fear and superstition are both LCDs; so get used to it and stop dreaming about a better world. It may come but only when the global LCD has been found and…
I don’t know what that will be…
Who knows what the New Colussus is? I certainly didn’t remember, although I’m certain that I heard about it at some point in my life, maybe high school civics class. Here it is in its entirety:
The New Colossus
Not like the brazen giant of Greek fame,
With conquering limbs astride from land to land;
Here at our sea-washed, sunset gates shall stand
A mighty woman with a torch, whose flame
Is the imprisoned lightning, and her name
Mother of Exiles. From her beacon-hand
Glows world-wide welcome; her mild eyes command
The air-bridged harbor that twin cities frame.
“Keep, ancient lands, your storied pomp!” cries she
With silent lips. “Give me your tired, your poor,
Your huddled masses yearning to breathe free,
The wretched refuse of your teeming shore.
Send these, the homeless, tempest-tost to me,
I lift my lamp beside the golden door!”
November 2, 1883
Now I bet you recognize it, especially the last quote from the Colossus: “Give me…the wretched refuse from your teeming shore…the homeless…” This is a very nice sentiment, encapsulating the origins of so many people arriving in North America, beginning with religious zealots persecuted for their beliefs; and uneducated men and women (not needed by the pre-industrial societies of the time) signing contracts to work as indentured servants for years, arriving in the swamps of Virginia.
Naturally, they carried the memory of their previous lives into the new nation they eventually formed. I recommend a recent book called Fantasyland, by Kurt Anderson to better understand these people, the people who formed the character of America.
There’s a reason the Colossus voices her invitation. The colonists and most subsequent immigrants to America were misfits with nothing to lose. Even the wealthiest, who became the Founding Fathers, were antiauthoritarian rabble rousers who resented any power greater than their own, especially the southern slaveholders.
These personality traits became cemented in the character of every colony, later state, and then the United States. I’m not saying that a different group of colonists and immigrants wouldn’t have done the things these people did: murdering Native Americans and stealing their land; enslaving Africans kidnapped from their homes; decimating the environment, leaving scorched earth in their wake; and turning against their own government (the British Crown) over what were actually pretty minor offenses, as government’s behaved back then.
What did we think was going to happen when a national character born from fear, desperation, persecution, and superstition–reinforced by 200 years of “wretched refuse” arriving in droves–faced a challenge? Every crisis, usually of our own doing, is an opportunity to blame someone else, preferably a newer arrival.
In the words of Britney Spears, “Oops!…[we] did it again.”
Isaac Asimov had a good idea when he created the fictional science of Psychohistory. He didn’t discuss the equations used to predict the course of future events because…well…it was science fiction, but Kalev Leetaru of Google has started trying to do that. His vision is described in an excellent article available online. This is a great idea and will certainly lead to a better understanding of the behavior of societies. However, there is no theoretical basis for processing global data, looking for patterns in actions, emotions, texts, images, etc. It’s simply an empirical algorithm.
Asimov’s imagined science of Psychohistory has become a reality, but researchers in the field don’t take the approach of Leetaru and Google. It is a spin-off of social sciences, focusing on the history of childhood, psychobiography (studies of individual historical figures), and the motivation of large groups (through studies of available material that reflect unconscious thinking and behavior). Although not recognized as legitimate by most sociologists and psychologists, Psychohistory is stubbornly hanging in there. Nevertheless, this isn’t a useful way to understand societies’ cycles. For that, I will go far out on a limb, possibly into thin air.
In this essay, I plan to propose a fundamental conjecture for what happens to societies and why. My theory is based on the axioms of Psychohistory originally proposed by Asimov, with a couple added by later writers: (1) applicable to large populations; (2) the population remains ignorant of the prediction; (3) no fundamental change in society; and (4) human reactions to stimuli remain constant.
What the approaches of Google and academic Psychohistorians lack is a basic tenet for their analyses. Google analyzes big data looking for “Key words” whereas the academics are applying complex theories from psychology and psychiatry.
The basis of my approach to Psychohistory is straightforward, but it’s based on an idea that may not be fully understood by the reader.
Systems One and Two
From a functional perspective, the human brain is divided into subconscious and conscious processing operations. It isn’t easy to separate them cleanly, however, so it’s a slightly fuzzy idea. One alternative approach doesn’t treat all conscious processes the same. Some are actually functioning in support of subconscious operations. Mental processes that are dominated by, or in direct support of, subconscious processing are called System One.
System One processing is often called intuition or general knowledge. These are skills or information that you don’t have to think about to use, like how to drive a car or operate a machine. All goes well using System One, until something unexpected occurs. Accidents result. Where the conscious mind is dragged into the System One thinking is by making excuses afterward, e.g., “It’s not my fault.” This is clearly a judgement decision, but it isn’t based on analysis.
System Two doesn’t make excuses. It analyzes the options supplied by System One, balancing them against the situation that has to be dealt with, taking into account new information not yet stored in memory and thus readily available to System One. Instead of coming up with fast solutions using a heuristic process of sifting through (often incomplete) memories, it analyzes every option, weighs it, and is (typically) able to overrule System One, which has no say in the final action. At least that’s the plan. The problem is that thinking (using System Two) is slow and tedious. Sifting through all those data can be time consuming, so we skip it most of the time, settling for whatever is offered by System One.
We sometimes get carried away and make bad decisions using System One. Why does this occur? And is it predictable? These are two questions that this post is going to address.
The Evolution of Cultural Cognition Patterns
Sociology is the application of psychology to groups of people, which makes the study more statistical than studies of individuals. Thus, extrapolation of cognition style (i.e. Systems One and Two) is also going to become more averaged out in general; extreme thinking will of course exist in societies, but won’t dominate their development.
We can ask the question: Does cultural cognitive style change with the passage of time, i.e., with the generations? We need to answer this corollary question to answer the fundamental ones posed above.
There is no way of directly addressing such an abstract question, so we have to rely on inductive reasoning. For example, consider the conditions in prehistory when System One thinking would have been more advantageous than System Two. When there are no rapid changes in external factors (e.g., dramatic climate changes), there is no reason to spend much time analyzing problems. Many generations face the same environment, the same animals and plants, the same neighbors threatening them. Environmental factors are in dynamic equilibrium and analytical thinking is a waste of time.
The situation is different if something dramatic occurs, a series of events lasting several generations, which gives the group long enough to adapt new cognitive thinking patterns. Cultural evolution would have occurred, from the System One society of static times, to the System Two cognitive response during a dynamic period. All with no change to the mental capacity of the society living through these intervals.
Application to Cultural Evolution
This process is not new nor has it ended.
It is easy to imagine millennia passing with hunter-gatherer kin-based groups slowly evolving cognitively, even with no change in brain size; of course, soft-tissue changes would leave no record to be examined by anthropologists. When the rate of environmental change increased, as during documented episodic retreat and expansion of the ice sheets and associated changes in global weather, people had to think more to survive. These were stressful times, not just for one generation but for many cohorts. Consequent to changes in climate, the animal groups early humans would have interacted with were changing due to migrations in response to climate change.
The result of this stimulus-response cycle would be cognitive and cultural languishing for millennia, until something reached a tipping point, forcing System Two to become prevalent for anyone who wanted to survive. One outcome would have been episodic cultural accomplishments; e.g., new tools, horticultural, agricultural, pastoral techniques.
If the hypothesis of System Two thinking dominating societies during periods of stress and leading to cultural advancement is accepted, it is natural to ask what happens when societies fail to adapt System Two cognitive patterns in response to environmental threats. Many authors have discussed examples, but Jared Diamond’s books document societies that adapted and others that failed to do so, and subsequently disappeared. These potential cognitive and cultural states suggests the growth and decay of societies by their own decisions, supported by the archaeological and historical record.
It is not an excessive leap of imagination to identify climate change as a major driver of cultural cognitive evolution. For example, it is quite reasonable to interpret the growth of civilization during the last ten-thousand years as a single, cultural response to the most-recent warming trend of earth’s climate. Once agriculture had been invented, allowing larger population densities, there was a new environmental factor–population density. But progress hasn’t been steady because human societies are splintered and each develops more-or-less independently for most of its history. The Greek and Roman civilizations burned out after flourishing for centuries.
I use this phrase differently from neuroscientists and psychologists, who posit the concept for an individual brain. I’m borrowing it and applying it at larger scales. Just as sociology borrows from and is dependent on psychology, so Psychohistory is dependent on work by many brain researchers.
Thomas Jefferson said that a nation needs a revolution every generation. I think this was his way of expressing the need for new ideas to influence society, not a call for civil unrest. But he naively assumed that new ideas could develop without an existential threat. He didn’t understand about stress and cognition. I also think that he was stating his fear of equilibrium dominating the evolution of American society, stifling it.
Germany is an example of stress and how it can lead to good and bad outcomes. The Germans came close to Jefferson’s ideal, suffering through several radical changes in government within a century: an absolute monarchy, a constitutional monarchy, a democracy, a fascist dictator, a liberal democracy. They survived but it wasn’t fun. They innovated in response to external pressure from their European neighbors.
Alternatively we can see an example of what I call cognitive entropy in the history of China, which has not had an existential threat to its society in more than 2000 years, when a period of civil war ended. Because of this social equilibrium, the case can be made that the early technological and social advances made by China were extinguished by cultural stability. I call this an entropic process because the natural state is a cognitively homogeneous society, with local hot spots of innovation rapidly assimilated through shared cultural processes.
There is an inevitable sequence of events resulting from societal cognitive entropy:
- When a human mind is not stressed, it stops thinking using System Two. Analysis ceases. System One is sufficient to handle known environmental conditions with minimal stress.
- When System Two thinking stops, conservatism dominates: there is no need to change anything. It’s all okay. We don’t need different tools, social structures, ideas. New ideas are actually discouraged or forbidden.
- When conservatism reaches the roots of a society, progress stops because there is no perceived need for innovation. Eventually, the society will accept any bad situation, no matter how dire, because it has lost its collective ability to think with System Two. Individual warnings go unheeded.Trusted institutions are responsible for responding to increased stress.
- System One and System Two societies often alternate, especially where geographical factors are important. For example, Europe was fractured and definitely in a System Two cognitive phase during the Muslim invasions of 355-1291 CE, culminating in the independent repulsion of the Arabs by the French in the west and the Viennese in the east. The resulting stability led to the Middle Ages, a period of extreme System One thinking.
There is ample intellectual support for the concept I’m proposing. No historian has failed to glimpse, if not propose, coherent cycles of history, from nations to the world. These authors simply didn’t acknowledge the fundamental relationship between psychology, sociology, and societal development I’m advancing here. Implicit in the concept of Psychohistory.
We have answered our original questions. Cognitive decline occurs when a society is not facing an existential threat, especially from an external source. Internal sources are more difficult to identify and are less likely to be successfully challenged. This is an important difference between Germany in the late 19th and 20th century and the U.S. in the late 20th and 21st.
And is cognitive decline predictable? I think so, but not with the precision of Asimov’s Psychohistory. We’re not living in a science fiction story; but the idealogical polarization of America in the face of no existential threats, is predictable from psychohistorical axioms. In such stable times as exist today, people rely on authorities to make decisions (compare to the Middle Ages of Europe); following is easier than System Two thinking, so opinions become polarized. Ambiguity is dissolved in the clarity of partisan politics. A similar process occurs with religious and other kinds of institutions because people rely on these organizations to solve complex problems and present simple choices. Democracy at work.
Recent political events in the United States suggest that we as a nation are approaching a state of cognitive entropy. This clearly affects large fractions of society (both liberal and conservative, recalling that a political conservative is not necessarily the same as a social conservative). This process occurs despite many experts speaking in the media about the problem.
They are ignored by people who don’t want to think.
With all the arguing, political infighting, misinformation, texting, posting, name calling, screaming, protesting, not counting the side effects of Covid-19, we are revealing the strengths of our democracy. Those other people are stupid, blind, unable to see the facts, living in fantasyland, corrupt, superstitious, crazy, lazy, useless plagues on society. I agree.
This is how people with different biases, superstitious beliefs, post-apocalyptic fears, social demands, xenophobias, delusions of grandeur, and idyllic dreams get along. We don’t get along. That’s the history of our species, and every other species on earth.
We live in a nation founded on slavery, where only white men who owned land could vote. The wealthy men who wrote the Constitution didn’t even think of personal rights. They were an afterthought, and they wrote the Bill of Rights vague enough to assure their continued supremacy. But they weren’t the only selfish, egoistic, biased people in America. The lowest farmer, supported by local militia and governments, swindled the native Americans, murdered them, stole their land, ran them off at gun point. America is founded on greed. Nothing new there in the annals of history.
Fighting is easy. Thinking is hard. That was true when the disgruntled colonists started the Revolutionary War, rather than patiently waiting for their opportunity to separate from England. That was true when the North and South fought the Civil War rather than patiently working out a long-term solution. It was still true when America declared war on Spain, envious of European empires, impatient for some action. It remains true to this day, with U.S. forces still on the ground in Afghanistan and Iraq, having gained very little. It will always be true.
America is a polyglot society, so of course we are split. We’ve had a civil war, the Jim Crow era in the south, rampant capitalism, rampant economic and social inequality, rampant environmentalism, rampant political correctness, rampant racism and antiracism, you name it. It’s always been out of control in a society like America.
The United States is a carbon copy of Europe, but with a shorter record of war and rampage. Maybe we learned, maybe it was an accident that we’ve only fought one civil war. America is coming of age. With a population equal to that of Europe, we are facing crises of every sort, just as the nations of Europe did over the centuries. Instead of taking up arms to settle our disputes, starting two global conflagrations, we are fighting on social media and in the courts.
No matter what the outcome of the election, no matter how ambiguous the result, no matter how long it takes to determine America’s next President (not King), there is no revolution brewing. Of course there is the anarchist fringe that likes to play with guns. Those people never started a revolution in the history of the world. Lenin wasn’t an anarchist, but an intellectual elitist with a devoted cadre of followers.
We act like we live in a banana republic at times, but that is only the result of minds with too little to do, and too much entertainment. We have too many pundits, too many religions, too many investigative journalists, too many think tanks, too many whistle blowers, too many guns, too many leaks, too much security, too much food, too much freedom for government to hide its mistakes in the guise of national security. Too much bullshit.
While drowning in verbal and digital sewage, we can hold our heads up and declare that no one has found a better way to form so many people, from so many cultural and ethnic origins, into a working democracy.
America isn’t heaven, but more like purgatory, not because of our Constitution, not because of conservatives, not because of liberals, not because of people of color, not because of immigrants, not because of lazy people, not even because of assholes. It seems like hell sometimes because of our diversity, too many idiots and lunatics, people who don’t think the same we do.
We should all remember that it could be bad. We could be living in China, North Korea, Russia, Venezuela; all countries with relatively homogeneous populations. Look how they turned out.
The author, Joel Garreau, proposed that America is splintering in his 1981 book, The Nine Nations of North America. It was an interesting analysis, but he was wrong. There are fifty nations in America, each state jealously guarding its sovereignty agains the other states and the Federal Government. We have a revolution every two years, as declared in the Constitution, when we vote.
So rant away if it makes you feel better, but don’t forget to vote.