You might think being a farmer is a pretty sweet gig. From a cubicle, things look pretty nice: you’re working outside, one with the land, a Wendall Berry poem come to life. But being a farmer is an insane profession; the job goes out of its way to make itself as terrifying as possible for the weirdest of reasons. Like… Continue reading
A utopia is, by definition, nowhere. But that has not stopped people from trying to make it somewhere.
Most attempts throughout history to create such communities separately from society were done so for religious or political reasons. More recently, such communities were created as scientific utopias. Many of them were inspired by a single book called Walden Two, by B.F. Skinner.
Skinner was one of the most prominent behavioral psychologists of the 20th century. Turns out he originally wanted to be a novelist, but went into behavioral psych instead.
Its thrust is that human society is grossly inefficient, and that all of us working against each other makes a society where nobody is happy. By living communally and using behavioral psychology to shape human expectation and behavior, a planned society can make life better for everyone. It presents a completely different way of living than we experience now. Continue reading
Remember this picture?
Michael Schwartz Library at Cleveland State University
This is a picture of the Cuyahoga River, in Cleveland that Time put out in 1969. Continue reading
Continued from Part II
Meta-narrative and the Individual
“You are the Hero of your own story.”
– Joseph Campbell
Thinking of ourselves as heroes is an intoxicating idea. What better way to imagine the arc of our lives than slaying dragons and the rescuing princesses? We imagine that we are lionized the way we lionize politicians, business leaders, artists. We value people that make their lives their own, that carve out their own destinies.
This is the idea that a person can, and should, be an individual, that they should forge their own path through the darkness of existence. The rights of the individual, and the liberty of the individual, should come before the needs of the state. It is the story of human dignity, in whatever form that might take.
We believe that a person should be able to chose the path for themselves. That we should be free to work, free to build lives, free to speak, and free to worship as we please. It is the cornerstone of our civic religion. It is a good and noble thing.
But there are problems with the way we venerate the individual. Continue reading
Continued from Part I
The Meta-Narratives and Their Destruction
The term meta-narrative was coined by Jean-François Lyotard in his book The Postmodern Condition: A Report on Knowledge. He described meta-narratives as the ‘big’ stories that we tell ourselves that help us understand the world: things like Religion, Nationalism, Racism, Capitalism, Democracy, etc.
Meta-narratives are the stories used to understand and legitimize other, smaller stories, and they are the ways by which we understand the world. In a very real sense, they’re what we use to create order and meaning out of existence. They are what gave the modern world its character. Continue reading
A Cleveland train running over the Cuyahoga River throws off sparks from its fly-wheels. The sparks land white hot in the river below.
The river, however, doesn’t swallow these sparks. They don’t land harmlessly on the water. Instead, the river ignites.
Rivers used to burn in this country. It’s odd and scary, but true.
But the 1969 fire did more than throw smoke on downtown Cleveland. It helped create a national impetus for environmental control. It was in that era that the Clean Water and Clean Air Acts were passed, and environmental protection agencies at both the federal and the state levels were created.
We, of course, are still having the conversation about conservation, especially with climate change so high in the national consciousness. But Progress was made. We are better than we were before
Progress is the idea that life will be better for our children than it is for us. It is the idea that the inevitable march of technology, of social justice, of economic power, will lead to better, more free lives than were available for our ancestors.
This also rests on the bedrock idea that life was terrible before society. That things began, as Thomas Hobbes put it, with:
no account of time, no arts, no letters, no society, and, which is worst of all, continual fear and danger of violent death, and the life of man solitary, poor, nasty, brutish, and short.
That’s weird, though, when you think about it.
Small children understand sharing before anyone tells them about it. They understand fairness. They want to help each other.
But what about agriculture? Surely that was Progress. There’s no way food could be more abundant and predictable in a hunter-gatherer lifestyle, which predominated before agriculture. Hunting and gathering would be a lifestyle exposed to famine and want.
While it is difficult to understand ancient societies, which left no written records, there are a few ways we can determine which type of society afforded a better life. First, we can look at societies that are still hunting and gathering, and we can look at the remains of those ancient hunter-gatherers.
On both counts, the evidence for Progress is shaky.
To the first point, hunter-gatherers didn’t work nearly as many hours as we do. The ones still around only work between 20-40 hours a week; sometimes they work as little as 12. Work itself was different as well. Because hunter-gatherer work is so varied and requires knowledge and creativity, it seemed less like work and more like play. Work was not toil to them. Most living hunter-gatherers don’t even have a word for it, and even when they do, they use it to describe interactions with outsiders, not their own labor.
These societies that still exist are also much more egalitarian and less stratified than their agricultural counterparts. It is only with the excess that agriculture produces that we see the rise of classes:
Hunter-gatherers have little or no stored food, and no concentrated food sources, like an orchard or a herd of cows: they live off the wild plants and animals they obtain each day. Therefore, there can be no kings, no class of social parasites who grow fat on food seized from others. Only in a farming population could a healthy, non-producing elite set itself above the disease-ridden masses.
These days, we’re all news junkies.
There was one article that I found on CNN; it almost didn’t catch my eye enough for me to click on it. It was a piece on the athlete’s union that Northwestern’s football team is currently trying to establish. You can find it here.
Now the title of this article, the one that caught my eye long enough to click on it, is ‘Students Cry Foul Over Athlete’s Union.’ The title alone, were I not familiar with the situation from other sources, naturally lends itself to the following assumptions: first, that the athletes in question have a union with which they’re working, and students, on the whole, are angry about athletes having a union for whatever reason.
But what does the article actually say? Continue reading