Economic Aspects of "Love"

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Re: Economic Aspects of "Love"

Postby American Dream » Mon Jul 11, 2011 9:13 am

http://www.counterpunch.org/aubert07082011.html

Cheap Workers, High Profits, Global Competition

The Online Sex Industry

By OLIVIER AUBERT


They are called "performers", "models" or "entertainers"; in fact they sell virtual sex. They work over the net using a PC with a webcam. The image on screen is of a bed or an armchair in a room whose décor often evokes a brothel or a no-tell hotel; there may be background music. From this digital street corner they try to tempt clients to join them in a private chat room, where they strip, expose themselves, mimic sexual arousal, pleasure and orgasm, and respond (via the keyboard or vocally) to suggestions from "guests", received as short messages.

They may be based in the Philippines, Romania, Ukraine, Russia, the US, Colombia or France; most are young women, but there are also men, couples, mature women and transgender performers. There are platforms that provide access to a worldwide list of performers in different time zones, allowing webmasters to have performers available around the clock. (The LiveJasmin site claims to have 31,315 "girls" and 8,921 "boys" on its books, with several hundred online at any one time.) The platform operators deduct a substantial part of the takings, paying 30% to the webmaster.

Unlike websites or forums where the object of advertisements is to arrange a physical meeting that may lead to real sex, these markets are entirely virtual. On many sites the conditions of use specify that anyone trying to contact a performer will be barred.

Performers receive a percentage of the per-minute fee charged for connecting to the website; they get $3.50 to $7 (depending on the website) for a 10-minute chat with four customers. At best, they can expect to earn the equivalent of France's minimum monthly wage for 10 hours work a day; at worst, a fraction of that. The companies that have invented and promote these working arrangements are often based in tax havens (the Dutch Antilles, Costa Rica, Luxembourg, Gibraltar) or in US states such as Delaware or Oregon, where business laws are particularly permissive.

In France, as in most western countries, pornography workers are considered to be on short-term contracts and are paid a fee. People working for adult services offered on the Minitel Videotex system or on telephone services are generally employees. In France, prostitutes have legal and administrative status only in the sense that their earnings are taxed as non-commercial income. The status of these independent sex workers is different again. Like other work-from-home advertisements, recruitment ads for cybersex workers refer to "making ends meet", "flexible hours", "earning money" as an entertainer and "getting paid for amateur performances". The platforms offer guaranteed rates of pay (which vary according to the viewer's country) ranging from a few tens of cents to $1.4 a minute for private chats that may be shared by a number of viewers, each paying just over $1 a minute. Performers are paid monthly, by bank transfer or via PayPal, which allows them to remain relatively anonymous.

This virtual economy involves no contracts, no financial commitments and no actual premises – only rental fees for servers and sufficient bandwidth for sound and moving images. Business owners and shareholders are invisible. With its mix of technology, virtual reality, marketing, percentages, fluidity, tax havens and poverty, it could seem like the epitome of a dematerialised economy.

Sex industry as pioneer

Producing content is less profitable than organising or marketing it. The content hosts enjoy obscurity with regard to their profits. There is a complete lack of transparency surrounding the profits made by content hosts. Poverty and competition do the rest. A global proletariat is emerging, made up of content providers who are not covered by labour regulations or protected by any image copyright or intellectual property legislation. As ever, the sex industry is a pioneer.

According to some research, the online sex industry accounts for 12% of all websites and about 25% of all Web searches. It has played an important role in the development of online micropayment systems, video compression and Web technologies, and pioneered a marketing model based on "showcase" sites that can be accessed free of charge but redirect visitors to pay sites. It has also created and refined techniques for link sharing, transferring traffic between sites and building customer loyalty.

One in two men in France, and one in five women, say they view pornography regularly. The percentage of men using prostitutes has remained relatively stable (3.3% in 2006 compared with 3.1% in 1992), but the numbers using online sex have soared. According to Alvin Cooper, former director of the San José Marital and Sexuality Centre at Santa Clara, in California, many men use online sex to combat stress or to engage in sexual fantasies while remaining faithful. It can compensate for feelings of anger, disappointment, boredom, tension, anxiety, loneliness or sadness, but, like any compulsive behaviour such as gambling or drugs or alcohol use, it can also lead to distorted perceptions of others and of reality, disengagement with real life and social isolation.

The competition between sites is unremitting, and the free sites that show scenes from pirated or "amateur" movies are designed to attract visitors to pay sites. A sign of the strength of the sector is the fact that in 2006 the domain name "sex.com" was sold for $14m. The industry has also persuaded the Internet Corporation for Assigned Names and Numbers (Icann), which manages domain names, to create a dedicated extension: ".xxx". By the time it was launched, Icann had received more than 200,000 reservation requests for domain names ending with .xxx. To gain a clearer understanding of the mechanisms and business practices, five researchers temporarily created their own websites. Their study revealed wide-ranging commercial warfare, including the pirating of visitor traffic and click fraud.

The online sex industry is transforming relations between employers and workers. Unlike the pornographic film industry, the cybersex industry has no directors telling actors what to do; unlike a telephone message service or peep show workers, the performers get no training and their dialogue with clients is not scripted. On the basis of the vague list of preferences that has brought their clients to them, they are assumed to be able to act out scenarios and adopt patterns of behavior that will satisfy the clients' desires and fantasies.

Internet sex is frequently mentioned in parliamentary debates in France, but only in connection with child protection and the suppression of child pornography. No questions are asked about cybersex or workers in the adult entertainment sector, the sweatshop workers in a lucrative industry.



Translated by Charles Goulden

Olivier Aubert is a journalist.

This article appears in the July edition of the excellent monthly
Le Monde Diplomatique, whose English language edition can be found at mondediplo.com.
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Re: Economic Aspects of "Love"

Postby American Dream » Mon Jul 11, 2011 4:36 pm

Cross-posting from the Critical Thinking, reductionism, epistemology RI megathread

For whatever it is worth, I personally reject deterministic dogmas about sun signs and personality- as I don't think there is good evidence that these dogmas are literally true. I do think that Astrology is a language that people use to speak about personality types and relationships in a sometimes interesting and/or useful way.

Also, for whatever it is worth, I think Maoism is really problematic, in a great number of ways.


AUGUST 28, 2004

Some Thoughts on the New Age Racket


by Justin Erik Halldór Smith


This weekend I'm heading down to New York to do what I can to topple the regime in power as they brazenly exploit my spiritual hometown for the backdrop to the Republican National Convention. With the legality of the United for Peace and Justice demonstration still very much in question, and massive arrests thus likely (if legal assembly is not possible, the only other option is the illegal kind), I fear my next missive to Counterpunch may be a rather somber one. With this in mind, I thought it appropriate to use the opportunity to write on something at least superficially frivolous while the times still, if barely, permit it. My love life struck me as a good theme.

I went on a date recently. It was all going smoothly. There was more than a hint of mutual attaction. She was of an appropriate age and had gone to all the right schools. So had I. We both knew how to use our silverware. As if all this weren't enough, she had even given some indications that we were politically compatible (I'll be honest, I'm for legalizing just about everything the social conservatives fear, and collectivizing just about everything the fiscal conservatives own). Then she went and asked me what my sign was. Damn, I thought, why is there always something?

But enough about me. Let's get to the issues. I would like to discuss that movement often covered by the umbrella term 'New Age', and to argue, specifically, that New Agers should be ashamed of themselves, for abandoning all concern with those goals that have traditionally served as the driving force of progressive politics, like social justice, equality, the end of oppression, etc., and allowing -- nay, aiding -- the cynical and opportunistic power-mongers to make the world as disappointing a place as it currently is.

Before this polemic begins in earnest, perhaps it will be best to sketch out a definition of the concept that concerns us. By 'New Age' I mean to refer to any world-view that:

1. is decidedly postmodern, in that it picks and chooses from vastly older traditions those features it finds useful;

2. is sloppily multiculturalist, in that it levels out and denies legitimate distinctions between the traditions from which it borrows;

3. is individualistic, in that it takes spirituality to be a 'quest', and sees the ultimate end of this quest as self-fulfillment (however much it may borrow from traditions that emphasize self-overcoming or dissolution of the ego, even at times insisting that it shares this goal);

4. is nostalgic, in that it maintains that with the rise of modernity, humanity experienced the loss of a distinctly 'spiritual' disposition, in contrast with the rational disposition;

5. in large part as a consequence of its suspicion of rationality, is also uncritical as a matter of principle;

6. portrays itself as apolitical, or, better, as tapping into a reality so profound that any explanation of it in terms of the social, economic, and historical plights of its adherents can be safely dismissed as irrelevant.


I propose, in contrast to the last of these, that the New Age movement can only be understood politically. In an atmosphere, moreover, in which one rarely come across a self-identified anarchist, socialist, environmentalist, or progressive who will not also willingly identify his or her star sign and proceed to expatiate on the finer details this totemic affiliation reveals about his or her personality, I must add that it is exceedingly urgent that we come to a political understanding of how it has come to this, and then proceed to purge this disgraceful tendency utterly from our ranks, either through re-education or, for the intractable, banishment.

That's right. It's time for all of us who consider ourselves even mildly progressive to get at least a little bit Maoist on the occultists' asses, confident in the singular correctness of the scientific world-view, and intolerant of 'difference' when all this manages to give us is muddle-headed obscurantism.

It is not for nothing that I bring up Mao here. For New Ageism represents but one of the two possible outcomes of the 1960s. The other possible outcome, unflinching revolution against the status quo in society and its consequent radical transformation, fizzled out in the first half of the 1970s, as all those Aquarians who, around 1967, joined up for the sex, drugs, and rock-and-roll, quickly realized they did not want to go all that far in pushing the dawning of a new age after all, by, say, joining violent revolutionary groups like the Weather Underground and Black Panthers in the US, the Baader-Meinhof gang in Germany, and the Red Brigade in Italy, but were unable to come up with any more creative, non-violent ways of transforming society. The age of Aquarius, in short, won out over the dictatorship of the proletariat. Santa Cruz emerged victorious over Beijing. But why, precisely, crystals? Why this feel-good Buddhism lite hocked by the Dalai Lama? Why the insistence from just about every whitebread American you meet that they have a bit of Native American blood, and thus have some privileged insight into animals, or dreams, or life and death? New Age, in the particular form it came to have in the 1970s, was the result of the confluence of two distinct trends extending back to the 19th century. One was the proliferation of curiosity about paranormal phenomena, such as animal magnetism, telepathy, and communication with the dead, that so fascinated Victorian parlor company. Early on, some of these programs of investigation were legitimate, and it is only because they were pursued that we have been able to determine as much as we have (and we've only just begun) about the boundary between sane and meaningful discourse on the one hand and bullshit on the other. But for the most part, they drew the attention they did because the positive results that establishment science is able to come up with are generally quite dull, and certainly won't do as entertainment.

The other important development that contributed to the emergence of New Age was anthropology, which, while originally a mere academic apologia for the domination of the Europeans over the rest, by the mid-20th century had come around to the laudable view that cultures that emerged outside of the bounds of Christendom all, without exception, managed to come up with perfectly adequate, nuanced, and respect-worthy ways of dealing with the natural world and their human neighbors, and all without any paternalistic assistance from colonial overlords.

In short, the Age of Aquarius did not pop out of nowhere. Aleister Crowley, Madame Blavatsky, and Bronislaw Malinowski all played their parts, and in an era when, as the popular narrative (of American history anyway) has it, the vast majority of people were still good, simple, rule-following, God-fearing folk.

But all of this is old hat. What has not been sufficiently emphasized, in my view, is the way in which the victory of the Age of Aquarius over the dictatorship of the proletariat, New Age over revolutionism, was easily, happily, accommodated by those in power. Go ahead, transform yourselves. Absorb all the energy you can from that crystal around your neck. Just don't try to change the world, or take control of the means of production, and we won't seek to stamp you out. While its adepts see it as an 'elevation' or 'liberation', in fact New Age is a retreat and a capitulation.

Indeed, self-fulfillment is not just easily accommodated within the system against which the counterculture initially set itself up in opposition. It is a positive goldmine. Browse at an airport bookstore on a stopover. Look at the titles on the New York Times bestseller list. It would take a naïveté I can't even begin to comprehend to fail to notice that spirituality -- what passes for Eastern spirituality, in particular -- is by now a commodity like any other. This phenomenon is now being treated by a very small number of social scientists. The French sociologist Raphaël Liogier, for instance, in his Bouddhisme mondialisé: une perspective sociologique sur la globalisation du religieux (Ellipses, 2004; sorry, Republicans, there's no translation yet), shows how the globalization and commodification of this religion promotes an odd combination of a gratifying sense of planetary citizenship with the same sort of ego-inflating, success-driven advice one finds in those troubling self-help/business paperbacks that sell so well, like The Seven Habits of Highly Effective People.

But why call it Buddhism, if it's all made up anyway? Why not impose the New Age ethos on our own, autochthonous Christianity? Again, it will help to recall two of the features of New Agery listed above: its sloppy multiculturalism, and its knee-jerk suspicion of whatever is 'Western' (which, Ethiopian and Armenian Orthodoxy, Latin American Liberation Theology, etc., notwithstanding, for some reason includes Christianity), as being too 'rational' and thus insufficiently 'spiritual'.

No, to find any authentic spiritual sentiment, or at least to market a product with the promise of authentic spiritual transformation, we must climb the Himalayas, or at least imagine ourselves on such a journey while flying to a meeting at the Kansas City branch office. The Dalai Lama serves as the best example of this tendency, and is likely also the best-selling product the New Age industry has yet put on the market. This is particularly troubling when we consider the fact that the Dalai Lama is, among other things, a political leader, whose movement has been conferred a legitimacy beyond scrutiny simply in virtue of his purported holiness.

What is so worthy about the Tibetan cause? How many if its supporters can really say? I'm not saying that it is not a worthy cause; many movements for national liberation are. But what about the Basque Country, Corsica, and Turkish Kurdistan? Nobody believes that continued occupation of these national homelands involves any sort of spiritual injustice, only the mundane political kind. This is all it should take, of course, to earn the global community's opprobrium, yet Richard Gere and the Beastie Boys remain deathly silent, for these other national-liberation struggles lack a leader sporting a robe and claiming to be a divinity. Meanwhile, his Holiness jets around, meeting with world leaders and persuading them to support his cause- including George W. Bush, whom the Dalai Lama deemed to be, like himself, a 'very spiritual person'. And even through all this, he is seen as being somehow beyond politics. This is the great illusion that sustains the New Age racket: that, because it is so spiritual, it is beyond all serious scrutiny. The proper comportment towards it is with bowed head, not open eyes.

At best, then, New Age is a lucrative side venture of neoliberalism, lining the pockets of those crafty enough to package spiritual fulfillment as a marketable product while leaving the spiritually hungry as unsated as ever. At worst, though, it is the expression of something altogether more sinister. Rootedness in the earth, a return to pure and authentic folkways, the embrace of irrationalism, the conviction that there is an authentic way of being beyond politics, the uncritical substitution of group- identification for self-knowledge, are all of them basic features of right- wing ideology.

Who is it that is out of touch with the earth, uprooted, and thus responsible for our own experience of ourselves as uprooted? The right-winger has a quick answer: it is those other people living uninvited among us, who have no homeland of their own and so have to dwell on our soil. Who or what is to blame for our loss of our old ways? The rise of the modern, rational state apparatus, with its love of science and deafness to poetry. Who or what has torn our people apart, dividing worker from baron, denying that we all share the same blood? The politics of class conflict.

In the case of Germany in the 1920s, it was the Jews who were the rootless intruders on German soil and threatened by their presence the German nation, since blood was seen as a sort of distillation out of the soil itself. France, and to some extent England, were seen as having imposed an overly rationalized state apparatus that was incompatible with the more deeply rooted, 'poetic' way of life of the Germans. And Marxism, a Jewish invention, was the wedge that separated different groups of Germans based on the otherwise insignificant criterion of class, and ignored the more important fact that, bourgeois or proletariat, Germans all have the same blood, distilled from the same soil, pumping through their veins.

Germany is its own case, of course, and it is always wise to remain skeptical of any invocation of the Nazis to denounce whatever tendency in contemporary society one finds displeasing. There is nothing in the vapid chatter about star signs that takes place in hair salons and on first dates throughout America that should cause us to worry about an imminent repetition of the Holocaust.

That said, it is also a safe bet that the diversion this vapid chatter allows, the flight into a domain that feels 'profounder than politics', has to no small extent contributed to the demise of a genuinely progressive political culture in the United States and facilitated the rise of an administration that, if superficially offensive to most New Agers (though not all: Ronald Reagan, after all, was both the godfather of neoconservatism and an enthusiastic consulter of oracles), at least shares with them the suspicion of good arguments, and the habit of claiming to derive authority from some je ne sais quoi beyond the bounds of human affairs. Most of all, the uncritical resignation required in order for one to get wrapped up in something like astrology is exactly the sort of disposition, when it takes hold of millions of otherwise dissenting minds, that best suits the purposes of a regime like the one currently in power.

The most common response that I get from horoscope readers when I express my displeasure at being asked for my star sign (after being told that I am boring, disagreeable, hyperrational, linear, Western, etc.), is that I've misunderstood, that the activity I'm being asked to play along in is mere 'fun'. This exculpation is offered on the apparent assumption that whatever is fun (shooting bison from a moving train? sex with 16-year-olds?) is for that very reason removed from the bounds of moral consideration. I feel like responding: I did not presume you were doing this to torture yourself. What I'm confused about is not whether you find this fun or not, but why you find it fun.

As far as I can tell, the fun is thought to arise from the whimsy of suspending scrutiny, from making believe believe that these little blurbs about 'Cancers' or 'Scorpios' were produced by no one in particular (not to mention by someone about as thoughtful and caring as the composer of text in Sunday-paper coupon inserts), but rather issue forth spontaneously from the heavens, or nature, or, again, some reality more profound than the one the other sections of the newspaper report on. In other words, it is fun to suspend one's understanding of one's newspaper as being that third-rate, center-right, small-time local rag it is (and I can come up with comparable epithets for women's magazines, or any other medium that deals in horoscopes), and treat it as revealed scripture.

But the problem is precisely that horoscopes are written by people, to wit, uninspired hacks, who then submit their humble work to publishers in media with vested ideological interests and advertisers to please. Why is this so easy to grasp when reading the editorial page, and so easy to forget when reading the 'fun' stuff? Or is it not so easy for most to grasp in the former case? Could it be that the most docile readership, the public best conditioned to allow the rise to power of fraudulent and cynical leaders, is the one that inadvertently permits its uncritical, just-for-fun reading of horoscopes to spill out of that frivolous section and into the ostensibly serious pages of those ever so un-fun features, like national and international news, the education supplement, or the business section? Could it be that the horoscope is not meant as a break from the seriousness of the 'real' sections of the newspaper, but indeed at its most effective serves as a sort of legend for how to read these other sections? Don't question. Swallow. We're here to amuse and comfort you (and, when useful, to worry you), not, dear reader, to promote some sort of awakening.

A similar point was made long ago by Theodor Adorno in his study of the horoscope section of the Los Angeles Times in the early 1950s, subsequently published under the title The Stars Down to Earth. He argued that horoscopes, if not in themselves permeated by fascist ideology, promote the sort of submission to abstract authority that paves the way for the rise of fascism. Earlier, in the Dialectic of Enlightenment, Adorno had railed against the Nazi denunciation of psychoanalysis. Isn't it revealing, he asked, of the true nature of this movement that it disdains with such ferocity the endeavor to know oneself? Fascism would prefer that its subjects engage in a more harmless variety of searching for self-knowledge, the kind that comes to nothing, motivates no overcoming of dependency upon paternal authority, whether the original, family variety, or the kind that's invested in a Führer. Runes, anyone?

Many New Agers seem to feel not just secure in but altogether self-righteous about the benevolence of their world-view, pointing to the fact, for example, that it 'celebrates' the native cultures that global capitalism would plow over. To this one might respond, first of all, that celebration of native cultures is itself big business. Starbucks does it. So, in its rhetoric, does the Southeast Asian sex-tourism industry. Second, the simple fact that New Age is by its own lights multicultural and syncretistic is by no means a guarantee that it is safe from the accusation of being, at best, permissive of, and, at worst, itself an expression of, right-wing ideology. The Nazis, to return to a tried and true example, were no less obsessed with Indian spirituality than was George Harrison. Indeed, the Beatles and the other followers of the Maharishi Mahesh Yogi were not trailblazers among Europeans, as the aging hippies still like to think; the sitar on Rubber Soul was not the first time in history a subcontinental flourish made its way into European arts and literature. This was only a very recent instance of a trend that extends back to the early 19th century, in Germany, and includes many of the Romantic authors, of whose ideas Nazism was not so much a distortion as a particularly bold strain.

There is another side of this story I hesitate to touch on. Bluntly though, it would be a gross omission to pretend to address the topic of New Agery while failing to acknowledge how strictly and predictably most conversations about star signs, etc., follow a script in which roles are determined according to gender. My date was not an aberration. Just try to imagine, for example, a heterosexual first date on which it is the man, and not the woman, who says: "I'm just not sure. I mean, Virgos and Geminis are usually a bad match." This is as gendered an exclamation as those heard on first dates in some long-gone era, wherein ladies would declare they needed to repair to the powder room to freshen up, and men would drop hints of their relative affluence.

Perhaps this is progress. Women can now enjoy their own 'ways of knowing', while men, at least in the early stages of a relationship, have no choice but to conjure a sustained look of sincere interest if they hope to get what they came for. Why, after all, should women be the only ones forced to sit politely as potential mates hold forth on topics the other cares nothing about? (There are, of course, a few men out there who relish reciting the finer points of ascendants and cusps, though one gets the feeling that what drives them has more to do with the admiring gaze of the bevy of women such a performance attracts than with the topic itself.)

Or is it progress? I, who will likely be accused of having no real insight when it comes to women's ways of knowing, get a whiff in this accusation of a sexism much more insisdious than that suggested by my fondness for scientific method. For the tolerant smile of that hopeful lad on his first date conceals a shameful presumption, that the cute girl across the table isn't really of the same species as he, that she, while perhaps capable of communicating in her own way, like whales with their alien songs, cannot reasonably be expected to converse with a full-fledged human in his language, the one that captures the world as it is.

This presumption is shameful because (at risk of sounding too much like an old-school humanist) we are only dealing with one species here, and there is in fact no such thing as a woman's way of knowing. There are just different ways for human beings to respond to different social exigencies. In the 1920s and '30s, defeated and hopeless, Germans imagined themselves superior to their vanquishers by contrasting their own deep-rooted and romantic national identity with the hyperrational efficiency of the French. (Indeed, it is a vivid indication of the success of denazification in German culture that just 60 years later it is they themselves who are stereotyped as excessively orderly and punctual.) In the 1970s, those hippies who discovered they didn't quite have the energy or -- dare I say it? -- the courage for revolution, found it convenient to recast their would-be political opposition in the harmless language of self-discovery, of journeying within, in a way that was perhaps not comprehended by their rational, scientific, regulated (etc.) society, but also did not pose any threat to this society. Today, some women -- many of whom believe themselves to be politically progressive -- find it easier to pretend that they belong to a different species, one that is more naturally and spontaneously connected to nature, one that is rooted in some mythical primordial era of cosmic harmony, than to face up to and combat masculine domination. Something is amiss, of course, when men enjoy the full responsibility for the task of defining what it is to be human, and thus ensure that by definition women will always fall somewhat short of the mark. The answer, though, is not to secede, but to demand representation.

New Age is an imagined, personal secession. It is fantasy, though this is not in itself an indictment. Theatre is fantasy too, and I have no interest in stamping it out. But New Age is a sorry sort of fantasy, for it imagines itself to be a form of resistance, but is only able to take hold in history when true resistance proves too difficult to sustain.

But how, you may still be wondering, did the date end up? I refused to reveal my sign, but she somehow already knew my birthdate, and so revealed it for me. I am, she told me, a Leo. Leos, she insisted, are always stubborn, self-assured, and intolerant of people who see things differently than they do. The entire harangue that ensued from my side of the table about the emptiness, the wastefulness, the disgrace of astrology only served for her as yet more confirmation of its accuracy! Clearly, communication would prove impossible. The date ended poorly. No surprise, she might be telling herself now. Leos and Capricorns are a totally bad match.

------

This essay was first published by CounterPunch.
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Re: Economic Aspects of "Love"

Postby American Dream » Tue Jul 12, 2011 9:41 am

Cross-posted from the Critical Thinking, reductionism, epistemology RI megathread

http://www.serendipity.li/eden/librizzi.htm

The Anunnaki, the Vampire and the Structure of Dissent

By Marcus LiBrizzi



The vampire, an archetypal figure who pops up in many myths from around the world, is most familiar to Western audiences in the form of Bram Stoker's Dracula and Anne Rice's Lestat — aristocratic bloodsucking immortals of unholy origin. In more paranoid circles, vampires have been re-imagined as a race of alien beings called the Anunnaki, who have traveled from beyond to control and colonize the planet Earth (in fact, they've been in control for quite a while now). Looking at the conspiracy theories of underground celebrity David Icke, Marcus LiBrizzi offers his own theory about the meaning of these horrific beings for a world caught in the grip of a grand economic reorganization. Linking these myths to the realities of transnational capital and the Network Society, LiBrizzi is able to craft his own compelling narrative about the horrors of the New World Order. [Editor's introduction to the previous publication.]


<1> The latest incarnation of the vampire — in the conspiracy theories of David Icke — reveals the critical, revolutionary heart of the vampire legend. Discourse on the vampire appears above all to provide a structure of dissent, a metaphorical means of representing and soliciting critiques of the social order. The Anunnaki form of the vampire — in its immersion in the constellation of contemporary conspiracy theories, in its reflection on global capitalism, and in its blurring of historical and fictional narratives — has moved this structure of dissent from the cloak of darkness to the light of day.

<2> Considered by some to be the reigning conspiracy theorist in the US, David Icke (who is British) formulates his theories of a worldwide, age-old conspiracy around an extraterrestrial race of beings called the Anunnaki. Self-styled the "most controversial author and speaker in the world," David Icke has been subject to much ridicule but has nonetheless become an industry, publishing eleven books, producing video and audiotapes, embarking on a worldwide lecture circuit, and creating a website that allegedly attracts 10,000 visitors a day (Canadian, Par. 13). A former soccer player from a working-class family, Icke became a household name in the UK as a national sports and news reporter for the BBC and as the spokesperson for the Green Party ("About", Par. 7-8). Starting a full-time writing career in the early 1990s, Icke began with New Age inspired works like Truth Vibrations (1991), which combines accounts of his self transformation with psychically-imparted warnings on the imminent destruction of the earth, from there moving towards conventional conspiracy theories, and finally, beginning with his 1999 book The Biggest Secret, focusing his conspiracy theories around the Anunnaki and their nefarious involvement in human history.

<3> The Anunnaki, whose name is Sumerian, meaning "Those who from Heaven to Earth Came" (Icke, p.5), are a reptilian race that originated from the legendary planet known as Nibiru (Planet X), or the place of the crossing, which has a 3,600 year elliptical orbit that takes it between Jupiter and Mars and then out into space (p.5). For the past 450,000 years, according to Icke, the Anunnaki have been ruling earth in different guises and from different dimensions. Through genetic engineering, the Anunnaki have manipulated the evolution of humans as a slave race. "[T]he Anunnaki created bloodlines to rule humanity on their behalf," he writes, "and these [...] are the families still in control of the world to this day" (p.9). The interbreeding of the rich and powerful (primarily, for Icke, the European aristocracy and the Eastern Establishment of the US) is not done for reasons of snobbery but rather "to hold a genetic structure that gives them certain abilities, especially the ability to 'shape-shift' and manifest in other forms" (p.9). Working with these crossbreeds are full-blooded Anunnaki, some physically present on earth, others influencing individuals and events psychically from what Icke calls "the lower fourth dimension" (p.25). Forming a "Brotherhood" or secret society network, the Anunnaki have effectively "hijack[ed] the planet" (p.46).

<4> The recurring motif in the discourse on the Anunnaki is vampirism. In fact, so strong is this component in their depiction that it's safe to say that Icke's work represents one of the most recent developments in the discourse of the vampire. "While vampire beliefs are varied," writes James Craig Holte, "certain elements of the vampire myth are consistent. The most important are the inability to experience death, the importance of blood, and the sexual connection between vampire and victim" (Holte, p.246). Other structural similarities between the traditional vampire and the Anunnaki include shape-shifting, hypnotism, and links to secret societies. After establishing the Anunnaki as a manifestation of the vampire, we'll unpack the implications of this figure, using the tools of a Marxist critical practice.

<5> The Anunnaki, like traditional vampires, enjoy eternal or extended life spans. Icke claims that "[t]he fourth dimensional reptilians wear their human bodies like a genetic overcoat and when one body dies the same reptilian 'moves house' to another body and continues the Agenda into another generation" (p.46). One type of creature Icke describes is a reptilian "inside" a human physical body; "it seems that [...] [the Anunnaki] need to occupy a very reptilian dominated genetic stream to do this, hence certain bloodlines always end up in the positions of power. Other less pure crossbreed human-reptilians are those bodies which are possessed by a reptilian consciousness from the fourth dimension and these are people whom psychics see as essentially human, but 'overshadowed' by a reptilian" (p.46). Crossbreeding to infuse reptilian genetics into human bloodlines, the Anunnaki gain the means to defy death, as we conceive it.

<6> In respect to blood drinking, Icke is very clear: The Anunnaki drink blood, which they need in order to exist in this dimension and hold a human form (p.288). Embedded in this need lies another parallel between the Anunnaki and the figure of the vampire — the power to shape-shift (from reptilian to human form for the Anunnaki, and usually from vampire form to that of bat or even mist for the traditional vampire). But the Anunnaki also feed off fear, aggression and other negative emotions. Thus, while blood is needed as a vital life force, the Anunnaki are also addicted to "adrenalchrome," a hormone released in the human body during periods of extreme terror (pp.290,331). Rather than sucking the blood directly from the necks of their victims, the Anunnaki apparently slash the throats of their victims from left to right and consume the blood out of goblets (p.303). Icke claims that the origin of the vampire stories are the blood drinking and "energy sucking" rituals of the Anunnaki (p.26). "In India," he writes, "it was called soma and in Greece it was ambrosia, some researchers suggest. This was said to be the nectar of the gods and it was — the reptilian gods who are genetic blood drinkers" (p.288).

<7> In the sexual connection between slayer and victim, the Anunnaki also share another similarity with the traditional vampire. However, depictions of the Anunnaki by Icke contain none of the erotic allure and seductiveness that distinguish many vampire texts. Instead, the sexual bond between the Anunnaki and their victims is characterized by violence — rape, murder, and Satanic ritual. "Satanism at its core is about the manipulation and theft of another person's energy and consciousness," writes Icke, who states that "Sex is so common in Satanic ritual because at the moment of orgasm, the body explodes with energy which the Satanists and the reptiles can capture and absorb" (p.295). For Icke, of course, the demons honored or appeased by satanic sex rituals are none other than the reptilian Anunnaki (p.34). Sex is also a fundamental tool of the Anunnaki mind control program and, more prosaically, it figures prominently as a means of blackmail. The picture that emerges is one involving vast networks of sexual abuse and ritual murder — graphic accounts of satanic practices at the playgrounds for world leaders, such as the Bohemian Grove, a 2,700 acre compound north of San Francisco — mass graves for victims drained of their blood and libidinal energies — and the cultivation of sexual crimes to create an energy field that nourishes these rapacious ETs.

<8> There are other shared traits between the traditional vampire and the Anunnaki, for example, the role of secret societies. One of Icke's chief contributions to the discourse on the vampire lies in his immersion of this figure into a vast web of clandestine organizations, from ancient mystery schools and cults like the Brotherhood of the Snake to the Knights Templar and the Masonic Order, from global entities like the UN, the Trilateral Commission, and the Council on Foreign Relations to drug cartels, satanic churches, and the Black Nobility. A keystone in this architecture of conspiracy is the Order of Draco, which conjures up the most famous of all vampires — Count Dracula — and underscores his demonic, draconian, and reptilian associations. "According to [Laurence] Gardner, the name Dracula means 'Son of Dracul' and was inspired by Prince Vlad III of Transylvania-Wallachia, a chancellor of the Court of the Dragon in the 15th century. This prince's father was called Dracul within the Court" (p.56). In their network of secret societies, of which the Order of Draco is but a single manifestation, the Anunnaki highlight the conspiratorial dimension of all vampires. Finally, the Anunnaki share with the traditional vampire the capacity to hypnotize: Icke writes that reptilian bloodlines "have the ability to produce an extremely powerful hypnotic stare, just like a snake hypnotizing its prey and this is the origin of giving someone the 'evil eye'" (p.42).

<9> Icke's paradigm displays more than the vitality, persistence, and adaptive qualities of the vampire legend. His theories reveal the dissident energies contained already in the vampire legacy.

<10> To begin with, Icke's work represents a major fusion of the vampire cult and the field of conspiracy theories. Richard Hofstadter, in his famous essay "The Paranoid Style in American Politics" (1963) claims that the "distinguishing thing about the paranoid style is not that its exponents see conspiracies or plots here and there in history, but that they regard a 'vast' [...] conspiracy as the motive force in historical events. History is a conspiracy" (p.29). Conspiracies, even when they're not construed as vast, over-arching plots, however, have an internal, integrative logic. In other words, there is a momentum in conspiracy theories to pull in all other theories, and finally to arrive at a state in which everything is connected. Part of Icke's popularity lies in his ability to integrate most contemporary American conspiracy theories into one over-arching framework. Situated squarely in the center of this design is the ancient figure of the vampire. Thus, the vampire (or, more specifically, the Anunnaki Vampire) has colonized the field of conspiracy theories — government-sponsored alien cover-ups, the New World Order, suspicious deaths, the secret government, suppressed research, the intrigues of the CIA, and the list goes on indefinitely.

<11> From a Marxist perspective, of course, this development is more than just a formal or aesthetic innovation, for many of the conspiracy theories now circulating in the cultural medium of the US contain, at their core, critical, dissenting, and rebellious points of view (encompassing both extreme right and left) that are articulated in opposition to the social, political, and cultural status quo. While Hofstadter claims that the US has no monopoly on conspiracism, other scholars like Peter Knight hold that conspiracy theories hold an indispensable place in American ideology formation, and that current "conspiracy theories can be read in part as panicked responses to the increasing multiculturalism and globalization of the present" (Knight, p.5). Revolutionary or reactionary, however, these theories are inimical to the governing elite and represent a tradition of oppositional practice. As Knight puts it, "conspiracy theory has become the lingua franca of a countercultural opposition that encompasses a vast spectrum of political thinking from the committed to the casual" (pp.6-7).

<12> An initial difficulty in seeing the vampire as a symbol of the ruling class — capitalist or otherwise — lies in the diverse variations taken on by vampires in different places and times. As Brian Frost puts it, "the vampire is a polymorphic phenomenon with a host of disparate guises to its credit" (Frost, p.1). Among the various legendary "guises" of the vampire inventoried by Frost are spirit vampires, astral vampires, psychic vampires, animal vampires, and real-life vampires who are "sadistic criminals [...] urged on by a physical craving for blood" (p.15). Complicating the picture is the fact that Bram Stoker's character of Count Dracula, who for many encapsulates the aristocratic ethos of the vampire, "lacks precisely what makes a man 'noble': servants. Dracula stoops to driving the carriage, cooking the meals, making the beds, cleaning the castle" (Moretti, p.90). Furthermore, in some of the earliest European vampire legends, the undead feed off the living members of their own families (Murgoci, p.18), which at first glance mitigates the social-class dynamic often conjured up in the image of aristocratic vampires draining the lifeblood of their locals.

<13> There is, nevertheless, a critical and even radical dimension to the figure of the vampire, who, as a parasite, circulates as a political metaphor. The word vampire has from the start been used in oppositional literature as a symbol of an exploiting class, government, industry, or institution. A decade "after the introduction of the word 'vampire' in an English publication in 1732, (an account of the investigation of Arnold Paul in Serbia) [...] [a] serious utilization of the vampire as a political metaphor occurred in Observations on the Revolution of 1688 ([...] published in 1741)" which identified foreign investors as "'Vampires of the Publick'" (Melton, p.538). Only "[a] few years later, in 1764, Voltaire, in his Philosophical Dictionary," refers to "vampires" as "'stock-jobbers, brokers, and men of business who sucked the blood of the people in broad daylight'" (p.538).

<14> But it was Marx who first suggested that the vampire can be interpreted as a metaphor of capitalism and who also implied a method for this interpretation. In volume one of Capital (1867), he writes that "Capital is dead labour, which, vampire-like, lives only by sucking living labour, and lives the more, the more labour it sucks" (p.342). Extrapolating on this analogy, Franco Moretti provides a reading of Bram Stoker's Dracula, writing, "If the vampire is a metaphor for capital, then Stoker's vampire, who is of 1897, must be the capital of 1897" (Moretti, p.92). Accordingly, Moretti sees Count Dracula as the expression or figure of monopoly capitalism, which, to the 19th century bourgeoisie, could not be recognized as an emerging force but only as a relic of the past displaced into the present (p.93). Whether or not one agrees with Moretti's reading of the Count, it is his method that's of most value. As Rob Latham pus it, "Moretti stresses that, while the vampire is a perfect general image for the basic mechanism of capitalist development, individual vampire texts illuminate specifically the historical phases of capitalism in which they are produced" (Latham, p.129).

<15> Applying Moretti's method, we can perceive the Anunnaki as metaphorical of the unique forms capitalism has taken by the 21st Century. Certainly, Anunnaki vampires embody the market for genetic engineering as well as space exploration. These dimensions, in fact, are projected back into the origins of Anunnaki control over earth and its resources: travel from another planet, interdimensional traffic, and a crossbreeding agenda coterminous with the evolution of the human race. Anunnaki vampires also control finance, which was undergoing a tremendous transformation and development during the time when Icke was writing that, of all the spheres of Anunnaki domination, "The most important [...] in terms of control, is banking" (p.207). Electronic banking, credit, and the demediation of stock exchange through on-line trading are some of the key elements in the recent development of the finance industry (Castells, pp. 152-153). But we can go deeper than this kind of analysis, and discover in the discourse on the Anunnaki examples of remarkable changes, not in select markets, but rather in the very structure of the economy.

<16> In this, more significant, sense the Anunnaki are linked to present-day capitalism through their association with global control. Icke consistently depicts these alien bloodsuckers as monopolizing world leadership positions in government, finance, religion and the media. In this sense, Anunnaki vampires represent a demonized expression of the unique form capitalism has taken during the very period in which Icke's theories were formulated, published and popularized. The late 1990s issued in — for the first time in history — a global economy, defined by Manuel Castells as "an economy whose core components have the institutional, organizational, and technological capacity to work as a unit in real time, or in chosen time, on a planetary scale" (p.102). Thus, "this is a new brand of capitalism, technologically, organizationally, and institutionally distinct" (pp.160-161).

<17> The forces spearheading this change derive in part from key industries, notably information technology — centering on the Internet — finance and biotechnology (Castells, p.161). Other contributing factors in the formation of the global economy are government policies that restructured capitalism through laws deregulating and liberalizing economic activity (p.148). The global economy has, of course, catapulted the scale of capitalism; "for the first time in history the whole planet is capitalist or dependent on its connection to global capitalist networks" (pp.160-161). However, as Castells points out, the global economy "is not a planetary economy [...] [because] it does not embrace all economic processes in the planet, it does not include all territories, and it does not include all people in its workings, although it does affect directly or indirectly the livelihood of all humankind" (p.132). Thus the global economy is significant, not only for it inclusivity, but also for its significant and shifting exclusions, marginalizations and hidden bypasses fraught through its great grid or network of power relations.

<18> Anunnaki vampires are perfectly suited to, and a perfect representation of, a global economy in the scope of their engagement and their profile in emergent industries, but there are other ways as well. This is because their secret agenda has always already been the creation of a one-world government — a New World Order — bypassing nations and creating a system or web from which there is no escape. The New World Order figures prominently in conspiracy theories and in literature such as Aldous Huxley's Brave New World (1932) and George Orwell's Nineteen Eighty-Four (1949). But during the millennium and start of the 21st Century, demonstrations against globalism have been on the rise, responding to rapid developments in transnationalism. Another aspect of the Anunnaki relevant here is their multicultural image. The Anunnaki have been written retroactively into all mythological systems, making them true transnationals. For example, they people the pages of the Indian Vedas, Babylonian myths, as well as the books of the Bible, and they are at the heart of ancient snake-worshipping cults worldwide. Moreover, they are literally seeded into the human genome through the Anunnaki engineering of the race, interbreeding alien genetics into all peoples, symbolized, for example in Genesis, as the saliva Jehovah mixes with clay to form the first man.

<19> Not surprisingly, Anunnaki narratives have a lot to say in terms of the location, construction, and commodification of the self. Unlike traditional vampires who feed solely off a victim's blood or soul, the Anunnaki thrive on negative energies such as fear and aggression. These ETs drain individuals of their sense of wellbeing through the manipulation and absorption of libidinal energies and — ultimately — the theft of consciousness and agency. On the one hand, the location of the self that the Anunnaki attack seems closely linked to consumerist notions. For example, New Age self-actualization products as well as the market for energy drinks — even caffeine-enhanced water — not to mention designer drugs — are only a few of the new industries catering profitably to the very malady Icke derives from Anunnaki domination. And, of course, Icke's works themselves represent a (profitable) venture in a multi-million dollar market for conspiracy theories in American popular culture. On the other hand, discourse on the Anunnaki is not necessarily complicit with the capitalist system that produces such effects. A current line of cultural theory "has alleged that the modalities of consumer culture — and the forms of subjectivity they enable — do not necessarily integrate seamlessly into the capitalist society which has mobilized them but may instead be potentially subversive of its purposes" (Latham, p.132). The consumption of Icke's works — in fact, the growing market for conspiracism in the US — would seem to be a case in point here, disseminating and perpetuating an oppositional worldview, a "hermeneutics of suspicion," while contributing to the accumulation of capital.

<20> Another revealing dimension of Anunnaki vampires lies in their collective depiction; unlike many accounts of the vampire, Icke's theories do not revolve around distinct Anunnaki individuals but rather focuses on them as a class or group; in this sense the Anunnaki do not convey the same individualistic focus so often encountered in vampire narratives. Even Anunnaki forms of consciousness are best described as a "groupthink" mentality. On this, Icke writes that "The reptilians seek [...] to influence everyone by stimulating the behavioral patterns of the reptile region of the brain — hierarchical thinking, aggression, conflict, division, lack of compassion and a need for ritual" (p.46). Symbolic of contemporary capitalism, this collective depiction of the Anunnaki reflects the rise of networks, and their decentering development, which have instrumentally caused — and are themselves produced by — the new global economy. The network supersedes the individual as the subject of the vampire narrative. Here Castells, speaking on the network society of global economics, is instructive: "For the first time in history, the basic unit of economic organization is not a subject, be it individual (such as the entrepreneur [...]) or collective (such as the capitalist class, the corporation, the state) [...] [Instead] the unit is the network, made up of a variety of subjects and organizations, relentlessly modified as networks adapt" (Castells, p.214).

<21> In their networked, post-subjective form of the vampire, the Anunnaki are metaphorical of the precise trajectory assumed by contemporary capitalism. Network is the same term Icke uses to describe the reptilian base of operations today, writing "After thousands of years of evolution, the reptilian network is now a vast and often unfathomable web of interconnecting secret societies, banks, businesses, political parties, security agencies, media owners, and so on" (Icke, p.259). Discourse on the Anunnaki vampire is in step with broader trends in American conspiracy theories, themselves responses to ideological crises associated with post-modernism and the growth of a network society. Writing on conspiracy theories in the postwar US, Timothy Melley points out that "the term 'conspiracy' rarely signifies a small, secret plot any more. Instead, it frequently refers to the workings of a large organization, technology, or system, a powerful and obscure entity so dispersed that it is the very antithesis of the traditional conspiracy" (Melley, p.59). Melley argues that conspiracy theories in the US have historically been an ideological means of validating individualism. And this new, impersonal breed of conspiracism reflects anxiety over the loss of individuality and agency and stands as both "an acknowledgment, and rejection, of postmodern subjectivity" (p.65).

<22> Perhaps most revealing of all is the dissolution of the boundary between fantasy and reality — the presentation of the vampire as an historical agent rather than a fictional character. Deeply ironic and radical, this slippage of fact and fantasy drives the vampire legacy much closer to its critical core. If the traditional vampire articulates dissent, it also distorts the representation of real relations, which are displaced into the realm of the imaginary. In the form of the Anunnaki, however, vampires have infiltrated the field of conspiracy theories, spilling from the page onto the pavement, as it were. Moving from metaphor to a kind of mimesis of the grotesque, the vampire legacy shape-shifts — its implicit charge evolving into an explosive critique.

Works Cited


"About David Icke, the Man, His Philosophy, and His Work." N.d. Online. Internet. 3 January 2003. Available http://www.davidicke.com/icke/about.html

Canadian Association for Free Expression. "David Icke's Telling the Truth Archives: Conspiracies, CoverUps, Truths, Facts, Oddities, Research: Dante's Infernal Guide to Human Rights and Wrongs." N.d. Online. Internet. 3 January 2003. Available http://mysite.users2.50megs.com/researc ... guide.html

Castells, Manuel. The Rise of the Network Society. 2nd ed. Vol. 1. Oxford: Blackwell, 2000.

Frost, Brian J. The Monster with a Thousand Faces: Guises of the Vampire in Myth and Literature. Bowling Green, OH: Bowling Green State U Popular P, 1989.

Hofstadter, Richard. "The Paranoid Style in American Politics." In The Paranoid Style in American Politics and Other Essays. 1963. Cambridge: Harvard UP, 1996.

Holte, James Craig. "The Vampire." Malcolm South, ed. Mythical and Fabulous Creatures: A Source Book and Research Guide. New York: Greenwood, 1987. 243-64.

Icke, David. The Biggest Secret: The Book That Will Change the World. Scottsdale, AZ: Bridge of Love, 1999.

Knight, Peter. "Introduction: A Nation of Conspiracy Theorists." In Conspiracy Nation: The Politics of Paranoia in Postwar America. Ed. Peter Knight. New York: New York UP, 2002. 1-17.

Latham, Rob. "Consuming Youth: The Lost Boys Cruise Mallworld." Blood Read: The Vampire as Metaphor in Contemporary Culture. Joan Gordon and Veronica Hollinger, eds. Philadelphia: U of Pennsylvania P, 1997. 129-47.

Marx, Karl. Capital. Vol. 1. 1867. Harmondworth, UK: Penguin, 1976.

Melley, Timothy. "Agency Panic and the Culture of Conspiracy." In Conspiracy Nation: The Politics of Paranoia in Postwar America. Ed. Peter Knight. New York: New York UP, 2002. 57-81.

Melton, J. Gordon. The Vampire Book: The Encyclopedia of the Undead. Detroit: Visible Ink, 1999.

Moretti, Franco. "The Dialectic of Fear." Signs Taken for Wonders: Essays in the Sociology of Literary Forms. 1983. New York: Verso, 1997. 83-108.

Murgoci, Agnes. "The Vampire in Roumania." Alan Dundes, ed. The Vampire: A Casebook. Madison: U of Wisconsin P, 1998. 12-34.



This article was previously published in the Fall 2000 edition of the online magazine reconstruction: studies in contemporary culture.
"If you don't stand for something, you will fall for anything."
-Malcolm X
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Re: Economic Aspects of "Love"

Postby American Dream » Wed Jul 13, 2011 12:06 pm

Excerpted from: http://www.alientribe.com/abduct031.html

The Controllers

A New Hypothesis of Alien Abduction - part 6 of 7

by Martin Cannon

CULTS

Some abductees I have spoken to have been directed to join certain
religious/philosophical sects. These cults often bear close examination.

The leaders of these groups tend to be "ex"-CIA operatives, or Special
Forces veterans. They are often linked through personal relations, even
though they espouse widely varying traditions. I have heard unsettling
reports that the leaders of some of these groups have used hypnosis, drugs,
or "mind machines" on their charges. Members of these cults have reported
periods of missing time during ceremonies or "study periods."

I strongly urge abduction researchers to examine closely any small "occult"
groups an abductee might join. For example, one familiar leader of the UFO
fringe -- a man well-known for his espousal of the doctrine of "love and
light" -- is Virgil Armstrong, a close personal friend of General John
Singlaub, the notorious Iran-Contra player, who recently headed the
neo-fascist World Anti-Communist League. Armstrong, who also happens to be
an ex-Green Beret and former CIA operative, figured into my inquiry in an
interesting fashion: An abductee of my acquaintance was told -- by her
"entities," naturally -- to seek out this UFO spokesman and join his
"sky-watch" activities, which, my source alleges, included a mass
channelling session intended to send debilitating "negative" vibrations to
Constantine Chernenko, then the leader of the Soviet Union. Of course,
intracerebral voices may have a purely psychological origin, so Armstrong
can hardly be held to task for the abductee's original "directive."[179]
Still, his past associations with military intelligence inevitably bring
disturbing possibilities to mind.

Even more ominous than possible ties between UFO cults and the intelligence
community are the cults' links with the shadowy I AM group, founded by Guy
Ballard in the 1930s[180]. According to researcher David Stupple, "If you
look at the contactee groups today, you'll see that most of the stable,
larger ones are actually neo-I AM groups, with some sort of tie to Ballard's
organization." [181] This cult, therefore, bears investigation.

Guy Ballard's "Mighty I AM Religious Activity," grew, in large part, out of
William Dudley Pelly's Silver Shirts, an American NAZI organization[182].
Although Ballard himself never openly proclaimed NAZI affiliation, his
movement was tinged with an extremely right-wing political philosophy, and
in secret meetings he "decreed" the death of President Franklin
Roosevelt[183]. The I AM philosophy derived from Theosophy, and in this
author's estimation bears a more-than-cursory resemblance to the
Theosophically-based teachings that informed the proto-NAZI German occult
lodges[184].

After the war, Pelley (who had been imprisoned for sedition during the
hostilities) headed an occult-oriented organization call Soulcraft, based in
Noblesville, Indiana. Another Soulcraft employee was the controversial
contactee George Hunt Williamson (real name: Michel d'Obrenovic), who
co-authored UFOs CONFIDENTIAL with John McCoy, a proponent of the theory
that a Jewish banking conspiracy was preventing disclosure of the solution
to the UFO mystery[185]. Later, Williamson founded the I AM-oriented
Brotherhood of the Seven Rays in Peru[186]. Another famed contactee, George
Van Tassel, was associated with Pelley and with the notoriously anti-Semitic
Reverend Wesley Swift (founder of the group which metamorphosed into the
Aryan nations).[187]

The most visible offspring of I AM is Elizabeth Clare Prophet's Church
Universal and Triumphant, a group best- known for its massive arms caches in
underground bunkers. CUT was recently exposed in COVERT ACTION INFORMATION
BULLETIN as a conduit of CIA funds[188], and according to researcher John
Judge, has ties to organizations allied to the World Anti-Communist
League[189] Prophet is becoming involved in abduction research and has
sponsored presentations by Budd Hopkins and other prominent investigators.
In his book THE ARMSTRONG REPORT: ETs AND UFOs: THEY NEED US, WE DON'T NEED
THEM[sic][190], Virgil Armstrong directs troubled abductees toward Prophet's
group. (Perhaps not insignificantly, he also suggests that abductees plagued
by implants alleviate their problem by turning to "the I AM force"
within.[191])

Another UFO channeller, Frederick Von Mierers, has promulgated both a cult
with a strong I AM orientation[192] and an apparent con-game involving
over-appraised gemstones. Mierers is an anti-Semite who contends that the
Holocaust never happened and that the Jews control the world's wealth.

UFORUM is a flying saucer organization popular with Los Angeles-area
abductees; its founder is Penny Harper, a member of a radical Scientology
breakaway group which connects the teachings of L. Ron Hubbard with
pronouncements against "The Illuminati" (a mythical secret society) and
other BETES NOIR familiar from right-wing conspiracy literature. Harper
directs members of her group to read THE SPOTLIGHT, an extremist tabloid
(published by Willis Carto's Liberty Lobby) which denies the reality of the
Holocaust and posits a "Zionist" scheme to control the world[193].

More than one unwary abductee has fallen in with groups such as those listed
above. It isn't difficult to imagine how some of these questionable groups
might mold an abductee's recollection of his experience -- and perhaps help
direct his future actions.

Some modern abductees, with otherwise-strong claims, claim encounters with
blond, "Nordic" aliens reminiscent of the early contactee era. Surely, the
"Nordic" appearance of these aliens sprang from the dubious spiritual
tradition of Van Tassell, Ballard, Pelley, McCoy, etc. Why, then, are some
modern abductees seeing these very same other-worldly UEBERMENSCHEN?

One abductee of my acquaintance claims to have had beneficial experiences
with these "blond" aliens -- who, he believes, came originally from the
Pleiades. Interestingly, in the late 1960s, the psychopathically
anti-Semitic Rev. Wesley Swift predicted this odd twist in the abduction
tale. In a broadcast "sermon," he spoke at length about UFOs, claiming that
there were "good" aliens and "bad" aliens. The good ones, he insisted, were
tall, blond Aryans -- WHO HAILED FROM THE PLEIADES. He made this
pronouncement long before the current trends in abduction lore.

Could some of the abductions be conducted by an extreme right-wing element
within the national security establishment? Disagreeable as the possibility
seems, we should note that the "lunatic right" is represented in all other
walks of life; certainly hard-rightists have taken positions within the
military-intelligence complex as well.

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Re: Economic Aspects of "Love"

Postby American Dream » Wed Jul 13, 2011 6:19 pm

http://mysticbourgeoisie.blogspot.com/2 ... n-god.html

jackboot psychics high on god

Image
I think I understood this stuff way better
when I was doing a lot of acid.


btw, if anyone knows where I can get the book below for less than 100 bucks (which seems to be the going price) please let me know.

Image

It's about the Church Universal and Triumphant and it's (final) leader, "Guru Ma," a.k.a. Elizabeth Clare Prophet. I found a review in a google groups post, which says:

What struck me vividly is how amazingly different the reality can be from the appearance. E.C. Prophet, to her followers, was the true vehicle and spokesman for God, the epitome of spiritual wisdom, love, and self-sacrifice. The reality was a crudely self-centered narcissist who would stoop to any means to manipulate her membership and to put up a good facade in order to line her own pockets, and to exercise her personal power over others.

In the not-so-credible-looking Channeling: Investigations on Receiving Information from Paranormal Sources -- after dropping names like Jesus H. Christ, Saint Germain, H.P. Blavatsky, Alice Bailey, Guy Ballard and Elizabeth Clare Prophet -- author Jon Klimo writes (p. 146): "In the 1930s, mining engineer Guy Ballard reported having a series of visionary and channeling experiences with various 'ascended masters' in the Mt. Shasta [wait for it...] California area." (My little joke there, heh-heh.) Our paranormal guide continues...

If there was a shadow side to Ballard's "I AM" movement, it was his association with the American fascist William Dudley Pelley and his followers, known as the "Silver Shirts." Pelley appeared to be attracted to Ballard and his ascended master connection because of its strong paramilitary character.

But this is bunk. Suggesting that Pelley came sniffing around the I AM freaks is to get things backwards. In fact, they came looking for him. On the same site where I found Psychic Dictatorship, I found this...

Before they concocted the I AM activity, the Ballards had built up years of experience in metaphysical organizations. These included The Theosophical Society and William Pelley's anti-Semitic politico-religious fascist movement, The Silver Shirts, also known as "Foundation for Christian Economics" and the "Christian Party." Indeed, Guy and Edna conducted regular spiritualist meetings in Chicago where they used Pelley publications.

And so, a good time was had by all. Or well... almost all.

Image

emphasis on the

Image
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Re: Economic Aspects of "Love"

Postby American Dream » Thu Jul 14, 2011 8:35 am

http://antifascist-calling.blogspot.com ... ueled.html

TUESDAY, JULY 20, 2010

All in the "Family." Global Drug Trade Fueled by Capitalist Elites



When investigative journalist Daniel Hopsicker broke the story four years ago that a DC-9 (N900SA) "registered to a company which once used as its address the hangar of Huffman Aviation, the flight school at the Venice, Florida Airport which trained both terrorist pilots who crashed planes into the World Trade Center, was caught in Campeche by the Mexican military ... carrying 5.5 tons of cocaine destined for the U.S.," it elicited a collective yawn from corporate media.

And when authorities searched the plane and found its cargo consisted solely of 128 identical black suitcases marked "private," packed with cocaine valued at more than $100 million, the silence was deafening.

But now a Bloomberg Markets magazine report, "Wachovia's Drug Habit," reveals that drug traffickers bought that plane, and perhaps fifty others, "with laundered funds they transferred through two of the biggest banks in the U.S.," Wachovia and Bank of America.

The Justice Department charge sheet against the bank tells us that between 2003 and 2008, Wachovia handled $378.4 billion for Mexican currency exchanges, "the largest violation of the Bank Secrecy Act, an anti-money-laundering law, in U.S. history."

"A sum" Bloomberg averred, equal to one-third of Mexico's current gross domestic product."

Since 2006, some 22,000 people have been killed in drug-related violence. Thousands more have been wounded, countless others "disappeared," torture and illegal imprisonment is rampant.

In a frightening echo of the Reagan administration's anti-communist jihad in Central America during the 1980s, the Bush and now, Obama administration has poured fuel on the fire with some $1.4 billion in "War on Drugs" funding under Plan Mérida. Much of that "aid" is destined to purchase military equipment for repressive police, specialized paramilitary units and the Mexican Army.

There is also evidence of direct U.S. military involvement. In June, The Narco News Bulletin reported that "a special operations task force under the command of the Pentagon is currently in place south of the border providing advice and training to the Mexican Army in gathering intelligence, infiltrating and, as needed, taking direct action against narco-trafficking organizations."

One former U.S. government official told investigative journalist Bill Conroy, "'Black operations have been going on forever. The recent [mainstream] media reports about those operations under the Obama administration make it sound like it's a big scoop, but it's nothing new for those who understand how things really work'."

But, as numerous investigations by American and Mexican journalists have revealed, there is strong evidence of collusion between the Mexican Army and the Juarez and Sinaloa drug cartels. A former Juarez police commander told NPR in May that "the intention of the army is to try and get rid of the Juarez cartel, so that [Joaquin "El Chapo" Guzman] Chapo's [Sinaloa] cartel is the strongest."

The cosy relations among the world's biggest banks, drug trafficking organizations and the U.S. military-intelligence apparatus is not however, a new phenomenon. What is different today is the scale and sheer scope of the corruption involved. As Michel Chossudovsky points out,

This trade can only prosper if the main actors involved in narcotics have "political friends in high places." As legal and illegal undertakings are increasingly intertwined, the dividing line between "businesspeople" and criminals is blurred. In turn, the relationship among criminals, politicians and members of the intelligence establishment has tainted the structures of the state and the role of its institutions, including the military. (The Global Economic Crisis: The Great Depression of the XXI Century, Montreal: Global Research, 2010, pp. 195-196)


While the Bloomberg story should cast new light on highly-profitable links amongst major financial institutions and narcotrafficking organizations in what may be protected drug rackets green-lighted by corrupt officials, media silence, particularly by outlets such as The Wall Street Journal and the Financial Times, threaten to propel what should be an international scandal into a one-off news item scheduled for a trip down the memory hole.

"Cocaine One"

If, as New York Times columnist Thomas Friedman claims "the hidden hand of the market will never work without a hidden fist," then perhaps too, drug cartels work their "market magic" with their own "hidden fist" or, as the Russians like to say a krysha, a web of protectors--and facilitators--drawn from business, finance, organized crime and the secret world of intelligence.

Dubbed "Cocaine One" by Hopsicker, the DC-9 was curious for a number of reasons, not least of which was the fact that "one of the chief shareholders" of a dodgy outfit called SkyWay Aircraft "is a private investment bank in Dallas which also raised funds for a Mexican industrialist with reported ties to a Cali and Juarez Cartel narcotics trafficker."

More curious still, the airline kitted-out its fleet with distinctive colors and a seal "designed to impersonate planes from the U.S. Dept. of Homeland Security." And when he learned that "SkyWay's genesis can be traced to In-Q-Tel Inc., a secretive, Arlington, Va., investment group owned, operated, and financed out of the black box budget of the Central Intelligence Agency," well you can bet corporate media ran themselves ragged investigating that!

To top it off, when another drug plane crash landed in the Yucatan Peninsula eighteen months later and broke apart, a Gulfstream II business jet (N987SA) that spilled "4 tons of cocaine across a muddy field," Hopsicker reported that it had originated from the same network and used the same source for its financing, the "Casa de Cambio Puebla SA, a country-wide network of currency exchanges."

And to make matters even more intriguing from a parapolitical perspective, after searching through FAA records Hopsicker discovered that the Gulfstream II business jet "was owned by a secretive Midwestern media baron and Republican fund-raiser, who had a business partner who, incredibly, owned the other American drug plane, the DC-9, recently busted in Mexico."

In fact, as Bloomberg investigative journalist Michael Smith learned years later, these were the same planes and same currency exchange which Hopsicker reported back in 2007 traffickers had used to purchase drug jets with funds laundered through Wachovia.

"One customer that Wachovia took on in 2004 was Casa de Cambio Puebla SA," Smith wrote. The Puebla, Mexico currency exchange was the brainchild of Pedro Alatorre, a "businessman" who "had created front companies for cartels."

Alatorre, and 70 others connected to his network, were seized in 2007 by Mexican law enforcement officials. Authorities discovered that the accused drug money launderer and airline broker for the cartels controlled 23 accounts at the Wachovia Bank branch in Miami and that it held some $11 million, subsequently frozen by U.S. investigators.

In 2008, a Miami federal grand jury indicted Alatorre, now awaiting trial in Mexico along with three other executives, charging them with drug trafficking and money laundering, accusing the company of using "shell firms to launder $720 million through U.S. banks." The Justice Department is currently seeking Alatorre's extradition from Mexico.

According to Bloomberg, "Puebla executives used the stolen identities of 74 people to launder money through Wachovia accounts." Jose Luis Marmolejo, the former head of the Mexican attorney general's financial crimes unit told Smith, "Wachovia handled all the transfers, and they never reported any as suspicious."

Some $300,000 was transferred by Wachovia to a Bank of America branch in Oklahoma City. With cash in hand Bloomberg reports, traffickers "used the funds to buy the DC-9 through Oklahoma City aircraft broker U.S. Aircraft Titles Inc." When queried by Smith about the sale, "U.S. Aircraft Titles President Sue White declined to comment."

Jeffrey Sloman, the federal prosecutor who handled the Wachovia case said in a press release that "Wachovia's blatant disregard for our banking laws gave international cocaine cartels a virtual carte blanche to finance their operations."

Yet, as Hopsicker wrote nearly three years ago, "the politically-explosive implications of the scandal may explain why American officials have been reluctant to move against, or even name, the true owners of the planes and basically 'turned a blind eye' to the American involvement exposed by the drug trafficking seizures."

As of this writing, no Americans have been criminally charged in the cash-for drug planes banking conspiracy.

"Troubled Assets" or Something More Sinister?

When Wells Fargo bought Wachovia, once America's fourth largest bank in 2008 at the fire-sale price of $12.8 billion, the bank and its former CEO, Kennedy "Ken" Thompson, who "retired at the request of the board" before the full-extent of the financial meltdown hit home, were in deep trouble.

Before the Wells takeover, Wachovia had been on a veritable shopping spree. After the firm's 2001 merger with First Union Bank, Wachovia merged with the Prudential Securities division of Prudential Financial, Inc., with Wachovia controlling the lion's share of the firm's $532.1 billion in assets. This was followed by the bank's purchase of Metropolitan West Securities, adding a $50 billion portfolio of securities and loans to the bank's Lending division. In 2004, Wachovia followed-up with the $14.3 billion acquisition of SouthTrust Corporation.

Apparently flush with cash and new market clout, Wachovia set it sights on acquiring California-based Golden West Financial. Golden West operated branches under the name World Savings Bank and was the nation's second largest savings and loan. At the time of the buy-out, Golden West had over $125 billion in assets. For Wachovia however, it was a deal too far.

With an enormous housing bubble fully inflated, and a new speculative merger-mania in full swing, one can only surmise that the need for liquidity at any price, had driven banking giants such as Wachovia to play dumb when shadier, yet highly-profitable transactions, such as the "arrangement" with Casa de Cambio Puebla SA, were involved.

Bleeding cash faster than you can say "mortgage backed securities," Wachovia was on the hook for their 2006 $26 billion buy-out of Golden West Financial at the peak of the housing bubble, a move that BusinessWeek reported generated "resistance from his own management team" but ignored by Thompson.

Why? "Because no one outside of Thompson and Golden West CEO Herb Sandler seemed to like the deal from the moment it was announced," a company insider told BusinessWeek.

While the buy-out may have given Thompson "the beachhead in California he had long desired ... the ink was barely dry on the Golden West deal in late 2006 when the housing bubble in markets including California and Florida began to deflate."

Hammered by the housing bust, Wachovia's share price, which had risen to $70.51 per share when the Golden West deal was announced had slid to $5.71 per share by October 2008. In other words, Wachovia, along with the world's economy, began circling the proverbial drain.

However you slice it, although it was clear that the Golden West deal had gone south quicker than you can say "credit default swaps," this didn't seem to stop Wachovia from paying "smartest guy in the room" Thompson $15.6 million in total compensation in 2007, a year after the fatal Golden West transaction. Nor did these losses stop the bank from showering Thompson with a severance package worth nearly $8 million.

But was something else going on here?

Wells Fargo bank admitted in a signed Deferred Prosecution Agreement with the federal government that they would not contest charges brought by the Justice Department in its indictment of the bank.

The banking giant was forced to admit charges by prosecutors that "On numerous occasions, monies were deposited into a CDC [Casa de Cambio] by a drug trafficking organization. Using false identities, the CDC then wired that money through its Wachovia correspondent bank accounts for the purchase of airplanes for drug trafficking organizations. On various dates between 2004 and 2007, at least four of those airplanes were seized by foreign law enforcement agencies cooperating with the United States and were found to contain large quantities of cocaine."

Bloomberg reported that Wells Fargo, in the wake of the settlement "declined to answer specific questions, including how much it made by handling $378.4 billion--including $4 billion of cash--from Mexican exchange companies."

There was however, more than "troubled assets" and charges of money laundering to the story. In fact, the purchase of these drug planes have been tied to some of the Bush administration's most secretive "War On Terror" programs.

Drug Flights, CIA Renditions. Just Another Day at the Office!

Replicating a pattern used by the Central Intelligence Agency during the Iran-Contra scandal of the 1980s, the secret state used a network of cut-outs and legitimate businesses to transport prisoners to Agency black sites for "special handling."

During Iran-Contra it was "guns in, drugs out." Today one might say its "drugs in, tortured prisoners out." The results however, were the same; egregious crimes and lawbreaking on a staggering scale.

Subsequent investigations by Narco News revealed that "this particular Gulfstream II (tail number N987SA), was used between 2003 and 2005 by the CIA for at least three trips between the U.S. east coast and Guantanamo Bay, home to the infamous 'terrorist' prison camp," Bill Conroy reported.

"In addition," Conroy wrote, "the two SkyWay companies are associated with individuals who have done highly sensitive work for the Department of Defense or U.S. intelligence agencies, public records show and Narco News sources confirm."

According to AFP, the Mexican daily El Universal said "it had obtained documents from the United States and the European Parliament which 'show that that plane flew several times to Guantanamo, Cuba, presumably to transfer terrorism suspects,'" the French newswire reported.

The plane was carrying "Colombian drugs" bound for the U.S. for the "fugitive leader of Mexico's Sinaloa cartel, Joaquin 'Chapo' Guzman," when it crashed in the Yucatan.

According to El Universal, the Federal Aviation Administration's "logbook registered that the plane had traveled between US territory and the US military base in Guantanamo," and that its last registered owner was "Clyde O'Connor in Pompano Beach, Florida."

The Independent confirmed separately in January of this year that "Evidence points to aircraft--familiarly known as 'torture taxis'--used by the CIA to move captives seized in its kidnapping or 'extraordinary rendition' operations through Gatwick and other airports in the EU being simultaneously used for drug distribution in the Western hemisphere."

Hugh O'Shaughnessy, confirming earlier reporting by Bill Conroy and Daniel Hopsicker said that "a Gulfstream II jet aircraft N9875A identified by the British Government and the European Parliament as being involved in this traffic crashed in Mexico in September 2008 while en route from Colombia to the US with a load of more than three tons of cocaine."

While O'Shaughnessy got the tail-number and date wrong, he's correct when he states that U.S. intelligence assets "continue the drug dealing they indulged in during the Iran-Contra affair of the Reagan years."

Narco News, citing DEA sources, learned that the crashed Gulfstream loaded with four tons of cocaine "was part of an operation being carried out by a Department of Homeland Security agency."

However in a later report, Mark Conrad, a former supervisory special agent with ICE's predecessor agency, U.S. Customs, told Narco News that the crashed Gulfstream used to transport drugs and prisoners was controlled by the CIA and "that the CIA, not ICE ... [was] actually the U.S. agency controlling the ... operation. If this were the case, then "any individuals or companies involved in a CIA-backed operation, even ones that are complicit in drug trafficking, would be off limits to U.S. law enforcers due to the cloak of national security the CIA can invoke."

In other words, a jet purchased by drug traffickers with funds laundered through an American bank and used in the CIA's "extraordinary rendition" program may have been part of a protected drug operation by U.S. intelligence agencies. An operation furthermore, whose purpose is still unknown.

This report tracks closely with evidence uncovered by Peter Dale Scott. In a recent piece in Japan Focus Scott wrote that "it is not surprising that the U.S. Government, following the lead of the CIA, has over the years become a protector of drug traffickers against criminal prosecution in this country."

"A recent spectacular example" Scott tells us, drawing on research from his forthcoming book, is the curious case of CIA Venezuelan asset, General Ramon Guillén Davila.

General Ramon Guillén Davila, chief of a CIA-created anti-drug unit in Venezuela, was indicted in Miami for smuggling a ton of cocaine into the United States. According to the New York Times, "The CIA, over the objections of the Drug Enforcement Administration, approved the shipment of at least one ton of pure cocaine to Miami International Airport as a way of gathering information about the Colombian drug cartels." Time magazine reported that a single shipment amounted to 998 pounds, following earlier ones "totaling nearly 2,000 pounds." Mike Wallace confirmed that "the CIA-national guard undercover operation quickly accumulated this cocaine, over a ton and a half that was smuggled from Colombia into Venezuela." According to the Wall Street Journal, the total amount of drugs smuggled by Gen. Guillén may have been more than 22 tons. (Fueling America's War Machine: Deep Politics and the CIA's Global Drug Connection (in press, due Fall 2010 from Rowman & Littlefield).


Scott adds that "the United States never asked for Guillén's extradition from Venezuela to stand trial; and in 2007, when he was arrested in Venezuela for plotting to assassinate President Hugo Chavez, his indictment was still sealed in Miami. Meanwhile, CIA officer Mark McFarlin, whom DEA Chief Bonner had also wished to indict, was never indicted at all; he merely resigned."

But the stench of Iran-Contra, like that of the CIA's torture program, as with earlier secret state machinations with drug cartels never went away; in fact, like a cancer, one managed drug operation seamlessly metastasized into another.

Greasing the Wheels

The United Nations Office on Drugs and Crime (UNODOC) state in their 2010 Annual Report that "money-laundering is the method by which criminals disguise the illegal origins of their wealth and protect their asset bases in order to avoid suspicion of law enforcement and to prevent leaving a trail of incriminating evidence," and that financial institutions, particularly U.S. and European banks are key to efforts to choke-off illicit profits from the grisly trade.

The trouble is these institutions, along with U.S. intelligence agencies, are the problem.

UNODOC estimate that profits derived from narcotics rackets amount to some $600 billion annually and that up to $1.5 trillion dollars in drug money is laundered through seemingly legitimate enterprises.

Part of the fallout from capitalism's economic meltdown has been that "drugs money worth billions of dollars kept the financial system afloat at the height of the global crisis," The Observer disclosed late last year.

Antonio Maria Costa, UNODOC's director, told the British newspaper he saw evidence that proceeds from the illicit trade were "the only liquid investment capital" available to some banks on the brink of collapse last year and that "a majority of the $352bn (£216bn) of drugs profits was absorbed into the economic system as a result."

The UN drugs chief said that in "many instances, the money from drugs was the only liquid investment capital." And with markets tanking and major bank failures nearly a daily occurrence, "liquidity was the banking system's main problem and hence liquid capital became an important factor."

According to Costa, "Inter-bank loans were funded by money that originated from the drugs trade and other illegal activities... There were signs that some banks were rescued that way."

Web of Corruption

Although the UN's top anti-narcotics official declined to identify either the countries or banks that have benefited from the murderous trade, a web of corruption envelops the entire financial sector of the capitalist economy as the quest for "liquid assets" trumps everything.

Martin Woods, once director of Wachovia's anti-money-laundering unit in London told Bloomberg, "It's the banks laundering money for the cartels that finances the tragedy." Woods told the magazine he "quit the bank in disgust" after executives "ignored his documentation that drug dealers were funneling money through Wachovia's branch network."

Despite warnings from the Treasury Department since 1996 that Mexican currency exchanges were laundering drug money through U.S. banks, "Wachovia ignored warnings by regulators and police, according to the deferred-prosecution agreement," Bloomberg reported.

"As early as 2004, Wachovia understood the risk," the bank admitted in court. "Despite these warnings, Wachovia remained in the business."

At the bank's anti-money laundering unit in London, Woods and his counterpart Jim DeFazio in Charlotte, NC told Smith "they suspected that drug dealers were using the bank to move funds."

Former Scotland Yard investigator Woods, said he "spotted illegible signatures and other suspicious markings on traveler's checks from Mexican exchange companies," and that he sent copies of his report to the U.K.'s Financial Services Authority, the DEA and U.S. Treasury Department.

But rather than being rewarded for his diligence, Woods told Smith "his bosses instructed him to keep quiet and tried to have him fired." In one meeting, "a bank official insisted Woods shouldn't have filed suspicious activity reports to the government, as both U.S. and U.K. laws require."

According to a whistleblower suit filed with an employment tribunal in London, Barrons reported last year before the Wachovia scandal broke, that Woods claimed "his bosses bullied and demoted him, then withdrew his reports of other suspicious activities in Eastern Europe."

It gets worse. Woods' complaint alleges "that Wachovia staff may have even tipped off Mexican-exchange clients about his laundering suspicions," and the veteran investigator told Wachovia officials "he feared for his safety."

In response, bank spokesperson Mary Eshet said at the time, "Wachovia believes that it has acted appropriately in its business dealings, and Mr. Woods' claims to the contrary are without merit."

Meanwhile, on the American side of the pond, 21-year FBI veteran DeFazio said "he told bank executives in 2005 that the DEA was probing the transfers through Wachovia to buy the planes." The bank ignored his warnings and continued along on their merry way until their indictment.

The law enforcement veteran told Bloomberg, "I think they looked at the money and said, 'The hell with it. We're going to bring it in, and look at all the money we'll make'."

The former Scotland yard investigator added, "If you don't see the correlation between the money laundering by banks and the 22,000 people killed in Mexico, you're missing the point."

But Wachovia wasn't the only large financial institution "missing the point." Bloomberg also revealed that Bank of America and the London-based "HSBC Holdings Plc, Europe's biggest bank by assets," American Express Bank, Banco Santander SA, Citigroup Inc., as well as "the world's largest money transfer firm," Western Union were also up to their eyeballs in dubious transactions.

In 1994 for example, American Express paid $14 million to settle with the federal government after "two employees were convicted in a criminal case involving drug trafficker Juan Garcia Abrego."

Yet between 1999-2004, Bloomberg reported "the bank failed to stop clients from laundering $55 million of narcotics funds, the bank admitted in a deferred-prosecution agreement in August 2007 ... and paid $65 million to the U.S. and promised not to break the law again." Charges were dismissed a year later under terms of the agreement.

And back in 2004, The Independent disclosed that "HSBC, the UK's largest bank, have been slammed for lax money-laundering procedures in a report by a US Senate subcommittee."

Journalists Hugh O'Shaughnessy and Paul Lashmar revealed that "the UK-based multinational stands accused of laxity in the fight against money laundering, drug trafficking, corruption and terrorism, notably in the oil-rich African state of Equatorial Guinea."

"In one of the few cases" when the scandal-plagued and now-shuttered Riggs Bank "seems to have properly followed US anti-money-laundering legislation," Riggs formally asked HSBC and a Spanish bank, Banco Santander, "to divulge the identities of the owners of two companies that kept accounts with them and that were receiving suspicious wire transfers totalling in excess of $35m (£20m). The banks refused to say who the owners were."

Bloomberg disclosed that "federal agents caught people who work for Mexican cartels depositing illicit funds in Bank of America accounts in Atlanta, Chicago and Brownsville, Texas, from 2002 to 2009." Authorities contend that "Mexican drug dealers used shell companies to open accounts at London-based HSBC."

Nevertheless, neither bank were accused of wrongdoing by the federal government and both firms denied any involvement in money laundering schemes.

Bank of America spokeswoman Shirley Norton told Smith that they "strictly follow the government rules." Norton said, "Bank of America takes its anti-money-laundering responsibilities very seriously," a fact not readily apparent from Bloomberg Markets investigation.

Both Norton and HSBC spokesman Roy Caple told Smith that "[privacy] laws bar them from discussing specific clients."

And so it goes.

Fallout? What Fallout!

In the wake of Wachovia's admission to federal prosecutors, Wells Fargo will pay "$160 million in fines and penalties, less than 2 percent of its $12.3 billion profit in 2009."

"If Wells Fargo keeps its pledge," Bloomberg reports, then "according to the agreement [the federal government will] drop all charges against the bank in March 2011."

Why might that be? Large banks are immune from vigorous prosecution for violating the Bank Secrecy Act "by a variant of the too-big-to-fail theory."

Veteran Senate investigator Jack Blum, who led probes into the Iran-Contra drug connection and the CIA's favorite shadow bank during the 1980s, the Bank of Credit and Commerce (BCCI) told Bloomberg, "the theory is like a get-out-of-jail-free card for big banks."

"There's no capacity to regulate or punish them because they're too big to be threatened with failure," Blum says. "They seem to be willing to do anything that improves their bottom line, until they're caught."

Meanwhile as the bodies pile up, there's no jail time for executives and the assets of firms that could charitably be described as part of a "continuing criminal enterprise" haven't been seized; only a slap on the wrist and a promise to "do better next time."
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Re: Economic Aspects of "Love"

Postby American Dream » Fri Jul 15, 2011 10:39 am

http://herrnaphta.wordpress.com/2010/11 ... apitalism/

Hippie Capitalism

November 8, 2010 by herrnaphta


Image
Rand Paul gets groovy


There’s been lots of talk since the election describing the new Republicans as pushing a particularly cruel or uncaring version of capitalism. Besides ignoring the increasing important of affect in the performance of conservative masculinity, this line of thought completely misunderstands the vision of capitalism espoused by Tea Party and co. It’s not capitalism red in tooth and claw they favor, but hippie capitalism:

BLITZER: What if they just raised taxes on the richest, those making more than 250,000 dollars a year?

PAUL: Well, the thing is, we’re all interconnected. There are no rich. There are no middle class. There are no poor. We all are interconnected in the economy.
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Re: Economic Aspects of "Love"

Postby American Dream » Fri Jul 15, 2011 1:57 pm

http://npaper-wehaa.com/santa-fe-report ... utput=html

Santa Fe Reporter, 07-13-2011 » Page 8

TANTRIC TOURIST

By DANI KATZ

Image


“You’re late,” Jennifer, the smiling security guard who greeted us upon our 8 am arrival at Hacienda de Guru Ram Das, announced. Founded by the late Yogi Bhajan, the Española community is home to the annual Summer Solstice Sadhana Celebration, a mecca for Kundalini yoga devotees and practitioners the world over.

Jennifer, a self-proclaimed “Indigo,” gushes effusively about the magical energy swirling around the ashram, where the annual White Tantric Yoga intensive is apparently in full swing.

As an occasional Kundalini class cruiser, I’d known about the event for years, and heard many a tall terrific tale of breakthroughs, visions, psychic downloads and consciousness upgrades that followed the week-long experience. But Española seemed light-years away from my home in Los Angeles, and White Tantra remained but a spiritual fantasy—that is, until this year, when I found myself in residency less than an hour away from the ashram, with way too much time on my hands and a hankering for a deeper meditative experience, an upgrade or two or twelve, and hopefully, a few new friends to add to my mix.

My friend Arthur and I raced to the Tantric Tent, where 1,900 lotus-bound yogis were staring eyeto-eye, fingers poised in prayer-like mudras, while a recorded song played on (and on and on) about prosperity and other spiritual ideals.

It was the first kriya (Kundalini exercise) of the day—one of six, each 62 minutes long—and they’d only just started, which gave me a chance to watch the fire burn across the mountain range while offering Arthur plenty of time to figure out how to tie his turban.

As a herd of white-clad yogis exited the tent, beelining alternately for the porta-potties and the strategic smattering of electrolyte-filled coolers, Arthur and I headed inside. Even though we were late, luck landed us in the middle of the mix, surrounded by real-deal Kundalini yogis with real-deal, elegantly wrapped turbans.

While Arthur looked the part (missing beard notwithstanding), I was clearly a tourist, as evidenced by my stained, borrowed whites, the shredded T-shirt wrapped around my head and the threadbare rug upon which I sat, garish and flat compared to the fluffy sheepskins cradling the yogi butts around me.

I was greeted with an endless stream of “Sat Nam”s—a Sikh phrase having something to do with God’s name being truth or now or maybe both, which I alternately interpreted as “Hello,” “Thank you,” “OK,” and “What the hell is that wrapped around your head?” While I’m no stranger to Kundalini, having come to appreciate the every-now-and-again class as an esoteric break from my six-day-a-week Ashtanga addiction—I mean, practice—I still felt like an imposter when repeating the aforementioned catchphrase. Thus, I offered up my own versions in reply, like “Word,” “Ditto” and “Back Atcha’,” which were received with varying degrees of amusement.

Seated in my line of gender-specific sacred geometry, I watched the man kitty corner from me floss his teeth between kriyas, while another applied cuticle cream to his fingers and his toes. Though I wasn’t in the habit of sharing my grooming rituals in public (except when picking my feet at Ten Thousand Waves) during a yoga workshop, I (almost) welcomed the familiarity this immersive exposure was gifting me, (sort of) appreciating the closeness—literal and figurative—we were sharing.

Perched upon a platform at the front of the tent sat a woman named Satsimran Kaur Khalsa, flanked by two beefy Sikhs wearing sunglasses, arms crossed in the universal “Don’t fuck with me” mudra. Wielding an endless arsenal of chit-chat and guilt trips, she led us through our Tantric practices—we, the lollygagging slackers who dawdled between kriyas, who talked and slouched and messed up the sacred rows.

“We’re running an hour late,” she snapped. “At this rate, we won’t be done until after dark.”

“Then try talking less,” quipped the man to Arthur’s left—he of the ragged goatee and the devout girlfriend who rearranged the crystals spaced out in front of her between kriyas.

Sixty-two minutes fly when you’re snorkeling the Caribbean or racing to catch a plane, but it’s an eternity when your arms are outstretched, your chin is tilted skyward and you’re chanting in Sanskrit. Sixty-two minutes is forever when you’re holding your breath through 16 rounds of silent prayer, exhaling through a single booger-leaky nostril and observing a thousand suns burning in the hip you broke as a tiny childhood daredevil. Sixty-two minutes was time enough for the woman with the mountain of amethyst dangling from her neck to flag down a monitor to take her place (so as not to disturb the geometry of our rows), nab a chiropractic adjustment in the Healing Tent and return in time for the last 10 minutes of the exercise, only to wrench her neck yet again.

And so it was that I spent the first day of summer contorted in awkward positions, paired with songs and prayers and stares, spaced between Satsimran’s inchoate Star Trek metaphors.

Exhausted from bending and chanting, while hopped up on the maca infusing the smoothie I nabbed from the raw food kiosk in the mess hall, I lay down on a wobbly wooden bench, wondering if these awkward kriyas were affecting my consciousness—were affecting any of our consciousnesses—when I spied a goathead lodged in the heel of a supine Sikh resting next to me.

“You’ve got a goathead in your foot,” I said. He pulled his foot to his chest for a gander. “It’s just a baby,” he snorted, rolling his eyes. I searched my kriya-mushy mind for an appropriate response, something that said: “Wow, you’re a dick,” but sounded more enlightened.

“Sat Nam,” I announced as I headed back to the Tantric Tent to breathe, chant and bend myself into a more tolerant, compassionate person
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Re: Economic Aspects of "Love"

Postby American Dream » Sat Jul 16, 2011 8:35 am

http://stuffwhitepeoplelike.com/2008/01 ... awareness/

Stuff White People Like


#18 Awareness


An interesting fact about white people is that they firmly believe that all of the world’s problems can be solved through “awareness.” Meaning the process of making other people aware of problems, and then magically someone else like the government will fix it.

This belief allows them to feel that sweet self-satisfaction without actually having to solve anything or face any difficult challenges. Because, the only challenge of raising awareness is people not being aware. In a worst case scenario, if you fail someone doesn’t know about the problem. End of story.

What makes this even more appealing for white people is that you can raise “awareness” through expensive dinners, parties, marathons, selling t-shirts, fashion shows, concerts, eating at restaurants and bracelets. In other words, white people just have to keep doing stuff they like, EXCEPT now they can feel better about making a difference.

Raising awareness is also awesome because once you raise awareness to an acceptable, aribtrary level, you can just back off and say “Bam! did my part. Now it’s your turn. Fix it.”

So to summarize – you get all the benefits of helping (self satisfaction, telling other people) but no need for difficult decisions or the ensuing criticism (how do you criticize awareness?). Once again, white people find a way to score that sweet double victory.

Popular things to be aware of: The Environment, Diseases like Cancer and AIDS, Africa, Poverty, Anorexia, Homophobia, Midde School Field Hockey/Lacrosse teams, Drug Rehab, and political prisoners.
"If you don't stand for something, you will fall for anything."
-Malcolm X
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Re: Economic Aspects of "Love"

Postby American Dream » Sat Jul 16, 2011 8:40 am

http://stuffwhitepeoplelike.com/2008/01 ... awareness/

Stuff White People Like


#18 Awareness


An interesting fact about white people is that they firmly believe that all of the world’s problems can be solved through “awareness.” Meaning the process of making other people aware of problems, and then magically someone else like the government will fix it.

This belief allows them to feel that sweet self-satisfaction without actually having to solve anything or face any difficult challenges. Because, the only challenge of raising awareness is people not being aware. In a worst case scenario, if you fail someone doesn’t know about the problem. End of story.

What makes this even more appealing for white people is that you can raise “awareness” through expensive dinners, parties, marathons, selling t-shirts, fashion shows, concerts, eating at restaurants and bracelets. In other words, white people just have to keep doing stuff they like, EXCEPT now they can feel better about making a difference.

Raising awareness is also awesome because once you raise awareness to an acceptable, aribtrary level, you can just back off and say “Bam! did my part. Now it’s your turn. Fix it.”

So to summarize – you get all the benefits of helping (self satisfaction, telling other people) but no need for difficult decisions or the ensuing criticism (how do you criticize awareness?). Once again, white people find a way to score that sweet double victory.

Popular things to be aware of: The Environment, Diseases like Cancer and AIDS, Africa, Poverty, Anorexia, Homophobia, Midde School Field Hockey/Lacrosse teams, Drug Rehab, and political prisoners.
"If you don't stand for something, you will fall for anything."
-Malcolm X
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Re: Economic Aspects of "Love"

Postby crikkett » Sat Jul 16, 2011 11:14 am

Well, I'm offended.

American Dream wrote:http://stuffwhitepeoplelike.com/2008/01/23/18-awareness/
Stuff White People Like

#18 Awareness

In other words, white people just have to keep doing stuff they like, EXCEPT now they can feel better about making a difference.

Raising awareness is also awesome because once you raise awareness to an acceptable, aribtrary level, you can just back off and say “Bam! did my part. Now it’s your turn. Fix it.”

Popular things to be aware of: The Environment, Diseases like Cancer and AIDS, Africa, Poverty, Anorexia, Homophobia, Midde School Field Hockey/Lacrosse teams, Drug Rehab, and political prisoners.
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Re: Economic Aspects of "Love"

Postby American Dream » Sat Jul 16, 2011 1:16 pm

crikkett wrote:Well, I'm offended.


The website isn't really about stuff that ""white" people like so much as it is about stuff that upper-middle class liberals might like- some in particular if they identify as "white".

It just goes to show that class is the one thing which can not be spoken about in the United States- or so it would appear...
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Re: Economic Aspects of "Love"

Postby crikkett » Sat Jul 16, 2011 1:24 pm

American Dream wrote:It just goes to show that class is the one thing which can not be spoken about in the United States- or so it would appear...


Actually, it goes to show that racist language offends me. I am okay with your desire to explain yourself, and I'm fond of you and your voice here, but please don't try to make it something it isn't.

On edit: That was a satirical website wasn't it. :doh:
But still.
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Re: Economic Aspects of "Love"

Postby American Dream » Sat Jul 16, 2011 1:30 pm

It's a topic desrving a thread of its own but it does show how identity politics has been a mixed bag with sometimes a tendency to divide people at the expense of issues which should unite us...
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Re: Economic Aspects of "Love"

Postby American Dream » Sun Jul 17, 2011 9:04 am

http://endofcapitalism.com/2010/11/04/z ... got-right/

Zombie-Marxism Part 2: What Marx Got Right

November 4, 2010

Why Marxism Has Failed, and Why Zombie-Marxism Cannot Die
Or My Rocky Relationship with Grampa Karl


by Alex Knight, endofcapitalism.com


This is part of an essay critiquing the philosophy of Karl Marx for its relevance to 21st century anti-capitalism. The main thrust of the essay is to encourage living common-sense radicalism, as opposed to the automatic reproduction of zombie ideas which have lost connection to current reality. Karl Marx was no prophet. But neither can we reject him. We have to go beyond him, and bring him with us. I believe it is only on such a basis, with a critical appraisal of Marx, that the Left can become ideologically relevant to today’s rapidly evolving political circumstances. [Click here for Part 1.]

Image
A brilliant, critical mind in his own time. Not infallible.

What Marx Got Right

Boiling down all of Karl Marx’s writings into a handful of key contributions is fated to produce an incomplete list, but here are the 5 that immediately come to my mind:
1. Class Analysis, 2. Base and Superstructure, 3. Alienation of Labor, 4. Need for Growth, Inevitability of Crisis, and 5. A Counter-Hegemonic World-view.

(It must be noted that many of these insights were not the unique inspiration of Marx’s brain, but were ideas bubbling up in the European working class movements of the 18th and 19th centuries, which was the political context that educated Marx. Further, Marx’s lifelong collaborator, Friedrich Engels, undoubtedly contributed significantly to Marx’s ideas, although Marx remained the primary theorist.)

1. Class Analysis

In the opening lines of the “Communist Manifesto” (1848), Marx thunders, “The history of all hitherto existing society is the history of class struggles.”

In other words, as long as society has been divided into rich and poor, ruler and enslaved, oppressor and oppressed, capitalist and worker, there have been relentless efforts amongst the powerful to maintain and increase their power, and correspondingly, constant struggles from the poor and oppressed to escape their bondage. This insight appears to be common sense, but it is systematically hidden from mainstream society. People do not choose to be poor or oppressed, although the rich would like us to believe otherwise. The powerless are kept that way by those in power. And they are struggling to end that poverty and oppression, to the best of their individual and collective ability.

The Manifesto elaborates Marx’s class framework under capitalism:

“Our epoch… possesses this distinctive feature: it has simplified class antagonisms: Society as a whole is more and more splitting up into two great hostile camps…: Bourgeoisie and Proletariat” (Marx-Engels Reader 474).

Marx relayed the words “bourgeoisie” and “proletariat” directly from the French working class movement he encountered in his 1844 exile in Paris, when he briefly ran with the likes of “anarchist” theorist Pierre-Joseph Proudhon. Marx himself reminds us, “No credit is due to me for discovering the existence of classes in modern society or the struggle between them.” Class analysis pre-dated Marx by many decades. Yet he articulated the class divisions of capitalist society quite clearly.

The “bourgeoisie” are those who own and control the “means of production,” or basically, the land, factories and machines that make up the economy. Today we know them as the Donald Trumps, the Warren Buffets, etc., although most of the ruling class tries to avoid public scrutiny. In short, the ruling class in capitalism are the wealthy elite, who exert control over society (and government) through their dollars.

Opposing them is the “proletariat,” which Marx defines as “the modern working class – a class of labourers who live only so long as they find work, and who find work only so long as their labour increases capital” (479). The working class for Marx is everybody who has to work for a wage and sell their labor in order to survive.

The divide between the bourgeoisie and proletariat as seen by Marx impacts society in deep and rarely understood ways. However, it is clear that as the rich rule society, they design it for their own benefit through politics, the media, the school system, etc. Inevitably, through “trickle up” economics, the rich get richer and the poor get poorer. As the class conflict worsens, for Marx there can only be one solution — revolution:

“This revolution is necessary not only because the ruling class cannot be overthrown in any other way, but also because the class overthrowing it can only in a revolution succeed in ridding itself of all the muck of ages and become fitted to found society anew” (193, “The German Ideology” 1845).

How could it happen? Marx rightly answers, “the emancipation of the working classes must be conquered by the working classes themselves.”

This proclamation comes from the Preamble (1864) of the International Workingmen’s Association, also known as the First International. The International, which Marx helped found, was an organization made up of workers and their allies from across Europe, and a few from outside it. The International’s goal was the solidarity of workers across national boundaries, becoming united and empowered to lay siege to the capitalist system. Through “class consciousness,” the workers would become aware of their “historic mission,” and through organization, they would build the means to accomplish it.

The key is that Marx believed that change would come from below. It was impossible to decree communism from above. This explains Marx’s slogan, still just as relevant today if not for the gendered language, “Working men of all countries, Unite!”

Today, workers in China are perhaps the most successful practitioners of Marx’s class analysis. As China has opened itself up to Western corporations to take advantage of extremely low wages, China over the last 20 years has transformed itself into the sweatshop of the world. Workers make just a few cents per hour, work up to 12-15 hours per day, and are often forbidden from taking bathroom breaks. With literally nothing to lose, class struggle must appear to be a viable option for these exploited millions. And they have seized the opportunity. Organizing independently of the Communist Party’s official labor union, Chinese workers have self-organized thousands of massive strikes in the past few years. In the words of Johann Hari, “Wildcat unions have sprung up, organized by text message, demanding higher wages, a humane work environment, and the right to organize freely. Millions of young workers across the country are blockading their factories and chanting ‘there are no human rights here!’ and ‘we want freedom!’”

What if working men and women of the United States were to join in solidarity with the Chinese workers currently rebelling against totalitarian abuse? What if the primary consuming nation and the primary producing nation had to contend with a united, powerful anti-capitalist movement? It could create a force with the power to bring the entire capitalist system to its knees.

2. Base and Superstructure

“High on my own list of Marx’s important insights was the understanding that economics cannot be separated from politics.” – Roger Baker, “Is Marx Still Relevant?“

Marx locates economics as the motive force of history. Marx called this the “materialist conception of history,” as opposed to the idealist conception of history as articulated by the earlier German philosopher, G.W.F. Hegel. Marx, who had been a member of the “Young Hegelians” while attending university, famously “stood Hegel on his head.” Instead of the material world being an extension of the ideas in people’s heads, Marx saw ideas as reflections of material reality, chiefly the economic “relations of production.”

History, for Marx, can best be explained in the context of the evolution and development of human economy. In an early letter (1846), he explains:

“Assume a particular state of development in the productive faculties of man and you will get a particular form of commerce and consumption. Assume particular stages of development in production, commerce and consumption and you will have a corresponding social constitution, a corresponding organisation of the family, of orders or of classes, in a word, a corresponding civil society” (Marx-Engels Reader 136-7).

Marx therefore separates the economic “base” (or “foundation”) from a social, political, and ideological “superstructure” built on top of it. He elaborated this more fully in A Contribution to the Critique of Political Economy (1859):

“The totality of these relations of production constitutes the economic structure of society, the real foundation, on which arises a legal and political superstructure, and to which correspond definite forms of consciousness. The mode of production of material life conditions the general process of social, political, and intellectual life. It is not the consciousness of men that determines their existence, but their social existence that determines their consciousness.”

Debates over the extent of Marx’s economic determinism have raged since his death, but Engels clarified his and Marx’s framework in an 1890 letter:

“According to the materialist conception of history, the ultimately determining element in history is the production and reproduction of real life. More than this neither Marx nor I have ever asserted. Hence if somebody twists this into saying that the economic element is the only determining one, he transforms that proposition into a meaningless, abstract, senseless phrase. The economic situation is the basis, but the various elements of the superstructure: political forms of the class struggle and its results, to wit: constitutions established by the victorious class after a successful battle, etc., juridical forms, and then even the reflexes of all these actual struggles in the brains of the participants, political, juristic, philosophical theories, religious views and their further development into systems of dogmas, also exercise their influence upon the course of the historical struggles and in many cases preponderate in determining their form…

We make our history ourselves, but, in the first place, under very definite assumptions and conditions (emphasis added). Among these the economic ones are ultimately decisive. But the political ones, etc., and indeed even the traditions which haunt human minds also play a part, although not the decisive one”
(Marx-Engels Reader 760-2).1

The core of Marx and Engels’ argument appears self-evident. Agricultural societies worship crop-related gods, and create social structures such that divide people into Lord and peasant. Industrial societies worship technology and money, and create classes such as financier and worker. What good would it have done for an Egyptian pharaoh to attempt to create something like the Internet, if the economic means (microchips, factories, wage labor, international banking) didn’t exist? Or, more precisely, how would the pharaoh have conceived of the Internet without these material conditions existing in front of him?

The concept of base and superstructure has many useful applications. For example, Marx articulated in his essay “The German Ideology”, that those in power materially can also exert ideological control over the rest of society. “The ideas of the ruling class are in every epoch the ruling ideas, i.e. the class which is the ruling material force of society, is at the same time its ruling intellectual force” (M-ER 172). Today we know this as propaganda and brainwashing.

Building off these ideas, later Marxists such as Antonio Gramsci developed a critique of “hegemony” – the dominance of one group of people, or one ideology, based on consent and persuasion, rather than by brute force. In other words, hegemony means the oppressed accept their oppression, internalizing and perhaps even outwardly arguing for the mythology of their rulers. People are much easier to rule if they believe it is for their own good.

Hegemony is a highly relevant idea to our situation today, especially in the United States where the population is thoroughly indoctrinated with the mythology of capitalism – seeing the system as positive and liberating, rather than violent and destructive as it actually is.

However, if the base of the American economy continues to deteriorate as it has, Marx would suggest the superstructure is sure to follow, and revolutionary change is perhaps not far around the corner.

3. Alienation of Labor

At the core of Karl Marx’s extensive critique of capitalism is his critique of the alienation of labor.

Marx used to spend weeks on end at the library, thoroughly researching the findings of the major economic theorists of capitalism. One of his important discoveries was Adam Smith’s “labor theory of value,” which posits that the value of a commodity is proportional to the quantity of human labor used to create it. A highly complex product, such as a space shuttle, is valuable (or expensive) in part because of the thousands of work-hours spent by hundreds of workers in the construction of its parts and their assembly. Whereas constructing a wheel-barrow is significantly less labor-intensive, it is therefore worth less money.

Marx extrapolated from this theory, showing that because labor produces everything of value (along with what nature provides), the entire system of capitalist accumulation is sustained by profiting off the backs of workers.

The focal argument of Capital, Volume 1 (1867), is that there would be no capital if not for the exploitation of labor. Marx coins the phrase “surplus value” to show that workers produce a higher value of goods for their bosses than they receive for themselves in wages. In effect, the worker only gets paid for working half a day, which is the amount of pay needed to keep him or her alive, yet he or she works a full day. What they produce in the second half of the day is therefore pure profit for their employer. “The rate of surplus-value is an exact expression for the degree of exploitation of labour-power by capital, or of the labourer by the capitalist” (Chapter IX).

Marx hereby creates the fascinating distinction between the worker’s “living labor,” and the machines, commodities and wealth (capital) created by that living labor, called “accumulated labor” or “dead labor.” While the worker produces surplus value for capital, giving the capitalist an incentive to keep the worker hard at work, the worker’s life diminishes in direct proportion to the work performed. This exploitation is the basis of the entire system: “[W]hat is the growth of productive capital? Growth of the power of accumulated labour over living labour. Growth of the domination of the bourgeoisie over the working class” (Marx-Engels Reader 210).

I believe “Alienated Labour,” written as part of the “Economic and Philosophical Manuscripts of 1844,” is Marx’s most enduring and relevant essay. It originally went unpublished and was only re-discovered in the 20th century, influencing the “New Left” of the 1960s, which was largely concerned with the pervasive alienation of modern consumer capitalism.

In the essay, Marx elaborates on the distinction between the worker’s active labor and the product of his or her labor:

“The worker becomes all the poorer the more wealth he produces, the more his production increases in power and range. The worker becomes an ever cheaper commodity the more commodities he creates. With the increasing value of the world of things proceeds in direct proportion the devaluation of the world of men. Labor produces not only commodities; it produces itself and the worker as a commodity(M-ER 71).

The alienation of labor therefore emerges from the reality that under capitalism, human beings are reduced to commodities, whose value is expressed through wage labor. For most of us, survival is impossible without pimping ourselves out to the highest bidding employer. Unfortunately, when we sell ourselves for a wage, we also give up power over what we do with our time. What we produce is not under our control or discretion. Our work activity and its product are therefore alien to us.

“[T]he worker is related to the product of his labor as to an alien object. For on this premise it is clear that the more the worker spends himself, the more powerful becomes the alien world of objects which he creates over-against himself, the poorer he himself – his inner world – becomes, the less belongs to him as his own” (72).

Because the wage worker is disempowered in the process of work, their labor gives birth not to a world in their own, human, image but to a world in the image of capital. It is an alien world, full of meaningless commodities, but very little humanity. Humanity has been conscripted into the wage labor process, against its will. Workers themselves are ever being produced, as humans who have lost touch with their “intrinsic nature.”

The essay’s climax is prompted by Marx’s question, “What, then, constitutes the alienation of labor?”

“First, the fact that labor is external to the worker, i.e., it does not belong to his intrinsic nature; that in his work, therefore, he does not affirm himself but denies himself, does not feel content but unhappy, does not develop freely his physical and mental energy but mortifies his body and ruins his mind. The worker therefore only feels himself outside his work, and in his work feels outside himself… His labor is therefore not voluntary, but coerced; it is forced labor. It is therefore not the satisfaction of a need; it is merely a means to satisfy needs external to it. Its alien character emerges clearly in the fact that as soon as no physical or other compulsion exists, labor is shunned like the plague…

Lastly, the external character of labor for the worker appears in the fact that it is not his own, but someone else’s, that it does not belong to him, that in it he belongs, not to himself, but to another… As a result, therefore, man (the worker) only feels himself freely active in his animal functions – eating, drinking, procreating, or at most in his dwelling and in dressing-up, etc.; and in his human functions he no longer feels himself to be anything but an animal“
(74).

This is Marx at his most human, and therefore his most relevant. This passage resonates because it speaks directly to our concrete needs, which are not only economic, but mental, emotional, and spiritual. Marx is articulating something core here – the work we do for our bosses creates their profits, but it makes us miserable in the process. We create commodities and services which are not our own, which are not designed for our concrete needs but based solely on the demands of the market, and as a result, we are alienated from our own humanity. If we did not need wages to survive, we could just as easily quit our worthless, meaningless jobs. Unfortunately, the joke is on us. With each hour of work that deadens our souls, we give more life and power to the very “alien world of objects” that oppresses us.2

The phrase “Work sucks” therefore becomes literal. Our lives are sucked out of us by the vampire of capital.

4. Need for Growth, Inevitability of Crisis

Why does work have to suck in a capitalist society? For the simple reason of the profit motive. By exploiting workers, the system creates profit, and therefore grows. Growth is capitalism’s raison d’etre — reason for being. Without growth, capitalism would wither and die.

In Capital Vol. 1, Marx lays out his “General Formula of Capital”: M—C—M’. M=money, C=commodities, M’=more money (Marx Engels Reader 336).

The formula indicates that on the micro level, capital is nothing but the movement of money into a larger amount of money, producing profit. Marx explains this endless movement of money as the inner workings of the system:

“Value… becomes value in process, money in process, and, as such, capital. It comes out of circulation, enters into it again, preserves and multiplies itself within its circuit, comes back out of it with expanded bulk, and begins the same round ever afresh” (335).

Thus, capital is like a shark – it must keep moving in order to breathe. If it were to sit still, it would quickly suffocate. Only by constantly finding and exploiting investment opportunities can capital accumulate, and thereby, survive. This ever-present need to grow therefore compels each individual capitalist to maximize profit.

“The expansion of value, which is the objective basis or main-spring of the circulation M—C—M, becomes [the capitalist’s] subjective aim, and it is only in so far as the appropriation of ever more and more wealth in the abstract becomes the sole motive of his operations, that he functions as a capitalist, that is, as capital personified and endowed with consciousness and a will (emphasis added)… The restless never-ending process of profit-making alone is what he aims at” (334).

Here Marx explains that capital’s need for growth determines the actions of each individual capitalist, such as a wealthy financier, or the modern example, a multinational corporation. In Marx’s brilliant language we can therefore understand Wal-Mart or Sony as “capital personified.” Their one and only motive is to profit, to grow. All other considerations, ecological or social, are essentially irrelevant.

Suppose a capitalist/corporation failed to create growth, either mistakenly, or somehow purposely abdicated their role in the system. What would happen? Very simply, capital would work its way around them. Another capitalist would come along, a competitor, to take advantage of the situation, and inevitably put the first capitalist out of business. Marx names this competition between capitalists “the industrial battlefield.”3

This war of competition makes it impossible to simply blame BP, British Petroleum, for its shoddy safety standards which led to the poisoning of the Gulf. If BP prioritized safety over profit, the company would lose a competitive edge to its rivals, Exxon-Mobil or Chevron-Texaco. It is only by obeying the command of capital to constantly grow or die, that a capitalist survives. The entire system must be indicted — “hate the game, not the player.”

As each capitalist serves his master and performs the ritual of profit-making, the system as a whole also necessarily expands “on an ever more gigantic scale” (214). This systemic expansion is famously described in the Communist Manifesto:

“The need for a constantly expanding market for its products chases the bourgeoisie over the whole surface of the globe. It must nestle everywhere, settle everywhere, establish connexions everywhere… The cheap prices of its commodities are the heavy artillery with which it batters down all Chinese walls… It compels all nations, on pain of extinction, to adopt the bourgeois mode of production” (476-7).

As each capitalist battles for resources, labor, and markets for its goods, every community, every nation, and eventually the entire planet itself, is consumed. Capital therefore creates a global system, organized by the incessant requirement of accumulation. The entire system must grow.

Should capitalism ever cease growing, a crisis would necessarily develop. Investors would cease making investments for fear that they would not get a return. Businesses would cut back, laying off workers, which has the effect of reducing consumer demand. Without a friendly investment environment, things can rapidly enter a downward spiral. And as Marx emphasized, this happens over and over again, through “the commercial crises that by their periodical return put on its trial, each time more threateningly, the existence of the entire bourgeois society” (478).

As Marxist professor David Harvey likes to quote, Marx states in the “Grundrisse” (1857) that capital cannot “abide” limits. Any limit which would stand in the system’s path must be transcended or circumvented in some way to keep the accumulation of capital alive and well. Can this accumulation continue forever? Clearly it cannot. Because we live on a finite planet, the idea of an ever-increasing system of production and consumption is absurd on its face. At some point the limits to growth will be reached.

Marx seemed to sense these limits instinctively in “Wage Labour and Capital” (1847):

“Finally, as the capitalists are compelled… to exploit the already existing gigantic means of production on a larger scale and to set in motion all the mainsprings of credit to this end, there is a corresponding increase in industrial earthquakes… [Crises] become more frequent and more violent, if only because, as the mass of production, and consequently the need for extended markets, grows, the world market becomes more and more contracted, fewer and fewer markets remain available for exploitation (emphasis added), since every preceding crisis has subjected to world trade a market hitherto unconquered or only superficially exploited” (217).

When will capitalism hit the limits to growth? The answer is, in my opinion, quite soon. As David Harvey states dispassionately, “There are abundant signs that capital accumulation is at an historical inflexion point where sustaining a compound rate of growth is becoming increasingly problematic.”

Speaking directly to this question, I propose the End of Capitalism Theory to suggest that at this moment in history, no great new sources of wealth remain to be conquered. We are near or at the global peak of oil production, and the planet is having increased difficulty sustaining the ecological damage produced by capitalist production and waste. These ecological limits are joined by the social limits to growth, manifest in people’s resistance to capitalism all over the world. The aforementioned Chinese workers’ movement is only the most dramatic example. From Bolivia to Greece to the schools of California, more and more people are rejecting the alienating and dehumanizing roles that capitalism forces them into, and by standing up for themselves are placing limits on the ability of the system to increase its power over them — to grow.

It is natural to try to make sense of the extremely broad and deep crisis we are living through. As the crisis has dragged on over the last few years, sales of Marx’s Capital have skyrocketed. I suspect people are looking for an explanation for why capitalism has failed. The End of Capitalism Theory is one attempt at an explanation. I encourage others to come forward.

5. A Counter-Hegemonic World-view

The name of Karl Marx endures to this day as virtually synonymous with anti-capitalism. In contrast to the hegemonic world-view of capitalism, which sees itself as essentially a meritocracy where people are rewarded for hard work and receive what they deserve, Marx outlined a theory of capitalism that was grounded in exploitation and destruction. This critique formed the basis of an entirely new narrative, a new story about ourselves and our world.

While the core elements of Marx’s narrative were largely spelled out by the working class movement of Europe he immersed himself in, Marx was the transcriber. He put the story of European workers on paper, and adding his own philosophical learnings, deepened and elaborated the story so that these workers’ struggle became emblematic of the dilemma of capitalist development as a whole.

Marx’s “scientific socialism” was distinguished from the approach of other European socialists by his reaching for the big picture. It wasn’t enough to criticize capitalism, Marx felt it was necessary to describe, with as much precision as possible, the conditions that enabled it to exist and which would enable its destruction. In so doing, Marx constructed a counter-hegemonic world-view, a way of seeing the world which was complete enough in itself that it could seriously rival the dominant capitalist explanation of reality.

I want to highlight three aspects of Marx’s world-view that make it so enduring. First, his story gives us meaning and a place in history. Second, it gives us direction and purpose. Third, it is brilliantly told, with poetic and even mystical language weaved alongside the densest of political economic writing.

Meaning

Every good story reveals to us something about ourselves. The really great stories — the ones which captivate people for centuries or even millennia — are the ones that provide answers to life’s most fundamental questions: “Who are we?” and “Why are we here?”

Marx’s philosophical education with the Young Hegelians gave him the drive to search for answers to these fundamental questions, as well as the critical tools to deconstruct the popular narratives of the day. He pursued fellow German philosopher Feuerbach in discarding the Christian narrative that predominated in his time, asserting that God was not the creator of humanity, but rather that the inverse was true. Humanity had created God, projecting him into the heavens from our own hopes and fears.

“In direct contrast to German philosophy which descends from heaven to earth, here we ascend from earth to heaven. That is to say, we do not set out from what men say, imagine, conceive, nor from men as narrated, thought of, imagined, conceived, in order to arrive at men in the flesh. We set out from real, active men, and on the basis of their real life-process we demonstrate the development of the ideological reflexes and echoes of this life-process… Life is not determined by consciousness, but consciousness by life” (Marx-Engels Reader 154-5, “The German Ideology”).

For Marx, then, we lead our own lives as earthly beings. However, we do not start with a blank slate, because we are also historical beings, the inheritors of the past. This past is brought down to us not only in terms of stories and myths, but especially in terms of material activity.

“History is nothing but the succession of the separate generations, each of which exploits the materials, the capital funds, the productive forces handed down to it by all preceding generations, and thus, on the one hand, continues the traditional activity in completely changed circumstances and, on the other, modifies the old circumstances with a completely changed activity” (172).

Who we are, according to Marx, is the descendants of thousands of generations of human-kind and the care-takers of that living legacy, which for Marx is especially an economic (or “productive”) legacy.4 What can be accomplished by the current generation is necessarily a function of the machines, tools, social structures, etc. that our ancestors leave us.

Marx adds an interesting plot-twist when he specifies that in this era of capitalism we are living in unique circumstances which distinguish our present era from all human history. From the “Communist Manifesto”:

“The bourgeoisie, during its rule of scarce one hundred years, has created more massive and more colossal productive forces than have all preceding generations together. Subjection of Nature’s forces to man, machinery, application of chemistry to industry and agriculture, steam-navigation, railways, electric telegraphs, clearing of whole continents for cultivation, canalisation of rivers, whole populations conjured out of the ground — what earlier century had even a presentiment that such productive forces slumbered in the lap of social labour?” (477).

Given that our generation sits atop this dramatic expansion of ‘productive forces,’ it now falls to us to decide what to do with such historic power. Marx makes clear that we have a special responsibility to fulfill.

Purpose

In the Marxist narrative, life’s purpose is encapsulated as “class struggle.” As mentioned earlier, Marx sees history as a centuries-long battle to overcome class divisions:

“In the earlier epochs of history, we find almost everywhere a complicated arrangement of society into various orders, a manifold gradation of social rank. In ancient Rome we have patricians, knights, plebeians, slaves; in the Middle Ages, feudal lords, vassals, guild-masters, journeymen, apprentices, serfs… The modern bourgeois society that has sprouted from the ruins of feudal society has not done away with class antagonisms. It has but established new classes, new conditions of oppression, new forms of struggle in place of the old ones” (474, “Communist Manifesto”).

Our capitalist era is special not only because of the massive growth of the economy, but also because of the unique and unparalleled class inequality between “bourgeoisie” and “proletariat.” In particular, the proletarians are the protagonists of Marx’s story, who carry within them the seed of a new world.

“A class is called forth, which has to bear all the burdens of society without enjoying its advantages, which, ousted from society, is forced into the most decided antagonism to all other classes; a class which forms the majority of all members of society, and from which emanates the consciousness of the necessity of a fundamental revolution, the communist consciousness” (192-3, “The German Ideology”).

Marx assigns the proletarians the role of liberating not only themselves as a class, but of putting an end to class as such. This is accomplished first through the “ever-expanding union of the workers,” who wage an economic struggle against the capitalists and build their power, and finally through communist revolution. According to Marx, this revolution fulfills the proletarians’ “historic role.”

“[The communist revolution] does away with labour, and abolishes the rule of all classes with the classes themselves, because it is carried through by the class which no longer counts as a class in society, is not recognised as a class, and is in itself the expression of the dissolution of all classes, nationalities, etc., within present society” (193).

Now the narrative reaches its climax. After thousands of years of bondage, the opportunity to put an end to human oppression once and for all is now approaching. Due to the twin emergence of highly developed “productive forces” which offer the possibility of abolishing “material want,” alongside a massive and desperate proletariat, the conditions are ripe, for the first time, for the final victory of the working class. And if the workers are able to liberate themselves, they will likewise liberate all of humanity.

“In the place of the old bourgeois society, with its classes and class antagonisms, we shall have an association, in which the free development of each is the condition for the free development of all” (491).

A communist society would be established to provide for each individual, each community, and each nation, to develop themselves freely, rather than being slaves to the market. And this is how Marx’s story ends:

“[Communism] is the solution of the riddle of history and knows itself to be this solution” (Bottomore 155, “Economic and Philosophical Manuscripts of 1844″).

Poetry

The strength of Marx’s narrative is not only that it gives us a meaning that transcends our individual lives to include our common, human, legacy. Nor is limited to providing us with a purpose and mission, so that we can see ourselves as historical actors. The final piece of the puzzle for Marx’s successful story is his poetry, as reflected in passages such as this:

“The proletarians have nothing to lose but their chains. They have a world to win” (500).

For a writer of philosophy and political economy, which is typically the densest and most technical prose, Marx consistently displays a poetic sensibility. His words often have a beauty and an art; they conjure up images that help the reader appreciate the fantastic nature of the story Marx is weaving. Here is one of his most famous sections from the “Communist Manifesto”:

“Constant revolutionising of production, uninterrupted disturbance of all social conditions, everlasting uncertainty and agitation distinguish the bourgeois epoch from all earlier ones. All fixed, fast-frozen relations… are swept away, all new-formed ones become antiquated before they can ossify. All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses, his real conditions of life” (476).

Much of Marx’s poetry takes the form of dialectics. Dialectics, which formed much of Hegel’s thought and interest, are a way of thinking about contradicting forces opposing one another within a larger whole, whose contradictions transform that larger whole into something different. These transformations occur through “negations,” as opposites overtake one another. Dialectical thought can be traced back to the ancient Greeks, and is embedded in much Eastern philosophy and religion as well. For example, the Yin and Yang of Taoism represents a whole which contains opposites in contradiction.

Marx was fascinated by the complexity of dialectical thought. Turning to a random page, I can pick many passages to display his interest. Here is another from the “Communist Manifesto”:

“In bourgeois society, therefore, the past dominates the present; in Communist society, the present dominates the past. In bourgeois society capital is independent and has individuality, while the living person is dependent and has no individuality” (485).

In this excerpt, Marx expounds two dialectics: the past vs. the present, both of which exist together in the now, and capital vs. the living person, both of which strive for independence.

The darkness and mystery which surround dialectical ideas grab hold of our imagination, making the impossible appear possible. There is a mystical quality to these ideas. Like television, Marx’s writing both disturbs and fascinates – the complexity of thought pushes the reader away at the same time that its dynamism draws them in.

Here is one of Marx’s most brilliant and memorable uses of dialectics, his attack on the division of labor and specialization:

“[A]s long as a cleavage exists between the particular and the common interest, as long, therefore, as activity is not voluntarily, but naturally, divided, man’s own deed becomes an alien power opposed to him, which enslaves him instead of being controlled by him. For as soon as the distribution of labour comes into being, each man has a particular, exclusive sphere of activity, which is forced upon him and from which he cannot escape. He is a hunter, a fisherman, a shepherd, or a critical critic, and must remain so if he does not want to lose his means of livelihood; while in communist society, where nobody has one exclusive sphere of activity but each can become accomplished in any branch he wishes, society regulates the general production and thus makes it possible for me to do one thing today and another tomorrow, to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticise after dinner, just as I have a mind, without ever becoming hunter, fisherman, shepherd or critic” (160, “The German Ideology”).

Poetry takes Marx’s narrative to its most important destination – the human heart. Readers are drawn in by the language and internalize this story as their own – seeing themselves for the first time in relation to the historic moment in which we live, and the historic mission with which Marx presents us. This power to reach hearts and minds is the reason Marx’s world-view was able to become counter-hegemonic, and actually challenge the capitalist claim on reality.

However, with this power there is also a danger. As reality is ever-changing, a world-view can either continue to develop and remain relevant, or it can become static and outdated by failing to adapt. The very fascination that a narrative wields can also distract its adherents from asking difficult questions that would breathe new life into the framework. By defending its weaknesses, one facilitates the narrative remaining hegemonic, but saps it of the potential to evolve and incorporate new, critical perspectives. In the short-term, the narrative survives, but in the long-term, it decays.

The Marxist world-view has fallen victim to this very dynamic. As organs of the narrative have lost circulation with reality and gangrened, they have not been amputated, but allowed to persist as parasites on the elements of Marx’s ideas that remain alive.

Yet, responsibility for today’s Zombie-Marxism cannot be placed entirely on the shoulders of his followers; we must trace the origins of this horror back to the misconceptions in Karl Marx’s writings. The next section of the essay will explore those misconceptions.

Here is an outline of the entire essay. Check back soon for more!

Introduction
My Encounter with Grampa Karl
What Marx Got Right
Class Analysis
Base and Superstructure
Alienation of Labor
Need for Growth, Inevitability of Crisis
A Counter-Hegemonic World-view
What Marx Got Wrong
Linear March of History
Europe as Liberator
Mysticism of the Proletariat
The State
A Secular Dogma
Hegemony over the Left
Zombie-Marxism and its Discontents
Conclusion: Beyond Marx, But Not Without Him


Footnotes
1. Engels adds this interesting note to the discussion of economic determinism: “Marx and I are ourselves partly to blame for the fact that the younger people sometimes lay more stress on the economic side than is due to it. We had to emphasise the main principles vis-a-vis our adversaries, who denied it, and we had not always the time, the place or the opportunity to allow the other elements involved in the interaction to come into their rights… And I cannot exempt many of the more recent ‘Marxists’ from this reproach, for the most amazing rubbish has been produced in this quarter, too” (Marx-Engels Reader 760-2).

2. In “Wage Labour and Capital” (a speech delivered to German workers in 1847), Marx brilliantly expanded on the alienation of labor in terms of the division of labor caused by the development of machine industry. “The greater division of labour enables one worker to do the work of five, ten, or twenty; it therefore multiplies competition among the workers fivefold, tenfold and twentyfold. The workers do not only compete by one selling himself cheaper than another; they compete by one doing the work of five, ten, twenty… Further, as the division of labour increases, labour is simplified. The special skill of the worker becomes worthless. He becomes transformed into a simple, monotonous productive force… His labour becomes a labour that anyone can perform. Hence, competitors crowd upon him on all sides, and besides we remind the reader that the more simple and easily learned the labour is, the lower the cost of production needed to master it, the lower do wages sink, for, like the price of every other commodity, they are determined by the cost of production.
Therefore, as labour becomes more unsatisfying, more repulsive, competition increases and wages decrease. The worker tries to keep up the amount of his wages by working more, whether by working longer hours or by producing more in one hour. Driven by want, therefore, he still further increases the evil effects of the division of labour. The result is that the more he works the less wages he receives, and for the simple reason that he competes to that extent with his fellow workers, hence makes them into so many competitors who offer themselves on just the same bad terms as he does himself, and therefore, in the last resort he competes with himself, with himself as a member of the working class.” (214-5).

3. Also in “Wage Labour and Capital,” Marx explains the strategy of this “industrial war of the capitalists among themselves”: produce ever-growing quantities of increasingly cheap commodities. “One capitalist can drive another from the field and capture his capital only by selling more cheaply. In order to be able to sell more cheaply without ruining himself, he must produce more cheaply, that is, raise the productive power of labour as much as possible. But the productive power of labour is raised, above all, by a greater division of labour, by a more universal introduction and continual improvement of machinery. The greater the labour army among whom labour is divided, the more gigantic the scale on which machinery is introduced, the more does the cost of production proportionately decrease, the more fruitful is labour [for the capitalist]. Hence, a general rivalry arises among the capitalists to increase the division of labour and machinery and to exploit them on the greatest possible scale.
The more powerful and costly means of production that he has called into life enable him to sell his commodities more cheaply, they compel him, however, at the same time to sell more commodities, to conquer a much larger market for his commodities.” (211-2).
Noting that profit for the capitalists is inversely proportional to the wages paid out to workers, he adds, “this war has the peculiarity that its battles are won less by recruiting than by discharging the army of labour. The generals, the capitalists, compete with one another as to who can discharge the most soldiers of industry” (215).

4. In a similar passage from an 1846 letter to one P.V. Annenkov, Marx explains: “Every succeeding generation finds itself in possession of the productive forces acquired by the previous generation, which serve it as the raw material for new production, a coherence arises in human history (emphasis added), a history of humanity takes shape which is all the more a history of humanity as the productive forces of man” (137).
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